thou bring forward on their journey after a godly sort thou shalt do welt 3. Joh. 5. 6. And so on the other hand they are called ungodly persons who turn the grace of our God into Lasciviousness in a general consideration Jud. 4. 2 Pet. 2. 5 6. And very frequently in the book of the Psalmes where in the Translation after the Hebrew we read wicked the Septuagint read ungodly and so doth our Vulgar Translation as we by observation may see And thus as I have said Godliness is to be accepted in this place in such an Extensive and Comprehensive consideration And so taking it and looking upon it we may say 1. That by Godliness here we are to understand the Christian Faith or the Articles thereof which are to be believed by us and the unfeigned belief thereof which this Apostle calls the mystery of godliness when he saith without Controversy or Confessedly great is the Mystery of Godliness God was manifest in the flesh justified in the spirit seen of Angels Preached unto the Gentiles believed on in the world received up into Glory 1 Tim. 3. 16. And of which Truth or mystery the Church of the living God is the ground and Pillar v. 15. And so this mystery of Godliness contains in it the incarnation abasement sufferings death Resurrection Ascension and Exaltation of the Son of God and all the Truths of the Gospel which are therein Preached to us to the end they may be unfeignedly and heartily embraced and entertained by us and which mystery is called the Gospel Thus when the Apostle saith to the Corinthians I declare unto you the Gospel which I Preached unto you which also ye have received c He then more Particularly acquaints them with and re-minds them of the Gospel which he had formerly Proclaimed unto them saying For I delivered unto you first of all that which I also received how that Christ died for our sins according to the Scriptures and that he was buried and that he rose again the third day according to the Scriptures and that he was seen of Cephas then of the Twelve c. 1 Cor. 15. 1 4 8. And so this Doctrine of Godliness is called The word of Faith which the Apostles have Preached and delivered Rom. 10. 8. 10 15 17. And the Faith of the Gospel Phil. 1. 27. And the Faith of our Lord Jesus Christ of Glory Jam. 2. 1. And the Faith which was once delivered to the Saints Jude 3. 4. To which I shall not here particularly speak 2. And by Godliness here we are also to understand the Christian life and practice which is Taught us by the Gospel of Christ as it is now Preached unto us according to the Revelation of the Mystery Hence the Gospel of Christ is called the Doctrine according to Godliness because it doth teach us to serve God acceptably with Reverence and Godly fear to serve him without fear in holiness and Righteousness before him all the days of our life 1 Tim. 6. 3. Heb. 12. 28. As the Apostle Paul saith the grace of God which bringeth Salvation unto all men hath appeared teaching us that denying ungodliness and worldly lusts we should live Soberly Righteously and Godly in this present world in this posture looking for the blessed hope c. Tit. 2. 11 12 13. And the same Apostle declaring to the believing Ephesians the sad miscarriage of the Gentiles that knew not God And how they walked in the vanity of their mindes he then saith unto them But ye have not so learned Christ if so be that ye have heard him and been taught by him as the truth is in Jesus that ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts And be renewed in the spirit of your mind And that ye put on the New-Man which after God is Created in Righteousness and Holiness of Truth To give us to understand that the word of the Truth of the Gospel of Christ doth Teach us to be pure in heart and Pious in all manner of Demeanour and conversation for which cause also it is called the Truth which is after Godliness Eph. 4. 20 24. With Tit. 1. 1. It gives unto us more perfect Easy and excellent commands and rules then the Law doth however as to the clearness of them It sets before us more excellent and forcible Motives and Arguments on the right hand and on the left to Enforce our Duty It propounds to us the most excellent example of Jesus the Son of God That we might follow his steps and walk as he hath walked And also with it are afforded more abundant and powerful assistances of the grace and spirit of God to work in us both to will and to do of good pleasure That we might do all things without Murmuring and disputings that so we might be blameless and harmless And therefore as our blessed Saviour saith except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees which were the most strait sect of the Jews Religion Act. 26. 5. Ye shall in no Case enter into the Kingdome of Heaven Mat. 5. 19 20 47 48. To whom much is given of them much will be required Luk. 12. 47 48. And we therefore being preferred above the Jews ought to exceed them in all Godliness and Goodness 1 Pet. 1. 10 12 13 18. What manner of persons ought we to be in all holy conversation and Godliness Be we then diligent that we may be found of him in Peace without Spot and Blameless 1 Pet. 2. 9 10 12. 2 Pet. 3. 12. 14. And so in a few words the Godliness here commended to us doth contain in it an hearty unfeigned and operative belief of the Gospel and a life Practice suitable thereunto to wit in sincere Holiness Righteousness and Sobriety Rom. 6. 17 18 21. And thus according to my weakness I have briefly shewn what is here meant by Godliness 2. Consider we in the next place what is here Affirmed of Godliness by way of its Commendation And for our encouragement to exercise our selves thereto And that is It is profitable for or unto allthings It is that which is of greatest and most general advantage to them that exercise themselves heartily unto it But before we speak any further thereto we may observe that the Apostle here doth not declare unto us the whole excellency of the Christian Faith and Life or give unto us a Compleat Commendation of it for it is pleasant sweet and grateful also it is as delightful as Gainful as pleasurable as profitable as it is said of Wisdome to wit of Sincere Piety her ways are ways of pleasantness and all her paths are peace Prov. 3. 13 17. Great peace have they that Love thy Law And nothing shall offend them Psal 119. 165. Believing in Christ with Faith unfeigned they rejoyce with joy unspeakable and full of glory 1 Pet. 1 6 8. And such as uprightly exercise
meant or intended by Godliness which is so much here commended and so greatly prositable and so we may say 1. Worldly Gain or secular advantage is not Godliness nor Godliness it There were some evil persons and Teachers also it may seem in the Apostles time that did so suppose and so out of a worldly design did make a profession of the Faith of our Lord Jesus and of the Christian Religion of them St. Paul speaks in this Epistle to Timothy saying unto him of some men that they were destitute of the Truth Supposing that gain is Godliness from such withdraw thy self 1 Tim. 6. 5. their Appearing Piety and profession of Godliness was a cloak of Covetousness and an Engine which they made use of to Advance themselves in the World and when their Prosession of the Christian Religion would not conduce or contribute to their worldly design they would then take their leaves of that and embrace another which they imagined would And thus it may justly be feared it is with too too many in our dayes and times in which we live that is the best Religion with them the pure Apostolick worship which tends to Secure them from the Cross of Christ and Afflictions of the Gospel and which in all likelyhood conduces to their secular Advantage and Grandeur in the world They are too much like the Pharisees in our Saviours time who were so zealous for the Traditions of the Elders and so superstitious in observing their groundless and unnecessary Ceremonies and superfluous impositions and under all this their hearts went after and they hotly pursued their covetousness Matt. 15. 1 9. and ch 23. And they derided the Wisdom of God when they heard this Doctrine from him to wit No servant can serve two Masters for either he will hate the one and love the other or else he will hold to the one and despise the other ye cannot serve God and mammon Luk. 16. 13 14 15. Thus also some of the Jews when they saw the mighty and stupendious works of our Lord Jesus and rightly concluded from thence that he that effected such wonderful works could if he pleased deliver them from their enemies how Numerous or Potent soever they were and that he could make them the Head of the Nations round about them and exalt them to Glory and Riches in this world and upon this account they would have come and taken him by force to make him their King And when our Lord would by no means comply with them but departed from them when the People therefore saw that Jesus was not there They took shipping and came to Capernaum seeking for Jesus How great pains did this People take to find Christ and what zeal did they express in following him and yet their zeal was as faulty as servent for they still pursued a worldly design under all this appearing love to him and zeal in seeking him as our Saviour also signifies in the Reproof and Counsel which he gives unto them unto whom he saith verily verily I say unto you ye seek me not because ye saw the miracles in which his Power and Pity was expressed and evidenced towards the Children of men But because ye did eat of the loaves and were filled Labour not for the meat which perisheth but for that meat which endureth unto everlasting life which the son of man will give unto you c. Lo here we may see it exemplified in these Jews That some suppose gain to be Godliness Their aim and design was worldly and ambitious while they appear to have a servent affection to Christ and an earnest desire to follow him Christ was but the way whereby they hoped to arrive at the end of their pursuit to wit worldly Victory Tranquility Grandeur and Domination John 6. 14 15 24 26 27. And how many are there that under pretence of Religion pursue Mammon so did they which caused Divisions and Offences contrary to the doctrine of Christ of whom the Apostle saith They that are such serve not our Lord Jesus but their own Belly and by good words and fair speeches deceive the hearts of the simple Rom. 16. 17 18. Such also were they concerning whom the Apostle thus writes to the Philippians saying For many walk of whom I have told you often and now tell you even weeping that they are the enemies of the Cross of Christ whose end is destruction whose God is their Belly whose glory is in their shame who mind earthly things to wit onely or mainly Phil. 3. 18 19. But however too too many do falsely and mistakingly suppose yet Godliness is no worldly design or Artifice 2. Nor is Godliness the Bodily exercise here mentioned by the Apostle But it is opposed thereto in this verse where he saith Bodily exercise profitteth little but Godliness is profitable unto all things c. But before we speak further hereto it may not be amiss but useful for us to consider that by Bodily exercise here the Apostle doth not mean or intend a diligent service of God's providence in any lawfull and honest Calling Trade or Employment nor doth the Apostle any where speak meanly or undervaluingly concerning diligence in and about the Affairs of this life But this is that which is many times commanded and commended to us in the holy Scriptures When Adam was in the state of Innocency God put him into the Garden of Eden to dress it and to keep it Gen. 2. 15. And if God thought it useful for the First man to have some Employment then much rather is it both usefull and needfull for us now when we have all sinned and are come short of 〈◊〉 glory of God And so by means of Idleness many times persons fall into temptation and their spiritual Enemies prevail against them and lead them captive at their pleasure Ezek. 16. 49. The Apostle speaking of young Widdows saith They learn to be idle wandering from house to house and not onely Idle but Tatlers also and Busy-bodies speaking things which they ought not And so give occasion to the Adversary to speak reproachfully And they themselves or some of them turned after Satan Idleness is their first evill there mentioned and a fruitful one also in them and they proceeded from evill to evill when they did not Bear Children c. They brought forth the Bratts of sin and satan 1 Tim. 5. 13 15. And the same Apostle gives this command to the Believers to withdraw themselves from every Brother that walketh disorderly and not after the Tradition and Example of himself and of his fellow Labourers For saith he even when we were with you this we commanded you that if any would not work neither should he eat for we hear that there are some which walk disorderly among you working not at all but are Busy-bodies Now them that are such we command and Exhort by our Lord Jesus that with quietness they work and eat their own Bread But ye Brethren be not weary of
well doing Namely of working with your hands the thing that is good that ye may have to give to him that needeth Eph. 4. 28. Tit. 3. 8 14. And if any man obey not our word by this Epistle note that man with a Brand of insamy and have no company with him that he may be ashamed c. 2 Thes 3. 6 14 15. And in his first Epistle to the same Believers he gives this command That ye study to be quiet and to do your own Business and to work with your own hands As we commanded you that ye may walk honestly towards them that are without and that ye may have lack of nothing 1 Thes 4. 11 12. with chap. 2. 9 10. And he thus writes unto Titus a Minister of Christ This is a faithful saying and these things I will that thou affirm constantly that they which have believed in God might be carefull to maintain good works lawful Employments these things are good and profitable unto men And let Ours also learn to maintain good works or profess honest trades for necessary uses namely to supply their own wants and provide for themselves those things which are needfull for the Body to wit Meat Drink Raiment c. And also that they may if they can Administer to the necessities of others That they be not unfruitful Tit. 3. 8 14. By all which it evidently appears that mens diligent following their lawfull calling and Employments to the end they may provide for themselves and be useful and charitable unto others is not the Bodily Exercise here spoken of and opposed to Godliness but such diligence in business is called well-doing and good-works c. And is that which we ought to exercise our selves unto And it is well worthy our observation That when Paul saith ye remember Brethren our Labour and Travel for Labouring night and day because we would not be chargeable unto any of you we preached unto you the Gospel of God He then immediately adds Ye are witnesses and God also how Holily and Justly c. we behaved our selves among you that believe signifying that their Diligence in their worldly vocation was not opposite unto but well consistent with if not included in their holy and pious Behaviour amongst the believers 1 Thes 2. 9 10. And it seems our Lord Jesus the Holy one of God did before he entred into his Prophetick Office exercise himself in the Trade of a Carpenter hence some Jews say concerning him Is not this the Carpenter Mark 6. 3. And it is very probable that our Lord was brought up in the same trade with his supposed Father To which I shall here add no more But the Bodily exercise which the Apostle speaks of and which he speaks so undervaluingly of in the place we are discoursing from and which he doth oppose to Godliness doth mean abstinence from things Lawful upon the command of some Teachers or when they forbid us the use or enjoyment of Lawful things upon a Religious account And that this is here meant by Bodily Exercise appears in the fore-going verses of this Chapter for there the Apostle saith Now the spirit speaketh expresly that in the latter times some will depart from the Faith giving heed to seducing Spirits and Doctrines of Devils forbidding to marry and commanding to abstain from meats which God hath Created to be received with thanksgiving of them who believe and know the Truth For every Creature of God is good and nothing to be refused if it be received with thanksgiving For it is Sanctified by the word of God and prayer If thou put the brethren in remembrance of these things thou shalt be a good Minister of Jesus Christ c. But refuse profane and Old Wives Fables And exercise thy self unto godliness for bodily Exercise about these Old Wives Fables profiteth little or is worth nothing as a like Phrase is used by the Wiseman when he saith the heart of the wicked is little worth to wit it is good for nothing Prov. 10. 20. But godliness is profitable unto all things c. And so we may say godliness is not a strict and Consciencious Observance of or Abstinence from indifferent and lawful things at the command of superstitious Teachers and guides or as the Apostle else-where speaketh the Kingdom of God or the Christian Religion is not meat and drink but righteousness and peace and joy in the Holy Ghost For he that in these things serveth Christ is acceptable to God and approved of men Let us therefore follow after the things which make for Peace c. Rom. 14. 17 18 19. To the same purpose also Saint Paul writes to the believing Colossians saying wherefore if ye be dead with Christ from the rudiments of the world why as though living in the world are ye Subject to Ordinances Touch not taste not handle not which are all to perish with the using after the commandments and ordinances of men which things have indeed a shew of Wisdom in Will-Worship and Humility c. They have a shew of Piety and Religion and nothing of the power thereof in Truth and reality And of such as have their Life in observing or Abstaining from such Indifferent things it may be said They have a form of godliness but deny the Power thereof Col. 2. 20 21 23. with 2 Tim. 3. 1 5. Consciencious Observance of or Abstinence from these Lawful and Indifferent things is not the godliness which is here commended to us and represented to be so advantageous and gainful For in Christ Jesus neither Circumcision availeth any thing nor Uncircumcision but a new Creature Gal. 6. 15 16. 1 Cor. 7. 19. The great stress of the Pharisees Religion consisted in unnecessary or lighter matters they made broad their Phylacteries and enlarged the borders of their garments They were very zealous in observing and appearing for the Traditions of the Elders They paid Tithe of Mint and Annise and Cummin But in the mean time they omitted the weightier matters of the Law Judgment Mercy and Faith and while they strained at gntas they swallowed Camels But the heart of these men was far removed from inward and sincere Piety and Purity For though they outwardly apepared righteous unto men yet within they were full of Hypocrisy and Iniquity And against them our Lord denounced many heavy and severe woes Mat. 15. 1 9 20. and chap. 23. 4 5 23 28. And so it is too too much in our Times with very many professed Christians of the reformed Religion some are so very hot and earnest for the Traditions and Impositions of the Elders that they almost or altogether Equalize them unto if not prefer them before the Commandments of the Lord. And some others are so very Superstitiously zealous against them that they therein make little or nothing of disobedience to Civil Magistrates or Ecclesiastical Rulers and Governours and think their Injunction makes Lawful things unlawful But herein both these sorts do not follow or
unto God doth plainly appear from what the Apostle speaks to the believing Hebrews saying but without faith it is impossible to please God for he that cometh to God must believe that he is a rewarder of them that diligently seek him Heb. 11. 5. 6. As also the Truth hereof doth further appear in those Commands which the Apostles have given by the Lord Jesus to the believers As so run that ye may abtain 1 Cor. 9. 24. Let us not be weary in well doing for in due season we shall reap if we faint not As we have therefore opportunity let us do good unto all men c. Gal. 6. 9. 10. And when the Apostle had been saying as before we took notice I press toward the mark for the prize of the high calling of God in Christ Jesus He then immediately addes thereto let us therefore as many as be perfect be thus minded c. To wit as he himself was Phil. 3. 14. 15. 1 Tim. 6. 12. 7. And lastly as to this a reward is particularly propounded to us and needful to be respected and expected by us to make us willing to perform those Tasks of Christ which appear to be very difficult chargeable and unpleasant to us as to say that we may patiently and chearfully take up the Cross of Christ and endure affliciton as good Souldiers of his for the Word and way of truth it is doubtless very requisite and needful to have such respect unto the Crown of Glory as that none of the things we suffer may move us and therefore that is proposed to us to strengthen us to suffer adversity and persecution Blessed are ye saith our Saviour when men shall hate you and when they shall separate you from their company and shall reproach you and cast out your name as evil for the Son of man's sake rejoyce ye in that day and leap for Joy for behold mind and consider this seriously attentively your reward is great in heaven Luk. 6. 22 23 Mat. 5. 10 12. For which things sake we faint not saith the Apostle for our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory while we look not at the things which are seen but at the things which are not seen for the things which are not seen are eternal 2 Cor. 4. 16 17 18. and chap. 5. 1. 9. And the Apostle Peter thus admonishes and encourages the believers to partake of the afflictions of the Gospel think it not strange concerning the fiery Tryal as if some strange thing happened unto you but rejoyce in as much as ye are partakers of Christs Sufferings that when his glory shall be revealed ye also may be glad with exceeding joy 1 Pet. 4. 12 13. It is a faithful saying for if we be dead with him we shall also live with him If we suffer we shall also reign with him Of these things put them namely the believers in Remembrance intimating that the believing remembrance hereof is very proper and profitable for them to strengthen them to all patience and long-suffering with joyfulness in all their Tribulations 2 Tim. 2. 11 14. 2 Cor. 1. 7. Again that we may chearfully and liberally according to our several abilities give to the poor and exercise our selves in works of mercy and charity in administring to the necessities of such as are needy and indigent it is needful and requisite for us to consider the reward set before us to excite us thereto otherwise we shall be back-ward to undertake or continue in this good work And therefore oftentimes the future advantage of this pious work is proposed that we might be forward thereto Thus our Lord saith to the young-man whom he loved if thou wilt be perfect go and sell that thou hast and give to the poor and thou shalt have treasure in heaven Mat. 19. 21. And to the same purpose our Saviour speaks unto his Disciples also saying sell that ye have and give Almes provide your selves bags which wax not old a Treasure in the heavens that faileth not where no Thief approacheth nor Moth corrupteth Luk. 12. 33 34. And to the end the Apostle Paul might provoke the Corinthians to a liberal distribution toward their poor and necessitous brethren he thus writes unto them he that soweth sparingly shall reap sparingly and he that soweth bountifully shall reap bountifully 2 Cor. 9. 6 9. with Psal 1 12. 9. Eccles 12. 1. And he thus Commands Timothy charge them that are rich in this world that they do good that they be rich in good workes ready to distribute willing to communicate and that they might so be he signifies that this would turn to their own future account and advantage in the day of Christ saying laying up in Store for themselves a good foundation against the time to come that they may lay hold on eternal life 1 Tim. 6. 17 19. Once more to the end we may really love our enemies and such as hate and persecute us and may do good to them and be Cordially kind to them according to their needs and our Capacity it is very behoveful and requisite for us to mind and have respect unto the encouragement of a future reward assured to them that exercise themselves in that work of Perfection To this purpose when our Lord gives this command to his disciples namely I say unto you which hear love your enemies do good to them which hate you bless them that curse you and pray for them that despightfully use you and Persecute you he afterwards in the same discourse assures them that their observing and obeying this command would be for their own profit and advantage for he thus saith Love ye your enemies and do good and lend hoping for nothing again and your reward shall be great he not only propounds and promises to them a reward but also a great one that they might perform this difficult and excellent duty and then presently after addes Be ye therefore merciful as your Father also is merciful Luk. 6. 27 28 35 36. Mat. 5. 44 47 48. It may be said of this duty of heartily loving our Enemies as sometimes some said in another Case this is an hard saying who can hear it but that we may hear and obey it our bountiful Lord doth hire us to the performance thereof and so makes it easy Wherefore as the wise man saith if thine Enemy be hungry give him bread to eat and if he be thirsty give him Water to drink for thou shalt heap coales of fire on his head and the Lord shall reward thee Prov. 25. 22 23. And thus we have largely shewed that it is no mercenary or reprovable thing to exercise our selves to godliness out of a respect to and hope of a reward of grace upon our so doing but that which is Lawful Laudable yea and in some sense and Cases requisite and needful so to do and I shall adde no more to this