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I. WHEREIN GODLINESS CONSISTS. It takes in all those dispositions of mind with the proper expressions of them which are due to the high perfections of the Deity, and which result from the relations we bear to Him. As He is eternal, independent, infinitely excellent, powerful, wise, holy, and good, the light of nature itself teaches us to glorify Him by our praises, to esteem, 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 invisible, the preserver and governor of the world, from hence arises the obligation to gratitude, confidence in His mercy, submission and resignation to His providence. The inward affections which naturally arise comprehended in godliness are, first, fear, a reverence for His majesty, a serious affecting sense of all His glorious attributes, not a confounding terror and amazement. Secondly, the fear of God, as the Scripture explains it, which is an essential part of godliness, and of the respect He claims from us, doth not exclude love. His goodness naturally excites love. Gratitude is a kind of love which naturally arises in the mind to any being who discovers kind intentions towards us. The exercise of love and respect seems especially to consist in an entire acquiescence in the order He has appointed, with confidence in His wisdom and goodness and submission to His will. When I speak of resignation to God, I do not only mean that we should be satisfied with the occurrences of life, but that we should approve and actively obey His precepts, submitting to His moral as well as providential government. This doctrine has been always taught in the true Church, and care taken to prevent men's falling into that fatal error of placing the all of religion in acts of devotion, while they neglected that much more substantial proof of respect to the Deity, the imitating of His righteousness and mercy. Yet the external acts of adoration and homage to the Deity are not to be left undone, and the performing of them according to His institution is a part of godliness. Not that there is any value in the outward performance, as separated from the affection, but supposing first the sincerity of good principles and disposi tions in the soul, they ought to be exerted in external acts of worship for two reasons. First, because that has a tendency to increase them. The body and the mind in our present constitution have a mutual influence on each other. Secondly, another reason for outward acts of adoration and homage to God is that thereby we may glorify Him.

II. THE REASONABLENESS AND NECESSITY OF ADDING GODLINESS TO ALL OTHER VIRTUES. First, if we consider godliness in itself abstractedly, it will appear to be a very eminent and important branch of our duty. Not only is it so represented in the Holy Scriptures, but if we attend to the reason and nature of the thing, we must be convinced that, as God is the most excellent of all beings with whom we have to do as our ruler and constant benefactor and our judge, our first respects are due to Him. It is the distinguishing privilege of mankind to be capable of religion. Secondly, it ought therefore to be added to all other virtues, because it is the chief support and security of them, and where it prevails has a great influence on men to practise them. The efficacy of godliness, strictly so called, to the production of all other virtues appears from the nature of it already explained, for it imports a disposition to obey all God's commandments and to do everything which He approves.

(J. Abernethy, M. A.)

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KJV: And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;

WEB: Yes, and for this very cause adding on your part all diligence, in your faith supply moral excellence; and in moral excellence, knowledge;