SERM. gives this as the general character of chriVIII. ftianity, that it is a doctrine according to godliness, or after godliness, we must understand the word in the fame large fignifica tion. But, in other paffages, and particularly in my text, when the particular parts of our duty, or of practical religion, are enumerated, and godlinefs diftinguished from the reft, it is to be taken in a more limited sense, fignifying that refpect or practical regard which we owe to the fupreme Being himself, and whereof he is the proper immediate object. From whatever fpring moral obligations are derived, whether from inftincts and affections planted in our nature, determining us to an efteem of and complacency in fuperior and more perfect beings, and a love and defire of doing good to thofe who are capable of happiness ; or whether they be all deduced from the will of the one great law-giver, ftill there is a diverfity of objects in which our duty terminates, and according to them it is divided into godlinefs, righteoufhefs, and charity, containing all the good offices we owe to our fellow-creatures, and fobriety, or a due government over our ap petites and paffions. I fhall endeavour' in this difcourfe briefly to fhew you wherein godlines

4

godliness confifts; and fecondly the reafona- SERM• bleness and neceffity of adding it to other VII

virtues.

First, wherein godliness confifts. And it takes in all thofe difpofitions of mind with the proper expreffions of them which are due to the high perfections of the Deity, and which refult from the relations we bear to him. Thofe notions which natural and revealed religion teach us to form of the fupreme Being, direct us in paying our respect and homage to him. As he is eternal, independent, infinitely excellent, powerful, wife, holy and good, the light of nature itself teaches us to glorify him by our praises, to efteem, love and fear him, and to obey his will in all things, as far as it is known to us. As he is the almighty Creator of all things visible and invifible, the preferver and governor of the world, in whom we live and move, and have our being, and who daily loads us with his benefits, from hence arifes the obligation to gratitude, confidence in his mercy, fubmiffion and refignation to his providence. All these particulars which reafon dictates to men are more fully explained in the holy fcriptures, the principal defign of 0 4

A

which

SERM. which is to inftruct mankind clearly, to deVIII. liver them from the errors and fuperftition which generally prevailed, and teach them to ferve God fo as to please him.

From thefe confiderations of the Deity I have mentioned, and which are largely explained in the rule of our religion, the inward affections which naturally arife, comprehended in godlinefs are, Firft, fear; a reverence for his majefty, a ferious affecting fense of all his glorious attributes; not a confounding terror and amazement which can proceed only from an apprehenfion of wrath and power, and is accompanied with averfion; but together with the acknowledgment of his fupremacy, the very highest esteem of his amiable moral excellencies, and an unwillingness to offend him. The holy angels are reprefented in fcripture as approaching the throne of God in a very awful and humble manner, covering their faces, which feems to fignify an acknowledgment of their distance, and of his infinitely fuperior perfection. His worshippers of mankind, who we have reason to believe are the moft acceptable, ferve him with the most awful refpect. With what reverence did Abraham, honoured with the title of his friend, address

the

the most high God, the possessor of heaven and SERM. earth, confeffing that he was but duft and afhes. VIII. The highest and most powerful of all creatures are confidered as nothing in comparison, and the fear of God in a godly mind prevails against the fear of the whole world, fo that his difpleasure is to be avoided at any rate, even tho' it fubject us to the rage and resentment of those who are the most formidable upon earth. Thus our Saviour inftructs us whom we fhould fear, not them who can only kill the body, and after that have no more that they can do, but him who bath power to deftroy foul and body in hell-fire *.

Secondly, the fear of God, as the scripture explains it, which is an effential part of godlinefs, and of the refpect he claims from us, → doth not exclude love. It includes it rather, for a proper object of our fear, as the prophet fays, is his goodness, which directly and naturally excites love. Our Saviour gives it as an abridgment of religion, the fum of our duty, the first and great commandment of God's law, to love the Lord our God, with all the heart, and with all the foul, and with all the mind. Love is the very best tribute we can pay; and we may be fure the greatest

*Mat. x. 28. + Hof. iii. 5.

worth,

Mat. xxii. 37.

SERM. worth, the most excellent of all Beings deVill. mands it of us. Gratitude is a kind of love

which confiders the object not only as excellent in himself, but as benefactor to us. It is an affection which naturally arifes in the mind to any being who difcovers kind intentions towards us. And as God is continually preventing us with his loving kindnefs, and heaping favours upon us, without any antecedent obligation laid upon him by us, this is one part of the homage he reasonably requires.

very

Thefe are the affections effentially comprehended in godliness, or the duty which God indifpenfably requires in every condition of human nature, neceffarily refulting from the manifestations of his glorious perfections, and his relations to us. However dark the intimations be which we have of his nature and effence, if we can difcover him to be the independent, neceffarily exifting, infinitely powerful, wife, and good, creator, preferver, and governor of all things, these contain the ftrongest motives of affection, and claim for him, our highest esteem and reverence, the most in tenfe unequalled defire and delight, a deliberate preference of him to every other good,