The Mystery of Godliness (John Calvin, 1509-1564)

1 Timothy 3:16

“And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.”

ST. PAUL exhorted Timothy to behave himself in his office; showing him to what honor God had advanced him, in that he had placed him to govern his house. He showed him also that the office itself was honorable; because the church upholdeth the truth of God in this world, and that there is nothing more precious, or more to be sought after, than to know God, and to worship and serve Him, and be certain of His truth, that we might thereby obtain salvation. All this is kept safe for us: and thus, so great a treasure is committed to our care by means of the church; according to the words of St. Paul. This truth is well worthy to be more highly esteemed than it is.

What a hidden thing is this, and how wonderful a matter; that God was manifest in the flesh, and became man! Does it not so far surpass our understanding, that when we are told of it, we are astonished? Yet not withstanding, we have a full and sufficient proof, that Jesus Christ being made man, and subject to death, is likewise the true God, who made the world, and liveth forever. Of this, His heavenly power beareth us witness. Again, we have other proofs: to wit, He was preached unto the Gentiles; who before were banished from the kingdom of God: and that faith had had its course throughout the whole world, which at that time was shut up among the Jews; and likewise Christ Jesus was lifted up on high, and entered into glory, and sitteth on the right hand of God the Father.

If men despise these things, their unthankfulness shall be condemned: for the very angels have hereby come to the knowledge of that which before they knew not of. For it pleased God to hide the means of our redemption from them, to the end that His goodness might be so much the more wonderful to all creatures: thus we see St. Paul’s meaning. He calleth the church of God, the keeper of his truth: he likewise showeth that this truth is such a treasure, as ought to be highly esteemed by us. And why so? Let us mark the contents of the gospel; God abased Himself in such a manner, that He took upon Himself our flesh; so that we have become His brethren. Who is the Lord of glory, that He should so far humble Himself as to be joined to us, and take upon Him the form of a servant, even to suffer the curse that was due to us? St. Paul comprehendeth all things whatsoever that Jesus Christ received in His person; to wit, that He was subject to all our infirmities, sin, only excepted.

It is true that there is no blemish in Him, but all pureness and perfection. Yet so it is, that He became weak as we are, that He might have compassion and help our feebleness; as it is set forth in the epistle to the Hebrews (4:15). He that had no sin suffered the punishment due to us; and was, as it were, accursed of God the Father, when He offered Himself a sacrifice: that through His means we might be blessed; and that His grace which was hidden from us, might be poured upon us. When we consider these things, have we not occasion to be astonished? Do we consider what a being God is? We can in no wise reach unto His majesty, which containeth all things in itself; which even the angels worship.

What is there in us? If we cast our eyes upon God, and then enter into a comparison, alas! shall we come near this highness which surmounteth the heavens? Nay, rather can we have any acquaintance with it? For there is nothing hit rottenness in us; nothing but sin and death. Then let the living God, the well-spring of life, the everlasting glory, and the infinite power, come; and not only approach to us and our miseries, our wretchedness, our frailty, and to this bottomless pit of all iniquity that is in men; let not only the majesty of God come near this, but he joined to it, and made one with it, in the person of our Lord Jesus Christ! What is Jesus Christ? God and man! But how God and man? What difference is there between God and man?

We know that there is nothing at all in our nature but wretchedness and misery; nothing but a bottomless pit of stench and infection; and yet in the person of our Lord Jesus Christ, we see the glory of God who is worshipped by angels, and likewise the weakness of man; and that He is God and man. Is not this a secret and hidden thing, worthy to be set out with words, and likewise enough to ravish our hearts! The very angels could never have thought upon it, as here observed by St. Paul. Seeing it pleased the Holy Ghost to set forth the goodness of God, and show us for how precious a jewel we ought to esteem it, let us beware on our part that we be not unthankful, and have our minds so shut up, that we will not taste of it, if we cannot thoroughly and perfectly understand it.

It is enough for us to have some little knowledge of this subject; each one ought to be content with what light is given him, considering the weakness of our judgment; and looking for the day wherein that which we now see in part, shall be wholly and perfectly revealed to us. Yet notwithstanding, we must employ our minds and studies this way. Why doth St. Paul call this a mystery of faith, that Jesus Christ, who is God everlasting, was manifest in the flesh? It is as much as if he should say, when we are gathered to God, and made one body with the Lord Jesus Christ, we shall behold the end for which we were made; to wit, that we might know that God is joined and made one with us in the person of His Son.

Thus, we must conclude that no man can be a Christian, unless he know this secret which is spoken of by St. Paul. Should we now examine, and ask both men and women whether they know what these words mean, that God was manifest in the flesh, scarcely one in ten could make so good an answer as would be looked for from a child. And yet we need not marvel at it; for we see what negligence and contempt there is in the greatest part of mankind. We show and teach daily in our sermons, that God took upon Him our nature; but how do men hear them? Who is there that troubleth himself much to read the Scripture? There are very few that attend to these things; every man is occupied with his own business.

If there be one day in the week reserved for religious instruction, when they have spent six days in their own business, they are apt to spend the day which is set apart for worship, in play and pastime; some rove about the fields, others go to the taverns to quaff: and there are undoubtedly at this time as many at the last mentioned place, as are here assembled in the name of God. Therefore, when we see so many shun and flee from this doctrine, can we marvel that there is such a brutishness, that we know not the rudiments of Christianity? We are apt to consider it as a strange language, when men tell us that God was manifest in the flesh.

But this sentence cannot be put out of God’s register. We have no faith, if we know not that our Lord Jesus Christ is joined to us, that we may become His members. It seemeth that God would stir us up to think upon this mystery, seeing we are so sleepy and drowsy. We see how the devil stirreth up these old makebates to deny the humanity of Jesus Christ, and His Godhead: and sometimes to confound them both; that we may not perceive two distinct natures in Him: or else to cause us to believe that He is not the man who fulfilled the promises in the law; and consequently descended from the stock of Abraham and David.

Is it indeed the case, that such errors and heresies as were in the church of Christ at the beginning, are set forth in these days? Let us mark well the words that are here used by St. Paul: God was manifest in the flesh. When he calleth Jesus Christ God, he admits this nature which He had before the world was made. It is true, there is but one God, but in this one essence we must comprehend the Father, and a wisdom which cannot be severed from Him, and an everlasting virtue, which always was, and shall forever be in Him.

Thus, Jesus Christ was true God! as He was the wisdom of God before the world was made, and before everlastingness. It is said, He was made manifest in the flesh. By the word flesh, St. Paul gives us to understand that He was true man, and took upon Him our nature. By the word manifest, He showeth that in Him there were two natures. But we must not think that there is one Jesus Christ which is God, and another Jesus Christ which is man! but we must know Him only as God and man. Let us so distinguish the two natures which are in Him, that we may know that the Son of God is our brother. God suffereth the old heresies, which in times past troubled the church, to make a stir again in our days, to stir us up to diligence. The devil goeth about to destroy this article of our belief, knowing it to be the main prop and stay of our salvation.

If we have not this knowledge of which St. Paul speaketh, what will become of us? We are all in the bottomless pit of death. There is nothing but death and condemnation in us, until we know that God came down to seek and save us. Until we are thus learned, we are weak and miserable. Therefore, the devil went about doing all in his power to abolish this knowledge, to mar it, and mix it with lies, that he might utterly bring it to nought. When we see such a majesty in God, how dare we presume to come nigh Him, seeing we are full of misery! We must have recourse to this link of God’s majesty, and the state of man’s nature together.

Do what we can, we shall never have any hope, or be able to lay hold of the bounty and goodness of God, to return to Him, and call upon Him, until we know the majesty of God that is in Jesus Christ; and likewise the weakness of man’s nature, which He hath received of us. We are utterly cast off from the kingdom of heaven, the gate is shut against us, so that we cannot enter therein. The devil hath bestowed all his art to pervert this doctrine; seeing that our salvation is grounded thereon. We should therefore be so much the more confirmed and strengthened in it; that we may never be shaken, but stand steadfast in the faith, which is contained in the gospel.

First of all we have this to note, that we shall never know Jesus Christ to be our Savior, until we know that He was God from everlasting. That which was written of Him by Jeremiah the prophet, must needs be fulfilled: "Let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord" (Jer. 9:24). St. Paul showeth that this must be applied to the person of our Lord Jesus Christ: and thereupon he protesteth that he made no account of any doctrine or knowledge, only to know Jesus Christ.

Again, how is it possible for us to have our life in Him, unless He be our God, and we be maintained and preserved by His virtue? How can we put our trust in Him? For it is written. "Cursed be the man that trusteth in man, and maketh flesh his arm" (Jer. 17:5). Again, how can we be preserved from death except by God’s infinite power? Even if Scripture bore no witness to the Deity of Jesus Christ, it is impossible for us to know Him as our Savior, unless we admit that He possesses the whole majesty of God; unless we acknowledge Him to be the true God; because He is the wisdom of the Father whereby the world was made, preserved, and kept in being. Therefore let us be thoroughly resolved in this point, whenever we speak of Jesus Christ, that we lift our thoughts on high, and worship this majesty which He had from everlasting, and this infinite essence which He enjoyed before He clothed himself in humanity.

Christ was made manifest in the flesh: that is to say, became man; like unto us in all things, sin only excepted (Heb. 4:15). Where he saith, sin only excepted, he meaneth that our Lord Jesus was without fault or blemish. Yet notwithstanding. He refused not to bear our sins: He took this burden upon Himself, that we through His grace might be disburdened. We cannot know Jesus Christ to be a mediator between God and man, unless we behold Him as man. When St. Paul would embolden us to call upon God in the name of our Lord Jesus Christ, he expressly calleth Him man.

St. Paul saith, "There is one God, and one mediator between God and men, the man Christ Jesus" (I Tim. 2:5). Under this consideration, we may in His name, and by His means come familiarly to God, knowing that we are His brethren, and He the Son of God. Seeing there is nothing but sin in mankind, we must also find righteousness and life in our flesh. Therefore if Christ has not truly become our brother, if He has not been made man like unto us, in what condition are we? Let us now consider His life and passion.

It is said (speaking of Christ), "But now once in the end of the world hath he appeared, to put away sin by the sacrifice of himself" (Heb. 9:26). And why so? St. Paul showeth us the reason in Romans 5:18. "As by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life." If we know not this, that the sin which was committed in our nature, was repaired in the self-same nature, in what situation arc we? Upon what foundation can we stay ourselves? Therefore, the death of our Lord Jesus Christ could not profit us one whit, unless He had been made man, like unto us.

Again, if Jesus Christ were only God, could we have any certainty or pledge in His resurrection, that we should one day rise again? It is true that the Son of God rose again; when we hear it said, that the Son of God took upon Him a body like unto ours, came of the stock of David, that He is risen again (seeing our nature is of itself corruptible), and is lifted up on high unto glory, in the person of our Lord Jesus Christ, "we are made to sit together in heavenly places in Christ Jesus" (Eph. 2:6) Therefore, those that went about to bring to nought man’s nature, in the person of the Son of God, are to be the more detested. For the devil raised up in old times some individuals who declared that Jesus Christ appeared in the shape of man, but had not man’s true nature: thereby endeavoring to abolish God’s mercy towards us, and utterly destroy our faith.

Others have imagined that He brought a body with Him from heaven; as though He partook not of our nature. It has been declared, that Jesus Christ had a body from everlasting; composed of four elements: that the Godhead was at that time in a visible shape, and that whenever the angels appeared, it was His body. What madness it is to make such an alchemy, to frame a body for the Son of God! What shall we do with that passage which saith, "He took not on him the nature of angels, but he took on him the seed of Abraham. Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people" (Heb. 2:16,17).

It is said. He took upon Him our flesh, and became our brother. Yea, and that He was made like unto us, that He might have pity upon us, and help our infirmities. He was made the seed of David, that He might be known as the Redeemer that was promised, whom the fathers looked for from all ages. Let us remember that it is written, the Son of God appeared in the flesh; that is. He became very man, and made us one with Himself; so that we may now call God our Father. And why so? Because we are of the body of His only Son. But how are we of His body? Because He was pleased to join Himself to us, that we might be partakers of His substance.

Hereby we see that it is not a vain speculation, when men tell us that Jesus Christ put on our flesh: for hither we must come, if we will have a true knowledge of faith. It is impossible for us to trust in Him aright, unless we understand His manhood: we must also know His majesty, before we can trust in Him for salvation. We must know moreover that Jesus Christ is God and man, and likewise that He is but one person.

Here again the devil tries to stir up the coals of strife, by perverting or disguising the doctrine which St. Paul teaches us. For there have been heretics who have endeavored to maintain that the majesty and Godhead of Jesus Christ, His heavenly essence, was forthwith changed into flesh and manhood. Thus did some say, with many other cursed blasphemies, that Jesus Christ was made man. What will follow hereupon? God must forego His nature, and His spiritual essence must be turned into flesh. They go on further and say Jesus Christ is no more man, but His flesh has become God.

These arc marvelous alchemists, to make so many new natures of Jesus Christ. Thus the devil raised up such dreamers in old times to trouble the faith of the church; who are now renewed in our time. Therefore, let us mark well what St. Paul teaches us in this place; for he giveth us good armor, that we may defend ourselves against such errors. If we would behold Jesus Christ in His true character, let us view in Him this heavenly glory, which He had from everlasting: and then let us come to His manhood, which has been described heretofore; that we may distinguish His two natures. This is necessary to nourish our faith.

If we seek life in Jesus Christ, we must understand that He hath the whole Godhead in Him; for it is written, "For with thee is the foundation of life: in thy light shall we see light" (Psa. 36:9). If we would be maintained against the devil, and withstand the temptations of our enemies, we must know that Jesus Christ is God. To be short, if we would put our whole trust and confidence in Him, we must know that He possesses all power; which He could not have, unless He were God. Who is He that hath all power? It is He that became feeble and weak; the Son of the virgin Mary; He that was subject to death; He that bore our sins: He it is, that is the wellspring of life.

We have two eyes in our head, each performing its office: but when we look steadfastly upon a thing, our sight, which is separate of itself, is joined together, and becometh one; and is wholly occupied in beholding that which is set before us: even so are there two diverse natures in Jesus Christ. Is there anything in the world more different than the body and soul of man? His soul is an invisible spirit that cannot be seen or touched; which hath none of these fleshly passions. The body is a corruptible lump, subject to rottenness; a visible thing which can be touched: the body has its properties, which are entirely different from that of the soul. And thus we ask, what is man? A creature, formed of body and soul.

If God used such a workmanship in us, when He made us of two diverse natures, why should we think it strange, that He used a far greater miracle in Jesus Christ? St. Paul uses these words, was manifest, that we may distinguish His Godhead from His manhood; that we may receive Him, as God manifest in the flesh; that is to say. Him, who is truly God, and yet hath made Himself one with us: therefore we are the children of God; He being our justification, we are delivered from the burden of our sins. Seeing He hath cleansed us from all our misery, we have perfect riches in Him; in short, seeing He submitted Himself to death, we are now sure of life.

St. Paul addeth, "He was justified in the spirit." The word justified is oftentimes used in Scripture, for approved. When it is said. He was justified, it is not that He became just, it is not that He was acquitted by men, as though they were His judges, and He bound to give them an account: no, no; there is no such thing; but it is when the glory is given Him which He deserveth, and we confess Him to be what indeed He really is. It is said, the gospel is justified when men receive it obediently, and through faith submit themselves to the doctrine that God teacheth: so in this place, it is said, Jesus Christ was justified in spirit.

We must not content ourselves by looking at the bodily presence of Jesus Christ, which was visible, but we must look higher. St. John says God was made flesh; or the Word of God, which is the same. The Word of God, which was God before the creation of the world, was made flesh; that is, was united to our nature; so that the Son of the virgin Mary, is God; yea, the everlasting God! His infinite power was there manifested; which is a sure witness that He is the true God! St. Paul saith, Jesus Christ our Lord was made of the seed of David; he likewise adds, He was declared to be the Son of God (Rom. 1).

It is not enough for us to behold Him with our natural eyes; for in this case, we should rise no higher than man: but when we see, that by miracles and mighty works, He showeth Himself to be the Son of God, it is a seal and proof, that in abasing Himself, He did not leave off His heavenly majesty! Therefore, we may come to Him as our brother: and at the same time worship Him as the everlasting God; by whom we were made, and by whom we are preserved.

Were it not for this, we could have no church; were it not for this, we could have no religion; were it not for this, we could have no salvation. It would be better for us to be brute beasts, without reason and understanding, than to be destitute of this knowledge: to wit, that Jesus came and joined His Godhead with our nature; which was so wretched and miserable. St. Paul declares this to be a mystery; that we may not come to it proudly and arrogantly, as many do who wish to be thought wise; this has caused many heresies to spring up. And indeed, pride hath always been the mother of heresies.

When we hear this word, mystery, let us remember two things; first, that we learn to keep under our senses, and flatter not ourselves that we have sufficient knowledge and ability to comprehend so vast a matter. In the second place, let us learn to climb up beyond ourselves, and reverence that majesty which passeth our understanding. We must not be sluggish nor drowsy; but think upon this doctrine, and endeavor to become instruction therein. When we have acquired some little knowledge thereof, we should strive to profit thereby, all the days of our life.

When we become possessed of this knowledge, that the Son of God is joined to us, we should cast our eyes upon that which is so highly set forth in Him; that is, the virtue and power of the Holy Ghost. So then, Jesus Christ did not only appear as man, but showed indeed that He was Almighty God as all the fulness of the Godhead dwelt in Him. If we once know this, we may well perceive that it is not without cause that St. Paul saith, all the treasures of wisdom are hidden in our Lord Jesus Christ.

When we have once laid hold on the promises of this Mediator, we shall know the height and depth, the length and breadth, yea, and whatsoever is necessary for our salvation: so that we may stay our faith upon Him, as upon the only true God; and likewise behold Him as our brother; who hath not only come near to us, but hath united and joined Himself to us in such a manner, that He hath become the same substance. If we have come to this, let us know that we have arrived to the perfection of wisdom, which is spoken of by St. Paul in another place; that we may fully rejoice in the goodness of God; for it bath pleased Him to lighten us with the brightness of His gospel, and to draw us into His heavenly kingdom.

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The Exercise and Profit of Godliness (J.C. Philpot, 1850)

1 Timothy 4:7-8 

7 But refuse profane and old wives' fables, and exercise thyself rather unto godliness.

8 For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.

Man has been called, and perhaps with some truth, a religious animal. Religion of some kind, at any rate, seems almost indispensable to his very existence; for from the most civilized nation to the most barbarous tribe upon the face of the earth, we find some form of religion practiced. Whether this be ingrained into the very constitution of man, or whether it be received by custom or tradition, I will not pretend to decide; but that some kind of religion is almost universally prevalent, is a fact that cannot be denied.

But is there not true religion as well as false religion? If the great bulk of mankind are wrapped up in a false religion, is there not a "remnant according to the election of grace," that possesses the true? Has that promise failed in its accomplishment, "A seed shall serve him?" (Psalm. 22:30.) Does not the Lord Jesus Christ still reign at God's right hand, full of gifts and grace? And has he not promised to be with his church and people even to the end of the world? Thus, though it is perfectly true that the great bulk of mankind follow after shadows, yet there are a few whose souls are really intent upon substance. If there are those who are given up to believe a lie, there are those that love the truth; and if there are those who worship they know not what, there is still "the true circumcision, who worship God in the spirit, rejoice in Christ Jesus, and have no confidence in the flesh."

I think that we find these two kinds of religion, false and true, earthly and heavenly, fleshly and spiritual, natural and supernatural, discriminated in the words before us. For it seems as though the Apostle calls false religion "bodily exercise," and tells Timothy that this bodily exercise "profits little;" and by way of contradistinction to this false religion, this bodily exercise that "profits little," he exhorts him to "exercise himself rather unto godliness," assuring him, that "godliness is profitable unto all things, having promise of the life that now is, and of that which is to come."

Our text, then, divides itself into two branches.

I. "Bodily exercise," which "profits little." And,

II. "Godliness," which is "profitable unto all things, having promise of the life that now is, and of that which is to come."

I. Bodily exercise, which profits little. But why should the Apostle affix the term "bodily exercise" to false religion? What is there in the expression that seems descriptive of its nature? Let us examine it, probe it to the bottom, and see whether it be not descriptive of a religion of which God is not the origin nor end.

By "bodily exercise," then, I understand the employment of our mere natural faculties in the service and worship of God. And if you look at false religion in its various shapes and shades, you will see how much there is in it of this mere "bodily exercise." Look, for instance, at Baal's priests, cutting themselves with lancets, crying from morning to evening, "O Baal, hear us!" and leaping upon the altar they had made. What was this but "bodily exercise?" Look at the Pharisees in the New Testament, praying at the corners of the streets, making broad their phylacteries, dropping with ostentation their gifts into the treasury, going up to the temple at certain hours, fasting on certain days, and scrupulously giving tithes of mint, anise, and cummin. What was that but "bodily exercise?" Look at all the forms and ceremonies of Popery—the bowings, adorations, genuflections, changes of apparel, fastings, and macerating of the body. What is it all but "bodily exercise?" Look at Puseyism, that twin sister of Popery. Certain days, hours, vestments, postures of the body, chantings and intonings, mutterings and mumblings—mere outward movements of bodily organs, and all deriving their supposed virtue from the consecrating touch, the "bodily exercise," of a bishop's hand.

Is not all this mere "bodily exercise?"—nothing in it being spiritual, heavenly, or divine? And not only these, but the great bulk of professors generally, who dissent from establishments, and follow a more scriptural worship, is not their religion often made up of "bodily exercise." They exercise their feet in walking to chapel; they exercise their voice in singing; they exercise their ears in hearing; they exercise their tongue in talking; they exercise their knees in kneeling; they exercise their eyes in reading the hymns, or their elbows in nudging the drowsy; they exercise their hands perhaps in giving—but, with all, it is only "bodily exercise." All this maybe done and is done by thousands, without one grain of the grace of God in their souls.

But "bodily exercise" may also be understood to comprise the exercise of mental faculties, as well as corporeal. Thus there is the exercise of the intellect in understanding the word of God; the exercise of the judgment upon the gifts or abilities of the preacher; the exercise of the memory in recollecting texts and sermons; the exercise of the affections in receiving the word with joy; the exercise of the conscience, as we read of those who were "convicted by their own conscience;" and of the heathen, "their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another." (Rom. 2:15.) And yet, all this mere mental, intellectual exercise. Men are not necessarily partakers of grace though they exercise their bodies in coming to a place of truth, or exercise their minds in listening to what is delivered from the pulpit.

The Apostle says of this "bodily exercise" (by which I understand the exercise of the body and mind together, as something distinct and apart from the grace of God in the soul) "it profits little;" or, as it is in the margin, "it profits for a little time." "It profits little;" it only profits while it lasts. It profits the body, but it does not profit the soul. It may profit the intellect, but it does not profit the heart. It profits for time, but not for eternity. It profits for momentary impressions, but not for everlasting salvation. It profits for an hour or a day; but it will not profit for the bed of death, at the bar of judgment, or in a never ending eternity. It may profit to stave back convictions, to harden the heart, to sear the conscience, to deaden the feelings, to wrap up the soul in a graceless profession. It may profit thus far (if the word "profit" may here be used consistently with the meaning of the term), but "profits little," and it profits for a little time, for the "end of these things is death."

Now, when you look at your religion, scrutinize it, analyze it, weigh it, and consider it—cannot you find much of this "bodily exercise" inherent in it, and combined with it? And here in fact lies one thing that often perplexes the mind and conscience of a real partaker of grace, that though he has vital godliness, he has so much of this "bodily exercise" with it. In fact, all religion which is not wrought in his soul from time to time, by the mighty power of God is but "bodily exercise." As then we have a great deal of religion which is not of God, and therefore nothing but "bodily exercise," (and the conscience of a child of God can only receive that religion which is wrought in his heart by a divine power) it comes to pass, that when we weigh our religion in the scales of the sanctuary, we are compelled to write "Tekel" perhaps upon nine-tenths of it.

Now this perplexes the judgment, exercises the mind, and tries the soul of many of God's people; for they, having light to see, life to feel, judgment to understand, affections to embrace, and a conscience to receive nothing but what is of God, their minds are perplexed by the strange intermixture of "bodily exercise" with vital, spiritual godliness. But there is this distinction between the child of God and the one wrapped up altogether in "bodily exercise," that a man who has nothing but "bodily exercise" is satisfied with it; he has no craving for anything better, heavenly or divine; whereas a child of God counts all his righteousness as filthy rags, tramples under foot all his false religion as well as his own doings, and is satisfied with nothing but what the hand of God lodges in his heart, and the mouth of God speaks to his soul.

II. Godliness, which is profitable unto all things. But we pass on to our second point, which is, to consider that "godliness" which is so eternally distinct from the "bodily exercise" which profits little; and of which the Apostle says, it is "profitable unto all things."

But what is "godliness?" We must distinguish between "godliness," and the "exercise" of godliness. The Apostle makes this distinction. He says to Timothy, "Exercise yourself unto godliness; for godliness is profitable unto all things." He therefore draws a distinction between "godliness" and an "exercise" unto godliness. We will first, then, see what "godliness" is, and then we shall be better able to see what "exercise" unto godliness is.

By "GODLINESS," then, we are to understand that which comes immediately from heaven; that of which God himself is the author; which "comes down from the Father of lights, with whom is no variableness, neither the shadow of turning." (James 1:17.) The Lord Jesus is "the author," that is the beginner, as well as "the finisher of faith;" and "the good work" which God has promised to fulfill, is said also to be "begun" by him. Every grain therefore of true religion, every spark of vital godliness, comes directly and immediately from God.

But this "godliness" has branches, parts, graces, gifts, teachings, and operations connected with it. For godliness is a very wide subject; it embraces the whole work of grace from first to last, from the very first sigh of conviction to the last hallelujah of a departing saint. Godliness embraces the whole work of the Spirit; and that work being so comprehensive and diversified, it must needs be a very extensive subject. It comprises repentance, faith, hope, love, prayerfulness, humility, contrition, brokenness, patience; in a word, every act of the blessed Spirit upon the soul, and every fruit that springs out of those actings of the Holy Spirit upon the heart.

But the chief thing to which the Apostle directs his son Timothy, and to which I wish this morning to direct your minds, is the "EXERCISE" of godliness. Godliness at times seems to lie still in the heart. It is there, but without much apparent movement. The life of God never dies in the soul; but it has its ebbings and flowings, its throbbings, its heavings, its movements, its awakenings, its desires, its feelings, its actings, its goings out, its drawings in. This is the life of religion in the soul. In fact, we only know that we are partakers of godliness by feeling the exercise of it in the heart.

The exercise, too, of godliness is known by the opposition it meets with. Every grace of the soul is from time to time drawn forth into exercise; but it is drawn forth usually by the opposition made to it, by the difficulties it has to surmount, by the enemies it has to encounter, by the conflicts it has to pass through. And as the body is only kept healthy by exercise; as a man may lie in bed until he dies in bed; may bind up his arm, like an Indian Fakir, until he cannot put it down again; or tie up his leg until it withers in the socket; so religion must be continually exercised in order that the soul may be alive and healthy unto God. All the fruits and graces of the Spirit are, so to speak, stagnant in the soul, except so far as they are brought into living, individual, and active exercise.

A. Let us look a little more closely at these various graces, and see how they are brought into exercise.

1. There is the grace of repentance, sorrow for sin, holy mourning over the iniquities of our heart, lip, and life. But is not this holy sorrow, this contrition, this repentance, this mourning over sin—is not this grace of the Spirit often stagnant, as it were, and asleep in the soul? It has then to be drawn forth; to be exercised. And it is from time to time drawn forth into exercise as God is pleased to lay upon our consciences the filth and guilt, the weight and burden of sin; to set before our eyes the Lord Jesus Christ in his sufferings upon Calvary's tree; or to melt and soften our heart with some gentle touches of the Spirit; and thus cause us to feel that repentance which is not to be repented of. Here is the exercise of repentance.

2. So with faith. You may possess faith; and doubtless there are those here who do possess it. But is not this precious grace and gift of faith often, so to speak, in your souls so dormant, that you cannot awaken it? so stagnant, that you cannot move it? But the Lord is pleased from time to time, by laying eternal things with weight and power upon the conscience, by applying some truth to the heart, by visiting the soul with his Spirit and grace, by setting Jesus before the eyes, by drawing up our desires unto himself—the Lord is pleased, in some way like this, to call forth into exercise that dormant principle of faith, which before seemed well-near buried and hidden in the breast. It is drawn forth into exercise; it looks unto, believes in, and hangs upon the Lord Jesus Christ. It receives out of his fullness; it comes to him poor, needy, naked, faint, helpless, and receives strength to believe in his name—to look unto him—and to cast itself wholly upon him.

Look at Jonah in the whale's belly, when he cries as it were out of the very belly of hell—how we find faith under the exercises of his soul; "Yet will I look again," he says, "toward your holy temple!" Look at Hezekiah upon his bed of sickness, and, to his feelings, on the bed of death—how he turned to the wall, and cried, "O Lord, I am oppressed; undertake for me!" Look at David through all his various troubles, trials, afflictions, and persecutions—how his eyes and heart were continually looking up in faith unto the Lord, and resting wholly and solely upon him! And, in fact, God puts his people from time to time in such situations and trying circumstances, that they have no one else to look unto. They have no other help, shelter, or refuge; but out of sheer necessity are obliged to cast their souls on him who is able to save. And in this we often find the exercise of faith.

3. So with the exercise of hope. How the poor child of God sinks at times into such trouble and despondency as scarcely to have a grain of hope left! When Satan tempts, and guilt presses upon his conscience, how his soul is cast down within him! And when God hides his face, and he feels no help nor strength remaining in himself, how his heart is cast down into despondency, and almost despair! But how, too, in these seasons is his hope revived! How the Lord can and does apply a suitable promise to his desponding heart! How he can bring to his recollection what he has done for him in times of old; the hills Mizar on which he has stood; the Ebenezers which he has been enabled to raise! How the Lord, laying his arm secretly underneath his soul, can whisper a hope in his breast that makes not ashamed, and give him an anchor sure and steadfast within the veil.

4. Then, as to love—how cold, how dead, how unfeeling, how lifeless is the soul at times toward God and godliness, as though there had never been a spark of spiritual affection either to God or his people! But how the Lord can at times melt the soul into affection and love, and make Jesus truly and really dear, near, and precious! How dependent we are thus upon the Lord himself, not only for the communications of godliness, but also for the exercise of godliness! And how he himself must needs exercise his own graces in the soul!

B. But we pass on to consider how this "godliness," or rather, the "exercise" of godliness is "profitable unto all things." The Apostle speaking of "bodily exercise" declares that it "profits little—but godliness," he says, "is profitable unto all things." What a comprehensive term—"all things!" So that there cannot arise a single circumstance in which and unto which godliness shall not be profitable. All states, all circumstances, all conditions; adversity or prosperity; what the world calls happiness, or what the world calls misery—take all the complicated circumstances that befall a child of God through his pilgrimage here below; and of them all, and in them all, unto them all, godliness is profitable. Not always to his feelings, not always in his judgment, not always in his apprehension; for, usually speaking, the things most profitable are to our feelings the most painful. And yet, "godliness is profitable unto all things." You cannot be placed in any adverse circumstance in which godliness is not profitable; you cannot suffer any affliction in which godliness is not profitable; you cannot meet with any trial unto which godliness is not profitable. There is not a single event that can befall you, in providence or in grace, unto which godliness will not be found in the end really and truly profitable.

But what is "profitable?" I may define it in one short sentence—that which does the soul good. Now "godliness" is profitable unto all things, as doing the soul good in all circumstances. Here it stands apart and separate from everything of a worldly nature. Here it is distinguished from the "bodily exercise that profits little." It is "profitable unto all things." In sickness, in health; in sunshine, in storm; upon the mount, in the valley; under whatever circumstances the child of God may be, "godliness," or rather the "exercise" of godliness, is profitable. And it is drawn out by these circumstances. It lives in the face of trials; it is strengthened by opposition; it becomes victorious through defeat; it gains the day in spite of every foe; it "stands every storm, and lives at last."

It does not die away like "bodily exercise;" it does not bloom and fade in an hour; it is not like Jonah's gourd that grew and withered in a night; it does not leave the soul in the horrors of despair when it most needs comfort; it is not a fickle, false friend that turns its back in the dark and cloudy days of adversity. It is "a friend that loves at all times," for the Author of it "sticks closer than a brother." It can come to a bed of sickness when the body is racked with pain; it can enter a dungeon, as with Paul and Silas when their feet were in the stocks; it can go, and has gone with martyrs to the stake; it soothes the pillow of death; it takes the soul into eternity; and therefore, it is "profitable unto all things." It is a firm friend; a blessed companion; the life of the soul; the health of the heart; yes, "Christ himself in you, the hope of glory." It is God's own work, God's own grace, God's own Spirit, God's own life, God's own power, God's own dealings, which end in God's own happiness; and therefore, it is "profitable unto all things."

But compare this work of grace upon the soul, this teaching of God in the heart, this life of faith within—compare this vital, spiritual, heavenly, divine, supernatural religion, with that flimsy counterfeit, "bodily exercise." Compare the actings of real faith, real hope, real love; the teachings, the dealings, the leadings, and the operations of the blessed Spirit in the soul, with rounds of duties, superstitious forms, empty ceremonies, and a notional religion, however puffed up, however varnished. Compare the life of God in the heart of a saint, amid all his dejection, despondency, trials, temptations, and exercises—compare that precious treasure, Christ's own grace in the soul, with all mere external, superficial, flimsy, notional religion. O, it is no more to be compared than a grain of dust with a diamond; no more to be compared than a criminal in a dungeon to the sovereign on the throne. In fact, there is no comparison between them.

O what a mercy for you and me if we are partakers of godliness; if the Lord's own grace be in our soul; if there be anything divine in our heart! We shall find it "profitable unto all things." It will not go out in darkness; it will not expire like a flickering lamp; but will burn brighter and brighter unto the perfect day. We need envy none, if we are partakers of one grain of vital godliness. We need envy no professor, however high—no, we need envy no child of God himself, however favored. If there be real grace in our souls, it will be found "profitable unto all things." It will do the soul good. There is a reality in it; a blessedness in it; for there is eternal life and immortal bliss in it. It is of and from God; it came from God, and leads to God. It begins on earth, but it is consummated in heaven. And therefore, well may we say, it is "profitable unto all things."

C. But there is another thing said of it—that it has "promise of the life that NOW is." What is "the life that now is?" And how has godliness the promise of that as well as of the future?

1. "The life that now is"—the life that we live in the flesh—the life of these mortal bodies—is, for the most part, a life of AFFLICTION. For the Lord has chosen his Zion in the furnace of affliction. If we suffer with him, we are to be glorified together. Now godliness has "the promise of the life that now is," as a life of affliction. And O, how real affliction deadens us to everything else! When there is no affliction, the world dances before us with a sunbeam upon it—attractive, dazzling, and beautiful; and we, in our carnal minds, can fly from flower to flower as a butterfly in the sun. Our religion is at a very low ebb when this is the case—there may be a decent profession; but as to any life and power, how little is there except when affliction presses the soul down! True religion lies deep—it is not a balloon hovering over us miles up in the air. It is like truth—it lies at the bottom of the well. We must go down then into religion if we are to have it really in our hearts.

The Lord Jesus Christ was "a Man of sorrows, and acquainted with grief." He took the lowest, last, and least place. He was always down; so that if we are to be companions with the Lord Jesus Christ, we must go down with him—down into the valley, down into sufferings, down into humiliation, down into trial, down into sorrow. When we get puffed up by worldly joy, or elated by carnal excitement, we do not sympathize with the Lord Jesus Christ in his suffering manhood; we do not go with him then into the garden of Gethsemane, nor behold him as "the Lamb of God" on the accursed tree.

We can do without Jesus very well when the world smiles, and carnal things are uppermost in our heart. But let affliction come, a heavy cross, a burden to weigh us down, then we drop into the place where the Lord Jesus Christ is only to be found. We find then if the Lord is pleased to bring a little godliness into the soul, and to draw forth this godliness into vital exercise, that it has "the promise of the life that now is." There are promises connected with it of support and strength, comfort, consolation, and peace, that the world knows nothing of; there is a truth in it, a power, a reality, a blessedness in it, that tongue can never express. And when the soul gets pressed down into the valley of affliction, and the Lord is pleased to meet with it there, and visit it then, and draw forth godliness in its acting and exercises, then it is found to have "the promise of the life that now is." Faith, hope, love, repentance, prayerfulness, humility, contrition, long-suffering, and peace—all these gifts and graces of the Spirit are exercised chiefly when the soul is down in affliction. Here is "the promise of the life that now is," in the drawing forth of these heavenly graces in the heart.

2. "The life that now is," is a life of TEMPTATION. "He was tempted in all points like as we are, yet without sin." (Heb. 4:15.) "Jesus was led up into the wilderness to be tempted of the devil." (Matt. 4:1.) And we are to share with him in these sufferings as well. It is, then, a life of temptation. O, how continually is the poor child of God tempted! And what strong temptations! how painful, how powerful! how distracting! how entangling! how harassing! how bewitching! How Satanic is the black devil! How more Satanic is the white devil! How continually is the child of God exercised with temptation! Temptation so suitable, so powerful, so overpowering, that nothing but the grace of God can ever subdue the temptation, or deliver the soul out of it.

But godliness has the promise of "the life that now is," though "the life that now is," for the most part, is a life of temptation. For it is when godliness is in exercise, that the strength of temptation is defeated. But where are we? What are we? What do we do? What should we not do? when sin and temptation meet together, and the Lord's grace does not intervene? Now "godliness has the promise of the life that now is," that you "shall not be tempted above that you are able to bear, but with the temptation God will make a way to escape that you may be able to bear it;" and thus deliver (for the Lord knows how to deliver) "the godly out of temptation." He can either break the temptation to pieces, or else deliver you from the temptation altogether.

3. But it is a life of TRIAL. "The Lord tries the righteous." (Ps. 11:5.) In fact a righteous life is for the most part a tried life. There is not a child of God, whose graces are lively and active, that is not tried in his soul. I have no more belief that the soul can live without exercise than that the body can. The more the soul is exercised, the healthier it will be. Trial is one main source of exercise. If you are tried as to your standing, tried as to your state, tried as to the reality of the work of grace upon your soul; tried as to your soul; tried as to your experience; tried as to your manifestations, deliverances, and evidences; tried by your sins, tried by Satan, tried by professors, tried by profane; and, above all, tried by your own heart, and that continually—it will keep your soul in exercise.

D. And this is "exercise unto godliness." If these exercises are unto godliness, they lead to godliness, they take you on your way to godliness, they bring you near to godliness, they bring you into godliness; and, above all things, they bring godliness into your soul. And thus, there is an exercise of the soul unto godliness. Does not your heart at times seem without a grain of it? You see what godliness is in its nature, in its branches, in its fruits, in its graces, in what a Christian should be, practically, experimentally, and really—outwardly and inwardly—in the church and in the world. You say, 'Am I Christian? Am I a godly man or woman? Let me compare myself with godliness. Am I godly? Is there grace in my heart? Do I live? do I speak? do I think? do I act? do I walk? do I live as becomes a Christian? Is my life, my profession, my conduct—in the family, in the world—in the business, in the church—at home, abroad—openly, secretly—privately, publicly—is it such that I can take it and lay it down, step by step, with vital, real, experimental, scriptural godliness? O,' you say, 'I shrink back from the test. There are many things in me inwardly and outwardly which will not bear to be weighed up with godliness as revealed in the scriptures of truth.'

Well, your mind is exercised, I suppose, when you have these workings. Now what is the result? It is an exercise unto godliness. You want it; you strive for it; you cry for it; you press after it; you know that none but the Lord can work it in your soul; you feel needy, naked, and destitute; you know that without it you can neither happily live nor die; yet have it you must, or perish body and soul forever.

Now if this is going on in a poor sinner's heart day after day, it will be an exercise unto godliness. And this godliness has "the promise of the life that now is," because godliness is "profitable unto all things;" and has promises, precious promises to those who are thus exercised. "My grace is sufficient for you." (2 Cor. 12:9.) "As your day is, so shall your strength be." (Deut. 33:25.) "My sheep shall never perish, neither shall any pluck them out of my hand." (John 10:29.) "He who has begun a good work in you will perform it until the day of Jesus Christ." (Phil. 1:6.) "I will never leave you, nor forsake you." (Hebrews 13:5.) "Come unto me, all you who labor and are heavy laden, and I will give you rest." (Matt. 11:28.) "Look unto me, and be saved, all the ends of the earth; for I am God, and there is none else." (Isa. 45:22.) Thus, godliness has "the promise of the life that now is," in having such suitable promises to the souls that are exercised unto godliness.

Is your soul exercised? If your soul is exercised, you will find it is unto godliness; and you will see at times a beauty in godliness, compared to which everything else shrinks into nothing. For Christ is himself godliness, the Author and the Finisher; the head and object; the beginning, the middle, and end; and therefore to have godliness, is to have Christ.

A few words more, and I conclude. Godliness has the promise also of "the life that is to COME." It supports in life and in death; and takes the soul into a happy and blessed eternity; and therefore has "the promise of the life that is to come." Grace will end in glory; faith in sight; hope in fruition. The soul taught of God will see Jesus as he is. Thus godliness has "the promise of the life which is to come," when eternal peace shall abound, tears be wiped from off all faces, and grace consummated in endless bliss!

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The Obligation to Increase in Godliness - 1 Thessalonians 4:1 (John Owen, 1674)

1 Thessalonians 4:1

“Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more.”

OUR business that we design this day is, to consider how we may carry on our practice. This text of Scripture speaks out the whole of what I aim at; and I wish that I could speak it in the same spirit and with the same frame of heart wherewith it is done by the apostle.

It is a very unusual earnestness the apostle uses in this matter. "We beseech you, brethren, and exhort you," saith he. And it is evident from thence that this matter, whatever it be, is of very great importance in itself; that it sat with very great weight upon the heart and mind of the apostle; and that it is a matter that brethren, members of churches, will oftentimes stand in need of being very earnestly pressed unto. I conceive all these three things to be evidently included in this earnestness of the apostle, and the reduplication of it. "Now we beseech you, brethren, and we exhort you," saith he.

The first word, in my apprehension, doth express his love and condescension, "We beseech you;" and the latter doth express his ministerial authority, "We exhort you," speaking of the application of the word in the ministry of the gospel, called "exhortation," Rom. 12:8. So here is a mixture of personal love and ministerial authority, which is the wisdom of a minister. The apostle lays his whole interest upon this matter.

And there is another word that signifies also what weight he lays on it. We have rendered it here, "Furthermore then." It is τὸ λοιπὸν οὗν,—"for what remains." 'You have been instructed in the mystery of the gospel; you have been made partakers of the privileges of the gospel: all that remains now, brethren, is that you so walk as to please God, and abound therein more and more.' Having prepared the way thus, he gives another encouragement and enforcement unto what he hath to press upon them; and that is, that he had taught them their duty already, there was nothing now behind but their practice. "As ye have," saith he, "received of us how ye ought to walk." He had already taught them this great matter; which would be a facilitating of the duty, and a great aggravation of their guilt if they lived in the neglect of it.

What is this thing the apostle makes this entrance into? It is, "How ye ought to walk and to please God," saith he.

And further to insinuate it upon their minds, and take off any objection, 'What makes this earnestness? why do you press this? why are you so importunate with us? what can you blame in us?' 'No,' saith the apostle, 'as we have taught you "how to walk and to please God;" so,' saith he, 'I charge you with nothing, but desire you that ye would "abound more and more." ' 'Rest not in what ye have attained; there is yet a progress for us all,' saith he,—'for you and for me.' If we think we are risen as high as we need, we have attained as much as is necessary, 'it is quite otherwise,' saith the apostle, 'your work is to "abound more and more." '

And, truly, the great thing that is upon my heart to exhort you unto,—and this text of Scripture doth but confirm it,—is, to abound more and more in such work wherein we may please God. I cannot speak with that love the apostle did, nor with that authority the apostle did; no, truly. We cannot say we have taught you in all things, yet, how to walk and to please God; though we hope you have been taught: but I can truly say the same thing is upon my heart, according to my measure, to beseech you and exhort you, to declare unto you how to walk in this church relation wherein you stand, so as that you may please God, and so as that you may abound in so walking more and more; and the Lord convince us all, every one, that it is our duty to be abounding in this matter! Some may think there is no more needful but so to walk as that they may be members in the church, and give no offence to the church; some, who have already attained a good reputation in their profession, may not think it incumbent on them to do any more but to keep up their place and station, not to decay. Our duty is quite otherwise; we are to "abound more and more."

Now, because I do intend, if I live, and God will and permit, to go over all the especial duties of our relation, to show in them all how we may so walk as to please God, I shall lay a little general foundation at present out of these words, and that in this rule or proposition,—That there is a peculiar walking with God in fruitful holiness required of all who are admitted into the fellowship of the gospel, the communion of the saints, and the order of the churches.

This is the first general rule, and I would build all that ensues upon it. There is a peculiar walking with God, so as to please God, and a progress therein, abounding more and more in it, required of all who are admitted to the privileges of the gospel in church-order and society, and the communion of the saints.

A walking with God;—in the Scripture our obedience to God is not so frequently expressed, in general, by any one word as by this of walking: to walk with God; to walk in his law; to walk in his statutes; to walk in the fear of the Lord.

Now, this walk we speak of is the whole course of our conversation, and our exercise therein with respect unto God. That is a man's walk. As is the course of a man's conversation, and his exercise therein with respect unto God, so is his walk: which may be either straight or crooked; it may be either close or loose; it may be either with God or contrary to him. 'If ye walk contrary to me,' saith God, 'I will walk contrary to you.' And it is variously expressed in Scripture. Sometimes it is called walking with God: Gen. 5:24, "Enoch walked with God;"—sometimes it is called walking before God: Gen. 17:1, "Walk before me, and be thou perfect;"—sometimes it is called a walking after God: 2 Kings 23:3, "The king made a covenant to walk after the LORD;"—sometimes it is called a "walking worthy of the Lord," Col. 1:10;—and sometimes it is termed a "humbling ourselves to walk with God," Mic. 6:8. We render it to "walk humbly with God;" but it is so in the original. And all this is to show that God ought to be all and in all in our walk; that we ought so to walk as those who have all from him, as those who do all for him, as those who design conformity to him, and as those that wait for the enjoyment of him. It is every way expressed, that we may know that God ought to be all in our whole walk,—that is, in all we do in this world.

Answerable hereunto, God's gracious actings towards us are called his walking with us. Lev. 26:11, 12, "And I will walk among you," saith God. Two cannot walk together unless they are agreed. When God and we walk together in peace, upon the agreement made between us by Christ, by the blood of the cross, then are we in our places, and then is God exalted.

Now, this walking with God, without which, as I shall manifest afterwards to you, all our privileges and all our enjoyments are useless, are dangerous, are present means and will be future aggravations of our eternal ruin (without it, I say, that which we lay such weight upon, that which we suffer for, that which we rejoice in, if there be not this walking with God, so as to please him, it is useless and dangerous,—it is a present means of destruction, and will be a future aggravation of it), I say this walking with God may be considered two ways: 1. With respect unto the covenant of grace in general; and, 2. With respect unto the particular church covenant, or holy agreement that is among us in the fellowship of the gospel, which the apostle hath here a particular respect unto: "How ye ought to walk;"—'Ye church of Thessalonica, which is in God the Father and in our Lord Jesus Christ; how ye ought to walk.'

First, It is our obedience in general according to the tenor of the covenant of grace; for so it is expressed. All covenant-obedience is expressed in that word, "Walk before me," Gen. 17:1. "I am the Almighty God," saith he: "walk before me, and be thou upright." And so, when God promises his Spirit to fulfil in all believers, in all the elect, the grace of the covenant, he saith, "I will write my law in their hearts, and cause them to walk in my statutes."

Now, brethren, I would desire you to consider this, in the second place, that church-society is the peculiar way that God hath chosen and ordained whereby we may express covenant-obedience, unto the glory of God and the furtherance of our own salvation. I say, that church-society is a peculiar way God hath appointed whereby we may express our covenant-obedience, unto the glory of God and unto the furtherance of our own salvation. And if any man ask us a reason of this way, and a reason of the ordinances of this way we can give him neither better nor other answer than this, It is the way God hath appointed whereby we may express our covenant-obedience unto his glory.

Hence these two things follow:—

First, That no man can walk as he ought, and please God in church-society, that doth not walk as he ought in the covenant of grace. The reason is plain, for this our church-society is nothing but the way God hath appointed to express that obedience; as all institutions from the beginning of the world were nothing but ways God had appointed to express covenant-obedience in.

There is no man, therefore, let him by any way or means come into a church, and be made partaker of the privileges of the church, can walk so as to please God (as the text saith) in that church, unless he walk antecedently and fundamentally in the covenant-obedience that God requireth of him.

Secondly, It follows from hence that no man can walk as he ought to the glory of God in covenant-obedience, that doth not join himself to some church-society wherein to walk; and the reason is, because it is the way God hath chosen and appointed whereby that obedience may be expressed, in one church-society or other that is sound in the faith, walking in the truth. A man cannot walk orderly else in covenant-obedience, because he knows not how to express it to the glory of God.

Now, the first of these, how we should walk in general with respect unto the covenant of grace, I shall not speak unto. It is a long work, a great work; it is not that which I design. In brief, the principle of it is the Spirit of God, whence we are said to "walk in the Spirit;"—the rule of it is the word of God, whence we are said to walk according to the rule, "As many as walk by this rule, peace be on them," etc.;—the life, way, power of it, is Jesus Christ, in the third place, "I am the way, the truth, and the life;"—the object and end of it is God himself; we walk before God, and so come to the enjoyment of him;—the bounds of it are the covenant; nothing beyond what God requires in his covenant belongs to this walk, nothing that falls beneath the grace of the covenant doth belong unto it, nothing that is contrary to the precepts of the covenant. It is the covenant that gives bounds unto our walking. And the design of this walk is the resignation of ourselves to God, conformity to him, and enjoyment of him. But these are not the things I intend.

That which I intend to speak unto (not now, but hereafter), is our walk with God in that especial church-relation wherein we stand. And I shall endeavour, if God will, to show you how we ought to walk so as to please God, by plain, evident, familiar instructions from the Scripture, accommodated to our state and condition in all things: and, secondly, press it upon your consciences and my own, as the necessity, and condition, and temptations befalling churches, in the days wherein we live, do require; and especially with respect unto that woful conformity to the world which seems to have overtaken the generality of professors in these days.

What I spoke unto you the last day hath occasioned me to go thus back, to lay this foundation; for that will give but one particular of what will be found necessary to press upon you, that you may so walk as to please God, and abound in it more and more.

Yet that is such a weighty particular,—namely, how we may every one of us, in our places and conditions, and under our opportunities, promote holiness in one another, and be awakened to a diligent watchfulness unto that duty,—that I would beg of you that that might not fall off from our consideration with the experience of other things. And that you might know how to put it in practice more among us was referred to your consideration as well as mine.

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The Mutual Care of Believers Over One Another - Ephesians 4:15-16 (John Owen, 1616-1683)

"But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love."—EPH. 4:15, 16.

A GATHERED church comes from Christ, and all of the church are from Christ. From him they flow, and they grow up again in him from whom they flow. It is compacted together by officers and ordinances. On both of them the apostle had discoursed before: "Compacted by that which every joint supplieth." Officers and ordinances are by virtue derived from Christ, and they tend unto Christ. They are compacted and fitly joined by officers and ordinances. How shall they proceed and go on? "According to the effectual working in the measure of every part, making increase of the body unto the edifying of itself in love." The great business of the church is not our number by addition, but by grace, by growing up in Christ. And the way whereby it doth it, is the working of every part, according to every one's measure, for the edification of itself in love. What is, then, the church watch? It is the work of every member, according to its measure, to the increase of grace in itself and others, according to the principle of love. This we all know; but we are slow in the improvement of it. This is the work of every member, according to the measure of the grace of Christ received, to the increase of grace in ourselves and others, through a principle of love. Every one is not required to be a preacher, but every one hath a measure; and where there is any measure, there is some work. If this be not found in us, our church-order, as the apostle calls it, will not avail us. And, truly, methinks churches in these days do not abide this test. They are not "fitly joined together by that which every joint supplieth, according to the effectual working in the measure of every part," which should grow and increase in love. That is lost. I desire to know of all the brethren and sisters what they have done to answer this rule and duty,—what they have done to increase the body in every part. Some I can tell what they have done to destroy and pull down, contrary to this principle of watch. None of us but have our measure. Wherever there are gifts and graces, they will work.

To come nearer, I will show you where the rule of this church watch is. It is the mutual work and care of all the members of the church for the temporal, and spiritual, and eternal good of the whole and every member, proceeding from union and love,—the mutual operative care of all the members of the church. This is that watch I would speak unto.

It proceeds originally from union; they are united in love. Of this the apostle discourses at large, 1 Cor. 12, by comparing the members of the church with the members of a man, whose mutual care and assistance are for the unity of the same body. There is none of us but knows the concern of all the members in every member, and the care of every member of all the members of the body. You believe yourselves to be the church of God? Yes. Then, saith the Scripture, we are members, and are to have the same spiritual care of every other member as the members of the natural body have. But is it so? How unacquainted is one hand with another, one member with another! I lay this principle, that ye are all members one of another throughout the congregation. None so great or so wise but is a member; none so poor and abject but is a member. And if we have not care of the whole body, according as we have opportunity and seasons, we are wonderfully to seek. Indeed, there is no watch without love. The apostle tells us that it is "the bond of perfection," Col. 3:14. This is perfect church-order. Take a company of sticks, some long and some short, some great and some little, some straight and some crooked. As long as there is a good firm band about them, you may carry them where you please, and dispose of them as you will; break this band, and everything will appear crooked that is so. If this band,—that is, our perfection,—be loosed, every one's crookedness will appear, one to be too long, one to be too short; one too big, one too little; one crooked, and one straight; there is no keeping them together. All the order in the world will never keep a church together if the band of love be loosed.

There be two things I shall speak unto,—what I have found in my ministry by experience. I have found when church-order was the greatest ease, the greatest relief, that a man could certainly desire or attain. I have known it. And I have lived to see church-order burdensome, that many have complained of it as the most in-supportable burden. Nothing else is the reason but the decay of love. So that any person that will discharge his duty hath an in-supportable burden on him. I tell you freely, my fears are, that if we were to gather churches again, as we did thirty years ago, we should have but a small harvest. That which should bring us together and keep us up in love is all lost. Read 1 Cor. 13. I beg of you believe that scripture to be the word of God. We can love them who, as far as we know, are lovely; but that love that "beareth all things and believeth all things," I am afraid not six of us believe that it is a duty. If we hear any thing of a brother or a sister, it is forty to one but we aggravate it unto the next body we meet. Is this love?

This watch, what is it for? It is for the temporal, and spiritual, and eternal good of all believers.

Their temporal good is first to advise about the poor; which I think is well attended to, being put into the way of God.

Their spiritual good, whereby we may keep up this watch, is to be sought two ways;—by the prevention of evil, on the one hand; and by recovery from evil, promotion of grace, and confirming in it, on the other hand.

We are to prevent evil in others. There are two ways whereby we may do it,—by example, and by exhortation.

If a considerable number of the church would engage to endeavour after an exemplary holiness and usefulness in all things, it would prevent much evil in others. Some things are troublesome in the church; but still, exemplary holiness and usefulness in believers are great means to prevent evil in others.

Exhortation will be so too. Exhort one another to edification. We are pitiful creatures as to this duty.

We want three things: we want love; we want ability; we want holy consciousness to ourselves of unbelief. Nothing can conquer these things but the grace of God; and unless we have these things, we cannot do it. Our recovery from any of these evils is a great part of this watch.

I will tell you of two defects:—

1. If we do come unto it, to admonish others, we do not do it with that meekness, that evidence of love, that tenderness, that are required in us. I would have no man come to admonish another but that he should carry it as the offender, and the other as the offended person,—with that profession of love.

2. We want wisdom; for this is very certain, ill management hath spoiled many things in this congregation,—talking, reflecting, complaining, even among carnal people. It is the constant exercise of the mind renewed by the Holy Ghost, and furnished with the principles of spiritual light and life, in thoughts and meditations upon spiritual things, proceeding from the cleaving of the affections unto them, with a sense of a spiritual gust, relish, and savour in them, that must enable us to this duty.

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