The Canvas:

The fourteenth characteristic of the godly man is that he is a heavenly man; that is "heaven is in him before he is in heaven." How is a godly man heavenly? Watson gives us six ways:

1. In his election (He chooses the heavenly over the earthly)
2. In his disposition (His affections are set above)
3. In his communication (His speech is heavenly--not mute nor defiled)
4. In his actions (He is sublime and sacred in his motions)
5. In his expectation (He is hopeful--even in affliction and death)
6. In his conduct (He imitates Christ)

We are then exhorted by two principles. The first is that "to be godly and earthly is a contradiction". If we are "eaten up by the world" then how can we be godly? This, says Watson is Satan's ploy, "to keep [men] from heaven by making them seek a heaven here" (107).

The second principle is that we ought to be raised in our affections. To assist in this endeavor Watson gives four considerations. If we are to raise our affections then we must first consider that God himself sounds a retreat to us to call us off the world. This ought to be enough to encourage us to cast off all worldly restraint, yet Watson will continue. Not only does God command us to cast off the world, but to not do so is quite foolish: consider how much below a Christian it is to be earthly-minded. We see this by the contrast Watson makes in points 3 and 4: consider what a poor, contemptible thing the world is and consider what a glorious place heaven is. Watson then closes the chapter by expounding on the ways that heaven is a better place. Example: In that country there are better delights.

Discussion:

On page 107 Watson says this, "We shall never go to heaven when we die unless we are in heaven while we live." Do you agree?

Does Watson's maxim--to be godly and earthly is a contradiction--apply to the recent discussions on contextualization? When Watson speaks of men being buried twice because "the earth swallows up their time, thoughts, and discourse, could this be a danger to those overly concerned with being "relevant" and "contextualizing the gospel"?

Strokes of Genius:

"...hope lightens and sweetens the most severe dispensations." (106)

"...the earth swallows up their time, thoughts, and discourse. They are buried twice; their hearts are buried in the earth before their bodies." (107)

"Surely dying times are to make men die to the world." (108)

The Canvas:

The thirteenth characteristic of a godly man is that he is sincere. By "sincere" Watson means that the godly man is "what he seems to be...he strives to approve himself to God in everything...is ingenuous in laying open his sins...has blessed designs in all that he does...and he abhors dissimulation with men". Sincerity, says Watson, "is not strictly a grace but rather the ingredient in every grace". If we do not have sincerity then we do not rightly have grace. To stir us in striving for this characteristic Watson gives us 9 things to consider:

1. Sincerity renders us lovely to God
2. Sincerity makes our services find acceptance with God
3. Sincerity is our safety
4. Sincerity is gospel perfection
5. Sincerity is what the devil attacks most
6. Sincerity is the beauty of a Christian
7. Consider the vileness of hypocrisy
8. If the heart is sincere, God will wink at many failings
9. Nothing but sincerity will give us comfort in an hour of trouble

Discussion:

I suppose I should clarify what Watson means by "sincerity is gospel perfection". This is what Watson said under this point: "Though a Christian is full of infirmities and, like a child that is put out to nurse, weak and feeble, God still looks on him as if he were completely righteous."

"There is a time coming shortly, when a smile from God's face will be infinitely better than all the applause of men". (97)

"Satan does not oppose profession, but sincerity." (100-101)

"...what the devil most assaults, we must strive most to maintain" (101)

Today we will be looking at Watson's twelth characteristic of a godly man; prayer. "A godly man cannot live without prayer", says Watson. But do not hypocrites prayer? How is the prayer of a godly man different than that of a hypocrite? His answer is that the prayer of a godly man is spiritual. But how do we know if a prayer is spiritual or not? We are given 12 marks of a spiritual prayer:

1. A spiritual prayer is with knowledge
2. A spiritual prayer is when the heart and spirit pray
3. A spiritual prayer is a fervent prayer
4. A spiritual prayer comes from a broken heart
5. A spiritual prayer is a believing prayer
6. A spiritual prayer is a holy prayer
7. A spiritual prayer is a humble prayer
8. A spiritual prayer is when we pray in the name of Christ
9. A spiritual prayer is when we pray out of love to prayer
10. A spiritual prayer is when we have spiritual goals in prayer
11. A spiritual prayer is accompanied by the use of means
12. A spiritual prayer is that which leaves a spiritual mood behind upon the heart

Therefore, if one does not pray in this manner then he cannot be said to be praying spiritually. And if he is not praying spiritually then he is not godly. Nor are those that do not pray at all, nor those that pray seldom, nor those that do not pray "in the Holy Ghost". (By "praying in the Holy Ghost", Watson does not mean praying with tongues. Praying in the Holy Ghost, to Watson is praying a spiritual prayer).

We are urged by Watson to pray. Be as Daniel that prayed three times a day. Or a Martin Luther that prayed three hours every day. Some may ask, why bother praying when God has made so many promises of blessings? Because prayer is "the condition annexed to the promise". To further encourage us in prayer Watson says that "prayer is a seed sown in God's ear", it is also powerful, and it is accompanied by the promises of God. Furthermore, we must consider that the Holy One, Jesus Christ, is our Mediator and makes our prayers holy. Therefore, we must prayer aright. To do so is to pray in the ways mentioned, in the power of the Holy Spirit.

Discussion:

If sin, "poisons and infests prayer", how are we to ever pray as we ought? Perhaps this is the importance of "praying in the name of Christ". Whenever we pray "in the hope and confidence of Christ's mediation" we are hoping that he may purify our prayers with His righteousness.

I absolutely love Watson's eleventh mark of a spiritual prayer. So often we pray for things and then do not accompnay those prayers with the use of means. It is like the proverbial idiot that is stranded in a flood, refuses the help of a friendly boat and the rescue team, "because God is going to save him". God has given us the use of means. If we a praying for spiritual fruit and not using these means, then our failure is due to our ignorance, not God's inability to answer prayer.

What do you think Watson means when he says of those that do not "pray in the Holy Ghost" that "they exercise their inventiveness more than their affection"?

If prayer weeds out sin and waters grace, is it still grace? Must grace be watered?

Do you agree that prayer, "finds God free, but leaves him bound"?

Strokes of genius:

"If the heart does not accompany duty, it is speaking, not praying. (89)

"Praying without faith is shooting without bullets." (90)

"[The godly man] is not forced [to pray] with fear but fired with love" (92)

"To pray for holiness and neglect the means is like winding up the clock and taking off the weights." (93)

"Prayer is a bomb which will make heaven's gates fly open." (96)

The Canvas:

All I can really say after reading this section is wow, ouch, and Lord, break me! In this section Watson discusses the eleventh characteristic of a godly man: humility. This is not a section on being humbled, nor of a mere outward humility. The type of humility that Watson is talking about is an inward, true, soul humility. We are given ten marks of a humble soul:

1. A humble soul is emptied of all swelling thoughts of himself
2. A humble soul thinks better of others than of himself
3. A humble soul has a low esteem of his duties
4. A humble soul is always preferring bills of indictment against himself ("He complains, not of his condition, but of his heart")
5. A humble soul justifies God in an afflicted condition
6. A humble soul is a Christ-magnifier
7. A humble soul is willing to take a reproof for sin
8. A humble soul is willing to have his name and gifts eclipsed, so that God's glory may be increased
9. A humble soul likes that condition which God sees best for him.
10. A humble Christian will stoop to the meanest person and the lowest office

Even after reading these there will be some that are prideful. As Watson says, "this bastard of pride is born but none are willing to father it." He then determines to ask a few probing questions to try to drive pride out of the heart: Are not those who are given to boasting proud? Are not those who have a high opinion of their own excellencies proud? Are not those who despise others proud? Are not those who trumpet their own praise proud? Are not those who take the glory due to God to themselves proud? Are not those who are never pleased with their condition proud?

We must strive to be humble, says Watson. And there are many reasons for us to be humble. Humility is very valuable. It is valuable because God loves a humble soul. The times in which we live (true in our day as it was in Watson's) are times of humbling. Consider what a horrid sin pride is. Those that love Christ cannot be comfortable with the idolatry of pride. We must flee from it because it is the "breakneck of souls". If this is not enough motivation Watson appeals (it seems) to our innate sense of pride; humility raises one's esteem in the eyes of others. At this point I was pleading with advice on pursuing humility. Watson delivers.

• Look at Christ
• Study God's immensity and purity; a sight of glory humbles
• Study thyself (our dark side, and our light side)

When we are doing these things we must consider the means of grace we have received and how disproportionate that is to our level of godliness. Consider that even the grace we have is not of our own growth. Look at how far short we come of others (could a prideful man even see this). Remember that even our beauty is spotted. And lastly, as we look at ourselves remember that we are but dust. Ought dust to be proud? A reality of death ought to humble.

Discussion:

How do you battle pride and cultivate humility in your life?

Do you think Watson should have appealed to the prideful man's hope of being esteemed in the eyes of others?

In a discussion on prideful attire Watson mentions, "black spots, gaudy attire, and naked breasts". Does anyone have any clue what the "black spots" are?

Strokes of Genius:

"A humble man has lower thoughts of himself than others can have of him." (p78)

"A humble man values others at a higher rate than himself, and the reason is because he can see his own heart better than he can another's." (p79)

"The more knowledge a humble Christian has, the more he complains of ignorance; the more faith, the more he bewails his unbelief."

"A humble man...is content to be outshone by others in gifts and esteem, so that the crown of Christ may shine the brighter." (p81)

"A proud man complains that he has no more; a humble man wonders that he has so much..." (p81)

"An angel is a knowledgeable creature, but take away humility from an angel, and he is a devil." (p82)

"A sight of glory humbles." (p86)

(Concerning graces received) "Do not be proud of what you have, but be humble for what you lack". (p86)

"The thoughts of the grave should bury our pride." (p87)

The Canvas:

Today we will discuss the tenth characteristic of a godly man: he has the Spirit of God residing in him. Watson starts this section by dismissing the heresy of Montanus and instead proposing that rather than taking upon His essence he flow to us in measure. He reveals himself in us, Watson says by his motions and by his virtues. We are then given seven virtues of the Spirit of God:

1. Teaching
2. Sanctifying
3. Vivifying (giving of life)
4. Jurisdictive (ruling and governing)
5. Mollifying (softening)
6. Corroborating (confirming, making certain)
7. Comforting

Watson then discusses how the Spirit comforts. The Spirit comforts, says Watson, by showing us that we are in a state of grace, by helping us apprehend the love of God, by take us to the blood of Christ, by enabling our conscience to comfort, and through the divine ordinances.

Our author then considers whether or not the wicked may partake of the Holy Spirit. His argument is simple. The wicked only partake, the godly are indwelt. The unregenerate merely taste, the godly feast.

What are the uses of these doctrines? For one, it marks those that do and do not have the Spirit. If a man does not have the Spirit then we know he is not a godly man. Furthermore it marks off those that not only do not possess the Spirit but also deride Him. It admonishes those that do have the Spirit to acknowledge God's distinguishing love and not to grieve the Spirit.

The second use is for those that are godly to strive for the blessed indwelling of the Spirit. We ought to consider how necessary the Spirit is. We cannot pray without Him. We cannot resist temptation without him. We cannot be fruitful without Him. The ordinances will not be effectual without him. Therefore, we must strive to attain more of the Spirit.

Discussion:

Do you agree with Watson's counsel concerning whether or not we are laboring in our strength or God's? Would you add anything, or do you find his three answers sufficient? (His answers are that when we minister humbly, when our aims are pure, and when we glorify God in everything we can know it is through His power and not ours).

As a Southern Baptist I have noticed that the Puritans put more stock in the ordinances than we typically do. Perhaps we labor with such fervor to make certain that people understand them as "only symbols" that we forget they are symbols that display grace. In as much as they preach the Word they can be effectual as conduits of grace. Thoughts?

Do you agree with this quote: "The Spirit is the soul of the Word without which it is but a dead letter"?

What about this one? "The blood of God is not enough without the breath of God."

On page 75 Watson urges those that are godly to "strive for the blessed indwelling of the Spirit". I do not understand his view of the indwelling of the Spirit. Is he simply saying we ought to strive for more of the Spirit (as in "be filled with the Spirit"). If so, then I agree. Does he believe that a believer is saved and then indwelt later? Does anyone have any insight into this?

Strokes of Genius:

"The motions of the Spirit are always consonant with the Word." (p68)

"The Spirit gives not only a sufficiency of strength, but a redundance" (p70)

"The Spirit applies whatever Christ has purchased; he shows us that our sins are done away in Christ, and though we are spotted in ourselves, we are undefiled in our Head." (p72)

"Ordinances are the conduit pipes of grace, but the Spirit is the spring." (p76)

"The blood of God is not enough without the breath of God." (p76)

"If we check the motions of the Spirit, we shall lose the comforts of the Spirit." (p77)

The Canvas:

Today we consider the ninth characteristic of a godly man: a godly man is a lover of the Word. A godly man loves the Word written, and he loves it because of the efficacy that it has had upon him. He loves all of the Word, not merely a part. He loves the counseling parts, the threatening parts, and the consolatory parts. All of it. But how, you ask, does one know whether he loves the word or not? Watson gives eight ways a godly man shows his love to the Word:

1. By diligently reading it
2. By frequently meditating on it
3. By delighting in it
4. By hiding it
5. By defending it
6. By preferring it above things most precious
7. By talking about it
8. By conforming to it

The godly man does these things because of the excellence of the Word. He understands that it is the pillar of fire to guide us and a spiritual mirror to display our hearts, he embraces the word as a sovereign comfort in distress. He loves it because of its efficacy upon his heart. He not only loves the Word written, but also the Word preached.

Let us then, test whether or not we are godly by this characteristic: are we lovers of the Word? Do we love the Word written? Do we love the Word preached? We will know that we love the Word written and preached when we desire to sit under its heart-searching ministry, when we pray it may meet with our sins, and when we are thankful for this reproof. Do we love the Word?

Discussion:

Do you agree with Watson that many "hide the Word in their memory, but not in their heart"?

Keeping in mind that Watson is not saying this is the purpose of preaching...do you agree with his assessment that "the Word is preached to beat down sin and advance holiness"?

Since Watson says that a "godly man does not choose to sit under a ministry that will not work upon his conscience", do you think he is saying he ought to leave? What if the problem is with the person and not the preacher? Or does Watson have a belief in the efficacy of the Word that perhaps we do not in our day? Is Watson saying, if your conscience is not pierced then the Word is not preached?

Strokes of Genius:

"Those who will not be taught by the Word shall be judged by the Word". (p61)

"How can those who are seldom conversant with the Scriptures say they love them?" (p65)

"The two testaments are hung up like rusty armor which is seldom or never made use of." (p65)

The Canvas:

Today we will consider the eight characteristic of a godly man: that he is an evangelical weeper. This may seem like a strange characteristic. After all, aren't believers supposed to be joyous? Why is weeping a grace? Watson will give us six reasons why a godly man weeps:

1. He weeps for indwelling sin
2. A godly man weeps for clinging corruption
3. A child of God weeps that he is sometimes overcome by the prevalence of corruption
4. A godly heart grieves that he can be no more holy
5. A godly man sometimes weeps out of the sense of God's love
6. A godly person weeps because the sins he commits are in some sense worse than the sins of other men

This godly sorrow also has three qualifications: it is inward, it is ingenuous, and it is influential. (By the way, what Watson means here by ingenuous is that the godly man weeps for the evil that is in sin more than the consequences of sin). How then are we to use this doctrine?

One use is to ask yourself, if you be one that never sheds a tear, whether or not you are actually godly. Can a man really be in love with Christ and not shed a tear for his adulteries with sin? Therefore, our second use is that we ought to pursue this characteristic. As Watson closes, "let us give Christ the water of our tears and he will give us the wine of his blood."

Discussion:

Do you agree that the sins of a believer are in some sense worse than the sins of other men? Remember Watson's reasoning: because the believer acts contrary to himself, because it is a sin of unkindness, because it causes reproach upon the name of God.

How would one go about pursuing the discipline of being an evangelical weeper?

Strokes of Genius:

"The sins of the wicked pierce Christ's sides, the sins of the godly wound his heart." (p.58)

"Divine tears not only wet but wash; they purge out the love of sin." (p.59)

"It was a greater plague for Pharaoh to have his heart turned into stone than to have his rivers turned into blood." (p.59)

The Canvas:

The seventh aspect of the picture that Watson (or rather Scripture) paints of the godly man is a prizing of Jesus Christ. Watson will illustrate this by showing that Christ himself is precious, and the godly man esteems him as so. He does this first by showing that Christ is compared to a "bundle of myrrh" and to a "pearl". The myrrh shows that Christ "perfumes" us as well as "comforts and refreshes" us. Jesus Christ is the pearl of great price. We see his preciousness not only in his person, but also in his offices. We see that Christ is precious in his prophetic office, his priestly office, and his kingly office. But he is also precious in his benefits. As Watson says, "by Christ all dangers are removed; through Christ all mercies are conveyed". Christ is indeed precious. Yet, do we esteem him as such?

If you are a godly man then as Watson says that you cannot "choose but set a high valuation upon Christ". The godly man sees the fulness of Christ in regards to his variety (Colossians 2:3), in regards to degree (Colossians 2:9) and in regards to duration (he is inexhuastible).

There are three uses of this doctrine. The first is to consider those that do not prize Christ. Can they be godly? [Under this point we notice a few of the debates raging in Watson's day]. The first group of people that do not prize Christ, Watson says, are the Jews. Therefore, without prizing Christ the Jew cannot be godly. Also, the Socinians, who acknowledge only Christ's humanity, are rejecters of Christ. The third group of people, that Watson labels proud nominal Christians, are probably better termed legalist. They "mingle their dross with his gold, their duties with his merits". Thus, they despise him as a perfect Savior. Watson's fourth labeling reveals the battle with Humanism in his day. He refers us to the "Airy theorists" that study the arts and sciences above Christ. Our author is not dismissing other studies, but is rejecting a study of things to the neglect of studying Christ.

The second use of this doctrine, and more practical, is to consider our level of godliness based upon our estimation of Christ. How do you know if you esteem Him highly or not? We are given eight answers:

1. Prizers of Christ, prefer Him in our judgments before other things
2. Prizers of Christ, cannot live without Him
3. Prizers of Christ, do not complain of the pains it takes to get Him
4. Prizers of Christ, take great pleasure in Christ
5. Prizers of Christ, part with our dearest pleasures for Him
6. Prizers of Christ, cannot have him at too dear a rate
7. Prizers of Christ, will help other to get a part in him
8. Prizers of Christ, prize Him in health as well as in sickness

For our third use, Watson will urge us to have "Christ-admiring thoughts". We must consider the fact that we cannot consider Christ at too high of a rate. Prizing other things too highly is sin. We can never prize Christ too highly. We also ought to consider the fact that Christ has highly prized us. Shall we not in return prize Him? In fact to not do so is extremely unwise. To not prize Christ is the same as slighting a guide in a foreign land, or rejecting the counsel of our physician. Nonetheless, some do just that, they consider Christ as not precious. Watson closes this section with a powerful warning: "Christ will slight at the day of judgment those who have slighted him in the day of grace."

Discussion:

Why is Watson upset about the Jews "despising the virgin Mary"? Has he not thrown off all the surplus of Romanism? Or is it possible that we have thrown off too much? Should we be offended at those that "despise the virgin Mary"?

Do you believe that one can be a Christian without prizing Christ? Can one be a godly person without prizing Christ? Can one be a Christian without being a godly person?

Isn't it strange hearing men like Watson refer to "pains to get [Christ]"? In our day we believe that become a Christian is "simple". Simply pray a prayer, walk an aisle, believe the right things, study this, go through this class, etc. There is very little laboring with God and crying out to Him for salvation. No wonder our roots often do not run deep enough.

Strokes of Genius:

He has a treasure adequate for all our wants. (p48)

[Mingling dross] with his gold, [our] duties with his merits...is to steal a jewel from Christ's crown and implicitly to deny him to be a perfect Savior. (p49)

He in whose eye Christ is precious never rests till he has gained him. (p.51)

Godless persons never look for Christ except at death, when they are in danger of hell. (p.53)

Canvas:

Today we will consider the godly man as a servant of God and not a servant of men. Watson will discuss in what manner we are servants of God, and then will discuss in what manner we are to serve men, and in what manner we are not to serve men. He begins by listing seven ways that men are to be servants of God:

1. A servant leaves all other, and confines himself to one master
2. A servant is not independent, at his own disposal, but at the disposal of his master
3. A servant is bound
4. A servant not only wears his master's [uniform], but does his work
5. A servant follows his master; thus a godly man is a servant of God
6. A servant is satisfied with his master's allowance
7. A servant will stand up for the honor of his master

Watson then considers why we ought to be servants of God? He gives three principle reasons. All are very obvious. First, we ought to serve God because He is the best Master. Anyone that has served God for anytime knows this to be the case. Secondly, we ought to serve God because His service is the best service. There are six privileges which Watson gives for being in God's service: Freedom, Honor, Safety, Gain, Assistance, Supplies. The last reason that Watson list for motivating our service to God is that we are engaged to serve God. We were bought with a price. As Watson says, "If any can lay a better claim to us than Christ, we may serve them; but Christ having the best right to us, we are to cleave to him and enroll ourselves for ever in his service.

Our author then moves to his second main point: A godly man is not a servant of men. He lists a threefold serving of men. First there is the civil service we owe to men. An example of this would be in our jobs. There is also the religious service we owe to men. We would fulfill our religious duties by serving men for Christ's sake. Both of these are exemplary ways of service, and we ought to be engaged in them. The third, however, is a sinful serving of men. It consists primarily of three things:

1. When we prefer men's injunctions before God's institutions. (When the laws of man we follow above the Law of God)
2. When we voluntarily prostitute ourselves to the impure lusts of men. (When we conform to anything just to be accepted among men)
3. When we are advocates in a bad cause, pleading for an impious, unjustifiable act. (When we pretend to be religious all the while tickling men's ear)

What do we do if we are found to be serving men more than God? Watson urges us to look to the day of judgment. We have been like Jell-O before men and always shifting to fit a mold. The shape-shifter will not look Christ in the face on that day, and He will give a cold-shoulder. Watson also encourages us to consider the reward of serving men? What does it gain us? Put positively, we are admonished to "abandon fear and advance faith". Serve God rather than men.

Discussion:

Note that Watson does not believe in retirement. "A godly man is active for God to his last breath, 'even unto the end'".

What a wonderful rebuke that we are given when Watson says, "When Christians complain at their condition, they forget that they are servants, and must live on the allowance of their heavenly Master." Oh, how sinfully often do we feel that we are owed grace. Let us never complain at our condition.

Do you agree that, "It is a slander to say, 'God is a hard master'"?

In what ways may you be sinfully serving men?

Strokes of Genius:

"You who have the least bit from God will die in his debt." (p39)

"He [God] enlarges the heart in love and fills it with joy." (p40)

"It is more honor to serve God than to have kings serve us." (p41)

"[Prostituting ourselves to the impure lusts of men] is not humility, but sordidness, and it is men-serving" (p43)

"Faith is a world-conquering grace" (p44)

It is March 24th and I am on chapter 4 and have about 200 pages to go. Anyone want to bet I do not get this finished by April 1st? Fortunately, I have already read Burroughs' (our book for April). I should finish this by the first week or so in April and then move to blogging through Burroughs excellent work.

Today we will deal with the third part of the fourth chapter in Watson's Godly Man's Picture. We will cover the topic of being like God in holiness and being reverent in our worship of God.

Canvas:

A godly man is like God. Could there be a more obvious statement? Yet, how many would claim to be godly yet not reflect Him in holiness? This is Watson's concern in this section. A man is not truly a Christian unless he is said to be holy. How then do we know whether or not we are holy? Watson gives two principle evidences: 1) in hating 'the garment spotted by the flesh' and 2) in being advocates for holiness.

There are two uses of this truth. The first is that holiness is exposes whether we are believers or not. Secondly, it ought to cause us to strive to be like God in holiness, because:

• This is God's great design he drives on in the world
• Holiness is that alone which God is delighted with
• Holiness fits us for communion with God

Not only is the godly man holy but he is also a "true worshipper of God". One will not fully understand this section unless you put yourself in the historical situation that Watson found himself. The Puritans were not only fighting a battle with the Church of England being swayed toward "Romanism" but also the "Papists" themselves. In this section, you can hear the warning of Watson to his fellow nonconformist, and also his countrymen's Church of England, not to adulterate the true worship of God.

Watson may seem to come off a little strong here in regards to the regulative principle. Yet, his four consequences to "making a medley in religion" serve as fitting warnings to us today:

1. Those who will add to one part of God's worship will be as ready to take away from another
2. Those who are for outward commixtures in God's worship are usually regardless of the vitals of religion
3. Superstition and profanity kiss each other
4. Such as are devoted to superstition are seldom or never converted

In this section Watson does give a very strong defense of not adding "strange fire" to our worship. "And no wonder he is so highly incensed at it, for it is as if God were not wise enough to appoint the manner in which he will be served. Men will try to direct Him, and as if the rules for His worship were defective, they will attempt to correct the copy, and superadd their inventions".

Discussion:

This is not really a matter of discussion, more informative. The word calumniated on page 33 is another word for slandered. I had to look it up. Maybe I was the only one.

Does Watson's statement, "A godly man will not go as far as he may, lest he go further than he should", nullify Christian freedom or actually strengthen it?

Do you like how Watson makes holiness "God's great design for which he drives the world"? Should it not be His glory? Or is Watson correct and simply saying that his glory is his holiness?

Watson says that if God does not "see this stamp [holiness] upon us, he will not own us". Do you think he is referring to the imputed righteousness and holiness of Christ imparted to us, or is he referring to actual holiness that is produced as a fruit from our union with Christ?

In the section on worship, what are examples of things we have added to "worship"? It is my opinion that the Puritans get this correct. They understand, rightly, that true worship is about God and not us. Whenever we make it about us, or worse yet, unbelievers, we are moving from the center of worship. God has directed how He wants to be worshipped, why should we add to that? Or is this too narrow, and actually an unbiblical, way of thinking?

Watson says that, "Those who will introduce into God's worship that which he has not commanded, will be as ready to blot out that which he has commanded". Do you find this experientially true?

Strokes of Genius:

"Holiness defends the godly, and they will defend holiness; it defends them from danger, and they will defend it from disgrace." (p33)

"Where God sees his likeness, there he gives his love" (p35)

As noted previously, this is the longest chapter in the book. Therefore , we will be breaking it up into approximately 10 different parts. Today you will be treated to the second part, where we will cover the godly man moved by faith and fired by love for God.

The Canvas:

The most oft used brush in the masterpiece of a godly man is the brush of faith. Watson goes on a passionate, almost Pauline, discourse about the preciousness of faith. Faith, says Watson, "cuts us off from the wild olive of nature, and grafts us into Christ." It also, "is the vital artery of the soul...the mother of hope...the ground of patience." It "excites to repentance" and "enlivens graces". He sums this section up well when he says, "the life of a saint is nothing but a life of faith".

As Watson encourages us to "test ourselves by this characteristic" he paints a rather bleak picture of the condition of faith in England during his time. If we have not faith we are not godly. The question, then, that Watson is asking in this section is simple; do you have faith?

Our author makes a beautiful choice placing the "fire" of love for God after faith. Can you really separate the two? As Watson says, "faith and love are the two poles on which all religion turns". And again, "As faith enlivens, so love sweetens every duty". This section is Watson's confession that he is a Christian Hedonist, and that John Piper did not invent it (wink wink). He asks such pointed questions as, "is he our treasure and centre"? "Do we love him for his beauty more than his jewels?" Then he says something that pricks my heart..."Many court him, but few love him". Watson's main contention in this section is that if we are devoid of love for God, then we cannot truly be said to be godly.

Discussion:

Perhaps this question is inappropriate and will lead to endless abuse of Jesus' bride...with trepidation I ask it. What would you consider the state of "faith" in our nation? What about our churches? What about your church? What about your own soul?

After reading Richard Sibbes and remembering some of his quotes about "pitching matters too high", do you feel that Watson may sometimes do this? I am curious to hear a response to this from others that have read both books.

When Watson says "many court him, but few love him", how might we be guilty of "courting him" instead of loving him?

Strokes of Genius:

"A life of a saint is nothing but a life of faith" (p29)

"As faith enlivens, so love sweetens every duty" (p30)

"A godly man loves God and therefore delights to be in his presence; he loves God and therefore takes comfort in nothing without him." (p30)

"Many court him, but few love him." (p31)

Chapter 4 is by far the lengthiest chapter in Watson's work. This is, in fact, the body of his entire book. He will here be painting the picture for us of what a godly man looks like. Everything else will be shading, touch ups, rounding, and everything else that makes a painting complete. This is the main picture. Therefore, it will take more than one post to mine this chapter. Today we will look at the godly man and knowledge.

Canvas:

Watson begins by comparing the natural man to the spiritual man. The natural man cannot understand the things of God, therefore he "does not see the evil of his heart" nor does he see "the beauties of the Savior". The believer, the spiritual man, on the other hand, experiences the "sweet and delicious" treasure of having the true knowledge of Jesus Christ. How do you know what type of knowledge you have? Watson gives eight "rare ingredients":

1. It is a grounded knowledge (it is certain)
2. It is an appreciative knowledge (it appreciates the beauty of God)
3. It is an enlivening knowledge (it brings about godly affections)
4. It is an appropriating knowledge (it applies Christ to the soul)
5. It is a transforming knowledge (it changes us)
6. It is a self-emptying knowledge (it brings us out of love for self)
7. It is a growing knowledge (the more you have the more you desire)
8. It is a practical knowledge (it is obedient in practice)

Watson then gives three uses for this doctrine of knowledge. The first of which is to "test ourselves" by this characteristic. By which Watson means, let us see if we have this godliness. He then gives three tests:

• Those who are still in the region of darkness do not have godly knowledge. Watson here does not necessarily mean the darkness of sin. It seems that Watson is more concerned with darkness of being ignorant of the knowledge of God. This knowledge does indeed lead to a hatred of sin, yet, it is also much more.
• Those who do not know God experimentally do not have godly knowledge. These are the men that know about God, yet they do not know God experientially. They have "head" knowledge but not "heart" knowledge.
• Those that have "knowledge" but do not trust Christ do not have godly knowledge. This point is very close to the preceding, the only addition is the application of Christ. It is one thing to know that there is a Savior, it is quite another to trust in him personally. As Watson eloquently puts it, "many in the old world knew there was an ark, but were drowned, because they did not get into it."

The second use of this doctrine is to encourage the those that do not have it to labor for this good knowledge of the Lord. The knowledge that Watson is here referring to is "saving knowledge". How do we get this knowledge? It is not by our power or might, but by God's mercy.

The third use of this doctrine is for those that have found that they do, indeed, have saving knowledge. Watson says that we ought to "bless God for it". We ought to be forever thankful for the work that God has done in us.

Discussion:

Do you agree that, "to compare other things with God is to debase deity"?

On page 25, Watson says, "many Christians are no better than baptized heathens". Is it fitting to refer to them as Christians?

Does this knowledge of God, "usher in salvation" or is it the essence of salvation? (p26)

I find Watson's counsel to the unconverted a little lacking on page 26-27. It is right and true to speak of the work of God in the salvation of the sinner. It is even permissible to let them know that salvation is not ultimately in their hands. Yet, we are called to urge them to repentance and trusting in Christ. Watson does suggest that they "implore the help of God's Spirit". Is this fitting counsel, or ought he to urge them to repentance and belief?

Strokes of Genius:

"True knowledge animates." (p21)

"True knowledge brings a man out of love with himself". (p23)

"There is no going to heaven blindfold." (p25)

"It is one thing not to know, another thing not to be willing to know..." (p25)

"Knowledge which is not applied will only light a man to hell. It would be better to live a savage than to die an infidel under the gospel."

The Canvas:

All great paintings have been copied at one time or another. So it is with this great painting that our author is discussing. The godly man can also be counterfeit. Exposing this forgery is Watson's aim in this chapter.

He begins by considering why people would even bother to content themselves with a show of godliness. His answer is that men love credit. They want the credit of being religious, and being marked down as such, yet lack the desire to actually be godly. This of course is a double iniquity and Watson will give 6 reasons why it is wrong, dangerous, and deadly:

1. To have only a show of godliness is a God-enraging sin
2. To make only a show of godliness is self-delusion
3. To have only a name, and make a show of godliness, is odious to God and man
4. To be only comets and make a show of piety is a vain thing
5. To have only a pretence of godliness will yield no comfort at death
6. You who have nothing but a specious pretext and mask of piety expose yourself to Satan's scorn

If this is damnable condition of those that are such posers, then how can we know whether or not we are hypocrites? Watson gives two signs. 1) When one serves God for sinister ends. 2) When there is some sin dear to a man, which he cannot part with.

What do I do if I find myself to be a hypocrite? His answer is simple. Go to Christ. And he closes by reminding us that "Two hearts will exclude from one heaven".

Discussion:

This is more by way of information than discussion. On page 17 Watson uses the term mountebank. It may be unfamiliar to many. It basically is a reference to a charlatan or a quack. It came from phonies selling bogus medicine.

On page 18, Watson says, "What, then, will it be to have the devil triumph over a man at the last day!" Do you think it is appropriate to refer to the devil as "triumphing" over a man?

Also, I am a little confused in what Watson is saying here. When he says at the bottom of page 18 that a mark of a hypocrite is "when there is some sin dear to a man, which he cannot part with", am I wrong in thinking that this is the lot of us all? Am I wrong in thinking that we are all in some way and in some areas all hypocritical? Then, surprisingly he says at the top of page 19, "Christian, if you mourn for hypocrisy, yet find this sin so potent that you cannot get the mastery of it, go to Christ", it appears that here he is agreeing with what I just said. Yet, he closes with this statement, "Two hearts will exclude from one heaven". It sounds as if he is saying the hypocrite will be damned. Which is it? Thoughts?

Strokes of Genius:

"What good will it do a man when he is in hell that others think he has gone to heaven" (p16)

"The wicked hate the hypocrite because he is almost a Christian, and God hates him because he is only almost one." (p16)

"He who has only a painted holiness shall have a painted happiness" (p17)

The Canvas:

The first task in painting (unless of course you are Bob Ross) is to set the parameters for what you are painting. Watson does this in the beginning by answering "What is godliness"? If we are going to paint a picture of godliness, then it makes sense to define what we mean by godliness. Watson defines it as, "the sacred impression and workmanship of God in a man, whereby from being carnal he is made spiritual". He then lays down for us 7 maxims:

1. Godliness is a real thing ("It is not a fancy but a fact")
2. Godliness is an intrinsic thing ("It lies chiefly in the heart")
3. Godliness is a supernatural thing (It comes from God)
4. Godliness is an extensive thing ("It...spreads itself into the whole soul")
5. Godliness is an intense thing ("It is vigorous and flaming")
6. Godliness is a glorious thing (It is beautiful)
7. Godliness is a permanent thing (It is a "fixed thing")

Discussion:

This has no life-altering quality, but the coolest word is in this chapter--bespangling. It basically means glittering. What a fun word to say. I think I should go tell my wife that her eyes are bespangling.

Did you find this statement strange: "though he is regenerate only in part, yet it is in every part"? What do you think Watson means by being "regenerate" only in part? Is that biblical? For those that are not reading the book, let me put it in context. This comes in Watson's fourth maxim. He is discussing that godliness spreads to the whole soul. It appears to me that he is saying that we are not totally regenerate (perhaps sanctified would have been a better word), yet our new nature spreads to every area of our life. What do you think?

Strokes of Genius:

"A man has no more power to change himself than to create himself." (p13)

"He who is good only in some part is not godly." (p13)

"He whose devotion is inflamed is godly and his heart boils over in holy affections." (p13)

"There is a great deal of difference between a stake in the hedge and a tree in the garden." (p14)

The point of this book is simple, to paint for us a picture of what a godly man looks like. Thomas Watson will be our Bob Ross. He will begin by explaining the picture that he is going to paint, then paint it, then tell us how to paint it. It will be an exciting journey. In each section we will give a summary of the chapter (The Canvas), provide discussion, and enjoy a few especially vivid quotes (Strokes of Genius).

The Canvas:

Because forgiveness "lays the foundation for all other mercies", Watson will begin here. In a short chapter Watson provides 5 points concerning forgiveness:

1. Forgiveness of sin is an act of God's free grace
2. God, in forgiving sin, remits the guilt and penalty
3. Forgiveness of sin is through the blood of Christ
4. Before sin is forgiven, it must be repented of
5. God having forgiven sin, he will no longer call it to remembrance

He closes the chapter with two simple points: it' s deplorable not to be forgiven and precious to have forgiveness.

Discussion:

What do you think Watson means when he says, "When the Lord pardons a sinner, he does not pay a debt, but gives a legacy"? What is this legacy?

Strokes of Genius:

"He who is humbled for sin will value pardoning mercy the more." (p10)

"Sin shall not be cast in like cork which rises up again, but like lead which sinks to the bottom." (p10)

"The pardoned soul is out of the gunshot of hell." (p11)

"Guilt clips the wings of prayer so that it cannot fly to the throne of grace, but forgiveness breeds confidence" (p11)