November 10

For the grace of God that bringeth salvation, hath appeared to all men, teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world.—Titus 2:11, 12.

HERE is a distribution of our duties with respect to their several objects; ourselves, others, and God. The first are regulated by temperance, the second by justice, the third by godliness. And from the accomplishment of these is formed that holiness without which no man shall see God.

1. In respect to ourselves, we must live soberly. Temperance governs the sensual appetites and affections by sanctified reason. The gospel allows the sober and chaste use of pleasures, but absolutely and severely forbids all excess in those that are lawful, and abstinence from all that are unlawful, that stain the soul, and alienate it from converse with God, and mortify its taste for spiritual delights. By sensual complacency man first lost his innocence and happiness, and till the flesh is subdued by the Spirit, he can never recover them. The carnal mind is enmity against God. Fleshly lusts war against the soul. Therefore we are urged with the most affectionate earnestness, to abstain from them, by withdrawing their incentives, and crucifying our corrupt inclinations. In short, the law of Christ obliges us, as to deal with the body as an enemy, (that is disposed to revolt against the Spirit,) by watching over all our senses, lest they should betray us to temptations; so to preserve it as a thing consecrated to God from all impurity, that will render it unworthy the honor of being the temple of the Holy Ghost.

2. We are commanded to live righteously, in our relation to others. Justice is the supreme virtue of human life, that renders to every one what is due. The gospel gives rules for men in every state and place, to do what reason requires. As no condition is excluded from its blessedness, so every one is obliged by its precepts. Subjects are commanded to obey all the lawful commands of authority, and not resist, and that upon the strongest motives, not only for wrath but for conscience' sake. They must obey man for God's sake, but never disobey God for man's sake. And princes are obliged to be an encouragement to good works, and a terror to the evil, that those who are under them may lead a quiet and peaceable life, in all godliness and honesty. It enjoins all the respective duties of husbands and wives, parents and children, masters and servants: and that in all contracts and commerce none defraud his brother. Accordingly in the esteem of Christians, he is more religious who is more righteous than others. Briefly, Christian righteousness is not to be measured by the rigor of laws, but by that rule of universal equity delivered by our Saviour, Whatsoever you would have others do to you, do it so to them.

3. We are instructed by the law of Christ to live godly. This part of our duty respects our apprehensions, affections, and demeanor to God, which must be suitable to his glorious perfections. The gospel hath revealed them clearly to us, namely, the unity, simplicity, eternity, and purity of the Divine nature; that it subsists in three persons, the Father, Son, and Spirit; and his wisdom, power, and goodness in the work of our redemption. It requires that we pay the special honor that is due to God, in the esteem and veneration of our minds, in the subjection of our wills, in the assent of our affections to him as their proper object:—that we have an entire faith in his word, a firm hope in his promises, a holy jealousy of his honor, a religious care in his service: and that we express our reverence, love, and dependence on him in our prayers and praises. That our worship of him be in such a manner, as becomes God who receives it, and man that presents it. God is a pure Spirit, and man is a reasonable creature; therefore he must worship him in spirit and truth. And since man in his fallen state can not approach the holy and just God without a Mediator, he is directed by the gospel to address himself to the throne of grace, in the name of the Lord Jesus Christ, who alone can reconcile our persons, and render our services acceptable with his Father.

Besides the immediate service of the Deity, godliness includes the propension and tendency of the soul to him in the whole conversation; and it contains three things:

1. That our obedience proceeds from love to God as its vital principle. This must warm and animate the external action: this alone-makes obedience, as delightful to us, so pleasing to God. He shows mercy to those who love him, and keep his commandments. Faith worketh by love, and inclines the soul to obey with the same affection that God enjoins the precept.

2. That all our conversation be regulated by his will as the rule. He is our Father and Sovereign, and the respect to his law, gives to every action the formality of obedience. We must choose our duty, because he commands it: Whatsoever ye do in word, or deed, do all in the name of the Lord Jesus; that is, for his command and by his assistance.

3. That the glory of God be the supreme end of all our actions. This qualification must adhere not only to necessary duties, but to our natural and civil actions. Our light must so shine before men, that they may see our good works, and glorify our Father which is in heaven. Whether we eat or drink, or whatsoever we do, all must be done, in a regular and due proportion, to the glory of God. A general designation of this is absolutely requisite, and the renewing of our intentions actually in matters of moment. For he being the sole author of our lives and happiness, we can not without extreme ingratitude and disobedience, neglect to glorify him in our bodies and spirits which are his.

This religious tendency of the soul to God, as the supreme Lord, and our utmost end, sanctifies our actions, and gives an excellency to them above what is inherent in their own nature. Thus moral duties towards men, when they are directed to God, become divine. Acts of charity are so many sacred oblations to the Deity. Men are but the altars upon which we lay our presents: God receives them, as if immediately offered to his Majesty, and consumed to his honor. Such was the charity of the Philippians towards the relief of the apostle, which he calls an odor of a sweet smell, a sacrifice acceptable, and well-pleasing to God. The same bounty was an act of compassion to man, and devotion to God. This changes the nature of the meanest and most troublesome things. What was more vile and harsh than the employment of a slave? yet a respect to God makes it a religious service, that is, the most noble and voluntary of all human actions. For the believer addressing his service to Christ, and the infidel only to his master, he doth cheerfully what the other doth by constraint, and adorns the gospel of God our Saviour, as truly as if he were in a higher condition.