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George Swinnock, The Christian Man’s Calling 1.3 (What is Godliness)

23 Saturday Jan 2021

Posted by memoirandremains in George Swinock, Worship, Worship

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George Swinnock, godliness, Worship

CHAPTER III

What godliness is

To begin his discussion of godliness, Swinnock looks to the word “religion”. He considers three possibilities, but it is the third of these which draws his attention, so we will begin here: Religion means to bind or knit two things together: 

Austin and Lactantius (to whom I rather incline) derive it à religando, from binding or knitting, because it is the great bond to join and tie God and man together. As the parts of the body are knit to the head by the nerves and sinews, so man is knit to God by religion. 

From this word he draws out the concept:

Sin and irreligion separate God and man asunder; ‘Your iniquities have separated between you and your God’ Isa. 59:2.

This then leads us to godliness:

Godliness and religion unite God and man together; ‘I will dwell in them, and walk in them, and I will be their God, and they shall be my people,’ 2 Cor. 6:16. 

He then brings the thoughts together

Atheism is a departing or going away from God, Eph. 4:18; Heb. 3:12. Religion is a coming or returning unto God, Heb. 10:22; Jer. 3:1. 

He then repeats the concept, but this time by bringing an application:

The great misery of man by his fall is this, he is far from God; and the great felicity of man by favour is this, he draweth nigh to God, Ps. 73:2 ult.; James 4:8. Irreligion is a turning the back upon God, but religion is a seeking the face of God, and a following hard after him, Ps. 2:3, 27:8, and 63:8. By ungodliness, men wander and deviate from God; by godliness, men worship, and are devoted to God, Ps. 119:150.

Swinnock turns from the Latin source for the English “religion” to the Greek equivalents (which are used in the New Testament):

The Grecians call it θρησκέια [thrêskiéa], Beza thinks, from Orpheus, a Thracian, who first taught the mysteries of religion among his countrymen. The word in the text is ἐυσέβεια [eusebeia], which in a word signifieth right or straight worship, according to which I shall describe it thus:

Godliness is a worshipping the true God in heart and life, according to his revealed will.

At this point, Swinnock breaks the topic down into its logical aspects which here essentially tracks the linguistic structure:

In this description of godliness, I shall observe four parts. First, The act, it is a worship. Secondly, The object of this act, the true God. Thirdly, The extent of this worship, in heart and life. Fourthly, The rule, according to his revealed will.

He here develops the elements: A Definition of “Worship”:

First, For the act, godliness is a worship. Worship comprehends all that respect which man oweth and giveth to his Maker.

He then describes this honor in terms of the relationship of subject and sovereign. As one who lived his life solely in a republic, this sort of language has not intuitive effect. I understand the words, but I do not have a experienced analog:

 It is that service and honour, that fealty and homage, which the creature oweth and tendereth to the fountain of his being and happiness.3 It is the tribute which we pay to the King of kings, whereby we acknowledge his sovereignty over us, and our dependence on him. ‘Give unto the Lord the honour due unto his name; worship the Lord in the beauty of holiness,’ Ps. 29:2.

To worship God is to give him the glory which is due to him. It is a setting the crown of glory on God’s head. To render him due honour is true holiness; to deny this, is atheism and irreligion. 

The language of “atheism” follows in the line of Charnock’s “practical atheism”: not an intellectual rejection but a practice of living life as if there were no God.

All that inward reverence and respect, and all that outward obedience and service to God, which the word enjoineth, is included in this one word worship.

External Worship:

This worshipping God is either external or internal. God is to be worshipped with the body. Joshua fell on his face and worshipped, Josh. 5:14. Moses bowed his head and worshipped, Exod. 4:31. Jesus lifted up his eyes to heaven and prayed, John 17:1. David lifted up his hands to God, Ps. 63:4. The bodies of saints shall be glorified with God hereafter, and the bodies of saints must glorify God here, Phil. 3:21; Rom. 12:1.

Inward worship:

Inward worship is sometimes set forth by loving God, James 2:5; sometimes by trusting him, Ps. 16:1; sometimes by delighting in him, Ps. 37:3; sometimes by sorrow for offending him, Ps. 51:3, because this worship of God (as one piece of gold containeth many pieces of silver) comprehendeth all of them. 

At this point, Swinnock turns aside to press home exhortation. We cannot worship by halves:

All the graces are but so many links of this golden chain. As all the members of the natural body are knit together, and walk always in company, so all the parts of the new man are joined together, and never go but as the Israelites out of Egypt, with their whole train. If there be one wheel missing in a watch, the end of the whole is spoiled. If once grace should be wanting in a saint, he would be unsainted. There is a concatenation of graces, as well as of moral virtues. Those that worship God give him their hottest love, their highest joy, their deepest sorrow, their strongest faith, and their greatest fear; as Abraham gave Isaac, he gives God all.

A synecdoche is a part standing for a whole:

What Moses calls fearing God, Deut. 6:13, our Saviour quoting, calls worshipping God, (Mat. 4:9, 10,) by a synecdoche, because the former is both a part and a sign of the latter. 

Here is an outstanding word picture which turns his doctrine into an image which can then be understood affectively:

As when the guard are watching at the court-gate, or on the stairs, and examining those that go in, it is a sign the king is within; so when the fear of God stands at the door of the heart, to examine all that go in, lest the traitor sin should steal in slily, it is a sign that God is within, that he sits upon the throne of the soul, and is worshipped there.

Second point: To whom is the worship directed:

Secondly, The object, the true God. All religion without the knowledge of the true God is a mere notion, an airy, empty nothing.

Here provides argumentative support for his proposition:

Divine worship is one of the chiefest jewels of God’s crown, which he will by no means part with. God alone is the object of the godly man’s worship, Exod. 20:2. His hope is in God, Ps. 39:7; his dependence is on God, Ps. 62:8; his dread is of God, Ps. 119:122; his love is to God, Ps. 10:1; God is the only object of his prayers, Ps. 5:3, and 44:20; and of God alone are all his praises, Ps. 103:1; God alone is to be worshipped, because he alone is worthy of worship, ‘Thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast created all things,’ Rev. 4:11.

Having made the affirmative point, he defines is position further by contrasting the true and proper object of worship with the false:

To hold anything in opinion, or to have anything in affection for God, which is not God, is idolatry. To worship either men, as the Samaritans did Antiochus Epiphanes, (styling him the mighty god;) or the host of heaven, as the Ammonites; or the devil, as the Indians; or the belly, as the glutton; or riches, as the covetous; or the cross, as the papist; is unholiness.

A final contrast. The use of “worship” at the time of Swinnock would have covered the giving of civil honor, which addresses:

There is a civil worship due to men, Gen. 48:11, but sacred worship is due only to God; and he is a jealous God, who will not give his glory to strangers, nor his praise to images.

After a short digression (omitted) on heathen idols, we comes to the comprehensive nature of worship:

Thirdly, The extent, in heart and life. Godliness is the worshipping God in the inward motions of the heart, and the outward actions of the life; where the spring of the affections is clear, and the stream of the conversation runs clear, there is true godliness. ….His heart is suitable to God’s nature, and his life is answerable to God’s law, and thence he is fitly denominated a godly man.

Here, Swinnock makes an exhortation by means of a rebuke. He calls hypocrisy blasphemy in practice:

In heart, hypocrisy is a practical blasphemy; ‘I know the blasphemy of them that say they are Jews and are not.’ God’s eye taketh most notice of the jewel of spiritual devotion; the eyes of men, of the cabinet of outward adoration. 

Here a development on the nature of the heart:

‘My son, give me thy heart,’ saith God, Prov. 23:26. The heart is the king in the little world, man; which giveth laws both to the inward powers and outward parts, and reigneth and ruleth over them at pleasure.

And there in the heart must lie our worship:

The life of godliness lieth much more in the heart than in the life; and the saints’ character is from their inward carriage towards God; ‘They worship God in the spirit,’ Phil. 3:3. … The deeper the belly of the lute is, the pleasanter the sound; the deeper our worship comes from the heart, the more delightful it is in God’s ears.

The life of the heart is the life of the entire man:

And life-godliness, as it sets God on the throne of the conscience, so it walks with God in the conversation [conduct]. Though the spiritual (as the natural) life begins at the heart, yet it doth not end there, but proceeds to the hands; the same water appeareth in the bucket which is in the well. 

As when the heart is like a dunghill, full of filth, it sends forth a noisome and unsavoury stench in the life; so when the heart is like a box of musk, it perfumes and scents the tongue, and eyes, and ears, and hands, and whatsoever is near it, with holiness. 

This is not directly in the stream of Swinnock’s argument. But he does make an exhortation which flows from the elements of his preceding argument: (1) fear of God demonstrates the presence of God in the heart; (2) what is in the heart flows out to the life: Therefore, the godly life of a Christ gives evidence of God.

Worship is called the name of God, Ps. 29, and worshipping, a praising him, 2 Chron. 7:3. Because as a man by his name, so God by his worship is known in the world; and those that worship him in their practices, do before the eyes of the world give him praise.

This was an element which was particularly a matter of contention in 16th and 17th Century. The Puritan position was that worship may consist only in what is prescribed in Scripture. There were others who held that which is consistent with Scripture and is not forbidden is permitted:

Fourthly, The rule, according to his revealed will. Every part of divine worship must have a divine precept. As the first command teacheth us what God is to be worshipped, so the second command teacheth in what way he will be worshipped. … 

Our work is not to make laws for ourselves or others, but to keep the laws which the great prophet of his church hath taught us; that coin of worship which is current amongst us must be stamped by God himself. We are to be governed as the point in the compass, not by the various winds, (the practices of former ages, or the fashions of the present generation, which are mutable and uncertain,1) but by the constant heavens. Our devotion must be regulated exactly according to the standard of the word. 

Here is the point of his argument:

It is idolatry to worship a false god, or the true God in a false manner….

He ends with various instances of the contrary.


3 Cultus religiosus est obsequium supremum illi soli debitum qui est principium et autor tam creationis quam beatificationis nostræ.—Daven. Determ.

1 Traditioni humanæ nomen religionis applicant, ut religio appellatur, cum sit sacrilegium; quia quod contra authorem est sacrilega mente inventum est.—Amb. in Col. 2.

George Swinnock, The Christian Man’s Calling 1.2

20 Wednesday Jan 2021

Posted by memoirandremains in George Swinock

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George Swinnock, godliness, The Christian Man's Calling

CHAPTER II

The opening of the text and the doctrine

At this point, Swinnock begins to lay out his exposition. In addition to what he considers, there are some useful points here about how to develop a persuasive, informative piece. First, he merely notes the parts of the text to be considered. It is not a difficult process, but many sermons go wildly astray by not first performing this simple task:

 Timothy is to be considered as a member of Christ, or in his general calling; and so this exhortation belongs to every Christian.

In it we may observe these three parts:

1.         The act, exercise.

2.         The subject of that act, thyself.

3.         The object about which it was to be conversant, unto godliness; ‘Exercise thyself unto godliness.’

At this point, he makes some initial notes on interpreting each element. We will take these in parts.

First the verb: to exercise. There are two parts to how he develops this initial examination. Here he simply considers the meaning:

I shall briefly open the terms in the text, and then lay down the doctrinal truth.

Exercise, γύμναζε.] The word signifieth, strip thyself naked; it is a metaphor from runners or wrestlers, who being to contend for the prize, and resolved to put forth all their strength and power, lay aside their clothes which may hinder them, and then bestir themselves to purpose; as if Paul had said, O Timothy, let godliness be the object of all thy care and cost. 

Often preachers tell the congregation what the Greek “really means.” A remarkable number of times, they are wrong. When they are not wrong, the point is often trivial. But here, Swinnock has done something useful. The verb in Greek does mean to strip naked. It was applied to athletes exercise (naked exercising seems uncomfortable, but the Greeks did it). We get the word “gym” from this verb gymnazo. At this point, the information is perhaps interesting but still not important. But Swinnock uses the metaphor to develop his exhortation. He plays on the words of Hebrews 12:1 to lay aside any encumbrance. 

He uses the “really means” of the verb to pick up the rather striking metaphor and then use that metaphor to make an exhortation. If he did not begin with the Greek “really means”, his exhortation would be bizarre. “Paul says exercise yourself godliness. You should take off your clothes ….” He uses the original not to show off or to contradict the translation (because exercise is the right English equivalent) but he works out an application. 

He then turns that into an exhortation:

Follow thy general calling with the greatest industry; pursue it diligently, do not loiter but labour about it; lay aside what may hinder, lay hold of what may further, and mind it as the main and principal work which thou hast to do in this world.

He now comes to the next point. In this one, he quotes the Greek but does not put it to any advantage. Perhaps it would have been better to lay it aside on this point. What he does do is create a striking series of images built around a single conceit (to warm):

Thyself, σεαυτόν.] A Christian’s first care must be about his own spiritual welfare. Religion commands us to be mindful of and helpful to our neighbours and relations; the sun rayeth out his refreshing beams, and the spring bubbleth up her purling streams for the good of others. Fire in the chimney warmeth the whole room, but it is burning hot on the hearth. Grace in a saint will make him useful to sinners, but chiefly, though not solely, to his own soul. Timothy, be not like a burning-glass, to put others into a flame, whilst thou thyself remainest unfired, but work hard to exalt holiness in thine own heart; exercise thyself.

This exhortation also answers a potential objection someone might have to the text: Isn’t this self centered to be concerned so with yourself? If Spurgeon were making this point, he would say, “Someone here will say, I think this exercising yourself is conceited. Shouldn’t he say show your love? Isn’t Christianity expansive and something which brings in love of others? This sounds like self-centered monks alone in a cell in the desert! No my friends, this is not self-centered. It is not self centered for the one at the hearth to stir the flame and put on the wood to churn up the fire. Yes, ….”

This last point “to godliness” he develops at more length. He could have made use o the word “godliness” here because there are few possible Greek originals for the English, but he does not pick up that strand

Unto godliness, πρὸς εὐσέβειαν.] Godliness is taken in Scripture either strictly or largely.

He lets us know that the concept has some breadth in Scripture:

(1.)      Strictly, and then it includeth only the immediate worship of God, or obedience to the first table, and it is distinguished from righteousness, Tit. 2:11, 12; so ungodliness is distinct from unrighteousness, Rom. 1:18.

 Text has hyperlinks. Swinnock’s original congregation did not have such, but a Christian of some time in the faith should have hyperlinks in our memory! Now for the broader concept

(2.)      Largely, and then it comprehendeth our duty to our neighbour, as well as to God, and obedience to the second as well as the first table; so righteousness is religion, and in our dealings with men we may do our duty to God; it is taken thus 1 Tim. 6:6, and in the text. 

Here is one of the delights and values in reading Swinnock: he turns his propositions in to images. Rather than leaving the proposition as an abstraction, he turns it into a movie:

The good husbandman [farmer, caretaker] makes no balks in the field of God’s precepts. Timothy must make it his trade to pay God and men their clue. He must not, like the pharisees, seem as tender of the first table as of the apple of his eye, and trample the second as dirt under his feet; they prayed in God’s house all day, to prey upon the widow’s house at night; nor as some (whom the world call honest men) who will not wrong their neighbours of the least mite, and yet wickedly rob God of many millions; they steal from him both time and love, and trust and bestow them on earthly trifles. 

Having drawn out the image in terms of the Pharisee, he then gives more homely images:

The bird that would fly well must use both wings; the waterman, if he would have his boat move rightly, must ply both oars; the Christian, if he would make anything of his heavenly trade, must mind both tables.

He repeats what he has covered. I was taught by a fine lawyer while a clerk: Tell them what you are going to say, say it, tell them what you said. It is excellent advice.

The truth that I shall draw from the text is this:

That godliness ought to be minded as every one’s main and principal business. ‘Exercise thyself unto godliness.’

He here ends with a general exhortation:

Religion must be our chief occupation. The great trade that we follow in this world must be the trade of truth.

He then turns this into a more direct exhortation:

It is observable that the more noble and singular a being is, the more it is employed in a suitable working. God, who is the highest in perfections, is not only the holiest, but the most constant and diligent in his operations. ‘Hitherto my Father worketh, and I work,’ John 5:17. His work indeed is without weariness, his labour without the least lassitude, (as they say of heaven, Cœli motus quies,) all God’s working days are Sabbaths, days of rest; but he is a pure act, and he is every moment infinitely active from and for himself. 

He is pure act is a reference back to Thomas Aquinas and is a basis for arguing that God is impassible. The book Does God Suffer by Weinandy explains this point very cogently. 

Next he proves the point:

Angels are next to God in being, and so are next to him in working. They do God the most service, and they do him the best service; they serve God without sin, and they serve him without ceasing; ‘He makes his angels spirits, and his ministers a flame of fire,’ Heb. 1:7. Spirits are the most active creatures with life, fire is the most active creature without life, a flame is the most operative part of the fire: thus active are angels in working for God. Some by fire understand lightnings, by spirits winds. As winds and lightnings presently pass through the earth, so angels presently fulfil God’s holy will.

He then draws out work:

Now as he hath given man a more excellent being than the rest of the visible world, so hath he called him to follow after and abound in the most excellent work. God hath appointed contemplation or vision to be man’s reward in heaven, to see God as he is, and to know him as he is known of him; but service and action to be his work on earth, to exercise himself to godliness.

Now he develops the concept of “work”

Some read that, Job 5:7, thus, ‘Man is born to work, as the sparks fly upward.’ Indeed it is the decreed lot of all mankind to labour. Adam was called to industry in his state of innocency, Gen. 2:15, and since man’s fall his work, which was before his pleasure, is now his punishment; if he eat not his bread in the sweat of his brow or his brains, he steals it. 

He that, like a bodylouse, lives upon others’ sweat, is like Jeremiah’s girdle, good for nothing. 

The bodylouse is a marvelous image.

Now he conjoins work and godliness:

But the main work which God commandeth and commendeth to the children of men, is to glorify him upon earth, by exercising themselves to godliness. This is God’s precept, and this hath been the saints’ practice. This is God’s precept, ‘Work out your salvation with fear and trembling,’ Phil. 2:12. In which words we have the Christian’s end—eternal life, salvation; and the means to attain it—diligent labour, work out your salvation; he had need to labour hard that would attain heaven. Godliness must not be πάρεργον, his by-business, but τὸ ἔργον, his main business.

This last point is something which is rarely stressed in any sermon I have heard. Godliness is something that I always think to join to my work, I should be more godly in x or y. But Swinnock is right, it is not an addition but the main point.

Again, he turns his exhortation into something you can see. He gives a picture then makes an application:

The Jews have a proverb, (alluding to manna, which was to be gathered the sixth day for the seventh, because on the seventh none fell from heaven,) He that gathereth not food on the Sabbath eve, shall fast on the Sabbath day. Intimating thereby, that none shall reign in heaven but such as have wrought on earth.

Here is yet another image, this one built around trade:

This hath been the saints’ practice, ‘Our conversation is in heaven,’ Phil. 3:18. Though our habitations be on earth, yet our πολὶτευμα, our negotiation, is in heaven. As a merchant that lives in London drives a great trade in Turkey, or the remotest part of the Indies; so Paul and the saints traded and trafficked afar off in the other world above, even when their abodes were here below. Godliness was their business, Christianity was minded and followed as their principal trade and calling. 

He then expands the image: wherever we are in this work, we each do our part:

It is the calling of some to plough, and sow, and reap: the Christian makes and follows it as his calling, to ‘plough up the fallow-ground of his heart; to sow in righteousness, that he may reap in mercy,’ Hosea 10:12. The trade of others is to buy and sell; the godly man is the wise merchant, trading for goodly pearls, that sells all to buy the field where the pearl of great price is, Mat. 13:43.

He now lays out his plan for what follows:

For the explication of this truth, that religion or godliness ought to be every one’s principal business, I shall speak to these three things:

First, What religion or godliness is.

Secondly, What it is for a man to make religion his business, or to exercise himself to godliness.

Thirdly, Why every Christian must mind godliness as his main business.

Swinnocks works are available at Banner of Truth and electronically through Logos. (I get no money from the pitch.)

George Swinnock, The Christian Man’s Calling 1.1

19 Tuesday Jan 2021

Posted by memoirandremains in George Swinock

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George Swinnock, godliness, Practical Theology, The Christan Man's Calling

George Swinnock was an English Puritan Minister of whom rather little is known beyond the outline of his biography. This work, “The Christian Man’s Calling” is an extensive treatise on the practical life of a Christian. He begins with a disarming short text for a work which expounds over 2.5 volumes of his collected works: 

“But refuse profane and old wives’ fables, and exercise thyself unto godliness. Exercise thyself unto godliness”.—1 TIM. 4:7.

As is common among English Puritans, Swinnock begins his explanation of the text by putting into context. The first chapter makes some observations concerning the first sentence. The second sentence, “Exercise thyself unto godliness” will take up the remainder of the project. This will be a summary of his work, which is so very long that the gems will easily be unknown unless they are dug up and made plain. 

 Here, begins by a general consideration of the question of “the spring of ungodliness” which flows  

into two main cursed channels, atheism and superstition; in one of which all the children of men swim by nature, and very many, as the silly fish, down the streams of Jordan, till they descend into the lake of Sodom, the dead sea of hell, and perish. Which of these two passages are most fatal and perilous, seems worth our inquiry. The waters in the former stream are deepest; atheism denieth the very being of God, but to prevent sinking in these waters, nature herself hath provided some skin-deep bladders; for though there be many atheists in practice, yet there be no atheists in principles. The being of a deity was so fairly written on the tables of man’s heart at first, that though it be exceedingly blotted and blurred by the fall, yet it is still legible….

The waters in the latter stream are not so deep, but they seem more dangerous; for nature is in some respect a friend to superstition, though an enemy to atheism; it would give God some worship, but it must be in its own way. Atheism denieth the being of a deity; superstition undermineth the authority of God. The atheist would have no God, the superstitious would be his own God; his will, not God’s word, is the rule of his worship. …

The text presenteth us with a caution against the poison of superstition…

And that is done by avoiding superstitious tales.

If thou wouldst not swim down with the tide of those apostatising times, take heed of steering thy course by profane, though ancient customs. Refuse them with scorn, reject them with anger; let thy spirit rise, and thy stomach turn at the very sight of such sins. 

In Pilgrim’s Progress, he illustrates this temptation by Christian’s conversation with Formalist and Hypocrisy. “Chr. But will it not be counted a trespass against the Lord of the city whither we are bound, thus to violate his revealed will?

Form. and Hyp. They told him, that as for that, he needed not to trouble his head thereabout: for what they did they had custom for, and could produce, if need were, testimony that would witness it for more than a thousand years.”

The command to avoid is matched by a command to act: 

Something he must also follow after; ‘Exercise thyself unto godliness.’ This is the special help which the skilful physician appointeth his beloved patient in those infectious times to preserve his soul in health. As a pestiferous air is very dangerous to the body, yet for a man to get, and make it his work to keep a sound constitution will be an excellent means to prevent infection. So an apostatising place or people is very dangerous to the soul; spiritual diseases are more catching and killing than corporal; but a spiritual habit of a real sanctity, with a constant care to continue and increase it, will be a sovereign means to preserve it in safety.

He then applies to this principal peculiarly to pastors who must not only provide correct doctrine but also be examples of a correct life

not only divide the word rightly, but also order his conversation aright. He must, as Nazianzen said of Basil, thunder in his doctrine, and lighten in his life. Singular holiness is required of those that minister about holy things; as painters, they must teach by their hands, by their lives, as well as by their lips.

Ministers must exercise themselves to godliness—that is, do their duties with the greatest diligence.

He then gives this charge: 

Our churches must not be turned into chapels of ease. Christ neglected his food, spent his strength, wrought so hard that he was thought to be beside himself. We are called fishers, labourers, soldiers, watchmen, all which are laborious callings. We are compared to clouds; the clods of the earth lie still, but the clouds of heaven are ever in motion, and dissolve themselves to refresh others.

But, alas! how many fleece their flocks, but never feed them, as if their benefices were sinecures. The green sickness is the maid’s, and laziness many ministers’ disease. Who is instant in season and out of season?


All Things to the Glory of God

02 Tuesday Jul 2019

Posted by memoirandremains in Glory, John Piper, Uncategorized

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Glory of God, godliness, Jerry Bridges, John Piper, The Pursuit of Godliness

In his book, The Pursuit of Godliness, Jerry Bridges defined godliness as devotion in action. Devotion he further defines as “an attitude toward God.”

Devotion is not an activity; it is an attitude toward God. This attitude is composed of three essential elements:

❖ the fear of God
❖ the love of God
❖ the desire for God

We will look at these elements in detail in chapter 2; but for now, note that all three elements focus upon God. The practice of godliness is an exercise or discipline that focuses upon God. From this Godward attitude arises the character and conduct that we usually think of as godliness. So often we try to develop Christian character and conduct without taking the time to develop God-centered devotion. We try to please God without taking the time to walk with Him and develop a relationship with Him. This is impossible to do.
Consider the exacting requirements of a godly lifestyle as expounded by the saintly William Law. Law uses the word devotion in a broader sense to mean all that is involved in godliness—actions as well as attitude:

Devotion signifies a life given, or devoted to God. He therefore is the devout [godly] man, who lives no longer to his own will, or the way and spirit of the world, but to the sole will of God, who considers God in everything, who serves God in everything, who makes all the parts of his common life, parts of piety [godliness], by doing everything in the name of God, and under such rules as are conformable to his Glory.2

Note the totality of godliness over one’s entire life in Law’s description of the godly person. Nothing is excluded. God is at the center of his thoughts. His most ordinary duties are done with an eye to God’s glory. In Paul’s words to the Corinthians, whether he eats or drinks or whatever he does, he does it all for the glory of God.

Jerry Bridges, The Practice of Godliness (Colorado Springs, CO: Navpress, 1983), 14–15.

The application is obvious: Am I doing this to the glory of God? There are two difficulties in this application. First, is the training of oneself to constantly ask this question of oneself. The second trouble: How do I do this mundane task to the glory of God? What does that even mean? John Piper applies this to one of the most simple tasks, drinking orange juice:

Orange juice was “created to be received with thanksgiving by those who believe the truth.” Therefore, unbelievers cannot use orange juice for the purpose God intended—namely, as an occasion for heartfelt gratitude to God from a truth heart of faith.

But believers can, and this is how they glorify God. Their drinking orange juice is “sanctified by means of the word of God and prayer.” The word of Godteaches us that the juice, and even our strength to drink it, is a free gift of God (1 Corinthians 4:7; 1 Peter 4:11). The prayer is our humble response of thanks from the heart. Believing this truth in the word, and offering thanks in prayer is one way we drink orange juice to the glory of God.

The other way is to drink lovingly. For example, don’t insist on the biggest helping. This is taught in the context of 1 Corinthians 10:33, “I try to please all men in everything I do, not seeking my own advantage, but that of many, that they may be saved” (RSV). “Be imitators of me, just as I also am of Christ” (1 Corinthians 11:1). Everything we do—even drinking orange juice—can be done with the intention and hope that it will be to the advantage of many that they may be saved.

The blessing of a godly life

09 Saturday Apr 2016

Posted by memoirandremains in Biblical Counseling, Paul Bayne, Paul Baynes, Uncategorized

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Brief Directions Unto a Godly Life, godliness, Paul Baynes

A godly habit of life is even the same, that is, an endeavoring to live after the word of God, which teaches us to believe that God will enable us thereto, and bless us therein.

So also living by faith is no other but relying upon the word of God, with full purpose to be guided by it, either by reflecting upon his promises or obeying his commandments: which life of faith is the most glorious and rich prerogative.

For by this we are confident and rest quiet about our salvation from time to time:
by this we walk in newness of life and all the parts of it;
by it we are assured in our prayers to be preserved;
to have the rage of our strong lusts weakened:
by this we are delivered from many sharp and bitter afflictions,
and have grace to bear the rest with great meekness and patience;
by it we go through our callings more easily.

And finally, we attain to that quiet estate and sweet peace,
which the carnal wisdom of man shall never find or enjoy:
without this, any life is most miserable.

Paul Baynes, Brief Directions Unto a Godly Life

1637.

Paul Baynes, Brief Directions Unto a Godly Life, Chapter Twenty-Seven

28 Friday Nov 2014

Posted by memoirandremains in Biblical Counseling, Paul Baynes, Sanctification

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Biblical Counseling, Brief Directions Unto a Godly Life, godliness, Paul Bayne, Paul Baynes, Puritan, Sanctification

CHAPTER TWENTY-SEVEN: A LIFE OF GODLINESS

Against the former directions many things may be objected by both carnal cavillers and so by weak Christians.

Response to Those Who Cavil

Of the first sort is that there needs be no other directions to be prescribed besides God’s Word. To which there needs no other answer but that by this same reasoning all preaching is needless – which if it [the preaching] be as it should is out of Scripture.

The Aid of Christians

But there is great need of such directions as this to be penned, by reason of the great weakness which are in Christians, some being slow of capacity, others short of memory, others very soon unsettled for want of a good direction, [some] are ashamed or willing to open their griefs [to others], or else have no fit man to show them onto: so that besides other great harm which follows the want of direction, they are deprived of much communion with the Lord, and the comfort that arises from it.

Is This Too Much to Ask?

It is further objected, that no such direction can be observed daily.

But if it were impossible, why does the prophet call them blessed that follow such a course (Psalm 1:2) and affirms so much of himself (Psalm 119:97).

Many such examples also we have among us, even in this age, who do not make themselves strangers onto God, to hear from him, or to send on to him now and then; but to walk within daily as all are commanded to do. Nay, many there are who of experience have found this way not only possible, but easy to them and full of comfort — who should indeed be patterns for other (for the best professors are the best teachers): Neither can any idle professor look for such ease and comfort is the painful Christian [the Christian who uses great effort] that has been taught by long experience.

The Godly Life Does not Destroy Pleasure

It will be said that howsoever it be possible, yet it is very toilsome and inconvenient, depriving men of pleasure and hindering labor.

But the truth is there is no pleasure our comfort in the world like onto it: that is the sentence of the Holy Ghost. Psalm 119:99-100; Proverbs 8:11. Neither is this meant of serving God at [only limited] times, but continually, even all the day long. Psalm 119:10, 23, 97.

And whosoever has any knowledge and experience by practice, what reward there is in serving God, does justify this to be true: For why also should so many Christians part with all sinful pleasures which they might enjoy with others, and spend so much time and pain in God’s service, if it were so irksome?

It is not indeed a pleasure to all; but [only] to the upright in heart; it is the only delight, Though in this life there be some resistance; nay, it [godliness] seasons and sweetens all earthly liberties, also making them truly pleasant to the godly (which two others are mixed either with burdensome tediousness for hidden poison).

Godliness Does not Hinder Work

Neither would this hinder his labor and thrift; for all good thrift, Christian gaining and lawful prospering in this world, you arise from hence. Even when a man goes to the work of his calling [his labor or profession] he’s calling with a mind at peace with God, commending his affairs to God’s providence, aims at his [God’s] glory, looks at his [God’s] promise, and so waits for a blessing: And for lack of this, many in great toil and pain find no success nor blessing of God. And others that seem to prosper have their wealth but is Judas had his sop, and the Israelites their quails, to become their bane and poison.

  • Godliness Does not Hinder Society
  • As causeless also is there fear who say that the following of this direction would break off all society and friendship among men. For [a life of godliness] would break off none but evil fellowship –such as it were to be wished were abandoned [by] all society of Christians, which if it seems strange, it will be only to such as the apostle Peter speaks of his first epistle, 4:4 (the “Gentiles” who think it strange that Christians no longer participate in public wicked actions).
  • Encouragement to Weak Christians
  • But it is fit to satisfy the doubts which weak Christians are likely to propound.
  • First, how they may attain and keep this course? For the answer whereas, thus much:
  1. There must be an earnest desire wrought by the consideration of the necessity of it.
  2. There must be a strife against untowardness and sloth.
  3. All earthly affections must be moderated and not clog us.
  4. There must in faith be expectation of fruit far above the labor.
  5. It will be good that the first the doubts which arise be imparted to others of experience; and that the preceding be marked [carefully considered] that those things which are lacking may be supplied, and good things continued. This if we do, the matter will not seem so difficult and tedious on to us. Neither our lawful callings any hindrances onto this Christian course.For holy exercises and lawful business, a heavenly mind and earthly dealing may very well stand together.
  • Some are also troubled with the crosses that they shall meet withal in the world.
  • But they need not be troubled so is to go back, but rather to set forward thereby.
  • Conclusion
  • The end of all this is that such as received the gospel and that have not been careful thus daily and perpetually to walk with God:
  • If it was of ignorance, they must not be discouraged, but only show that ignorance was the case, by amending now upon knowledge.
  • If it was of evil conscience against their knowledge, their sin is the greater, especially if they have fallen from the first live. Therefore time it is that they should return and seek peace with God, maintaining the same by carefully watching over themselves throughout the day, that the offend in nothing.

Finis.

Paul Baynes, Brief Directions Unto a Godly Life, Chapter 25

27 Thursday Nov 2014

Posted by memoirandremains in Biblical Counseling, Paul Baynes, Sanctifictation

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Affliction, Afflictions, Biblical Counseling, Brief Directions Unto a Godly Life, godliness, Paul Bayne, Paul Baynes, Puritan

CHAPTER TWENTY-FIVE: HOW THE LORD SUSTAINS US IN VARIOUS STATES OF LIFE

  • Another great privilege is but the Lord teaches his how to carry themselves and keep their integrity in all estates of life.
  • Perseverance in Prosperity:
  • As first, in peace and prosperity, when a man has riches, honor, health, friends, delights, and pleasures. This is a slippery estate in which no man of himself can stand, and therefore is an occasion of falling to most men. But God teaches his to stand in this slippery place.
  • First, when he causes the doctrine of contentment, sobriety, and the contempt of this world to be taught, then he draws their are hearts inwardly to attend onto it, believe it, love and practice. Besides this, God causes them oft to set before their eyes the daily changes of all things under the Sun. And by the oft and deep consideration of these things as they observe them, their lusts are appalled, and pride of life is greatly abated. Psalm 102:22.
  • So that by these means, the Lord so frames his, that they desire no more, no longer than their heavenly father sees expedient: to use these outward things, as if they use them not; and yet so to use them as that they may be helps to themselves and others in the way of godliness.
  • All which is not so to be understood as if every believer had this grace, but that God has bequeathed, and does offer this to all, though only they have it, which do esteem it and seek for it, and faith at God’s hands.
  • Perseverance in Afflictions
  • So likewise in regard of afflictions, the prerogative of God’s children is great. First, he holds many tribulations from them, which otherwise by their sins they do pluck upon themselves. Psalm 32:10-11. This must needs be so, because afflictions spring from sin, and therefore where sin is greater or lesser, the afflictions will be proportional.
  • The truth of it — that they may be free from many troubles — is plain, because so many do fill themselves with inward troubles of mind and conscience, by giving place to their unbridled affections, which breed many perturbations, and by taking license to themselves in things which are not seemly. They bring also many outward troubles upon themselves by their sins, as shame, poverty, diseases, evil children, etc. All which may often be avoided by the grace of God, if sin were taken heed of and resisted, and if by labor in watchfulness the unruly heart were subdued.
  • Whereby the way, we may observe how unwise they do, who shun the sincere practice of religion, that they may be freed from troubles, when religion does free a man from so many.
  • God Delivers His From Many Troubles
  • As the faithful are freed wholly from troubles, so when they are [troubles], God delivers them out of many, when as the wicked remain in theirs. Proverbs 11:8. Examples both of the Church in general and of the faithful in particular are sufficiently known to all that know anything in the Scripture. All which are recorded, not to show only that the faithful have been delivered out of trouble (for that were no singular thing, but common for the wicked) but that they are delivered in the fatherly love of God: as appears by the means which they used, as prayer, fasting, etc. This the wicked have never, but always the godly.
  • Objection: The Fathers had particular promises to them for their deliverance, but so have not we.
  • Answer: In the main and chiefest things, God has spoken is plainly and fully to us as to them. We may always assure ourselves that God has a most tender and fatherly care over us, and that he will show the same in the time of our need, either by delivering us if he sees it good and expedient, or else by giving us that grace which shall be sufficient for us. The not teaching or not believing of this doctrine causes much uncheerfulness and discontentment in our troubles, as grudging against God, unlawful shifting, carnal fears, etc. Whereas, if it were otherwise, much heavenly comfort might be reaped in our lives, which now is wanting.
  • When it pleases the Lord to lay any afflictions upon his, they may assure themselves it is for their good. Which persuasion if it be settled, and the contrary power of carnal reason checked and suppressed, we have wisdom to look for afflictions daily, and be ready to receive from God thankfully meekly — this wisdom must be sought for from God. James 1:5-6.

 To Receive Comfort in Afflictions

Now, if we would take by afflictions, we must first receive that word with full assent, which is found in Romans 8:28, all things work for the best to those who love God. And then consider seriously how great reason there is, that we should yield up ourselves, our wills, and that we have unto God’s will, and think that good for us which God thinks good. For God’s sends afflictions to his children

  • First, that they may have experience of his love in delivering them.
  • Second, that they may have proof of their faith and patience.
  • Third, that they may not be condemned with the world.
  • Fourth, that they may be purged from their sinful dross.
  • Fifth, to wean them from this world. If these things be known and believed by us, we shall find to our exceeding comfort. And though sometimes in trial we may seem to be neglected or forgotten, yet we shall see at length that it is nothing so.
  • Objection: If afflictions shall turn to our good, then we need to take no further thought about them.
  • Answer: The promise does not warrant us to be careless. For we behave ourselves willfully, blockishly, or foolishly in afflictions, they will turn to our great heard vexation. But if we mingle that Scripture with faith, it will cause us to receive all crosses from God as sent in love; not murmuring, but thankfully patiently but also with examination of ourselves, if so be that any sin is brought evil upon us, and then we shall have proof of God’s grace in us, experience of his favor towards us, preservation from many sins, increase of humiliation thankfulness, preparation for the bearing of greater, with some comfort at least in the end, and hope in the midst, which shall not make us ashamed. When we find not this doctrine savory and sweet to us, nor the use of it in our afflictions, let us not charge or challenge the Lord, but consider what we have lost by unbelief.

Paul Baynes, Brief Directions Unto a Godly Life; Chapter 23

18 Tuesday Nov 2014

Posted by memoirandremains in Assurance, Paul Baynes

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Assurance, Brief Directions Unto a Godly Life, godliness, Paul Bayne, Paul Baynes, Privileges, Puritan, Sanctification

  • CHAPTER TWENTY-THREE: THE PRIVILEGES OF THE GODLY: TO KNOW ONESELF LOVED OF GOD
  • Now therefore because there being so many difficulties in the ways of godliness–and those so hard to pass–and difficult enterprises are always commended by the good that follows them; it is necessary that the great privileges which belong to the godly should be explained.
  • The privileges must be show so that the godly may know their own happiness and strive to enjoy it; the wicked may see what great good things they deprive themselves of; and that all men may see the Christian life may be in better valued, which now of all sorts is too much underprized and so neglected and by some contemned and scorned.
  • I will omit all those benefits which are common to the godly and the wicked (although these are far more sweet and savory to the godly than to others); or, those which are proper to some of the faithful in respect of their callings[1]. I will consider only those which the wicked have no part or portion, and yet all the faithful may possess, one as well (though not so much) as another.
  • These are either such as given us in this life to be enjoyed for our encouragement, or else those which God has in store for us in the life to come.
  • We May Know Ourselves to be Beloved of God
  • The first and chief of them which are given us in this life is that all true Christians may know themselves to be beloved of God, and that they shall be saved. 1 John 3:1, 1 John 5:13. This may be known by better evidence than any man can have of the things he holds in this life. This is not so well know at the first, but after experience has been gathered of the unchangeable love of God toward us, our confidence is increased; yea, the longer we enjoy this privilege, the better we know it; neither can it be so lost wholly or finally.
  • Objection: Some of God’s children after they have been thus persuaded have fallen to doubting again.
  • Answer: True Christians are renewed in part, and therefore some are by subtlety and cunning of Satan brought to the neglect or are careless of using the means whereby faith is confirmed, and so to doubting. And there are other who do too easily give place to distrust, thereby depriving themselves of this great privilege.
  • This privilege is the greater because of the unspeakable glory and everlasting joy which it brings with it, whereas other delights are but fleeting and momentary. Which greatness will easily appear if we well consider the unspeakable woe and horror of such desperate persons as feel the lack of this happiness either here, or in hell.
  • The Special Blessings of Being Known by God
  • After God has vouchsafed the faithful this honor, that they may know the selves to be beloved of him, and that they shall be saved hereafter; he does not them, but is always with them, and has a special care of them above others, nay, when he is angry with others. Romans 5:5; Psalm 30:6-7; Luke 13:34; Deuteronomy 32:10; 1 Timothy 4:10; Matthew 10:30; Psalm 1:3; Psalm 23;1 Samuel 2:3.
  • He esteems them not only as his household servants, but as his friends, John 15:15; his sons and heirs, Romans 8:17; his precious treasure, Exodus 19:5; yes, honors them so far as he calls them and makes them kings, Exodus 19:5. All which is both certain and constant onto the faithful, but it is not so with the wicked. So that by this it appears, that the estate poor child of God, is far better the best of the ugodly; yes, better than themselves sometimes would have asked or thought of.
  • Those who are thus cared for of God, receive grace from him to live according to his will, that at death they may enter into his glory. For he teaches them to be fruitful in good life, but also to avoid foul offenses.
  • As for the first, that is, a holy life whereunto God enables him by his own power, it is a great prerogative in that they need not account Christian life cumbersome, unsavory, heavy, tedious, as many do, but an easy yoke, a light burden, a pleasant race. This is in the Scripture called blessedness. Psalm 1, 84:2; Luke 111:4.
  • Many indeed are, even good people, who in great part go without this privilege; but the cause is that they draw not by faith daily strength from Jesus Christ to subdue their lusts, but trust either to their own strength or and other means, until being frustrated of their desire, they either fallen to great vexation, or else plain security and looseness.
  • For the remedy whereof, they must labor to be steadfast in faith, not yielding onto distrust, to learn to know that God who has taken care of his, will not leave them in their infirmities, but according to his all sufficient power, will succor and deliver them. Which if they once believe (as God requires we should) then shall they see themselves mightily stayed at upheld unto they be set at great liberty, and that it was the devil before held them in fear and bondage.
  • Objection: we dare not believe that God will give us such grace, except first we first overcome our special corruptions.
  • Answer: We have no strength of any such work, but we must obtain it by faith which is also commanded us. John 3:23. And until we do so, we shall be kept from our right by the craft of Satan.

[1] Privileges which are unique to particular stations of life or particular occupations.

The previous post in this series may be found here: https://memoirandremains.wordpress.com/2014/06/11/paul-baynes-brief-directions-unto-a-godly-life-chapter-23/

“Train Yourself for Godliness”

16 Thursday Oct 2014

Posted by memoirandremains in 1 Timothy

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1 Timothy 4:7, godliness

Comment on 1 Timothy 4:7

In contrast to following the vapid vagaries of the false teachers, Timothy was to seek after God. Paul borrowed a metaphor from the sphere of athletics to describe the pursuit of godliness (cf. 1 Cor 9:24–27). Paul urged Timothy to concentrate his energy on vigorous training for genuine godliness. For Paul genuine godliness involved both right belief and obedient action. Godly habits would not appear without determined human purpose and effort. Timothy was to persist in that Christian discipline which would prepare him for God’s highest purposes

Thomas D. Lea and Hayne P. Griffin, 1, 2 Timothy, Titus, vol. 34, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 134.

Paul Baynes, Brief Directions Unto a Godly Life, Chapter Twenty

22 Thursday May 2014

Posted by memoirandremains in Biblical Counseling, Discipleship, Paul Baynes

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Amos 8:11-12, Biblical Counseling, Brief Directions Unto a Godly Life, Devil, Discipleship, godliness, Holiness, Job 13:15, John Owen, Luke 15:6, Matthew 24:12, Matthew 8:11-12, Paul Bayne, Paul Baynes, Psalm, Psalm 22:4-5, Psalm 27:1, Revelation 22;1, Revelation 2:2, Romans 5:1–5, Satan, Walk by Rule

The previous post in this series may be found here: https://memoirandremains.wordpress.com/2014/05/21/paul-baynes-brief-directions-unto-a-godly-life-chapter-nineteen/

 

CHAPTER TWENTY: HOW THE DEVIL HINDERS GODLINESS

The rules formally described, if they will be followed, to bring a Christian (though not to perfection in this life) yet to such an estate as he shall find rest for his soul daily, which others shall want.[1] Yet because many dangers will be in the way that may hinder the weak, therefore it will be profitable to know the lets and hindrances which may hold us back from peace with God.  By knowing such things, we may learn how to prevent  them before they come and hurt us; or else how to rise from [from] them when we are fallen; or how to turn into the way when by occasion we are gone out of it.

Now the main and chief hindrance is the Devil, with all his force, subtlety, and malice, which combines with our evil hearts — so far if they are unreformed.  And by means of both, all things in the world, though not in their own nature, but by them made occasions for our falling and offending God.

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