Sermons Volume 4, Sermons on Titus · Sermon 10
SERMON X.
TITUS II.12.
—And Godly, &c.
I Come to the third Branch used by the Apostle, wherein the Duty of Man is express'd, and that is Godliness. Here we have a perfect Distribution of the Duty of the Creature. The Duties of our personal Capacity are express'd by Sobriety: the Duties of our publick Relation and Commerce with others, are express'd in the word Righteously: and then all those Intercourses that are to pass between God and us, and the whole Tendency of the Soul towards God, is express'd by the word Godly. The Scripture speaks of Godliness, and of the Exercise of Godliness; 1 Tim. 4.7. Exercise thy self unto Godliness. Therefore I shall inquire,
I. What Godliness is.
II. How it must be exercised, or what it is to live godly, the Phrase used here.
I. What Godliness is. It is a thing not only distinct from Righteousness and Honesty, but also from Holiness: It is the opposite part of the distinction to Honesty; 1 Tim. 6.11. Follow after Righteousness, Godliness, Faith, &c. By Righteousness he meaneth the Duties of the second Table; and by Godliness the Duties of the first. More expresly, 1 Tim. 2.2. That we may live a quiet and peaceable Life, in all Godliness and Honesty. The Apostle presseth Christians there to pray for the Conversion of the Magistrate, who is custos utriusque tabulae; that so he may promote the Duties of both the Tables. If any Difference should arise about Godliness, or about the Institutions of Christ, there the Magistrate may interpose for the Defence and Safety of the first Table; and that we might live peaceably for the Exercise of it; and so for Honesty in the second Table. But it is also to be distinguished from Holiness; 2 Pet. 3.11. What manner of Persons ought ye to be in all holy Conversation and Godliness? Holiness notes Purity of Heart and Life, and an Abhorrence from Evil: but Godliness denoteth more distinctly a Tendency of the Heart and Carriage towards God; and therefore God is said to be Holy, but not to be Godly; because it is a Grace proper to the Creature, and implies Inferiority and Subordination, a Tendency towards God as the highest Lord, and chiefest Good, as Holiness denoteth Excellency and Perfection. Briefly, Godliness may be thus described: It is a religious temper and frame of Heart, by which we are inclined to look after the right Worship, and to aim at the Glory of the true God. To the Constitution of Godliness there are Graces necessary, and Ordinances; that which swayeth and inclineth the Heart, is Grace; that about which it is conversant, are the Ordinances of Worship. Therefore I shall inquire,
First; What Graces are necessary to make up this religious temper and frame of Heart.
Secondly; What are the Ordinances about which it is conversant.
First; The principal Graces that are necessary to this Frame of Heart, are Faith, Fear and Love.
1. Faith is necessary, partly that we may have a right Apprehension of God, which by Nature we cannot have. It is not Godliness, but Idolatry, Superstition and Formality, until we have a right Knowledg of God. The Samaritans worshipped the true God, and yet it is said, Iohn 4.22. Ye worship ye know not what. To worship God out of Form and blind Custom, it is to make him an Idol. But chiefly is Faith required, because Trust is the Ground of all the other Respect that passeth between God and us. Look as Unbelief is the Ground of all Disrespect and Departure from God; Heb. 3.12. Take heed lest there be in any of you an evil Heart of Vnbelief, in departing from the living God. So is Faith and Trust the Ground of all true Respect. You know our first Parents fell by Unbelief: First Satan seeks to weaken their Faith in the Promise: first he told them, Ye shall not surely die, Gen. 3.4. then ye shall be as Gods, ver. 5. First he perswaded them to Unbelief, before he perswaded them to Ambition, and aspiring after the Dignity of the Divine Nature. This is the Root of all; Men care not for God, because they do not believe him upon his Word. But now Faith is the Mother of all Respect, of all Devotion and Obedience to God. When we believe that he is, and is a Rewarder of those that come to him, this is that which makes us seek him diligently. To evidence this by the Influence which Faith hath upon the Soul: there are two powerful Affections by which the spiritual Life is acted and carried on, and they are Fear and Love; and they both need the Influence of Faith. There can be no Fear till we are perswaded of his Being and Power, whom we cannot see with bodily Eyes; but put on the Spectacles of Faith, and so we see him that is invisible, Heb. 11.27. God is within the Curtain of the Heavens; and carnal Men say, Tush! he cannot see; Iob 22.12, 13, 14. Is not God in the height of Heaven? and behold the height of the Stars, how high are they? And thou sayest, How doth God know? can he judg through the dark Cloud? Thick Clouds are a covering to him, that he seeth not, and he walketh in the Circuit of Heaven. They cannot see him, and think he cannot see them: As the Panther hideth his Head in a Bush, and then thinks the Hunter doth not see him; and that is the Ground of all Disobedience and carnal Conversation. But now Faith opens the Eye, and carrieth us within the Curtain and Vail, and discovers the invisible God upon his Throne of Glory, without which Sight we cannot fear him. So for Love (the other powerful Affection) that flows from Faith, for our Love is but a Reflex of God's Love, but a Reverberation and Beating back of God's Beam upon himself; 1 Iohn 4.19. We love him, because he loved us first. There must be first a Sense and Perswasion of his Love to us in Christ, and then we love him again: The more we feel the comfortable Effects of God's Love in the Conscience, the more is the Heart inflamed with Desire of performing Love and Service, and Subjection to God again; and therefore Faith is said to work by Love, Gal. 5.6. and make use of the Sweetness of God's Love to carry on Duty and Obedience. Look as the more directly the Beams of the Sun do fall upon any solid and smooth Body, the more strong is the Reflection of Heat again: The less of Jealousy and Darts of God's Love; and the more God's Love is darted and reflected upon the Soul, there is the more Service and Care to glorify God, and to do him Respect and Honour. Thus Faith, the radical Grace, is necessary for this temper and frame of Heart which is called Godliness, and inclineth us to worship and glorify God.
2. Fear and Love are likewise necessary. I join them together, because they do best mix'd; Love with Fear, that it may not be servile; and Fear with Love, that it may not be careless and secure: both are Gospel-Graces. In the Old Testament, when God's Dispensations were more legal, and God is represented as a Judg, Fear is more spoken of; but in the New Testament, where more of Grace is discovered, Love is more spoken of: but both are necessary. Fear and Love are indeed essential Respects of the Creature to God; therefore both continue in Heaven; and they are of great Use in the spiritual Life to maintain Piety. Fear is necessary, that we may keep God always in our Eye; and Love, that we may keep him always in our Hearts: Fear restrains from Offence, and Love urgeth to Work and Service: Fear thinks of God's Eye, and represents him as a Looker on; and Love remembers God's Kindness. Fear makes us cautious and watchful, and stirs up awful Thoughts that we may not offend God, and grieve his Spirit; and Love works a Desire to injoy him, and a Care to glorify him, wherein indeed true Godliness consists; for Godliness in its proper Notion importeth a Tendency of the Heart towards God, either to injoy him, which is our Happiness, or to glorify him, which is our Work and Duty: And therefore Love is of great Use, it stirs up Desires to injoy God; and Fear which stirs up Care to glorify God. Fear makes us upright, because of God's Eye; and Love makes us diligent and earnest, because we are about God's Work, who hath been gracious to us in Christ; the one makes us serious, the other active: so that they are both of great Use to constitute that frame and temper of Heart wherein Piety consists. Well then, he is godly that feareth God, for he would not offend him; and he is godly that loves God, because all his Care and Desire is to serve him, and injoy him.
Secondly; The Ordinances about which Godliness is conversant. Because Particulars are most effective, let me speak a Word of each: The Ordinances which manifest, which nourish, which increase Godliness, are these, Reading, Hearing, Meditating, Prayer, the Use of the Seals, and keeping of the Sabbath.
1. Reading the Word. The Words of Scripture have a proper Efficacy. The Holy Ghost is the best Preacher, therefore it is good now and then to go to the Fountain our selves; and not only to have the Word brought to us by others, but to read it our selves. As the Eunuch, Acts 8.28. when he returned from publick Worship, he was reading the Scripture, and God owned it by sending him an Interpreter. Every Ordinance hath its proper Blessing, and when we use it out of Conscience, God will not be wanting. He that sent Philip to the Eunuch, will send his own Spirit to help thee, therefore read the Word. Daniel the Prophet that had the highest Visions from God, yet he studies other Prophecies, those of Ieremiah, Dan. 9.2. I Daniel understood by Books the Number of the Years, whereof the Word of the Lord came to Jeremiah the Prophet. Mark, the Study of the Scripture is a Duty that lies upon those that are most gifted, and most eminent for Parts. Nay, the Prophets and holy Men of God read over again, and studied their own Prophecies; 1 Pet. 1.10. Of which Salvation the Prophets have enquired, and searched diligently, who prophesied of the Grace that should come unto you. And if they that were guided by an infallible Spirit, immediately inspired by the Holy Ghost, if they thought fit to read, and read again and again their own Prophecies, and inquire diligently into the Salvation they spoke of; much more is it our Duty to read the Word: None is above the Ordinance of Reading: That's one Ordinance which nourisheth Godliness.
2. Hearing. One Institution must not justle out another. It is not enough to read at home, but you must also hear and attend upon publick Preaching; Rom. 10.14. How shall they believe in him, of whom they have not heard? It is God's Ordinance. Seldom is Grace got by Reading: We have our Confirmation by Reading, but usually Conversion is by Hearing; therefore do not reason against this Duty, and say, you can provide your selves with Books: you are not wiser than God; his Will should be Reason enough, though the Institution should be never so mean and despicable; 1 Cor. 1.21. It pleased God by the Foolishness of Preaching to save them that believe. All God's Institutions are full of Wisdom, and full of Reason. There is some Help certainly in Hearing, there's a Ministerial Excitation which is of some Use. Look as warm'd Milk is fitter to nourish than that which is cold: so the Word of God delivered by a lively Voice, hath a greater Congruity and Sutableness to the Work of Grace. As the Ear was the Door by which Death got into the Soul, by hearkning to the Temptation; so God would have the Ear to be the Sense of Grace, and the Door of Life and Peace. In the Church Hearing is exercised, as in Heaven Seeing. Our Happiness in Heaven is express'd by Vision and Sight; but in the Church Hearing is our Duty, and our Benefits and Advantages come in by attending upon the Word: therefore it is good to take all Occasions, and to be swift to hear, James 1.19. Though we know a great deal already, and have never so great Parts, yet we need a Monitor to represent the things of God to us, and to awaken our Consideration, and lay them before our Eyes; and though we know many things, we are forgetful, and do not think of them. It is good to come to this Duty, that we may be put in Remembrance.
3. Meditation, a neglected thing: but it falleth under the Care of Godliness as well as others. It is not enough to exercise the Eyes and the Ears, but the Thoughts. God deserves the best Use, and the Flower and Strength of our Reason; and the things of God deserve Consideration, being so difficult and so excellent. Especially should we meditate upon the Word we hear, for then there's matter to work upon, and somewhat whereby to fix the Thought; Psal. 62.10. God hath spoken once, twice have I heard this. That which God speaks, we should go over again and again in our Thoughts: As when a Man hath been hearing of Bells, the Sound hovereth in the Brain when the Bells cease. Thus and thus hath God spoken to day, and what shall I say to these things? This is like grinding of the Corn, it prepares and makes it fit Nourishment for the Soul. So meditate upon what you read, Iosh. 1.8. The Book of the Law shall not depart out of thy Mouth, but thou shalt meditate therein Day and Night. And this I suppose is that Meditation which is required of the simpler sort of Christians. Certainly it is every one's Duty to meditate, but every one hath not Riches of Invention, and cannot command their Thoughts, they are slow of Conception: what then, shall they continually live in the Neglect of a necessary Duty? No, here is a Help, read, and ponder what thou readest; urge thy Soul, do as the clean Beasts, chue the Cudd, go over and over it again. You have often seen the Beasts, when they have done feeding, chew over their Food again, and so prepare it for the Stomach: thus may the meanest Christians do, they may urge their Hearts with what they read; whereas their Thoughts are not like a Ball struck against a Wall, that cometh to hand again, but as a Ball struck into the open Air, that returneth not. Certainly Meditation is one of the Exercises of Godliness; and they that delight in the Law of God, will be meditating, pressing and fixing it on their Hearts; Psal. 1.2. His Delight is in the Law of the Lord, and in his Law doth he meditate Day and Night: for we muse upon what we love.
4. Prayer, that's another Exercise of Godliness. Here we have our constant Commerce with God. If there were no other Use of Prayer, but only to appear before God, to do our Homage, to profess our Service and Dependance upon him, it were enough, but it is a means of spiritual Acquaintance; by these private Soliloquies God and the Soul grow intimate, and we unbosome our selves to God, as intimate Friends are often together speaking one to another. Prayer is such a necessary Duty, and a part of Godliness, that it is often put for the whole Worship of God; Acts 2.21. Whosoever shall call upon the Name of the Lord, shall be saved: it is only express'd by that. On the other side, Atheism is expressed by not calling on God's Name; Psal. 14.4. Who eat up my People as they eat Bread, and call not upon the Lord. There is not a Swine but is better regarded than God; they are tended Morning and Evening, but God is forgotten. O what Honour is put upon Dust and Ashes to speak to the great God! Prayer is to be reckoned among our Privileges. If we had such Freedom of Access to an earthly Prince, we would not reckon it a Burden. It is a part of our Liberty by Christ that was purchased at a dear rate; therefore let us often call upon God with Thankfulness: God hath been at a great deal of Cost to erect a Throne of Grace, that we may pray with Confidence; Having Boldness to enter into the Holiest by the Blood of Iesus, Heb. 10.19. If a charitable Man should see a Company of Beggars wandring in the Street in the time of Worship, and their Pretence is, that there is no room for them in the publick Place of Meeting, and he should build a Chappel for them, they would be without Excuse. God hath been at great Cost to provide a Throne of Grace, that we might not neglect Prayer.
5. Singing of Psalms, that is one of the Exercises of Godliness, and is of great Use in the spiritual Life, though usually it be performed perfunctorily and customarily. It is chiefly required as a solemn Profession of Worship. As far as the Voice will extend, we proclaim it to all the World that we are not ashamed of God's Worship. David calls upon the Nations to make a joyful Noise to God; Psal. 66.1, 2. Make a joyful Noise unto God, all ye Lands; sing forth the Honour of his Name, make his Praise glorious. As it is the Custom of Nations to proclaim what they would have noted and observed, by Sound of Drum and Trumpet: so by Singing we manifestly own God's Worship and Service. But this is not all, it is an excellent way of Instruction; Col. 3.16. Teaching and admonishing one another in Psalms, and Hymns, and spiritual Songs; singing with Grace in your Hearts unto the Lord. It was one means of Austin's Conversion; Quantum fluminis in hymnis & canticis suavi sonantis Ecclesiae? How did he weep and mourn when he heard the Psalms sung by the Church? to think of the Mercies and Dispensations of God to the Church. And it is a Fruit and Effect of spiritual Delight, the Vent we give to it. Look as Drunkards when filled with carnal Mirth, they howl out their wanton Songs: So when the Soul is filled with spiritual Consolation, it breaks out into Singing. The Apostle alludes to it, Ephes. 5.18, 19. Be not drunk with Wine, wherein is Excess, but be filled with the Spirit; speaking to one another in Psalms, and Hymns, and spiritual Songs; singing and making Melody in your Heart to the Lord. It gives vent to strong spiritual Affections, when the Heart is ravished and overcome with the Love of God. It is a more distinct and fixed Reading, a Reading with Meditation. Singing and Meditation are put for the same thing, Psal. 104.33, 34. I will sing unto the Lord as long as I live; I will sing Praises to my God while I have my Being: my Meditation of him shall be sweet. Singing is but a more distinct Pronunciation, that we may have more liberty for Thought and Meditation, as we go over those Portions of Scripture that are sung in the Church.
6. A religious use of the Seals. Baptism must not be forgotten, tho not to be reiterated. Look as Christ told Peter, when he washed his Feet, Iohn 13.7. What I do, thou knowest not now, but thou shalt know hereafter. So you are to look after the Fruits and Effects of your, Baptism, and of your Engagement to Christ in your Infancy, and what Benefit you have by virtue of your being baptized into Christ. But especially the use of the Supper, that's one of the Exercises of Godliness; it is the Seal of the Covenant. It is called, The New Testament in Christ's Blood, Luke 22.20. that is, it is a Sign and Seal of it. Sacramental Speeches must be understood sacramentally. Now this is a high Condescension on God's part, (with what Reverence should we come to such an Ordinance!) as if his Word did not suffice, but we must have all ways of Ratification and Assurance. The Lord's Supper is the Map of the Gospel; all the Mysteries of Salvation are here abridged; it is the Epitome of the Gospel, Christ's publick Monument to the Church. Look as Kings will not only have their Royal Acts and Deeds recorded in faithful Chronicles, but also erect a publick Monument to keep up their Memory: so the Lord Christ would not only have his Royal Acts recorded in the Chronicles of the Scripture, but hath erected this publick Monument, that we may remember what he did for us, how he triumphed over Principalities and Powers, and made a Spoil of them openly. It is a visible Pledg of his second Coming; Christ would have it celebrated in the Church, to awaken our Hopes, our Thoughts, and our Desires, till he come again in person to convey us into his Father's Bosom. It is a mysterious Instrument, and Means God hath found out to convey Comfort and Grace to the Soul, to work out a Union between him and the Creature: We do not only draw nigh to God, but are united to him. It is the Beginning and Antipast of Glory; so much Christ intimates, Mat. 26.29. I will not henceforth drink of the fruit of the Vine, until the day when I drink it new with you in my Father's Kingdom. It is a Taste of the new Wine we shall drink with Christ, those spiritual Consolations we shall receive from him in his Kingdom.
7. Keeping the Sabbath-day holy. It is a sure mark of an ungodly Person, to be a Sabbath-breaker; as a conscionableness to celebrate it to God's Glory, is both a mark and a work of Godliness. It is the description of the godly Eunuch, Isa. 56.4. Thus saith the Lord to the Eunuchs that keep my Sabbaths, and choose the things that please me, and take hold of my Covenant. Mark, it is one of the chiefest things that is taken notice of there, the observation of God's own Day. If you would exercise your selves to Godliness, this is a great means. Prophaning the Lord's Day, is the cause of Prophaneness all the week after: and so a careless keeping the Lord's Day, is the cause of the Carelesness and Formality you are guilty of in the business of Religion. God hath appointed this Day for a repose for the Soul, that by a long uninterrupted continuance in Worship, it might be more seasoned, and fit to converse with God all the week after. Dost thou love Christ? then observe his Day. Ignatius calls it the Queen of Days. The primitive Christians were very careful of the Sabbath, they would run all hazards rather than not keep the Sabbath-day. When they were accused as guilty of Sabbath-violation, they would answer, I am a Christian, how can I choose but love the Lord's Day? This is the Day wherein we do most solemnly and publickly profess the Worship of God, therefore it is to be celebrated with all care. Thus much for the Description of Godliness from the Disposition of the Heart, and the Duties about which it is conversant.
II. I am to speak of the Exercise of Godliness. 1 Tim. 4.7. Exercise thy self to Godliness. It must be exercised both in Worship and Conversation; 2 Pet. 3.11. What manner of Persons ought ye to be in all holy Conversation and Godliness?
First; In Worship. What is the part and office of Godliness in Worship?
1. There must be a care that it be right. God will not be at the Creature's carving; his Honour is best kept up by his own Institutions, and therefore he will accept nothing but what he requires. The Woman of Samaria, as soon as she was converted, enquired after the right Worship: Christ had convinced her of Lewdness, and living in Adultery; Iohn 4.18. The Man thou now hast, is not thy Husband. The great thing that troubled her, was her present standing, and the Superstition she was nuzled and brought up in; ver. 20. Our Fathers worshipped in this Mountain; and ye say that in Jerusalem is the Place where Men ought to worship. Assoon as Men are awakened, that is the question; they can no longer be content with their ignorant, sensless, careless, ceremonial worshipping of God, and say, Thus our Fathers did: this will not serve the Conscience when it is a little stirred. It is said of the People of God, Ier. 50.5. They shall ask the way to Sion, with their Faces thitherward. Sion was the place of God's Residence and solemn Worship, and it is the disposition of his People still to be inquisitive after the way to Sion, how God is worshipped. I speak not this to unsettle Men, and to draw them to Scepticism and Irresolution, but partly that they might settle upon better grounds than Tradition, publick Consent, and the Example of Men. Cyprian observes, that this is the reason Men are so fickle, so inconstant, so soon off and on, they do not practise those things upon good grounds. None so unconstant as they that practise things right and good, but not upon Principles. And partly that Men may not content themselves with a cheap Worship, such as costs them nothing, as when they do not enquire about the grounds and reasons of what they do, or when they do but even as others do. We should be still searching and proving what is acceptable unto the Lord, Eph. 5.10. and seek for Knowledg as for Silver, and search for her as for hid Treasures, Prov. 3.4. It is a thing of great care and exactness to be a Christian, to be right in God's Worship. Usually Men serve God at random, and at peradventure; and if they be right, it is but a happy Mistake, they do not enquire and search, and so miss of a great deal of Comfort, Settlement, and Experience in the Way of God.
2. There is required Constancy and Zeal in the Profession of God's Worship. This is Religion, to be zealous for God's Institutions, to contend for the Faith of the Saints, and hate what is contrary to right Worship and sound Doctrine: Psal. 119.104. Through thy Precepts I get Vnderstanding, therefore I hate every false Way. And ver. 128. Therefore I esteem all thy Precepts concerning all things to be right, and I hate every false Way. This is the effect of the knowledg of the Truth, to hate all Falshood, Idolatry and Superstition, as much as they love God's Institutions, that they may not be entangled, and so either deceive others, or be deceived themselves, by the Craft of them that lie in wait for such an Enterprize. Whenever they hear or read any such Doctrines, the Heart nauseateth them; there is a rising of Heart not only against Corruptions of Manners, but Falshood of Doctrine. But if Men be indifferent, come what may come, Christ or Antichrist, they care not greatly, their Religion is worth nothing. If you do not hate Heresy, and corruption in Worship, there is no true Religion or Godliness in you. Hereticks, and Men in a false way, seldom hate one another, tho they differ in Principles: Why? because they have not a love to Truth: but those that love the Truth, prize the Institutions of God, there's a keen displeasure in their Hearts against any false Way.
3. There must be frequency in the practice of it. God and their Souls must not grow strangers. Things that are not used, contract Rust; as a Key seldom turned in the Lock, turns with difficulty: so it will not stand with your spiritual Welfare to omit Duty long. Much spiritual Exercise keeps the Soul in Health, and sweet; as the oftner they drain the Well, the sweeter the Water is. By running and breathing your selves every day, you are the fitter to run in a Race; so the oftner you come into God's Presence, the greater Confidence and Freedom and Enlargement it will bring. The way to be fervent in Prayer, or in any holy Exercise, is to be frequent. Rest breeds many Distempers, which are prevented by Exercise. The Right Arm is bigger and stronger than the Left, and fuller of Spirits; Why? because it is most agitated, and in exercise: so the oftner you are with God, the more full of Life, Strength, and spiritual Enlargement. The Field of the Sluggard is overgrown with Thistles. You grow barren, raw, sapless, and lose the choiceness of your Spirits, and the savouriness of your Thoughts, when you are seldom with God. The soul runs out of repair, when you pray but now and then. And therefore a Christian indeed cannot be long out of God's Company; there is a strong bent in his Heart towards God. Can a Man love God, and be a stranger to him? is it possible? Briefly, there are so many Necessities, so many frequent Impulses, and Excitations of Grace, that it cannot be imaginable that a Man be a Christian, and neglect Worship. Certainly if we did not want a Heart, we could never want an Occasion to come to God, either for our selves, Children, Friends or Relations. God hath left the more Wants upon the Creature, that he may the oftner hear from him. The Throne of Grace was erected for a time of need, Heb. 4.16. Many Needs are left upon us, that we may have continual recourse to God; many Doubts to be resolved, many Graces to be strengthened, many Corruptions to be mortified. A Christian in good earnest, will be sensible of these things. It is true, it is not expresly set down in Scripture, how often we should pray, meditate, read, or perform other Duties. In these Days of the Gospel, God trusts Love, which is a Grace that is wont to keep the Heart open and free. We are left to our liberty more than those under the Law, not that we may come short of them, but that we may do more. However, there is no gap opened to Looseness, because the Terms wherein Duty is enjoined, are very large and comprehensive: 1 Thess. 5.17. Pray without ceasing. Ephes. 6.18. Praying always, that is, upon all occasions. And we have high Patterns; we are referred to the Angels that are never weary: David had his seven times a day, Psal. 119.164. Seven times a day do I praise thee, because of thy righteous Iudgments. And Daniel thrice, chap. 6.10. He kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did afore-time. Certainly it must be done every day; for Christ saith, Matth. 6.11. Give us this day our daily Bread. Every day we stand in need of the Blessings of Providence, and it must be sought, foreign, day by day. Every day we live as it were a new Life; it is but the lesser Circle of Time, and it should not pass without some Worship. From the Morning and Evening-Sacrifice, we may plead for Morning and Evening-Prayer; Numb. 28.4. The one Lamb shalt thou offer in the Morning, and the other Lamb shalt thou offer at Even. This is expounded, Psal. 141.2. Let my Prayer be set forth before thee as Incense, and the lifting up of my Hands as the Evening-Sacrifice: there is the Exposition of the Sacrifice. Certainly there is a standing occasion; who dares venture on the Temptations of the Day without Prayer, or the dangers of the Night? In the Morning we are to beg Direction, in the Evening Protection. Can God's Children go to Bed without leaving their Hearts with him over Night, or awake without God in the Morning? It is an ill sign when Men wrangle and dispute away Duties, rather than practise them.
Secondly; There is Godliness in Conversation. In all you do, Godliness must bear sway: Even in the Actions of the Civil Life, they must be done from God, to God, and for God; with a sense of his Eye, a dependance upon his Strength, and an aim at his Glory. All such Actions as proceed from Self-love, and tend only to Self-welfare, they cannot be godly, for Godliness comes from God, and brings to God, it hath another Alpha and Omega than Nature hath.
1. In the course of our Conversation there must be a sense of God's Eye. The World is a great Stage, Men are the Actors, God and Angels are the Spectators and Lookers on; therefore all must be done in God's presence. All Actions and Duties which lie between Man and Man, must be done in and to the Lord: You must love your Neighbour for God's sake. The swaying reason of all your Actions must be the Love and Fear of God; by this means you make your Commerce to be a kind of Worship, and turn Duties of the second Table into Duties of the first Table: Ephes. 5.19. Submitting your selves one to another in the fear of God. Remember he seeth thee, it is done to him. Submission is the usual effect of fear of Man. When Men have power, they cast off the Yoke. This is the fairest Bond and Tie. So to Servants; Ephes. 6.5. Servants, be obedient to them that are your Masters according to the Flesh, with fear and trembling, in singleness of Heart, as to Christ. What would you do to God and Christ, if they were present? Use your self thus often to think of God, for this is to walk with God, to keep always in his Eye and Presence.
2. Dependance upon his Strength. It is notable, when the Apostle had laid down reciprocal Duties of Relations, between Children and Parents, Husbands and Wives, Masters and Servants, he concludes all, Ephes. 6.10. Finally, Brethren, be strong in the Lord, and in the Power of his Might. It is an Error to think that the Supplies of Grace are only necessary for Duties of Worship, they are necessary also for Duties of your Civil Relation. We are like a Glass without a bottom, when it comes to stand of it self, it is broken in pieces; so we shall surely miscarry, and walk unworthy of our Relation, if God do not help us, but we be left to our selves. It is a good part of Godliness to look to God, and wait upon him all the day for Counsel and Strength. You give him the Honour of a God, when you acknowledg him in all your Ways: Prov. 3.6. In all thy Ways acknowledg him, and he shall direct thy Paths. By a constant dependance you acknowledg him most: and this preserves a constant Intercourse between us and God, when we lift up the Heart that we may receive Grace and Strength to walk in all our Relations to his Glory.
3. An Aim at God's Glory, that must be the supream End of all our Actions, be they of never so small a consequence; 1 Cor. 10.31. Whether therefore ye eat or drink, or whatsoever ye do, do all to the Glory of God. Whatever we do, Eating, Drinking, Trading, all must be done, that God may be honoured by our selves and others. This is to make every Meal an Act of Worship, your Trading a solemn Praise. It is God's design that all our Life-time we may do him Service; this must be our fixed Scope, that his Honour and Glory may be at the end of every Natural and Civil Action. Look as in all the Works of Creation, Providence and Redemption, God made it his Aim to glorify Himself in all; so we should make it our fixed Aim and Scope to bring Honour to God in all our Work: all other things are nothing to this.
Vse 1. Examination. Art thou godly? Hast thou been a diligent Hearer and Reader of the Word? a religious Observer of the Lord's Day? an earnest Worshipper of God? zealous for his Glory against those that prophane his Name, corrupt his Doctrine, make void his Institutions? an Enemy to Idolatry and Superstition? a Lover of God's Ordinances? It is an evidence of Interest in Grace, to live godly. Only there is a Form of Godliness, (2 Tim. 3.5. Having a Form of Godliness, but denying the Power thereof) which is discovered by a pretence of Worship, and a neglect of Honesty; as the Pharisees made long Prayers, but devoured Widows Houses: or else by a disproportionate Zeal against Idolatry, but not against Heresy, or such Falshoods as yield no Gain. It is not Zeal for God's Institutions, when you do not hate every false Way; 2 Tim. 2.16. But shun profane and vain Bablings, for they will increase to more Vngodliness. The Apostle speaketh of some that suppose Godliness is Gain, 1 Tim. 6.5. that make a Merchandize of their Zeal. Rom. 2.22. Thou that abhorrest Idols, dost thou commit Sacrilege? He speaketh to the Jews, that gloried in their Privileges; he had said before, Dost thou steal? dost thou commit Adultery? But here, Dost thou commit Sacrilege? That was their Glory, that they did not serve Idols, but they robbed the true God; they would not endure a false God, or an Idol to be set up, but in the mean time they defrauded the Temple of its Maintenance, and Things consecrated. But the closest Rebuke is, ver. 23. Thou that makest thy boast of the Law, through breaking the Law dishonourest thou God? They were much in Worship, but were not bettered by it, they were not changed in Heart. You do not feel the Power of it, if the Heart be not new fashioned, and put into a godly Frame.
Vse 2. To press you to exercise your self to Godliness.
1. It is the Aim of the Gospel. The Gospel is called, 1 Tim. 6.3. the Doctrine which is according to Godliness, invented on purpose to maintain and keep Godliness alive. So Titus 1.1. The Truth which is after Godliness, which preserveth the true Worship of the true God, and right Thoughts of God. Here in the Gospel the way to Eternal Life is discovered.
2. It is the Aim of Providence. All God's Dispensations seem to put us in mind of God, and to draw us the nearer to him; Afflictions to increase our Reverence and Watchfulness, and Mercies to engage our Love and Trust. God complains of Israel, that he had inflicted many Judgments on them, and—yet ye have not turned unto me, saith the Lord, Amos 4.8, 9, 10, 11. So he complains of their abuse of Mercies, Hosea 2.8. She did not know that I gave her Corn and Wine and Oil, and multiplied her Silver and Gold which she prepared for Baal. The Mercies of God should be Cords and Bands of Love to draw us to God.
3. Consider how God hath deserved it. We are God's. You that have Servants, expect they should work for you, their Strength and Time is yours: Rom. 14.8. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore or die, we are the Lord's. A Christian is not Master of any thing; his Affections, his Interests, his Time, his Care, his Strength, all is the Lord's.
4. Consider God hath given us sufficient Grace to live godly: 2 Pet. 1.3. According as his Divine Wisdom hath given unto us all things that pertain unto Life and Godliness. We cannot complain as the Israelites did of Pharaoh, that he required Brick where he gave no Straw; or as the Servant did of his Master, that he expected to reap where he never sowed: the Divine Power is engaged to help us. How much do we walk beneath that Divine Power which he is ready to afford us! Do not sa… ▪ I shall never be godly, if this be to be godly! I am but Flesh and Blood, what would you have me do?
5. Consider the worth of Godliness, it is our chief Duty. First we must shew our Respects to the first Table, because there are the great Commandments: Matth. 22.37, 38. Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind: This is the first and great Commandments. De loco modum, de ordine statum, de confinio meritum cujus que praecepti cognosces, says Te…tullian. It is the first Table, and therefore most worthy: the Object is greater, God is greater than Man; by the breach hereof, we do more immediately sin against God. He that wrongeth his Neighbour, sinneth against God; 1 Cor. 8.12. But when ye sin against the Brethren, and wound their weak Consciences, ye sin against Christ, but not so immediately. Godliness directeth Honesty, which is otherwise but a civil Action, proceeding from Interest and Self-love. This is the great Commandment, without it all other Graces are worth nothing. 2 Pet. 1.5, 6. Add to your Faith Vertue, and to Vertue Knowledg, and to Knowledg Temperance, and to Temperance Patience, and to Patience Godliness. Civility is nothing, Temperance is nothing, Abstinence from Pleasures is nothing without Godliness. Many Vertues are reckoned up, as Patience, Knowledg, Temperance; all these things the Lord requires not without Godliness, therefore add Godliness. God requires nothing but that which draweth the Creature to himself; this bringeth us to the Well-head.
6. Consider the Profit of Godliness. I mention this to counterballance the Discouragements which you would meet with in the Ways of Godliness: It will cost you trouble; 2 Tim. 3.12. Yea and all that will live godly in Christ Iesus, shall suffer Persecution. Mark, if they will live godly, not civilly only, if they are zealous for Christ's Institutions. A Gallio will escape well enough; but you have Encouragements, 1 Tim. 4.8. Godliness is profitable unto all things, having the Promise of the Life that now is, and of that which is to come. They have an Interest in both, but the Promises of this Life are subservient to that which is to come. If the Things of this Life hinder our progress to Heaven, Grace should be content to be without them. There is much Comfort with a little; 1 Tim. 6.6. Godliness with Contentment is great Gain.