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Post by Admin on Feb 8, 2024 13:05:15 GMT -5
"Then those who feared the Lord talked with each other, and the
Lord listened and heard. A scroll of remembrance was written in
His presence concerning those who feared the Lord and thought
upon His name. "They will be mine," says the Lord Almighty, "in the
day when I make up My jewels! I will spare them, just as in
compassion a man spares his son who serves him. And you will
again see the distinction between the righteous and the wicked,
between those who serve God and those who do not." Malachi 3:16- 18
The "scripture of truth" is the ground of faith. This portion of
Scripture which now presents itself to our view, has its sacred
elegancies, and is all glorious within. It was composed by Malachi,
whose name means "messenger". He came as an ambassador from
the God of heaven. This prophet was so famous that Origen and
others injudiciously supposed him to be an angel. He lived after the
building of the second temple, and was contemporary with Haggai
and Zechariah.
This blessed prophet lifted up his voice like a trumpet, and told the
Jewish nation of their sins. He was the last trumpet that sounded in
the Old Testament. In the words of the text are these parts:
Part I. The character of the Godly
1. In general, they were fearers of God: "those who feared the Lord."
2. In particular—
a. They spoke often one to another.
b. They thought upon God's Name.
Part II. The Great Gain of their Godliness
1. The Lord regarded it—"the Lord listened and heard."
2. The Lord recorded it—"a book of remembrance was written.
3. The Lord rewarded it. This reward consisted in three things:
a. God's owning them: "They will be mine."
b. God's honoring them: "In the day when I make up my jewels."
c. God's sparing them: "I will spare them."
Before I come to the several parts distinctly, note the connective
word standing at the beginning of the text which may not be
omitted, namely, the word THEN. "Then those who feared the Lord
talked with each other . . ." Then, that is, after Israel's return from
the Babylonian captivity; then, when the major part of the people
grew corrupt, and came out of the furnace worse than they went in!
In this bad juncture of time, then those who feared the Lord spoke
often one to another.
Hence observe—that the profaneness of the times should not
slacken our zeal—but heighten it. The looser others are—the
stricter we should be. In those degenerate times when men were
arrived at the peak and height of impudence, and dared to speak
treason against heaven—then those who feared the Lord spoke
often one to another. When others were plaintiffs—these were
defendants; when others spoke against God—these spoke for God.
In Noah's days all flesh had corrupted itself (the old world was
drowned in sin—before it was drowned in water). Now at this time,
Noah was perfect in his generation, and Noah walked with God
(Gen. 6:9). He was the phoenix of his age. Athanasius stood up in
the defense of the truth when the world had turned Arian. The
more outrageous others are in sin—the more courageous we should
be for truth! When the atheists said, "It is vain to serve God," then
those who feared the Lord spoke often one to another.
Why should we be holiest in evil times?
1. Because of the divine injunction. God charges us to
be singular (Matt. 5:47), to be circumspect (Eph. 5:15), to
be separate from idolaters (2 Cor. 6:17), to shine as lights in the
dark world (Phil. 2:15). He forbids us to join together with sinners,
or do as they do. The way to hell is a well-trodden road, and the
Lord calls to us to turn out of the road: "You shall not follow a
multitude to do evil" (Exod. 23:2). This is sufficient reason to keep
ourselves pure in a time of common infection. As God's Word is
our rule—so his will is our warrant.
2. To be holiest in evil times, is an indication of the truth of
grace. To profess religion when the times favor it, is no great
matter. Almost all will court the Gospel Queen when she is hung
with jewels. But to own the ways of God when they are decried and
maligned, to love a persecuted truth—this evidences a vital principle
of goodness. Dead fish swim down the stream—living fish swim
against it. To swim against the common stream of evil, shows grace
to be alive. The prophet Elijah continuing zealous for the Lord
Almighty, when they had dug down God's altars—showed his heart
and lips had been touched with a coal from the altar.
Use 1. See hence how unworthy they are of the name of Christians,
who use sinful compliance, and cut the garment of their
religion according to the mode and fashion of the times. They do
not consult what is best—but what is safest. Complying spirits can
truckle to the desires of others; they can bow either to the East or to
the West; they prefer a whole skin before a pure conscience. They
can, with the planet Mercury, vary their motion; they can, as the
mariner, shift their sail with every wind and, as the mongrel
Israelites, speak the language of both Canaan and Ashdod. These
are like the Samaritans of whom Josephus says, when the Jews
flourished they pretended to he akin to them—but when the Jews
were persecuted, they disclaimed kindred with them. The old
serpent has taught men crooked windings, and to be for that
religion which does not have truth on its side—but worldly power.
Use 2. Let us keep up the vigor of our zeal, in degenerate times. We
should by a holy contrariness—burn hotter in a frozen age. We live
in the dregs of time; sin is grown common and impudent. It is
excellent to walk contrary to the world, "Do not conform any longer
to the pattern of this world!" (Romans 12:2). Let us be
as lilies and roses among the briars. Sin is never the better, because
it is in fashion! Nor will this plea hold at the last day—that we did as
the most did. God will say, Seeing you sinned with the multitude—
you shall go to hell with the multitude! Oh, let us keep pure among
the dregs; let us be like fish that retain their freshness in salt
waters; and as that lamp which shone in the smoking furnace (Gen.15:17).
1. Consider—To be holy in times of general defection, is
that with which God is greatly pleased. The Lord was much
delighted with the holy conferences and dialogues of these saints in
the text. When others were inveighing against God, that there
should be a remnant of holy souls speaking of glory and the life to
come—their words were music in God's ears!
2. Consider—To keep up a spirit in holiness in an
adulterous generation is a Christian's honor. This was the
glory of the church of Pergamum, that she held fast Christ's name—
even where Satan's seat was (Rev. 2:13). The impiety of the times, is
a foil to set off grace all the more, and give it a greater luster. Then
a Christian is most lovely, when he is (as Ambrose says) like the
cypress, which keeps its verdure and freshness in the winter season.
"Mark the perfect man, and behold the upright" (Psalm 37:37). An
upright man is always worth beholding—but then he is most to be
admired when like a bright star, he shines in the dark, and having
lost all, he holds fast his integrity.
3. Consider—To be godly in a profligate age does much to
animate weak beginners; it strengthens feeble knees (Isaiah
35:3) and shores up those temples of the Holy Spirit which are
ready to fall. One man's zeal is a burning torch for others to catch
fire at. How did the constancy of the martyrs inflame the love of
many to the truth! Though only Christ's blood saves—yet the blood
of martyrs may strengthen. Paul's prison chain made converts in
Nero's court, two of whom were afterwards martyrs, as history
relates. Mr. Bradford's holy advice and example, so confirmed
Bishop Ferrar, that he would not touch the Roman pollution.
4. Consider—How sad will it be for professors to fall off
from their former profession, and espouse a novel
religion. Julian bathed himself in the blood of beasts offered in
sacrifice to the heathen gods, and so as much as lay in him washed
off his former baptism. In the time of Julius Caesar this astonishing
thing happened: after a plentiful vintage, wild grapes appeared upon
their vines, which was looked upon as an ominous sign. When men
seemed to bring forth the fruits of righteousness, and afterwards
bring forth the wild grapes of impiety—it is a sad omen and
prognostic of their ruin! "For it had been better for them not to have
known the way of righteousness, than after they have known it, to
turn from the holy commandment (2 Pet. 2:21). Let all this make us
maintain the power of holiness in the worst times. Though others
wonder we do not sin after the rate that they do—yet remember, it is
better to go to heaven with a few than to hell in the crowd. "Enter
through the narrow gate. For wide is the gate and broad is the road
that leads to destruction, and many enter through it. But small is
the gate and narrow the road that leads to life, and only a few find
it." Matthew 7:13-14.
Question: How may we keep up the briskness and fervor of
grace, in times of apostasy?
Answer 1. Let us beware of having our hearts too much
linked to the world. The world damps zeal—as earth chokes the
fire. We are bid to love our enemies; but the world is such an enemy
as we must not love, "Do not love the world or anything in the
world." (1 John 2:15). The world bewitches with her blandishments,
and kills with her silver darts! He who is a Demas—will be
a Judas! A lover of the world will, for a piece of money, betray a
holy cause, and make shipwreck of a good conscience.
Answer 2. Let us be volunteers in piety; that is, choose God's
service; "I have chosen the way of truth" (Psalm 119:30). It is one
thing to be good, with a holy end in view. Hypocrites are good only
out of worldly design. They embrace the gospel for secular
advantage, and these will in time, fall away. It is fabled that
the Chelidonian stone keeps its virtue no longer than it is enclosed
in gold; take it out of the gold, and it loses its virtue. False hearts are
good no longer than they are enclosed in golden prosperity; take
them out of the gold and they lose all their seeming goodness. But if
we would retain our sanctity in backsliding times we must serve
God purely out of choice. He who is godly out of choice, loves
holiness for its beauty, and adheres to the gospel, when all
the jewels of preferment are pulled off.
Answer 3. Let us be inlaid with sincerity. If a piece of timber
begins to bend, it is because it is not sound. Why do any bend and
comply against their conscience—but because their hearts are not
sound. "Their hearts were insincere toward Him, and they were
unfaithful to His covenant." (Psalm
78:37). Sincerity causes stability. When the apostle exhorts to stand
fast in the evil day, among the rest of the Christian armor, he bids
them put on the belt of truth, "Stand firm then, with the belt of
truth buckled around your waist." (Eph. 6:14). The belt of truth is
nothing else but sincerity.
Answer 4. Let us get love to Christ. Love is a holy fuel. It fires
the affections, steels the courage, and carries a Christian above the
love of life, and the fear of death. Many waters cannot quench love
(Song of Solomon 8:7). Love made Christ suffer for us. If anyone
asks what Christ died of, it may be answered, "He died of love!" If
we love Christ—we will own him in the worst times, and be like that
virgin of whom Basil speaks who, not accepting deliverance upon
sinful terms, cried out, "Let life and money go! Welcome Christ!"
Answer 5. If we would keep up the sprightly vigor of grace
in evil times, let us harden our hearts against the taunts
and reproaches of the wicked. David was the song of the
drunkards (Psalm 69:12). A Christian is never the worse for
reproach. The stars are not the less glorious, though they have ugly
names given them, the Bear, the Dragon, etc. Reproaches are
but splinters of the cross. How will he endure the stake—who
cannot bear a scoff? Reproaches for Christ, are ensigns of honor,
and badges of adoption (1 Peter 4:14). Let Christians bind these
reproaches, as a crown about their head. Better have men reproach
you for being godly—than have God damn you for being wicked! Be
not laughed out of your religion. If a lame man laughs at you for
walking upright—will you therefore limp?
Answer 6. If we would keep up the vigor of devotion during
evil times, let us beg God
for confirming grace. Habitual grace may flag; Peter had
habitual grace—yet was foiled; he lost a single battle, though not the
victory. We need exciting, assisting, sustaining grace; not only
grace in us—but grace with us (1 Cor. 15:10). Sustaining grace
(which is a fresh gale of the Spirit) will carry us undauntedly
through the world's blustering storms. Thus shall we be able to keep
up our heroic zeal in corrupt times, and be as Mount Zion—which
cannot be moved.
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Post by Admin on Feb 8, 2024 13:09:46 GMT -5
Part I. The Character of the Godly
Having done with the frontispiece of the text, I begin, in the first
place, with the character in general of the godly: they are fearers of
God, "Those who feared the Lord". What fear is meant here?
Considered negatively:
1. It is not meant of a natural fear, which is a tremor or palpitation
of heart, occasioned by the approach of some imminent danger.
"They are afraid of dangers on the road" (Eccles. 12:5).
2. It is not meant of a sinful fear, which is twofold:
A superstitious fear. A black cat crossing the path, is by some
more dreaded than a harlot lying in the bed.
A carnal fear. This is the fever of the soul which sets it a shaking.
He who is timorous, will be treacherous; he will decoy his friend,
and deny his God. Three times in one chapter Christ cautions us
against the fear of men, (Matthew 10:26-31). Aristotle says that the
reason why the chameleon turns into so many colors, is through
excessive fear. Fear makes men change their religion as the
chameleon does her colors!
A carnal fear is EXCRUCIATING, "fear has torment in it." (1 John
4:18).The Greek word for torment is sometimes put for hell (Matt.
25:46). Fear has hell in it.
A carnal fear is PERNICIOUS. It indisposes for duty. The disciples,
under the power of fear, were fitter to flee than to pray, (Matthew
26:56), and it puts men upon sinful means to save themselves: "The
fear of man brings a snare!" (Proverbs 29:25). What made Peter
deny Christ, and Origen sprinkle incense before the idol—but fear?
Considered positively, the fear meant in the text is a divine fear,
which is the reverencing and adoring of God's holiness, and the
setting of ourselves always under his sacred inspection. The infinite
distance between God and us causes this fear.
When God's glory began to shine out upon the Mount, Moses said,
"I exceedingly fear and quake!" (Heb. 12:21). Such as approach
God's presence with light feathery hearts, and worship him in a
crude, careless manner—have none of this fear.
"Those who feared the Lord". In the words are two parts.
1. The Act—fear.
2. The Object—the Lord.
"Those who feared the Lord". The fear of God is the sum of all true
true religion. "Now all has been heard; here is the conclusion of the
matter: Fear God and keep his commandments, for this is the whole
duty of man. (Ecclesiastes 12:13 ). Fear is the leading grace, the
first seed which God sows in the heart. When a Christian can say
little of faith, and perhaps nothing of assurance, yet he dares not
deny that he fears God (Neh. 1:11). God is so great—that the
Christian is afraid of displeasing him; and so good—that he is afraid
of losing him.
Doctrine: It is an indispensable duty incumbent on
Christians, to be fearers of God. "Fear God!" (Eccles. 5:7). "That
you may fear the glorious and awesome name of the Lord your
God!" (Deut. 28:58). This fear of God, is the very foundation of a
saint. One can no more act as a Christian without the fear of God—
than he can act as a man without reason. This holy fear is the fixed
temper and complexion of the soul; this fear is not servile—
but filial. There is a difference between fearing God, and being
afraid of God. The godly fear God as a child does his father; the
wicked are afraid of God as the prisoner is of the judge! This divine
fear will appear admirable if you consider how it
is mixed and interwoven with several of the graces.
1. The fear of God is mixed with LOVE (Psalm 145:19, 20)
The chaste spouse fears to displease her husband, because she loves
him. There is a necessity that fear and love should be in
conjunction. Love is as the sails to make swift the soul's motion;
and fear is as the ballast to keep it steady in true religion. Love will
be apt to grow wanton, unless it is counter-balanced with fear.
2. The fear of God is mixed with FAITH. "By faith Noah,
moved with holy fear, prepared an ark" (Hebrews 11:7). When the
soul looks either to God's holiness, or its own sinfulness—it fears.
But it is a fear mixed with faith in Christ's merits; the soul trembles
—yet trusts. Like a ship which lies at anchor, though it shakes with
the wind, yet it is fixed at anchor. God in great wisdom couples
these two graces of faith and fear. Fear preserves
seriousness, faith preserves cheerfulness. Fear is as lead to the net—
to keep a Christian from floating in presumption; and faith is as
cork to the net—to keep him from sinking in despair.
3. The fear of God is mixed with PRUDENCE. He who fears
God has the serpent's eye in the dove's head. He foresees and avoids
those rocks upon which others run. "A prudent man sees danger and
takes refuge, but the simple keep going and suffer for it." (Proverbs
22:3). Though divine fear does not make a person cowardly—it
makes him cautious.
4. The fear of God is mixed with HOPE. "The eyes of the Lord
are on those who fear him, on those whose hope is in his unfailing
love" (Psalm 33:18). One would think that fear would destroy hope
—but it nourishes it. Fear is to hope, as the oil to the lamp—it keeps
it burning. The more we fear God's justice—the more we
may hope in his mercy. Indeed, such as have no fear of God do
sometimes hope—but it is not "good hope through grace" (2 Thess.
5:26). Sinners pretend to have the "helmet of hope" (1 Thess. 5:8)—
but lack the "breastplate of righteousness" (Eph. 6:14).
5. The fear of God is mixed with INDUSTRY. "Noah, moved
with holy fear, prepared an ark" (Hebrews 11:7). There is a carnal
fear, which represents God as a severe Judge. This takes the soul off
from duty, "I was afraid and went out and hid your talent in the
ground" (Matthew 25:25).
But there is also a fear of diligence. A Christian fears—and prays;
fears—and repents. Fear quickens industry. The spouse, fearing lest
the bridegroom should come before she is dressed, hastens and puts
on her jewels, that she may be ready to meet him. Fear causes
a watchful eye—and a working hand. Fear banishes sloth out of its
diocese. "The greatest labor in true religion," says holy fear, "is far
less than the least pain the damned feel in hell." There is no greater
spur in the heavenly race—than the fear of God.
The REASONS enforcing this holy fear of God, include the following:
1. God's eye is always upon us. He who is under the eye of his
earthly prince, will he careful of doing anything which would offend
him. "Does He not see my ways and number all my steps?" (Job
31:4). God sees in the dark: "Even the darkness is not dark to You.
The night shines like the day; darkness and light are alike to You"
(Psalm 139:12). The night is no curtain, the clouds are no canopy—
to hinder or intercept God's sight. God sees the heart. An earthly
judge can judge of the fact—but God judges of the heart. "I, the
Lord, examine the mind, I test the heart!" (Jeremiah 17:10). He is
like Ezekiel's wheels, "full of eyes." God is all eye! Should not this
make us walk with fear and circumspection? We cannot sin—but
our judge looks on!
2. God interprets our not fearing of Him—as a slighting of
Him. As not to praise God is to wrong him—so not to fear God is to
slight him. Of all things, a person can least endure to he slighted:
"Why has the wicked despised God?" (Psalm 10:13). For a worm to
slight its Maker causes the fury to rise up in God's face! "My fury
will flare up!" (Ezekiel 38:18).
3. God has power to destroy us. "Fear him who is able to
destroy both soul and body in hell!" (Matthew 10:28). God
can look us into our grave—and with a breath blow us into hell—and
shall we not fear him! Is it easy to wrestle with flames? "Who
knows the power of his anger!" (Psalm 90:11). What engines or
buckets can quench the infernal fire of hell? We are apt to fear men
who may try to hurt us—but what is their power compared to God's
power? They threaten a prison, God threatens hell. They threaten
our life, God threatens our soul—and shall we not tremble before
him! Oh, how dreadful, when the great fountains of God's wrath
shall be broken up, and all his bitter vials poured out! "Can your
heart endure, or can your hands be strong, in the day that I shall
deal with you!" (Ezekiel 22:14)
Objection: But are not we bidden to serve God without fear? (Luke 1:74)
Answer. We must not fear God with such a fear, as the wicked do.
They fear him as a Turkish slave does his master; they fear him in
such a way as to hate him—and wish there were no God! We must
not serve God with this hellish fear—but we must serve him with a
sincere filial fear, sweetened with love.
Use 1. Refutation. This refutes the Papists who hold that a
Christian cannot have assurance, because he is to serve God with
fear. Assurance and fear are different—but not contrary. A child
may have assurance of his father's love—yet a fear of offending him.
Who was more fearful of sin than Paul? (1 Cor. 9:27) Yet who had
more assurance? "Christ, who loved me, and gave himself for me"
(Gal. 2:20). Faith procures assurance (Eph. 1:13) fear preserves assurance.
Use 2. Instruction. It is a Christian duty to fear God. What
strangers, then, are they to true religion—who are void of this holy
fear! The godly fear—and sin not. The wicked sin—and fear not.
They are like the Leviathan, who is "made without fear" (Job 41:33).
Lack of the fear of God is the innate cause of all wickedness:
"Whose mouth is full of cursing and bitterness, their feet are swift
to shed blood" (Romans 3:14-15). Why was this? "There is no fear of
God before their eyes!" (verse 18).
Abraham surmised that the men of Gerar would stick at no sin. Why
so? "I thought, Surely the fear of God is not in this place" (Gen.
20:11). The judge in the Gospel is called an unjust judge (Luke
18:6); and no wonder, for he "had no fear of God" (verse 2). There
must be an excess of sin, where there the fear of God is lacking to
restrain it. The water must overflow, where there are no banks to
keep it out. We live in a godless age; would men dare to sin at the
rate they do—if the fear of God were ruling in their hearts? Would
they dare to swear, be immoral, use false weights, bear false
witness, hate purity, deride God, forge plots, persecute Christ's body
—if they had the fear of God before their eyes? These men proclaim
to the world that they are atheists; they do not believe in the
immortality of the soul. They are worse than brutish—a beast fears
the fire—but these fear not hell-fire! They are worse than devils, for
the devils "believe and tremble" (James 2:19).
Use 3. Lamentation. Let us bewail the lack of the fear of God in
our world. Why is it that so few fear God?
1. Men do not fear God—because they have not the
knowledge of God. "They hated knowledge, and did not choose
the fear of the Lord" (Proverbs 1:29). Every sin is founded in
ignorance of God. If only men knew God in his immense glory, they
would be swallowed up with divine amazement. When the prophet
Isaiah had a glimpse of God's glory, he was struck with holy
consternation: "Woe to me! I am ruined! For I am a man of unclean
lips, and I live among a people of unclean lips, and my eyes have
seen the King, the Lord Almighty!" (Isaiah 6:6). Ignorance of God,
banishes the fear of God.
2. Men do not fear God—because they presume on his
mercy. God is merciful, and they do not doubt of the virtue of this
sovereign balm. But who is God's mercy for? "His mercy extends to
those who fear him" (Luke 1:50). Such as do not fear God's justice—
shall not taste his mercy.
Let this be "for a lamentation", that the fear of God is so vanished
from our world. Why is it almost nowhere to be found? Some
fear shame, others fear danger—but where is he who fears God?
And not only among the generality of people—but even among
professing Christians, how few fear God in truth! Profession is often
made a cloak to cover sin. Absalom palliated his treason with a
religious vow (2 Samuel 15:7). The Pharisees made long prayer a
cloak for oppression (Matt. 23:14). This is sordid—to carry on
wicked designs—under a mask of piety. The snow covers many
a dunghill. A snowy white profession covers many a foul heart! The
sins of professors are more odious. Thistles are bad in a field—but
worse in a garden. The sins of the wicked anger God—but the sins
of professing Christians grieve him.
Use 4. Reproof.
1. This reproves jovial sinners, who are so far from fearing
God, that they spend their time in mirth and
wantonness! "People were eating, drinking, marrying and being
given in marriage up to the day Noah entered the ark. Then the
flood came and destroyed them all!" (Luke 17:27). There is a place in
Africa called Timbuktu, where the inhabitants spend all the day in
playing and dancing. What sensual, jovial lives do the gallants of our
age live! They spend their life in a frolic, as if God had made them to
be like the leviathan who plays in the sea. "They sing with
tambourine and harp. They make merry to the sound of the flute."
(Job 21:12). They ride to hell upon the back of pleasure, and go
merrily to damnation!
Does not God call us to trembling? Our sins presage evil.
May not we fear that "the glory is departing"?
May not we fear the death of true religion before the birth of reformation?
May not we fear that some momentous calamity should bring up the fear of former judgments?
As the prophet Ezekiel says, "Should we then make mirth?" (Ezekiel 21:10).
But jovial spirits have banished the fear of God.
"How terrible it will be for you who sprawl on ivory beds
surrounded with luxury, eating the meat of tender lambs and choice
calves. You sing idle songs to the sound of the harp!" (Amos 6:4,5).
Sinners whose hearts are hardened with soft pleasures, let them
have their lusts—but farewell Christ and his gospel. "They feast
without fear" (Jude 12.). But they forget death will bring in the
reckoning, and they must pay the reckoning in hell-fire! The
Turkish sultan, when he intends the death of any of his minions,
invites them to sumptuous feast, and then causes them to he taken
away from the table and strangled. Just so, Satan gluts men with
sinful pastimes and delights, and then strangles them! Foolish
pleasure-lovers are like the fish that swim pleasantly through the
silver streams of Jordan, until at last they fall into the Dead Sea.
"Those who want to be rich fall into temptation, a trap, and many
foolish and harmful desires, which plunge people into ruin and
destruction!" (1 Tim. 6:9).
2. This reproves secure sinners who have no fear of
God. Like Laish of old, they are "a secure people" (Judges 18:27).
Those who are least safe—are most confident! Carnal security
throws men into a deep sleep. Birds which roost in steeples, being
used to the continual ringing of bells, the noise does not at all
disturb them. So sinners who have been long used to the sound of
Aaron's bells, though now and then they have a peal rung out
against their sins yet, being used to it, they are not startled at all. A
carnally secure sinner is known thus:
a. He lives as had as the worst, yet hopes to be saved as well
as the best. "I am safe, even though I am walking in my own
stubborn way." (Deut. 29:19). This is as if a man should drink
poison—yet believe that he shall have his health. A secure sinner
now lies in Delilah's lap—yet hopes to some day lie in Abraham's
bosom!
b. A secure sinner thinks all is well, because all is in
peace. He hears others speak of a "spirit of bondage", and the
terrors they have felt for sin—yet he thanks God that he never knew
what trouble of spirit meant; he thinks his conscience is good,
because it is quiet. When the devil keeps the palace—all is in peace"
(Luke 11:12). Ungrounded peace presages an earthquake in the
conscience.
c. A secure sinner is careless about his soul. The soul is the
princely part, which is crowned with reason. A secure sinner
provides for his body—but neglects his soul. He is like one who
waters his flowers—but never minds his jewels. Behold here a
secure person, who is in a spiritual lethargy; he has no sense of the
life to come; he is destitute of the fear of God.
3. This reproves scoffers, who are the vilest of
sinners. "There shall come in the last days, scoffers" (2 Pet. 3:3).
These Ishmaels jeer at holy living—and ridicule all true religion.
They throw squibs of reproach at the saints. In the massacre at
Paris, the Papists scoffed at the Protestants when they murdered
them, "Where is your God now? What has become of all your
prayers now?" These are devils in the likeness of men! They are far
from the fear of God! The scorner's chair stands at the mouth of
hell!
Use 5. Exhortation. It exhorts us to get the fear of God planted in
our hearts. "Happy is he who fears always" (Proverbs 28:14). The
fear of God would influence all our actions. It would make
us godly in both tables of God's laws. It would make us holy
towards God—and righteous towards men. We would be true in our
promises—and just in our dealings (Matt. 7:12).
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Post by Admin on Feb 8, 2024 13:18:58 GMT -5
That I may press you to this holy fear—let me show you the
DIGNITY and EXCELLENCY of fearing God:
1. The fear of God is the true BADGE and uniform of a
saint. The saints of old were God-fearing men (Gen. 22:12; Acts
10:22); Obadiah feared the Lord greatly (I Kings 8:13). All the moral
virtues in their highest elevation, do not make a saint. But here is
the Christian's true character—he is one who fears God. Augustine
said of himself, that he did knock at heaven-gate with
a trembling hand. Christ calls his elect, "his sheep" (John 10:27).
Sheep are of a trembling nature. The saints are tremulous—they
dare not take liberties as others do.
2. The fear of God is the beginning of true
WISDOM. (Proverbs 1:7). Wisdom is "more precious than rubies"
(Prov. 3:15). No jewel we wear so adorns us as wisdom. Now, the
fear of Lord is our wisdom: "The fear of the Lord—that is wisdom"
(Job 28:28). Wherein is the fear of God the true wisdom?
A. The fear of God is wisdom, in that it makes its careful
about our spiritual accounts. Wisdom lies in nothing more
than in keeping accounts exactly. The fear of God teaches a person
to examine the state of his soul critically. "O my soul, how is it with
you?" Do you gain or lose? Is our faith in its infancy, being but
newly laid to the breast of the promise? Or is it grown to some
stature? How is it? Does grace or sin prevail? Thus the fear of God
makes us wisely balance our accounts, and see how matters stand
between God and our souls. "I meditate in my heart, and my spirit
made diligent search" (Psalm 77:6).
B. The fear of God is wisdom as it makes its understand
divine secrets. "The secret of the Lord is with those who fear him"
(Psalm 21:14). He must he wise, who is acquainted with the secrets
of heaven. A fearer of God is acquainted with the secret
of election (1 Thess. 1:4), of God's love (Rev. 1:5), of the holy
annointing (1 John 2:20). He knows God's mind: "We have the
mind of Christ (1 Cor. 2;16).
C. The fear of God is wisdom, in that it makes us consider.
"I considered my ways" (Psalm 119:59). A great part
of wisdom lies in consideration. He who fears God considers how
vain the world is—and therefore dares not love it. He who fears God
considers how short time is—and therefore dares not lose it. He who
fears God considers how precious salvation is—and therefore dares not neglect it.
D. The fear of God is wisdom, in that it makes its walk wisely.
"Walk in wisdom toward outsiders, making the most of the time" (Col. 4:5).
a. The fear of God makes us walk amiably: "Abraham stood up and
bowed himself to the children of Heth" (Gen. 2.3:7). Piety does not
exclude courtesy.
b. The fear of God makes us walk inoffensively: it prevents not only
scandals but indecencies. The veneration of God, causes
circumcision of heart, and circumspection of life.
E. The fear of God is wisdom, as it preserves us from hell. It
is wisdom to keep out of danger; fear makes us flee from the wrath to come.
3. The fear of God is the best certificate to show for heaven.
Do you have knowledge? So has Satan.
Do you have profession? So has Satan, he "transforms himself into an angel
of light" (2 Cor. 11:14). But do you have filial fear? In this you will
excel him. The fear of God is, though not our plea for heaven—yet
our evidence for heaven.
4. There is that in God, which may command fear:
1. "He is clothed in awesome majesty!" (Job 37:22).
a. There is majesty in God's Name, Jehovah. It comes from a
Hebrew root which speaks of God's absolute, eternal, and independent being.
b. There is majesty in God's looks. Job had but a glimpse of God,
and he was even swallowed up with divine amazement: "My ears
had heard of you—but now my eyes have seen you. Therefore I
despise myself and repent in dust and ashes!" (Job 42:5-6).
c. There is majesty in God's words. He speaks with majesty, as when
he gave the law in thundering, insomuch that the people said, "Let
not God speak with us lest we die!" (Exodus 20:19).
d. There is majesty in God's attributes: his holiness, power, justice,
which are the irradiations of the divine essence.
e. There is majesty in God's works: "They will speak of the glorious
splendor of your majesty, and I will meditate on your wonderful
works. They will tell of the power of your awesome works, and I will
proclaim your great deeds" (Psalm 145:5). Every creature sets forth
God's majesty; we may see the majesty of God blazing in the sun,
twinkling in the stars. God's majesty is discernable in those two
wonders of nature, behemoth and leviathan (Job 40:18; 41:19).
In short, the majesty of God is seen in humbling the children of
pride. He turned King Nebuchadnezzar out to pasture, and made
him fellow-commoner with the beasts. Does not all this call for fear?
2. "He is clothed in awesome majesty!" "He is feared by the
kings of the earth" (Psalm 76:12). There is a time coming when God
will be dreadful to his enemies; when conscience is awake, when
death strikes, when the last trumpet sounds.
And shall we not fear this God?
"Do you not fear Me?
Do you not tremble before Me?"
(Jer. 5:22). Fearing God's justice—is the way not to feel it.
And let it not seem strange to you, if I tell you, that in respect of
God's infinite majesty, there will be some of this blessed fear in
heaven. Not a fear which has torment in it, for perfect love will cast
out fear—but a holy, sweet, reverential fear. Though God has so
much beauty in him as shall cause love, and joy, in heaven—yet
this beauty is mixed with so much majesty, as shall cause
a veneration in glorified saints.
5. The fear of God tends to life (Proverbs 19:23).
1. This is true in a temporal sense, "The fear of the Lord prolongs
life, but the years of the wicked are cut short" (Proverbs 10:27); in
the original it is, "adds days". Long life is promised as a blessing,
"With long life will I satisfy him" (Psalm 91:16). The best way to
come to "a good old age", is the fear of God. Sin curtails the life:
many a man's excess wastes his vital organs, enervates his strength,
and cuts him short of those years which by the course of nature
might be arrived at, "Don’t be excessively wicked, and don’t be
foolish. Why should you die before your time?" (Eccles. 7:17). You
who desire to live long—live in the fear of God! "The Lord
commanded us to follow all these statutes and to fear the Lord our
God for our prosperity always and for our preservation." (Deut.6:24).
2. This is true in a spiritual sense. "The fear of the Lord tends to
life"—namely, to "life eternal". Life is sweet, and eternal makes it
sweeter. "Eternal life is true life" (Augustine). The life of bliss has
no term of years wherein it expires: "Forever ...with the Lord!" The
lamp of glory shines—but is never spent; so that divine fear tends to
life; a life with God and angels forever.
6. The fear of God gives full satisfaction. "He who has it, shall
abide satisfied" (Prov. 19:23). Such as are destitute of God's fear,
never meet with satisfaction. "In the midst of his plenty, distress
will overtake him; the full force of misery will come upon him" (Job
20:22). This is a riddle, to be full—yet not have enough. The
meaning is there is still something lacking: he who fears not God,
though his barns are full—yet his mind is not at rest. The sweet
waters of pleasure do rather inflame the thirst—than satisfy it. "I
have run through all the delights and grandeurs of the world, and
could never find full contentment", said the emperor Severus. But
he who has the fear of the Lord "shall abide satisfied".
1. He shall be satisfied. His soul shall be filled with grace,
his conscience with peace. A holy man said, when God had replenished him with inward joy,
"It is enough Lord, your servant isa full vessel, and can hold no more!"
2. He shall abide satisfied. This satisfaction shall not cease; it shall
be a cordial in death, and a crown after death!
7. The fear of God makes a little to be sweet. "Better is little
with the fear of the Lord" (Prov. 15:16). Why is a little better?
Because that little a believer has, he holds in his Head, Christ. That
little is sweetened with the love of God. He has with that little a
contented mind; and contentment turns Daniel's vegetables into
choice meat (Dan. 1:12). Again, that little is a pledge of more; that
little oil in the cruse—is but a pledge of that golden joy and bliss
which the soul shall have in heaven. Thus a little with the fear of
God, is better than all unsanctified riches. Lazarus' crumbs were
better than the rich man's banquet!
8. The fear of God is a Christian's safety. He is invulnerable;
nothing can hurt him. Plunder him of his money, he carries a
treasure about him of which he cannot be robbed (Isaiah 33:6). Cast
him into prison—his conscience is free; kill his body—it shall rise
again. He who has on this breastplate of God's fear may be shot at—
but can never be shot through.
9. The fear of God makes all things go well with us. "How
happy are those who fear the Lord—all who follow his ways! You
will enjoy the fruit of your labor. How happy you will be! How rich
your life!" (Psalm 128:1-2). Is it not well with that man who has all
things working together for his good—and has nothing lacking
which may do him good (Psalm 84:11)? If God sees health and
riches good for him—he shall have them. Every providence shall
center in his happiness. Oh, what an inducement is here to solid
piety! Come whatever will, "it shall be well with those who fear
God" (Eccles. 8:12). When they die, they shall go to God; and while
they live, everything in the world shall do them good.
10. The fear of God is a great cleanser. "The fear of the Lord
is clean" (Psalm 19:9). It is so:
1. In its own nature—it is a pure, crystal, orient grace.
2. In the effect of it—it cleanses the heart and life. As a spring works
out the mud—so the fear of the Lord purges out the love of sin. The
heart is the temple of God, and the fear of the Lord sweeps and
cleanses this temple, that it may not be defiled.
11. The fear of God makes us accepted with God. "In every
nation he who fears him ... is accepted with him" (Acts 10:35). What
was Paul so ambitious of? "We labor that we may be accepted by
him" (2 Cor. 5:9). Divine fear ingratiates us into divine favor. Such
as are fearless of God, neither their persons nor offerings find
acceptance: "I despise your feast days, and I will not dwell in your
solemn assemblies. Though you offer me burnt offerings . . . I will
not accept them" (Amos 5:21-22). Who will take a gift from one who has the plague!
12. The fear of God paves the way for spiritual joy. Some may
think the fear of God breeds sadness; no, it is the inlet to joy! The
fear of God is the morning star, which ushers in the sunlight of
comfort: "Walking in the fear of the Lord, and in the comfort of the
Holy Spirit" (Acts 9:31). The fear of God has solid joy in it, though
not frivolity. God mixes joy with holy fear, that fear may not seem slavish.
13. The fear of God drives out all base fear. Carnal fear is an
enemy to true religion. The fear of God frightens fear away; it
causes courage: "Able men, such as fear God" (Exod. 18:21); some
translations render it, "men of courage". When a dictator governed
in Rome, all other offices ceased. Where the fear of God rules in the
heart—it expels fleshly fear. When the empress Eudoxia threatened
to banish Chrysostom, the preacher said, "Tell her, I fear nothing
but sin!" The fear of God swallows up all other fear, as Moses' rod
swallowed up the magicians' rods.
14. To be void of God's fear, is folly. "I said to the fools—do not
deal foolishly" (Psalm 75:4).
1. Are not they fools who gratify their enemy? Those who lack
the fear of God, do so. Satan baits his hook with pleasure and profit,
and they swallow bait and hook and all! This pleases Satan; men's
sins feast the devil. Who but a fool would please his enemy?
2. Is it not folly to prefer slavery before liberty? If a slave in
the galley should have his freedom offered him—but says that he
would rather tug at the oar and be a slave, than have his liberty—
would he not be judged to be a fool? Such is the case of him who
does not fear God. The gospel offers to free him from the miserable
captivity of sin—but he chooses rather to be a slave to his lusts. He
is like a servant under the law: "I love my master—I will not go out
free" (Exod. 21:5). The foolish sinner had rather have his ear bored
to the devil's service, than be translated "into the glorious liberty of
the sons of God" (Rom. 8:21).
3. Is not he a fool who, having but one jewel, will venture
the loss of it? The soul is the jewel, and the sinner is fearless of it,
he will throw it away upon the world; as if one should throw pearls
and diamonds into the river. He who pampers his body and neglects
his soul, is like him who feasts his slave and starves his wife!
4. Is not he a fool who refuses a rich offer? If one should offer
to adopt another and make him an heir of his vast estate, and he
should refuse it, would not his discretion be called in question? God
offers Christ to a sinner, and promises to entail all the riches of
heaven upon him—but, lacking the fear of God, he refuses this great
offer: "Israel would have none of me" (Psalm 81:11). Is not this a
prodigy of madness? Yay not the devil peg every sinner for a fool at
the last day!
15. The fear of God is a sovereign antidote against
apostasy. The devil was the first apostate. How rife is this sin!
More shipwrecks are on land—than at sea; men make shipwreck of
a good conscience. Apostates are said to put Christ to "open shame"
(Heb. 6:6). The fear of God is a preservative against apostasy: "I will
put my fear in their hearts—that they shall not depart from me"
(Jer. 32:40). I will so love them—that I will not depart from them;
and they shall so fear me—that they shall not depart from me.
16. There are excellent promises made to those who fear
God. "Unto you who fear my name, shall the Sun of righteousness
arise with healing in his wings" (Mat. 4:2). Here is a promise of
Christ; he is a Sun for light and life-giving influence; and a Sun of
righteousness, as he diffuses the golden beams of justification. And
he has healing in his wings; the sun heals the air, dries up the cold
moistures, exhales the vapors which would be pestilential. Just so,
Christ has "healing in his wings"; he heals the hardness and
impurity of the soul. And the horizon in which this sun arises, is in
hearts fearing God: "To you who fear my name, shall the Sun of righteousness arise."
And there is another great promise: "He will bless those who fear
the Lord, both small and great" (Psalm 115:13). God blesses such in
their name, estate, souls. And this blessing can never be reversed!
As Isaac said, "l have blessed him—and he shall be blessed" (Gen.
27:37). Such as fear God are privileged people: none can take away
from them—either their birthright or their blessing.
17. Fear is the admirable instrument in promoting
salvation. "Work out your salvation with fear" (Phil. 2:12). The
fear of God, is that flaming sword which turns every way—to keep
sin from entering (Prov. 16:6). The fear of God stands sentinel in
the soul, and is ever upon its watchtower. Fear causes
circumspection: he who walks in fear, treads warily. Fear gives birth
to prayer, and prayer engages the help of heaven.
18. The Lord is much pleased with those who fear him. "The
Lord takes pleasure in those who fear him" (Psalm 147:1). In the
Septuagint it is, "The Lord bears good will towards those who fear
him." Some render it, "The Lord delights in those who fear him."
Never did a suitor take such pleasure in a person he loved—as God
does in those who fear him; they are his "Hephzibah", which
means, my delight is in her (Isaiah 61:4). He says of them as of
Zion: "This is my rest forever—here I will dwell" (Psalm 132:14). A
sinner is "a vessel in which is no pleasure" (Hos. 8:8). But fearers of
God are his favorites.
19. Such as fear God are the only people that shall be
saved. "Salvation is near those who fear him" (Psalm 85:9).
Salvation is said to be "far from the wicked" (Psalm 119:155). They
and salvation are so far apart—that they are likely never to meet.
But God's salvation is near to those who fear him. What do we
aspire after, but salvation? It is the end of all our prayers, tears,
sufferings. Salvation is the crown of our desires, the flower of our
joy. And who shall be enriched with salvation—only the fearers of
God! "His salvation is near those who fear him."
Let these 19 powerful arguments persuade us to fear God
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Post by Admin on Feb 8, 2024 13:49:33 GMT -5
Use 6. Trial. Let us put ourselves upon a strict scrutiny and trial,
whether we have the fear of God planted in our hearts.
Question: How may we know whether we have the fear of
God planted in our hearts?
Answer 1. The fear of God—will make a man fear SIN. "How
can I do this great wickedness—and sin against God?" (Gen. 39:9).
Indeed, sin is the only evil thing; it is the evil of evils. Sin is the
poison which the old serpent spat into our virgin nature! In sin
there is both pollution and enmity. Sin is compared to a "thick
cloud" (Isaiah 44:22), which not only hides the light of God's face—
but brings down showers of His wrath. Sin is worse than all evils.
There is more evil in a drop of sin—than in a sea of affliction!
1. Sin is the cause of all affliction. Sin conjures up all the winds and
storms in the world. The cause is worse than the effect. Out of this
viperous womb come, "evil thoughts, sexual immorality, theft,
murder, adultery, greed, wickedness, deceit, eagerness for lustful
pleasure, envy, slander, pride, and foolishness."
2. In affliction conscience may he quiet; the hail may beat upon the
tiles, when there is music in the room. But sin terrifies the
conscience. Nero, in the midst of feasts and Roman sports was full
of horror of mind; the numbers of men he had killed troubled
him. Cataline was frightened at every noise. Cain in killing Abel,
stabbed half the world at one blow, yet he could not kill the worm in
his own conscience!
Sin is the quintessence of evil—it puts a sting into death (1 Cor.
15:56). Sin is worse than hell:
a. Hell is a burden only to the sinner—but sin is a burden to God (Amos 2:13).
b. There is justice in hell—but sin is the most unjust thing. It would
rob God of his glory, Christ of his purchase, the soul of its
happiness. "It is more hitter to sin against Christ, than to suffer the
torments of hell", says Chrysostom. Is not sin then, to be feared? He
who fears God is afraid of touching this forbidden fruit!
More particularly:
1. He who fears God—is afraid to do anything which he
suspects may be sinful (Romans 14:23). He will not swallow
oaths like pills, lest they should afterwards work in his conscience.
He dares not mix anything in God's worship, which God has not
appointed; he fears it is like offering strange fire. Where conscience
is scrupulous, it is safer to forbear; for, "what is not of faith is sin".
2. He who fears God—fears the appearance of sin. "Abstain
from all appearance of evil" (1 Thes. 5:22). Some things have a bad
look, and carry a show of evil in them. To go to the idol temple,
though one does not join with them in worship, is an appearance of
evil. He whose heart is ballasted with God's fear—flies from that
which looks like sin. It was a good speech of Bernard to, "By
avoiding the act of sin we preserve our peace; by avoiding
the appearance of it we preserve our fame." The fear of God makes
us shun the occasion of sin: the Nazarite under the law was not only
to forbear wine—but he must not eat grapes, which might occasion
intemperance. Joseph fled from his mistress' temptation; he would
not be seen in her company.
The appearance of evil, though it does not defile one's own
conscience, may offend another's conscience. And hear what the
apostle says: When you "wound their weak conscience, you sin
against Christ!" (1 Cor. 8:12). Such as do not avoid the appearances
and inlets to sin-make the truth of their grace to be suspected. How
far are they from the fear of God who, forgetting their prayer, "Lead
us not into temptation", run themselves into the devil's mouth!
They go to plays and theaters, which are the lures and inducements
of filthiness! Others associate familiarly with the wicked, and are
too often in their company: which is like going among those who
have the plague! "I wrote to you not to company with fornicators,"
(1 Cor. 5:9). Business is one thing, keeping company is another.
Polycarp would have no society with Marcion, the heretic. Twisting
into a cord of friendship with sinners is an appearance of evil; it
hardens them in sin, and wounds the credit of true religion.
Question: But did not Christ often converse with sinners?
Answer 1. Christ did sometimes go among the wicked; not that he
approved of their sins—but as a physician goes among the diseased
to heal them, so Christ intended to work a cure upon them (Mark
2:17). It was their conversion which he aimed at.
Answer 2. Though Jesus Christ did sometimes converse with
sinners—yet he could receive no infection by them; his divine
nature was a sufficient antidote against the contagion of sin. As the
sun cannot be defiled with the thick vapors which are exhaled from
the earth, and fly into the sky—so the black vapors of sin could not
defile the Sun of righteousness. Christ was of such spotless purity,
that he had no receptibility of evil. But the case is otherwise with us;
we have a stock of corruption within. Therefore it is dangerous to
mix with the wicked, lest we be defiled.
Such as revere the divine majesty of God, dare not go near
the borders of sin. Those who went near the fiery furnace, though
they did not go into it, were burned (Dan. 3:22).
3. He who fears God—dares not sin secretly. A hypocrite may
forbear gross sin because of the shame—but not clandestine, secret
sin. He is like one who shuts up his shop windows—but follows his
trade within doors. But a man fearing God dares not sin, though he
could walk invisibly, and no eye see him. "You shall not curse the
deaf, or put a stumbling block before the blind; but shall fear your
God" (Lev. 19:14). If one should curse a deaf man, he cannot hear
him. If one should lay a stumbling block in a blind man's way, he
cannot see him. Yes—but the fear of God will make one avoid those
sins—which can neither he heard or seen by men. God's seeing in
secret, is a sufficient counter-poison against sin.
4. He who fears God—dares not commit sin, though it
might bring him a profitable advantage. Gain is the golden
bait with which Satan fishes for souls. This was the last temptation
the devil used to Christ: "All this will I give you" (Matt. 4:9). How
many bow down to the golden image! Joshua who could stop the
course of the sun—could not stop Achan in his pursuit after the
wedge of gold! But he who fears God dares not sin to get
preferment. David dared not touch the Lord's anointed, though he
knew he was to reign next (1 Sam. 26:33). A godly man is assured
that a full purse is but a poor recompense for a wounded conscience.
5. He who fears God—dares not gratify his own revengeful
humor. Homer says that revenge is sweet as dropping honey; but
grace makes a man rather bury an injury, than revenge it. He knows
who has said, "Vengeance is mine, I will repay" (Rom. 12:19). He
who has the fear of God before his eyes, is so far from revenge, that
he requites good for evil. Miriam murmured against Moses, and
Moses prayed for her, that God would heal her of her leprosy (Num.
12:13). The prophet Elisha, instead of smiting his enemies, "set
bread and water before them" (2 Kings 6:22).
6. He who fears God—dares not do that which is of evil
report, though possibly the thing in itself may be no sin. "If
any of you has a dispute with another, dare he take it before the
ungodly for judgment?" (1 Cor. 6:1). Yes, some might say, what sin
is it to have a just cause brought before unbelievers, that it may be
decided? Oh but, might the apostle reply, though the thing in itself
is lawful—yet because it sounds evil, and exposes your religion to
the scorn and insult of unbelievers, you who fear God, should not
dare to do it. It were better to decide it by a prudent arbitration.
Everything is permissible for me—but not everything is beneficial" (1 Cor. 6:12).
7. He who fears God—is not only afraid of evil actions, but
fears to offend God in his thoughts. "Be careful not to harbor
this wicked thought." (Deut. 15:9). To think of sin with delight, is to
act it over in the imagination. This is culpable. A man
may think himself into hell! What were the apostate angels
damned for—was it for any more than proud thoughts?
This is the first note of TRIAL: He who reverences God—flees from
sin. It is a saying of Anselm, "If sin were on one side and hell on the
other, I would rather leap into hell than willingly sin against God!"
Answer 2. He who fears God—walks by Scripture rule,
rather than by the example of others. Example is, for the most
part, corrupt. Examples of great men are influential. Pharaoh had
taught Joseph to swear—but Joseph had not taught Pharaoh to pray.
The examples of others cannot justify a thing which is intrinsically
evil. A God-fearer directs the rudder of his life according to the
compass of the Word. He looks to the sacred canon as the mariner
to the compass, or Israel to the pillar of fire, to direct him. "To the
law and to the testimony!" (Isaiah 8:20).
Answer 3. He who fears God—keeps his
commandments. "Fear God and keep his commandments"
(Eccles. 12:13) Luther said he had rather obey God, than work
miracles. A gracious soul crosses his own will to fulfill God's. If the
Lord bids him to crucify his favorite sin, or forgive his enemies—
then he instantly obeys. A heathen exercising much cruelty to a
Christian, asked him in scorn what great miracle his master Christ
ever did? The Christian replied, "This miracle, that though you treat
me thus cruelly—I can forgive you." A holy heart knows, that there
is nothing lost by obedience. David swore to the Lord that he would
not rest until he found a place for God (Psalm 132:4-5). And God
swore back to David, that one of his offspring he would set one
upon his throne (Psalm 132:11).
Answer 4. He who fears God—is alike godly in all
companies. He diffuses the sweet savor of godliness wherever he
goes. Hypocrites can change themselves into all shapes, and be as
their company is; serious in one company and vain in another. He
who reverences a Deity, is alike godly in all places. A steady
pulse shows health: a steady walk shows grace. If a godly man is
providentially placed among the wicked, he will not coalesce with
them—but in his deportment displays a majesty of holiness.
Answer 5. He who fears God—is godly in the position where
God has set him. Take an instance in Joseph: "I fear God" (Gen.
42:18). And see a pattern of relative sanctity: he showed towards
his master fidelity, towards his mistress purity, towards
his father duty, towards his brethren generosity. A godly man makes
his family, a training ground of piety (Psalm 102:1).
Answer 6. He who fears God, dares not neglect family or
closet prayer. "I give myself unto prayer" (Psalm 109:4). Prayer
whispers in God's ears! Prayer is private conference with God. Why
was Nymphas' house called a church (Col. 4:15). Because it was
consecrated by prayer. A gracious soul puts forth fervent sighs in
prayer (Rom. 8:26). And surely that prayer soonest pierces heaven—
which pierces one's own heart.
If prayer be made the touchstone—then the number of those who
fear God is but small. Are there not many prayerless families in this
city and nation? "You cast off fear, you restrain prayer" (Job 15:4).
When men restrain prayer, they cast off the fear of God. It is the
brand set upon reprobates, that "they do not call on the Lord"
(Psalm 14:4).
Answer 7. He who fears God will not oppress his
neighbor. "You shall not oppress one another; but you shall fear
your God" (Lev. 25:17). How can he be holy—who is not just? A
saint—yet an extortioner, is a contradiction. The fear of God would
cure oppression. "Will you even sell your brethren? Ought you not
to walk in the fear of our God?" (Neh. 5:8-9). As if Nehemiah had
said, If you had the fear of God, you would not be so wicked, you
would not rise upon the ruins of others and—to wrong them, damn
yourselves.
Answer 8. He who fears God—is given to works of
mercy. The fear of God is always joined with love to our brethren.
Grace may have a trembling hand—but it does not have
a withered hand; it stretches itself out to relieve the needy, "Pure
and undefiled religion before our God and Father is this: to look
after orphans and widows in their distress " (James 1:27).
To visit them is not only to go to see them in affliction. Our Savior
expounds what visiting is in Matthew 25:36, "You visited me"; how
was that? "I was an hungry, and you gave me food" (verse 35). Good
works are not the cause of our justification, but they are
the evidence of our justification. How far are they from the fear of
God, who are hard-hearted to Christ's poor! You may as well extract
oil out of a flint—as the golden oil of charity out of their flinty
hearts! The rich man denied Lazarus a crumb of bread—and he was
denied a drop of water (Luke 16:21).
Answer 9. He who fears God—would rather displease man,
than God. "The midwives feared God, and did not as the king of
Egypt commanded them—but saved the men children alive" (Exod.
1:17). What, not obey the king's command! How could this stand
with their allegiance? Very well, because it was
an unlawful command. The king had ordered them to put to death
the Hebrew males—which they dared not do, for fear of incurring
God's displeasure. King Nebuchadnezzar erected a golden image to
be worshiped—but the three Hebrew children (or rather champions)
said, "Be it known unto you, O king, that we will not serve your gods
—nor worship the golden image which you have set up!" (Dan.
3:18). They would rather burn—than bow! He who fears God, knows
it is best to please God. He is the best Friend—but the worst Enemy!
Answer 10. The fear of God will make a man fear these six
things:
1. Satan's snares
2. His own heart
3. Death
4. Judgment
5. Hell
6. Heaven
1. The fear of God will make a man afraid of SATAN'S
SNARES. He has the eye of faith to see these snares, and the wing
of fear to fly from them! Fear gives wings to the feet. "We are not
ignorant of his devices" (2 Cor. 2:11). The word means "subtle
stratagems". Satan is called the "old Serpent" (Rev. 12:9). Though he
has lost his holiness, he has not lost his deceitfulness. His snares are
so cunningly laid, that without the guidance of God's fear, we
cannot escape them.
a. One subtle artifice of Satan—is to bait his hook with
religion. He can change his flag, and hang out Christ's colors; here
he transforms himself into an angel of light (2 Cor. 11:14). The devil
tempts men to evil, "that good may come" of it (Rom. 3:8). He
whistles them into the snare of preferment, that hereby they may be
in a capacity of doing God more service. The white devil is worst!
Who would suspect Satan when he comes as a minister, and quoting
Scripture?
b. Another snare of Satan—is to tempt to sin under a plea
of necessity. Lot offered to expose his daughters to the lusts of the
Sodomites, that he might preserve his angel-guests who were come
into his house (Gen. 19:8). Did not Satan instigate him to
this? Necessity will not excuse impiety.
c. Another snare of Satan—is to color over sin with the
pretense of virtue. Alcibiades hung a finely embroidered curtain
over a foul picture full of dragons and satyrs. Satan puts good names
on sin, as physicians call that film in the eye which hinders the sight
a "pearl" in the eye. Satan colored over Jehu's ambition with the
name of zeal (2 Kings 10:16). He makes men believe that revenge is
valor, or that covetousness isfrugality; as if one should write
"medicine" upon a bottle of poison!
d. Another snare of Satan—is to carry on his mischievous
designs under a pretense of friendship. He puts off
his lion's skin, and comes in sheep's clothing. Thus Satan came to
Christ: "Command that these stones be made bread" (Matt 4:3). As
if he had said, "I see you are hungry; I therefore out of pity, counsel
you to get something to eat—turn these stones to bread, that your
hunger may be satisfied." But Christ spied the serpent in the
temptation, and repulsed him. Thus Satan came to Eve in the guise
of a friend. He said of the tree in the midst of the garden, "You shall
not surely die . . . you shall be as gods" (Gen. 3:4-5). As if to say, "I
persuade you only to that which will put you into a better condition
than now you are; eat of the tree of knowledge and it will make you
omniscient!" What a kind devil was here! But Eve found a worm in
the apple!
e. A fifth snare—if Satan cannot take a Christian off from
duty, he will put him on too far in duty. Humiliation is a duty
—but Satan suggests that the soul is not humbled enough: and
indeed he never thinks it humbled enough, until it despairs. Satan
comes thus to a man: "Your sins have been great—so your sorrow
should be proportionate. But is it so? Can you say you have been as
great a mourner—as you have been a sinner? What is a drop of your
sorrow—compared to a sea of your sin? This is laid only as a snare.
The subtle enemy would have a Christian weep himself blind, and in
a desperate plight, throw away the anchor of hope. And if Satan has
such fallacies, and as a decoy draws so many millions into his
snares, is there not cause of jealous fear lest we should be trapped?
The fear of God—will make us fear hell's stratagems.
Satan's snares are worse than his darts!
2. The fear of God will make a man afraid of his own
HEART. Luther used to say, that he feared his own heart more
than the pope or cardinals! "The heart is deceitful above all things"
(Jer. 17:9).
It is "deceitful". The word signifies, it is a "Jacob" or "supplanter".
As Jacob supplanted his brother, and took away the blessing, so our
hearts would supplant and beguile us.
"Above all things": there is deceit in weights, deceit in friends; but
the heart has an art of deceiving beyond all. In the best hearts there
is some fallaciousness. David was upright in all things, "except in
the affair concerning Uriah the Hittite" (1 Kings 15:5). A godly man,
knowing there is a measure of this deceit in his heart, fears himself!
The flesh is a bosom-traitor. No man can fathom what evil is in his
heart. "Is your servant a dog!" (2 Kings 8:13). Hazael could not
believe his heart could give birth to such monsters. If one had come
to Noah and said, "You will be drunk shortly"; he would have said,
"Is your servant a dog?" No man knows the depth of evil which in
his heart, or what scandal he may fall into—if God should leave him.
Christ warns his own apostles to "take heed of surfeiting and
drunkenness" (Luke 21:34). A godly man therefore fears his heart
with a fear of caution and jealousy.
The heart is not only stubborn—but subtle. Let us a little trace this
impostor, and see if there is not cause to fear it. The heart shows its
deceitfulness regarding sinful things—and sacred things.
The heart shows its deceitfulness regarding SINFUL things,
this deceit is in the hiding of sin, as Rahab hid the spies in the flax
(Josh. 2:6). So the heart hides sin. And how does it hide sin? Just as
Adam hid himself under fig leaves—so the heart hides sin under the
fig leaves of rationalization and excuses. "It was done against my
will; or done in a passion; or it was done along with others." Aaron
blamed his sin in the making of the golden calf, upon the people:
"The people are set on mischief" (Exod. 32:22). And Adam tacitly
blamed his sin upon God himself: "The woman You gave to be with
me—she gave me some fruit from the tree, and I ate" (Gen. 3:12), as
if to say, "If You had not given me this tempting woman—I would
not have eaten!"
The heart's deceit is seen in flattering us. It will make us believe
we are not so bad as we are. The physician deceives the patient
when he tells him that his disease is not so dangerous, when he is
falling into the hands of death! The heart will tell a man that he is
free from theft, when yet he robs others of their good name. The
heart will tell a man that he is free from drunkenness when, though
he will not be drunk with wine, he will be drunk with passion. Thus
the heart is a flattering mirror to make one look better than he is!
Is there not cause to suspect this impostor!
Secondly, the heart shows its deceitfulness regarding
SACRED things. It will be ready to put us off with
counterfeit grace. Many have been deceived in taking false money;
and many, it is to be feared, have been deceived in taking false
grace.
The heart is ready to deceive with a false repentance. A sinner is
troubled a little for sin, or rather the consequences of it, and perhaps
sheds a few tears, and now his heart soothes him—and tells him
that he is a true penitent. But every legal terror is not true
repentance: "They were pricked in their hearts" (Acts 2:37); yet after
this, "Peter said unto them repent" (verse 38). If every slight trouble
for sin were true repentance—then Judas and Cain may be enrolled
in the number of penitents. Evangelical repentance works a change
of heart (1 Cor. 6:11). It produces sanctity. But the false penitent,
though he has trouble of spirit—yet has no transformation or
change of heart and life. He has a weeping eye—but an adulterous
heart. Ahab fasts and puts on sackcloth—but after this, he puts the
prophet Micah in prison (1 Kings 22:27).
The heart is apt to deceive with a false faith; it would put the dead
child in the place of the living child. Those in the second chapter of
John are said to believe; but Christ did not believe their faith (John
2:24). True faith, as it casts itself into Christ's arms to embrace him,
so it casts itself at Christ's feet to serve him. But spurious faith,
though it is forward to receive Christ's benefits—yet it plucks
the crown from his head—and will not submit to his authority!
(Isaiah 9:6). It would have him a Priest to save him—but not as
a King upon his throne to rule him (Zech. 6:13).
Thus the heart is full of fallacies; he who fears God, fears his heart
lest it should rob him of the blessing.
3. The fear of God—will make a man fear DEATH. We should
fear death, first, because it is such a serious thing, it is the inlet to
eternity and puts us into an unalterable state!
Secondly, because of its proximity. It is nearer to us than we are
aware; it may be within a few hours march of us! God may this
night say, "Give an account of your stewardship!" And what if death
should come before we are ready?
Thirdly, because after death there is nothing to be done for our
souls. There is no repenting in the grave: "In the grave, where you
are going, there is neither working nor planning" (Eccles. 9:10). So
death is to be feared with a holy and pious fear.
Question: How far may a child of God fear death?
Answer 1. So far as the fear of death is a curb bit, to keep him
from sin. A believer may lawfully make use of all means to deter
him from sin. There is no stronger antidote against sin—than the
fear of death. "Am I sinning today—and tomorrow may be dying—
and going to judgment!"
Answer 2. A child of God may so far fear death, as it makes him die
to the world. The fear of death should sound a retreat and call us
off from worldly vanities. What is the world? We must leave it
shortly, and all we will then have, is our burying place (Gen. 49:30).
Answer 3. A child of God may so far fear death, as this fear fits him
more for death. Jacob feared his brother Esau's coming against
him, and he prepared to meet him, addressing himself to prayer
(Gen. 32:7, 24). So when we fear death's coming, and we prepare to
meet it—we set oh soul in order. This is a godly fear of death.
But this fear of death in the godly must he mixed with hope. The
nature of death to a believer, is quite changed. Death is in itself a
curse—but God has turned this curse into a blessing. To a child of
God, death is not a destruction, but a deliverance. When the mantle
of his flesh drops off, he ascends in a fiery chariot to heaven!
4. The fear of God—will make a man fear JUDGMENT.
Anselm spent most of his thoughts upon the Day of
Judgment; and Jerome thought he always heard that voice sounding
in his ears, "Arise you dead—and come to judgment!" That there
shall be such a day is evident:
a. From God's veracity: he who is the Oracle of truth has asserted
it: "For he comes—for he comes to judge the earth" (Psalm 96:13).
There is duplication here, firstly, to show the certainty: "he comes,
he comes". It is an indubitable maxim. Secondly, to show
the speediness, "he comes, he comes", the time draws near—it is
almost daybreak, and the judge is ready to take the bench! (James
5:9). God's decree cannot be reversed!
b. There shall he such a day for the vindication of God's justice.
Things seem to be done in the world, very unequally: the godly
suffer, the wicked prosper. Atheists are ready to think God has
thrown aside the government of the world—and does not mind how
things are transacted here below. Therefore there must he a judicial
process, that God may undeceive the world and set all things right.
c. That there shall be such a day is evident by the principles
engrafted in a natural conscience. When Paul reasoned of judgment
to come, "Felix trembled" (Acts 24:25). The prisoner at the bar—
made the judge tremble! That a wicked man dying is so surprised
with terrors—from where does this arise, but from a secret
apprehension of ensuing judgment!
It will be a great judgment. Never was the like seen! We
must all appear before the judgement seat! (2 Cor. 5:10). There is
no fleeing, no absconding, no bribing, no appearing by a proxy—but
all must make their personal appearance. Those who were above
trial here, and the law could not reach them, must appear before the
tribunal of heaven!
Who shall be the Judge? Jesus Christ (John 5:22.; Acts 17:31). "He
has appointed a day, in the which he will judge the world—by that
man whom he has ordained." Christ the Judge, is
called man because he shall judge the world in a visible shape. He
must be both God and man: he must be God, that he may see men's
hearts—and he must be man, that he himself may be seen.
What a solemn day will this be, when Christ shall sit upon the
bench of judicature! He will judge "righteously" (Psalm 9:8).
Though he himself was wronged, he will do no wrong. And he will
judge thoroughly: "Whose fan is in his hand and he will thoroughly
purge his floor" (Matt. 3:12). He will see what is wheat—and what is
chaff; who have his image upon them—and who the mark of the
beast. Surely, the fear of God will cause a holy trembling at the
thoughts of this day!
Question: In what sense should those who fear God—fear the Day
of Judgment?
Answer: Not with a fear of dread or despondency, for the Day of
Judgment will be a Jubilee—a blessed comfortable day to them! The
thrush sings at the approach of rain—and so may believers at the
approach of Judgment. Christ who is their Judge is also
their Redeemer and Advocate. But,
a. The godly should so fear judgment as every day to renew
their sorrow for sin. They have sins which creep upon them daily—
and they must with Peter weep bitterly. They must steep their
souls in the salty tears of repentance. It would be sad to be found at
the last day, in any sin unrepented of.
b. The godly should so fear the Day of Judgment as to make them
afraid of sins of omission. Not dressing a wound brings death. Not
discharging duty may bring damnation. You may read the solemn
process at the last day: "I was hungry and you gave Me nothing to
eat; I was thirsty and you gave Me nothing to drink; I was
a stranger and you didn’t take Me in; I was naked and you didn’t
clothe Me, sick and in prison and you didn't take care of Me" (Matt.
25:42). The charge here brought in, is for sins of omission. Christ
does not say, "You took away my food from me"—but "You gave me
nothing to eat"; He does not say, "You put me in prison"—but "You
did not visit me." The sins of omission condemned them. Not
praying in the family, not attending the means of grace, not giving
alms, will be the fatal indictment.
c. The godly should so far fear the Day of Judgment as to make
them afraid of pretending in religion. For at that day, false hearts
will be unmasked. Why did Paul walk with such integrity? "You are
witnesses and God also, how holily, and justly, and unblamably we
behaved ourselves among you" (1 Thess. 2:10). What was the cause
of this? Surely a fear of the approaching Judgment Day: "For we
must all appear before the judgement seat of Christ!" (2 Cor. 5:10).
The word in the original means we must be made manifest, our
hearts must be laid open before men and angels. Such is
the witchcraft of hypocrisy, that it is hard in this life, to know who
is a false professor, and who is sincere. But shortly there will be a
full revealing. It is good for God's people so to fear judgment, as to
make them strive against deceit and hypocrisy; for then the
hypocrite will be found out.
5. The fear of God—makes a man fear HELL. Hell is called the
"place of torment" (Luke 16:28). Not only notoriously wicked
sinners—but such as fear God, ought to fear hell: "I say unto you my
friends, Fear him who has power to cast into hell!" (Luke 12:4).
Question: How far should God's people fear hell?
Answer: Not so far, as to let go their hope. A mariner fears a storm—
but not so as to throw away his anchor. Such as fear God—should
fear hell in four ways.
a. Those who fear God ought to fear hell—as that which
they have deserved. Their sins have merited hell. Woe to the
holiest man alive—if God should weigh him in the balance of his
justice!
b. Those who fear God ought to fear hell—insofar as this is
a means to make them shake off spiritual sloth. This sleeping
disease is apt to seize upon God's own people; "the wise
virgins slumbered" (Matt. 25:5). Now, so far as the fear of hell is an
alarm or a warning-bell to awaken the godly out of security, and
make them run faster to heaven, so far it is a godly and blessed fear.
c. The fear of hell is good in the godly—insofar as it makes
them afraid of being in the number of those who shall go to
hell. There are certain people who are in danger of hell:
First, those who have their heaven in this life: "You who are given to
pleasure" (Is. 47:8). Epicures swim in sensual delights; they would
rather displease God—than deny the flesh. These shall take up their
quarters in hell. "The Lord, the Lord Almighty, called you on that
day to weep and to wail, to tear out your hair and put on sackcloth.
But see, there is joy and revelry, eating of meat and drinking of
wine! "Let us eat and drink," you say, "for tomorrow we die!" The
Lord Almighty has revealed this in my hearing: "Until your dying
day this sin will not be atoned for," says the Lord, the Lord
Almighty!" (Isaiah 22:12-14) That is, this sin shall not be done away
by any sacrifice.
Second, they are in danger to be cast into hell who live in the sin of
adultery (Prov. 22:12). Those who burn in lust—shall burn in
hell! "Lord knows how to keep the unrighteous under punishment
until the day of judgment, especially those who follow the polluting
desires of the flesh." (2 Pet. 2:9-10). See the corruption of man's
nature! Instead of drinking water out of his own cistern, he
loves stolen waters (Prov. 9:17). The same Latin word signifies
a stable and a whore-house—both are for beasts!
Third, they are likely to go to hell who, by giving bad example, cause
others to sin. Bad example, like the plague, is contagious. Great men
are mirrors—by which the common people dress themselves. Such
as give bad example, have not only their own sins, but the sins of
others to answer for. That doubtless was the reason why the rich
man entreated Abraham that one might go from the dead to preach
to his brethren (Luke 16:27), and not that he had love to their souls,
but because, while he was alive, he had occasioned his brethren's
sins by his wicked example, and knew that their coming to hell
would increase his torment!
Fourth, they are likely to go to hell who live and die in the contempt
of God's Word. Ministers have preached until their lungs are
exhausted—but men stop their ears and harden their hearts! "They
made their hearts as an adamant stone" (Zech. 7:12). Hardness of
heart lies in the insensibility of the conscience (Eph. 4:19), and the
inflexibility of the will (Jer. 44:16-17). Obdurate sinners shake out
the arrow of conviction and scorn all godly reproof. When the
prophet cried to the altar of stone, it broke apart (1 Kings 13:2). But
sinners hearts do not break! These are likely to have the wrath of
God flame about their ears! "This will take place at the revelation of
the Lord Jesus from heaven with His powerful angels, taking
vengeance with flaming fire on those who don't know God and on
those who don't obey the gospel of our Lord Jesus. These will pay
the penalty of everlasting destruction, away from the Lord’s
presence and from His glorious strength!" (2 Thess. 1 :7-8).
Fifth, they shall go to hell who fall away (Mat. 13:6). Because they
had no root—they withered. Flowers in a waterpot will keep green
and fresh a while—but having no root, they wither. Demas made a
fair show a while—but ended as the silkworm which, after all her
fine spinning, at last becomes a common fly. "If we deliberately
keep on sinning after we have received the knowledge of the truth,
no sacrifice for sins is left, but only a fearful expectation of
judgment and of raging fire that will consume the enemies of God!"
(Heb. 10:26-27).
Thus we see who are likely to be thrown into hell. Now it is good for
the godly so to fear hell—as to fear to be in the number of those who
shall go to hell.
d. The fear of hell is good in the godly—insofar as it is a fear
mixed with rejoicing. "Rejoice with trembling" (Psalm 2:11). A
believer's fear of hell must he like the fear of the two Marys going
from the sepulcher: "They departed from the sepulcher
with fear and great joy" (Matt. 28:8). With fear, because they had
seen an angel; and with joy, because Christ was risen! So must the
godly look on hell, with fear and joy. With fear, because of the fire;
and with joy, because Christ has freed them from hell. A man who
stands upon a high rock, fears when he looks down into the sea—yet
rejoices that he is not there drowning in the waves. So a child of
God, when he looks down into hell by contemplation, may fear
because of the dreadfulness of the torment; yet this fear should be
mingled with joy, to think he shall never come there! Jesus has
delivered him "from the wrath to come" (1 Thess. 1:10).
6. The fear of God will make a man fear HEAVEN. You may
say, "that is strange—we should rather hope for heaven." No, a
regenerate person is to fear heaven—lest he fall short of it.
"Therefore, while the promise remains of entering His rest, let us
fear so that none of you should miss it!" (Heb. 4:1). It is a metaphor
taken from athletes who, growing weary and lagging behind, come
short of the prize. Who had more hope of heaven than Paul? Yet he
was not without his fears: "I discipline my body and bring it under
strict control, so that after preaching to others, I myself will not be
disqualified" (1 Cor. 9:27). And well may he who shall go to heaven,
fear less he miss it, if you consider:
a. It is possible for many who make a splendid profession, to lose
heaven. What do you think of the foolish virgins? They are called
virgins because they were not tainted with any gross sin; yet these
virgin-professors were shut out of heaven! (Matt. 25:10). Balaam,
a prophet; and Judas, an apostle—were both shut out of heaven! We
have seen some ships which had glorious names given them,
the Good-speed, the Hope, the Safeguard—which were lost at sea.
b. It is possible to come near to heaven—yet fall short of it: "You
are not far from the kingdom of God" (Mark 12:34); yet he was not
near enough! Men may commend the ministry of the Word, have
their affections moved at an ordinance, and in outward show out-do
the children of God (Num. 23:1-2); yet, not having the oil of
sincerity in their vessels, they will fall short of eternal happiness.
And how dismal is that—to lose God, to lose their souls, to lose
their hopes! The millions of tears shed in hell—are not sufficient to
bewail the loss of heaven! Well may such as have heaven in them,
fear their coming short of it.
So much, then, for this sixth use, trial
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Post by Admin on Feb 8, 2024 14:06:33 GMT -5
Question. How shall we arrive at this blessed fear?
Answer.
1. Let us set God ever in our eye—study his immensity! He is God
Almighty (Gen. 17:1). He gives laws to the angels, binds the
consciences of men, cuts off princes "He breaks the spirit of rulers;
he is feared by the kings of the earth." (Psalm 76:12). The thoughts
of God's incomprehensible greatness, should strike a holy awe in
our hearts! Elijah wrapped his face in a mantle when God's glory
passed by. The reason men do not fear God—is because they
entertain slight thoughts of him! "You thought that I was altogether
like you!" (Psalm 50:21).
2. Let us pray for this fear of God, which is the root of all holiness,
and the mother of all wisdom. "Give me an undivided heart—that I
may fear your name" (Psalm 86:11). The Lord has promised to put
his fear in our heart (Jer. 32:40). Let us pray over this promise.
While some pray for riches, and others for children—let us pray for
a heart to fear God!
To conclude this, you who have this fear planted in your souls—
bless God for it! "You who fear the Lord—bless the Lord" (Psalm
135:20). God has done more for you than if he had made you kings
and queens—and caused you to ride upon the high places of the
earth! He has enriched you with that jewel which he bestows only
upon the elect.
Oh, stand upon Mount Gerizim, blessing. The fear of God is an
immortal seed springing up into glory! "You who fear the Lord—
praise him!" (Psalm 22:23). Begin the work of heaven now. Be
spiritual choristers! Sound forth holy doxologies and triumphs! Say,
as David, "My mouth is full of praise and honor to You all day long!"
(Psalm 71:8).
God has but little praise in the world. Who should thus pay that
which is due to him—if not those who fear him?
The Godly Should SPEAK of God
Having done with the character of the godly in general terms, I
proceed next to their special characteristics: "Then those who feared
the Lord talked with each other". When the wicked said, "It is vain
to serve God", then "Then those who feared the Lord talked often
with each other". The meaning of this word, they "talked often", is
they discoursed piously together; their tongues were divinely tuned
by the Holy Spirit.
Christians, when they meet together, should be much in "holy
conference". This is not only an advice—but a charge: "You must
commit yourselves wholeheartedly to these commands I am giving
you today. Repeat them again and again to your children. Talk about
them when you are at home and when you are away on a journey,
when you are lying down and when you are getting up again." (Deut.
6:6). Indeed, where there is grace poured in—it will effuse out!
Grace changes the language—and makes it spiritual. When the Holy
Spirit came upon the apostles, they "spoke with other tongues"
(Acts 2:4). Grace makes Christian speak with other tongues. A godly
Christian not only has the law of God in his heart (Psalm 37:31)—
but in his tongue! (verse 30). The body is the temple of God (1 Cor.
6:19). The tongue is the organ in this temple, which sounds in holy
discourse! "The tongue of the just is as choice silver" (Prov. 10:20).
He drops silver sentences, enriching others with spiritual
knowledge! "The good man brings good things out of the good
stored up in him; and the evil man brings evil things out of the evil
stored up in him. But I tell you that men will have to give account
on the day of judgment for every careless word they have spoken.
For by your words you will be acquitted, and by your words you will
be condemned." (Matt. 12:35-37). In the godly man's heart, there is
a treasury of goodness, and this is not like a bag of hidden money—
but he brings something out of the treasury within—to the
enriching of others.
Grace is of the nature of fire, which will not be pent up. Like new
wine, grace requires a vent (Acts 4:20). There is a principle within,
which constrains to holy conference: "I am full of words, and my
spirit compels me to speak." (Job 32:18).
The first use of this doctrine is for INFORMATION. It shows
the character and temper of true saints: they "speak often one to
another"; their lips drop as a honeycomb. The country to which a
man belongs—is known by his language. He who belongs to the
Jerusalem above—speaks the language of Canaan. None of God's
children are dumb; their mouth is a "wellspring of wisdom" (Prov.
18:4).
The second use is REPROOF. Here I may draw up a bill of
indictment against five sorts of people.
1. Such as are SILENT in matters of true religion. They
would be counted godly—but he must have good eyes, who
can see it! I know not whether it is ignorance or timidity—which
sets godly discourse aside. Many are as mute in piety—as if their
tongues did cleave to the roof of their mouth! Had they any love to
God, or had they ever tasted how sweet the Lord is—their mouth
would "talk of his righteousness" (Psalm 71:24).
Friends, what should concern us but salvation? What are the things
of this world? They are neither real or lasting (Proverbs 23:5). Do
we not see men heap up riches, and suddenly death, as God's
sergeant, arrests them! What should we talk of—but the things
pertaining to the kingdom of God? Let this cause blushing among
Christians—that their meetings are so unprofitable, because they
leave God out of their discourse!
Why is there no godly conference? Have you so much spiritual
knowledge, that you need not have it increased? Have you so much
faith, that you need not have it strengthened? Silence in piety—is a
loud sin! We read of one who was possessed with a dumb
devil (Mark 9:17). How many are spiritually possessed with a dumb
devil!
2. It is a rebuke to such as, when they meet together,
instead of speaking of heaven, have IDLE, FROTHY
discourse! They talk—but do not say anything spiritually
profitable. Their lips do not drop as a honeycomb. Their speaking is
no more profitable, than an infant's mutterings. "They
speak vanity everyone with his neighbor" (Psalm 12:2). If Christ
should ask some today, as he did the two disciples going to
Emmaus, "What are you discussing together as you walk along?"
(Luke 24:17); they could not answer as those did, "The things
concerning Jesus the Nazarene!" No, perhaps they were talking
about toys, or new fashions! If idle words must be accounted for
(Matt. 12:36), Lord, what an account will some have to give!
3. It reproves the avaricious person who, instead of
speaking of heaven, talks of nothing but the
WORLD. The farmer speaks of his plough and yoke of oxen;
the tradesman of his wares and drugs; but not a word of God. "The
one who is from the earth belongs to the earth—and speaks as one
from the earth." (John 3:31). Many are like the fish in the gospel—
which had money in its mouth! (Matt. 17:27). They talk only
of secular things, as if they imagined to fetch happiness out of that
earth which God has cursed!
Seneca, being asked of what country he was, answered he was "a
citizen of this world". We may know many to be citizens of this
world—their speech betrays them! O souls bent towards the earth
and empty of spiritual things!
4. It reproves those who do indeed speak often to one
another—but with EVIL speech. "The tongue also is a fire, a
world of evil among the parts of the body. It corrupts the whole
person, sets the whole course of his life on fire, and is itself set on
fire by hell." (James 3:6).
i. They speak one to another in harsh words. Their words should be
like the "waters of Shiloh—which go softly" (Isaiah 8:6). But too
often they are fierce and biting. Water, when it is hot, soon boils
over; when the heart is heated with anger—it soon boils over in
furious speech!
Many curse in their anger. The tongue is made in the fashion of
a sword—and it cuts like a sword! Angry words often harm the one
who utters them. Rehoboam with one churlish word, lost ten tribes.
A fiery spirit is unsuitable to the Master we serve—"the Prince of
Peace"; and to his message—"the gospel of peace". Such whose
tongues are set on fire, let them take heed that they do not one day
in hell, desire a drop of water to cool their tongue! (Luke 16:24).
ii. They speak one to another in a bad sense,
who MURMUR and COMPLAIN one to another. They do not
complain of their sins—but their vain desires. Murmuring proceeds
from unbelief: "They did not believe his word: but murmured"
(Psalm 106:24-25). When men distrust God's promises, they
murmur at his providences. This is a sin God can hardly bear! "How
long shall I bear with this evil congregation, which murmurs against
me?" (Num. 14:27). Israel's speeches were venomous, and God
punished them with venomous serpents! (1 Cor: 10:10).
iii. They speak one to another in a bad sense who give vent
to FILTHY, CORRUPT language. The heart is a cask full of
wickedness, and the tongue is the tap which lets it flow out! When
the face breaks out in sores and pimples—it shows that the blood is
corrupt. When men break forth in filthy speech—it shows the heart
is corrupt. We read that the lips of the leper were to be covered (Lev.
13:45). It would be a blessing—if we could cover the filthy lips of our
spiritual lepers!
iv. They speak one to another in a bad sense who, instead of
seasoning their words with grace, mix them with SWEARING.
Swearers rend and tear God's name, and, like mad dogs—fly in the
face of God! "Because of swearing the land mourns" (Jer. 23:10).
Some think it fine speech, to mix every sentence with an oath; as if
they would go to hell genteelly. "But", says one, "it is my custom to
swear." Is this an excuse—or an aggravation of the sin? If a
malefactor should he arraigned for robbery, and he should say to
the judge, "Spare me—for it is my custom to rob and steal", the
judge would say, "You shall all the more die!" For every oath that a
man swears, God puts a drop of wrath into his vial!
v. It reproves those who, instead of speaking in a holy manner one
to another, speak of others:
First, they speak of others in CENSURING. Some make it a part of
their religion to talk about and criticize others. They do not imitate
their graces—but speak upon their failings. God grant that
professors may wash their hands of this! Were people's hearts
more humble—their tongues would he more charitable! It is the
sign of a hypocrite—to criticize others and commend himself.
Secondly, they speak of others in SLANDERING. "You slander your
own mother's son!" (Psalm 50:20). Slandering is when we speak to
the harm of another—and speak that which is not true. Worth is
blasted by slander! Holiness itself is no shield from this sin.
The lamb's innocency will not preserve it from the wolf! Job calls
slandering "the scourge of the tongue" (Job 5:21). You may smite a
man—yet never touch him! A slanderer wounds another's
reputation, and no physician can heal these wounds! The eye and
the name—are two tender things. God takes it ill at our hands—to
calumniate others, especially to slander those who help to keep up
the credit of true religion: "Were you not afraid to speak against my
servant Moses?" (Num. 12:8). What, my servant, who has wrought
so many miracles, whom I have spoken with face to face on the
mount! Were you not afraid to speak against him!
The Greek word for slanderer signifies devil (1 Tim. 3:11). Slander is
the devil's proper sin—he is "the accuser of the brethren" (Rev.
12:10). The devil does not commit adultery—but he bears false
witness. The slanderer may be indicted for clipping; he clips his
neighbor's credit to make it weigh lighter. Our nature is prone to
slander; but remember, it is just as much a sin in God's reckoning to
break the Ninth Commandment, as the Eighth Commandment.
The third use is EXHORTATION. Put this great duty
into practice! Imitate these holy ones in the text, who "spoke often
one to another". Jerome thinks they spoke something in defense of
the providence of God; they vindicated God in his dealings, and
exhorted one another not to be discouraged at the virulent speeches
of the wicked—but still to hold on a course of piety. Thus,
Christians, when you meet, give one another's souls a visit—impart
your spiritual knowledge, impart your experiences to each other
(Psalm 66:16). Samson having found honey, did not only eat of it
himself—but carried it to his father and mother (Judges 14:9). Have
you tasted the honey of the Word? Let others have a taste with you!
He who has been in a perfumer's shop does not only himself
partake of those sweet fragrances—but some of the perfume sticks
to his clothes, so that those who come near him partake of those
perfumes. Just so, having ourselves partaken of the sweet savor of
Christ's ointments, we should let others partake with us, and by our
heavenly discourse, diffuse the perfume of piety to them. Let your
words be seasoned with salt (Col. 4:6). Let grace be the salt which
seasons your words and makes them savory. Christians should take
all occasions for godly discourse, when they walk together, and sit at
table together. This makes their eating and drinking to be "to the
glory of God" (1 Cor. 10:31). What makes it a communion of saints--
but godly conversation?
But some may say they are barren of matter—and know not what to
speak of. Have you walked so often through the field of Scripture—
yet gathered no ears of corn? Have not you matter enough in the
Word to furnish you with something to say? Let me suggest a few
things to you. When you meet, speak one to another of
the promises. No honey is so sweet—as that which drops from a
promise! The promises are the support of faith, the springs of joy,
and the saints royal charter. Are you citizens of heaven, and yet do
not speak of your charter?
Speak of the preciousness of Christ. He is all beauty and love; he
has laid down his blood as the price of your redemption. Have you a
friend who has redeemed you—and yet you never speak of him?
Speak one to another of sin, what a deadly evil it is, how it has
infected your virgin-nature, and turned it into a lesser hell.
Speak of the beauty of holiness, which is the souls embroidery,
filling it with such orient splendor, as makes God and angels fall in
love with it. The graces are the sacred characters of the divine nature.
Speak one to another of your souls: enquire whether they are in good health.
Speak about death and eternity: can you belong to heaven and not
speak of your country?
Thus, you see, here is matter enough, for holy conference. Why then
do you not maintain godly discourse? I believe that one main reason
for the decay of the power of godliness, is a lack of Christian
conference. People when they meet talk of vanities—
but God and heaven are left out of their discourse! That I
may persuade you in your conversations to put in a word about
your souls—let me offer these few things for your consideration.
1. Holy conversation was the practice of the saints of
old. Elijah and Elisha went on in godly discourse until the chariot
of heaven came to part them (2 Kings 2:11). David's tongue was
tuned to the language of Canaan, "My tongue shall talk of your
righteousness" (Psalm 71:24). The primitive Christians, into
whatever company they came, spoke of a glorious kingdom they
expected, so that some thought they were ambitious of worldly
honor. But the kingdom they looked for, was not of this world but a
kingdom with Christ in heaven. Jerome says that some of the
Christian ladies spent much of their time in communing together,
and would not let him alone—but continually asked him questions
about their souls.
2. We are bidden to redeem the time (Eph. 5:16). The poets
painted time with wings, because it flies so fast! Time lost must be
redeemed, and is there any better way to redeem time, than to
improve it in trading for heaven, and speaking of God and our souls?
3. Jesus Christ has left us a pattern. His words were perfumed
with holiness, "All bore him witness, and wondered at
the gracious words which proceeded out of his mouth!" (Luke
4:22). Christ had grace poured into his lips (Psalm 45:2.). In all
companies, he maintained godly discourse. When he sat on Jacob's
well, he falls into an heavenly discourse with the woman of Samaria
about the water of life (John 4:14). And so when Levi made him a
feast (Luke 5:29), Christ feasts him in return—with heavenly
discourse. And no sooner was Christ risen from the grave but he
"was speaking of the things pertaining to the kingdom of God" (Acts
1:3). The more spiritual we are in our speeches—the more we
resemble Christ! Should not the members he like the Head? Christ
will not be our Savior—unless we make him our pattern.
4. Godly discourse would prevent sinful discourse. Much sin passes in ordinary talk—
as gravel and mud pass along with water. How many are guilty of tongue-sins!
Godly discourse would prevent evil—as labor prevents idleness.
If we accustomed our tongues to the heavenly dialect, the
devil would not have so much power over us.
5. We may somewhat have a knowledge of men's hearts—by
their common discourse. Words are the looking-glass of the
mind. As you may judge of a face by the mirror, whether it be fair or
foul; so by the words—we may judge of a man's heart. A lascivious
tongue shows a lustful heart; an earthly tongue shows
a covetous heart; a gracious tongue shows a gracious heart. The
Ephraimites were known by their pronunciation, saying "sibboleth"
for "shibboleth" (Judg. 12:6). So by the manner of our speech—it
may be known to whom we belong. The tongue is the index of
the heart! If you broach a cask, that which is within, will come out.
By that which comes out of the mouth—you may guess what is
within, in the heart! "Of the abundance of the heart—the mouth
speaks" (Luke 6:45).
6. Godly discourse is beneficial. "The tongue of the wise brings
healing." (Proverbs 12:18) A word spoken in season may make such
a powerful impression upon another's heart, which will do him good
all his life. One single coal is apt to die—but many coals put together
keep in the heat. Christians by their heavenly talk may "blow up"
one another's grace into a flame!
When the daughters of Jerusalem had conversed a while with the
spouse, and had heard her describe Christ's admirable beauty, their
affections began to be inflamed, and they would seek him with her.
"Where is your beloved gone, O fairest among women—that we may
seek him with you?" (Song of Sol. 6:1).
A Christian by divine discourse may enlighten another when he is
ignorant; warm him when he is frozen; comfort him when he is
sad; and confirm him when he is wavering. Latimer was much
strengthened by discourse with Thomas Bilney in prison, and
hearing his confession of faith. A godly life adorns true religion—a
godly tongue propagates it! When the apostle would have us edify
one another, what better way could he prescribe than this—to have
such holy speeches proceed out of our mouths as might "minister
grace unto the hearers" (Eph. 4:29)?
7. We must be accountable to God for our speech. Words are
judged light by men—but they weigh heavy in God's balance. By our
words we shall be either saved or damned. "For by your words you
shall he justified, and by your words you shall be condemned"
(Malt. 12:37). If our words have been seasoned with grace—then the
acquitting sentence is likely to go on our side.
8. Godly discourse is a Christian's honor. The tongue is called
our glory (Psalm 30:12), because it is the instrument of glorifying
God. When our tongues are out of tune in murmuring, then they are
not our glory; but when the organs sound in holy discourse, then
our tongues are our glory.
9. Godly discourse will be a means to bring Christ into our
company. While the two disciples were conferring about the death
and sufferings of Christ, Jesus Christ himself came among them:
"While they communed together . . . Jesus himself drew near, and
went with them" (Luke 24:15). When bad discourse prevails—Satan
draws near and makes one of the company; but when godly
discourse is promoted—Jesus Christ draws near.
Let all that has been said excite us to godly discourse. Certainly,
there is no better way than this to increase our stock of grace.
Others by spending grow poor; but the more we spend ourselves in
holy discourse, the richer we grow in grace; as the widow's oil, by
pouring out, increased (2 Kings 4).
Question: How may godly conference be arrived at?
Answer 1. If you wish to discourse of true religion, get your
minds well furnished with knowledge. Hereby, you will have
a treasury to fetch from. "I am pent up and full of words" (Job
32:18). Some are backward to speak of godly things for lack of
matter. The empty vessel cannot run. If you would have your
tongues run fluently in piety, they must be fed with a spring of
knowledge. "Let the word of Christ dwell in you richly" (Col. 3:16).
In one of the miracles which Christ wrought, he first caused the
water-pots to he filled with water, and then said, "Now draw some
out" (John 2:8). So we must first have our heads filled with
knowledge, and then we shall be able to draw out to others in godly discourse.
Answer 2. If you would discourse readily in the things of
God, make piety your delight. What men delight in—they will
be speaking of. The sensualist speaks of his sports; the worldling of
his rich purchase. Delight makes the tongue as the pen of a ready
writer. The spouse, being delighted and enamored with Christ's
beauty, could not conceal herself; she makes an elegant and
passionate oration in the commendation of Christ. "My beloved is
white and ruddy, the chief among ten thousand! Yes—he is
altogether lovely!" (Song of Solomon 5:10, 16).
Answer 3. Pray that God will both gift and grace you for
Christian conference. "O Lord, open my lips!" (Psalm 51:15).
Satan has locked up men's lips. Pray that God will open them.
Perhaps you pray that you may believe in Christ—but do you pray
that you may commend him, and not be ashamed to speak of him
before others? "I will speak of your testimonies also before kings,
and will not be ashamed" (Psalm 119:46). To end this, let me briefly
insert two cautions:
Caution 1. I do not deny that it is lawful to confer of worldly
business sometimes; communication requires conference. But with
this proviso, that we should show more delight and earnestness in
speaking of spiritual things than earthly things, remembering that
the soul is far more valuable than the world.
Caution 2. When people speak of true religion, let it not be for any
sinister, unworthy end, nor for ostentation—but for edification; and
then, having your aim right, speak of the things of God, with life and
affection, that others may perceive you feel those truths of which you speak.
A. The Godly Should Meditate on God's Name
The second special characteristic of the godly in the text is, "they
thought upon God's name." These saints, when they were together—
spoke of God; when they were alone—they thought of God. They "thought upon his name".
Question. What is meant by God's name?
Answer 1. By the name of God is meant his essence; God's name is
put for God himself.
Answer 2. By the name of God is meant his glorious attributes,
which are, as it were, the several letters of his name.
Answer 3. By the name of God is meant his worship and ordinances,
where his name is called upon. "Go to the place at Shiloh where I
once put the Tabernacle to honor my name" (Jer. 7:12). That is,
where I first set up my public worship.
Now this name of God, the saints in the text did contemplate, they
thought upon his name. Thoughts are the first-born of the soul, the
conceptions of the mind, the immediate fruit and outcome of a
rational being. "Thoughts are the representations of things in the
imagination." These devout souls in the text were chiefly busying
their thoughts about God and heaven.
It is the inseparable sign of a godly man, to employ his chief
thoughts about God: "The thoughts of the righteous are right"
(Proverbs 12:5); that is, they are set upon the right object. It is
natural to think. Thoughts fly out of the mind—as sparks fly out of a
furnace. The Hebrew word for a thought signifies the boughs of a
tree, because thoughts shoot out from our minds as branches do
from a tree. It is, I say, natural to think—but it is not natural to
think of God; this is proper to a saint. His thoughts are sublime and
seraphic—they fly to heaven.
The mind is a mint-house where thoughts are minted. David minted
golden thoughts: "I am still with you" (Psalm 139:18), that is, by
divine contemplation. Thoughts are the travelers of the soul.
David's thoughts kept on heavens road: "I am continually with you"
(Psalm 73:23). As the mariners needle turns to the North Pole, so a
saint's thoughts are still pointing towards God.
Question. Why is it, that the saints thoughts mount up to God?
Answer 1. There will be this thinking on God—from those
intrinsic perfections which are in him. The loveliness of the
object, attracts the thoughts. God is the Supreme good. There is
nothing but God, which is really worth thinking upon. "You are my
portion, O Lord" (Psalm 119:S7). Will not a man's thoughts run
upon his portion? A gracious soul has found pleasure in thinking on
God (Psalm 63:5-6). He has had those transfigurations on the
mount, those incomings of the Spirit, those enterings of God's love,
those foretastes of glory—so that he cannot keep his thoughts off
from God! To hinder him from thinking on God—is to bar him of all
his pleasure.
Answer 2. There will be thinking on God—from the
powerful operations of the Holy Spirit. We cannot of
ourselves think a godly thought (2 Cor. 3:5)—but the Spirit elevates
and fixes the heart on God: "The Spirit lifted me up" (Ezek. 3:14).
When you see the iron move upward—you know there has been
some magnet drawing it. Just so, when the thoughts move upwards
towards God, the Spirit has, as a divine magnet, drawn them!
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Post by Admin on Feb 8, 2024 14:18:02 GMT -5
First Use: REPROOF.
Out of the quiver of this text I may draw several arrows of reproof:
1. It reproves those who do not think upon God's name. It is
the brand-mark of a reprobate: "God is not in all his thoughts"
(Psalm 10:4). He endeavors to expunge and blot God out of his
mind. Though he draws his breath from God—yet he does not think
of him. His thoughts all shoot into the earth (Phil. 3:19). Had not
sinners by their fall lost their head-piece, they would reason thus
with themselves: "Certainly God is best worth thinking on. Is there
any excellency in the world? Then what excellency there is in God—
who has made it! He gives the star its beauty, the flower its
fragrance, food its pleasantness! If there is such deliciousness in the
creature, what must there be in God! He must needs be better than
all. O my soul, shall I admire the drop—and not the ocean? Shall I
think of the workmanship, and not of him who made it?"
This forgetfulness of God, is the fruit of original sin—which has
warped the soul, and taken it off from the right object.
2. It reproves such as indeed think of God—but who do not
have RIGHT thoughts of him. As the Lord said to Eliphaz, "You
have not spoken of me what is right" (Job 42:7); so some think of
God—but they do not think of him rightly.
1. They have low unworthy thoughts of God. They imagine
God to be like themselves (Psalm 50:21). Men think that God is as
short-sighted as they, and that he cannot see them through the
thick canopy of the clouds. (He who makes a watch knows all the
wheels and pins in it, and the spring which causes the motion.) God
who is the inspector of the heart (Acts 1:24; 15:8) sees all the
intrigues and private plots in the thoughts (Job 42:2; Amos 4:13).
God knows the true motion of a false heart! "I know, and am
a witness—says the Lord" (Jer. 29:23).
2. Men have injurious thoughts of God.
First, they think that his ways are unjust. "Yet you say—The way of
the Lord is not just. Hear, O house of Israel—Is my way unjust? Is it
not your ways that are unjust?" (Ezek. 18:25). Some call God's
providence to the bar of reason, and judge his proceedings to be
unjust. But God says, "I will make justice the measuring line and
righteousness the plumb line" (Isaiah 28:17). His ways are secret—
but never unjust. God is most just in his way—when we think he is
out of his way.
Secondly, they think that his ways are unprofitable. "You have
said—It is useless to serve God. What have we gained by keeping
His requirements?" (Mal. 3:14). We cannot show our earnings.
These are not right thoughts of God. Men think him to be a hard
master; but God will be in no man's debt, he gives double pay:
"Neither do you kindle a fire on my altar for nothing" (Mal. 1:10).
3. It reproves such as, instead of thinking on God, have
their minds wholly taken up with VAIN thoughts. Vain
thoughts are the froth of the brain. "How long shall your vain
thoughts lodge within you?" (Jer. 4:14). I do not deny that vain
thoughts may sometimes come into the best hearts—but they have a
care to turn them out before night, that they do not lodge there.
This denominates a wicked man. His thoughts dwell upon vanity;
and well may his thoughts be said to be vain, because they do not
turn to any profit! "Vanity, and things wherein there is no profit"
(Jer. 16:19). They are vain thoughts, which are about foolish things,
and run all into straw. They are vain thoughts which do not better
the heart, nor will give one drop of comfort at death, "In that very
day his thoughts perish" (Psalm 146:4). Vain thoughts are corrupt;
they taint the heart and leave an evil tincture behind.
4. It reproves such as have, not only vain thoughts, but VILE thoughts.
Firstly, proud thoughts: while they view themselves in the mirror
of self-love, they begin to take up venerable thoughts of themselves,
and so pride fumes up into their head and makes them giddy! (Acts 5:36).
Secondly, impure thoughts. They think how to gratify their lusts—
they "make provision," or as the word signifies, become "caterers"
for the flesh (Romans 13:14).
Sin begins in the thoughts. First men devise sin—then
they act it (Mic. 2:1-2). For instance, if one seeks preferment, he
thinks to himself by what ladder he may climb to honor. He will
cringe and comply, and lay aside conscience, because he thinks that
this is the way to rise. If a man would grow rich, he sets his
thoughts to work how to obtain an estate. He will pull down his soul
—to build up an estate. Would he wreak his malice on another? He
frames a plan in his thoughts to harm him. As Jezebel (that painted
harlot) when she would ruin Naboth, presently feigns a sham-plot
and subtly thinks of a way how to dispatch him: "She commanded:
Call the citizens together for fasting and prayer and give Naboth a
place of honor. Find two scoundrels who will accuse him of cursing
God and the king. Then take him out and stone him to death!" (1
Kings 21:9-10).
Oh, the mischief of thoughts! A man may deny God in his thoughts:
"The fool has said in his heart—there is no God" (Psalm 14:1). He
may commit adultery in his thoughts: "Whoever looks on a woman
to lust after her, has committed adultery with her in his heart"
(Matt. 5:28). A man may murder another in his thoughts:
"Whoever hates his brother is a murderer" (1 John 3:15 ). O how
much contemplative wickedness is in the world! Tremble at sinful
thoughts. We startle at gross sin—but we are not troubled so much
for sinful thoughts. Know firstly, that sin may be committed in the
thoughts, though it never blossoms into outward act:
"The thought of foolishness is sin!" (Prov. 24:9). See this illustrated
in two things:
Envy—the Jews envied Christ, for the fame of his miracles: "Pilate
knew that for envy they had delivered him" (Matt. 27:18). Here was
sin committed in the thoughts. The Jews sinned by envying Christ,
though they had never crucified him.
Discontentment--"The Lord accepted Abel and his offering, but he
did not accept Cain and his offering. This made Cain
very angry and dejected." (Gen. 4:4-5). He maligned his brother,
and his thoughts boiled up to discontentment. Here was sin
committed in the thoughts. Cain sinned in being discontented, even
if he had never murdered his brother.
Know that God will punish sinful thoughts. We say thoughts are
free—and so they are in man's court; but God will punish for
thoughts! It was set upon Herod's score, that he thought to destroy
Christ under a pretense of worshiping him (Matt. 2:8).
Let us be humbled for the sins of our thoughts."If you have
thought evil, lay your hand upon your mouth" (Proverbs 30:32);
that is, humble and abase yourself before the Lord. The holiest
people alive, need to be humbled for their thoughts:
First, for the instability of their thoughts. How do your thoughts
dance up and down in prayer. It is hard to tie two godly thoughts together.
Secondly, for the impiety of their thoughts. In the fairest fruit, may
be a worm—and in the best heart, evil thoughts may arise. Did
men's hearts stand where their faces do, they would blush to look
one upon another! Let us be deeply humbled for our thoughts. Let
us look up to Christ, that he would stand between us and God
justice, and that he would intercede for us, that the thoughts of our
hearts may be forgiven.
Second use: EXHORTATION.
Let us think on God's Name; let us lock up ourselves with God every
day; let our thoughts get wings and, with the birds of paradise, fly
up towards heaven. Christians, look upon that day to be lost, in
which you have not conversed with God in your thoughts; think of
God in your closet, in your shop; trade above the moon. "Isaac went
out to meditate in the field" (Gen. 24:63). He walked in heaven by
holy utterances. Our minds should be steeped in holy thoughts.
It is not enough to have a few transient thoughts of God—but there
must be a fixing of our minds on God, until our hearts are warmed
in love to him, and we can say, like those in Luke 24:32, "Did not
our heart burn within us!"
But what should the matter of our holy meditations be?
1. Think of God's immense being.
Adore his illustrious ATTRIBUTES, which are the beams by which
the divine nature shines forth. Think of God's omniscience. He
particularly and critically assesses all our actions, and notes them
down in his book. Think of God's holiness, which is the most
sparkling jewel of his crown (Exod. 15:11). Think of God's mercy:
this makes all his other attributes sweet. Holiness without mercy,
and justice without mercy, would be dreadful. Think of
God's veracity: "Abundant in truth" (Exod. 34:6); that is, God will
be so far from coming short of his word, that he does more than he
has said. He shoots beyond the promise, never short of it.
Think of the WORKS of God: "I will meditate also on all your
works" (Psalm 77:12). God's works are bound up in three great
volumes: Creation, Providence, Redemption. Here is sweet matter
for our thoughts to expatiate upon.
To enforce the exhortation, let me propose
some arguments and inducements to be frequent in the
thoughts of God.
1. The reason why God has given us a thinking faculty, is
that we may think on his Name. When our thoughts run out in
vain things, we should think with ourselves thus: Did God give us
this talent to misemploy? Did he give us thoughts that we should
think of everything but him?
2. It we do not accustom ourselves to godly thoughts, we
cannot be godly Christians. Thinking seriously on heavenly
things—makes them stick in our minds, causes delight in them, and
makes them nourish us. Musing on holy objects, is
like digesting food, which turns it into nourishment. Without holy
thoughts, there is no true religion. Can a man be pious and scarcely
ever think of it?
3. We are deeply obliged to think on God. For, First, God is
our Maker. "It is he who has made us, and not we ourselves"
(Psalm 100:3). Our bodies are God's fine needlework (Psalm
139:15). And as God has wrought the cabinet, so he has put a jewel
in it—the precious soul. Has God made us—and shall not we think
of him?
Secondly, God has sweetened our lives with various mercies.
A city in Sicily is so finely situated, that the sun was never out of
sight. Just so, God has so placed us by his providence, that the
sunshine of his mercy is never out of sight. We are miraculously
attended with his mercy! His mercy feeds us with the finest of the
wheat—the bread of life; mercy guards us with a guard of angels; it
makes the rock pour forth rivers of oil. Shall not the stream lead us
to the fountain? Shall not we think of the God of our mercies? This
is high ingratitude.
4. To have frequent and devout thoughts of God—evidences
SINCERITY. No truer touchstone of sanctity exists, than the
spirituality of the thoughts. What a man's thoughts are—that is the
man! "For as he thinks in his heart—so is he" (Proverbs
23:7). Thoughts are freer from hypocrisy, than words. One
may speak well for applause, or to stand right in the opinion of
others; but when we are alone and think of God's Name, and admire
his excellencies, this shows the heart to be right. Thoughts are freer
from hypocrisy, than a man's external behavior. A man may be
lovely in his outward behavior—yet have a covetous, revengeful
mind! The acts of sin may be concealed, when the heart sits
brooding upon sin. But to have the thoughts spiritualized and set
upon God is a truer sign of sincerity—than a life free from vice.
What do your thoughts run upon? Where do they make their most
frequent visits? Can you say, "Lord, our hearts are still mounting up
to heaven, our thoughts are lodged in paradise; though we do not
see your face—yet we think on your Name!" This is a good evidence
of sincerity. We judge men by their actions; God judges them by
their thoughts!
5. Thinking much on God—would cure the love of the
WORLD. Great things seem little—to him who stands high. To
such as stand upon the top of the Alps, the great cities of Italy seem
like little villages. For those who are mounted high in the
contemplation of Christ and glory—how do the things of the world
disappear, and even shrink into nothing! A soul elevated by faith
above the visible planets, has the earth under his feet. A true saint
intermeddles with secular affairs, more out of necessity than choice.
Paul's thoughts are heavenly and sublime—he lived in the altitudes
—and how he scorned the world! "The world is crucified unto me!"
(Gal. 6:14).
6. Thinking on God—would be expulsive of SIN. From
whence is impiety—but from thoughtlessness? If only men carefully
considered God's holiness and justice—would they dare sin at the
rate they do! That which kept Joseph in check, was the thought of a
sin-revenging God. When the delights of sin tickle us—let the
thoughts of God come into men's minds, that he is
both Spectator and Judge—and that after the golden crowns and
women's hair—comes the lions teeth! (Rev. 9:8). This would put
them into a cold sweat—and be as the angel's drawn sword! (Num.
22:31). It would scare them from sin!
7. Thinking on God, is an admirable means to increase our
LOVE to God. As it was with David's meditations, "As I was
musing the fire burned" (Psalm 39:3); so it is with our musing on
the Deity. While we are thinking on God—our hearts will kindle in
love to him.
The reason our affections are so chilled and cold in religion—is that
we do not warm them with thoughts of God. Hold a magnifying
glass to the sun, and the glass burns that which is near to it. So
when our thoughts are lifted up to Christ, the Sun of righteousness,
our affections are set on fire. No sooner had the spouse been
thinking upon her Savior's beauty—but she fell into love-sickness.
(Song of Sol. 5:8). O saints, do but let your thoughts dwell upon the
love of Christ, who passed by angels and thought of you; who was
wounded that, out of his wounds, the balm of Gilead might come to
heal you; who leaped into the sea of his Father's wrath, to
save you from drowning in the lake of fire! Think of this
unparalleled love, which sets the angels wondering—and see if it
will not affect your hearts and cause tears to flow forth!
8. Thinking on God, will by degrees transform us into his
image. As Jacob's flock looking on the rods which had white
streaks conceived and brought forth like them (Gen. 30:39), so by
contemplating God's holiness, we are in some measure changed into
his likeness! "Beholding as in a mirror the glory of the Lord—we are
changed into the same image" (2 Cor. 3:18). The contemplative sight
of God was transforming; they had some print of God's holiness
upon them; as Moses when he had been on the mount with God, his
face shone! (Exod. 34:35). What is godliness, but God-likeness? And
who are so like him—as those that think on his name?
9. Thinking on God is sweet. It ushers in a secret delight to the
soul! "My meditation of him shall be sweet" (Psalm 104:34). He
whose head gets above the clouds—has his thoughts lifted high, has
God in his eye, is full of divine raptures, and cries out as Peter in the
transfiguration, "Lord, it is good for us to be here!" Holy thoughts
are the dove we send out of the ark of our souls—and they return
with an olive branch of peace. Some complain that they have
no joy in their lives. It is no wonder, when they are such strangers
to heavenly contemplation! Would you have God give you joy and
comfort—and never think of him? Indeed Israel had manna dropped
into their tents, and they never thought of it; but God will not drop
down this manna of heavenly joy on that soul which seldom or
never thinks of him.
Would you have your spirits cheerful? Let your thoughts be
heavenly! The higher the lark flies—the sweeter it sings. Just so, the
higher a soul ascends in the thoughts of God—the sweeter joy it has!
10. Thoughts of God will turn to the best account. Thoughts
spent on the world are often in vain. Some spend thoughts about
laying up a portion for a child; and perhaps either it dies, or lives to
be a severe trial to them. Others beat their brains how to rise in
politics—when royal favor has shone upon them, all of a sudden an
eclipse comes about, the king's smile is turned into a frown, and
then their thoughts are frustrated!
How oft do men build castles in the air! But the thoughts of God
will turn to a good account, they augment sanctification, and bring
satisfaction: "You satisfy me more than the richest of foods. I will
praise you with songs of joy. I lie awake thinking of you, meditating
on you through the night" (Psalm 63:5-6). The thoughts we have of
God in the time of health, will be a comfort to us in the time
of sickness.
11. God thinks of us—and shall not we think of him? "The
Lord thinks upon me!" (Psalm 40:17). God thinks on us every
morning; his mercies are "new every morning" (Lam. 3:23). He
gives us night-mercies, he rocks us asleep every night: "So he gives
his beloved sleep" (Psalm 127:2). And if we awaken, he gives "songs
in the night" (Job 35:10). If God is thinking of us day and night,
shall not we think of his Name? How can we forget a friend—who is
ever mindful of us? "I know the thoughts that I think toward you,
with the Lord are thoughts of peace" (Jer 29:11). Though God is out
of our sight—we are not out of his thoughts!
12. God will one day reckon with us, for our thoughts. He
will say, "I gave you a mental faculty. What have you done with it?"
If God asks a covetous man, "What have your thoughts been?
Which way have your thoughts run?" He will answer, "To heap up
riches!" If God asks princes and emperors, "How have you employed
your thoughts?" They will say, "By our scepter—to beat down the
power of godliness." What a dreadful account will these people have
to give at last! Not only men's actions—but their thoughts will
accuse them! "Their consciences also bearing witness, and
their thoughts now accusing, now even defending them!" (Romans 2:15).
13. Our thoughts of God shall not be lost. God accepts
the thought—for the deed. David had a good thought come into his
mind to build God a house, and God took it as kindly as if he had
done it! "Forasmuch as it was in your heart to build an house for my
name, you did well in that it was in your heart" (2 Chron. 6:8).
When Christians have thoughts of promoting God's glory—that they
would do such good acts if it were in their power—the Lord looks
upon it as if they had done it. So that our thoughts of God are not lost.
Let us think of God in a right MANNER. A good medicine may
be spoiled in the making. So may a good duty be spoiled in
the doing. Thoughts may be good for the matter of them—yet may
be faulty in the manner. I shall show you, first, how thoughts of
God may fail in their manner. There is a right manner of thinking
upon God.
1. How thoughts of God may fail in their manner.
First, a man may think good thoughts of God—yet not
intend his glory. Jehu had good thoughts come into his mind, to
destroy the Baal worshipers—but his intent was to advance himself
unto the throne! Bad aims spoil good actions!
Secondly, a man may have good thoughts of God—but they
are forced. When one bleeds under God's afflicting hand, he may
think of God—yet have no love to him. "When he slew them—then
they remembered that God was their rock, and the most high God
their Redeemer: nevertheless they only flattered him with their
mouth" (Psalm 78:34-36). These were good thoughts—but it was to
pay God a compliment in order to get rid of the affliction.
Thirdly, a man may have thoughts of God—out of a design
to stop the mouth of conscience. Conscience lashes the profane
sinner: "What! Are you so wicked as never to think of God, who
indulges you with so many favors!" Hereupon, he may have a few
good thoughts; but they are irksome to him—this is not from a
principle of conscience—but to quiet conscience.
Fourthly, a man may think of God with horror! He thinks of
God's sovereignty, and dreads the thoughts of God. You see—one
may think of God, yet the thoughts may become sinful.
2. The right manner of thinking on God.
First, our thoughts of God must be serious. Feathers float on the
surface—but gold sinks into the water. Feathery spirits have some
floating thoughts; but godly hearts sink deep in the thoughts of God!
Secondly, our thoughts of God must he spiritual. Take heed of
framing any gross conceits of God in your minds, representing him
by the likeness of the creature: "You saw no form of any kind the
day the Lord spoke to you at Horeb out of the fire" (Deut. 4:15).
Conceive of God in Christ. We cannot see him any other way, as we
cannot see the sun in the circle—but in the beams. The Godhead
dwells in Christ's human nature (Col. 2:9). Think of God as a Spirit
full of immense glory, propitious to us through a Mediator.
Thirdly, our thoughts of God must be delightful. With what delight
does a child think of his father! A gracious soul counts them the
sweetest hours, which are spent with God.
Fourthly, our thoughts of God must be operative and efficacious,
leaving our hearts in a better tune. The thoughts of
God's faithfulness must make us confide in him. The thoughts of
God's holiness must make us conform to him. This is the right
thinking on God—when it is influential, leaving us in a more
heavenly frame.
Third use: DIRECTION.
The text shows us how to have our thoughts frequently fixed upon God.
1. Begin the day with holy thoughts. "When I awake, I am still
with you" (Psalm 139:18). God should have the first buddings of our
thoughts. In the law, the Lord would have the first fruits offered
him. Give God your virgin thoughts in the morning. What the
vessel is first seasoned with, it keeps the relish of, a long time after.
The mind seasoned with godly thoughts in the morning, will keep
the heart in a better state all the day long.
2. If you would think of God—take heed of hindrances.
1. Turn away your eyes from beholding vanity (Psalm 119:37).
Vain objects poison the imagination; lascivious pictures and wanton
talk leave bad impressions in the mind.
2. As far as you are able, call your thoughts off from the
world. If worldly thoughts come crowding into our mind—godly
thoughts will be lost in the crowd!
3. Gel a love for God and his ways. One cannot but think—of
that which he loves. "Does a young woman forget her jewelry?" (Jer.
2:32). When she has not her jewel on her ear—she will have it in
her thoughts. A person deeply in love, cannot keep his thoughts off
from the object he loves. The reason we think on God no more—is
because we love him no more! Let there be but one spark of love to
God—and it will fly upward in heavenly thoughts and prayers. By
nature our hearts cannot be made to fix on God—but by love.
4. If you would think often on God, get a saving interest in
him. "This God is our God!" (Psalm 48:14). We think most—upon
that which is our own. If a man rides by beautiful houses and
gardens, he casts his eyes slightly upon them. But let him have a
house of his own—and his thoughts dwell in it. Why do men think
no more of God—but because they and God are strangers? Let a
man's interest in God be cleared—and he will not be able to keep his
thoughts off from God
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