1. If we do not often think of him. [from Part 1]

2. If we do not delight in communion with him, we do not honour him as the chiefest good. [from Part 1]

3. If we do not fear to offend him.

God will be served with every affection. Love is of use in the spiritual life, and so is fear: 2 Cor. vii. 1, ‘Perfecting holiness in the fear of God,’ Love sweetens duties, and fear makes us watchful against sin: love is the doing grace, Gal. v. 6, and fear is the conserving grace, Jer. xxxii. 40.

We have cause to walk in God’s ways, because we are always under his eye. Love is necessary, that we may keep God always in our hearts; and fear, that we may keep him always in our eye: both of them are of great use; but fear we now speak of, which is the true internal root of all obedience and worship, Eccles. xii. 13.

When there is such a settled disposition of heart as that we dare not grieve him nor affront him to his face—as Ahasuerus said, ‘Will he force the queen before my face?’—God is much honoured. But now when we are secure and careless, and forget God, and can sin freely in thought and foully in act without remorse, it is ungodliness.

Fear is a grace of continual use: we cannot be always praising God, worshipping God, and employed in acts of special communion with him, yet we must be always fearing God: ‘Be thou in the fear of God all the day long,’ Prov. xxiii. 17; and elsewhere, ‘Blessed is he that feareth always,’ Prov. xxviii. 14.

A man hath done with his devotion in the morning, but he has not done with God; we should think of him, and remember that his eye is upon us, all the day long: we must rise in the fear of God, walk in the fear of God, trade, eat, drink in the fear of God, Jude 12.

Some graces are as the lungs, never out of use and exercise. More especially must fear be active when temptations and corruptions arise; we must argue as Joseph, Gen. xxxix. 9.

4. If we do not care to please him.

An ungodly man thinks of nothing less than pleasing God; he neither cares to know his ways, nor to walk in them; they are ‘willingly ignorant,’ 2 Peter iii, 5. They do not search, that they may not practice, and so err not in mind, but heart: ‘We desire not the knowledge of thy ways,’ Job xxi. 14. They have not a mind to know that which they have not a mind to do, as those that would sleep shut the curtains to keep out the light.

A godly man is always approving what is the will of God, Rom. xii. 2, and Eph. v. 10-17; he practices what he knows, and is still searching that he may know more, as willing always to be more useful for God. What have I to do more?

1. If we do not often think of him.

If we did not want [lack] hearts, we cannot want [lack] objects to put us in mind of God. οὐ μακρὰν, ‘he is not far from every one of us,’ Acts xvii. 27. But though God be not far from us, yet we are far from God. He that is everywhere is seldom found in our hearts. We are not so near to ourselves as God is near to us.

Who can keep his breath in his body for a minute if God were not there? He is within us and round about us in the effects of his power and goodness, but we are at too great a distance from him in our mind and affections.

How many trifles occupy our minds! But the Lord can seldom find any room there: ‘God is not in all their thoughts,’ Ps. x. 4.

Yea, when thoughts of God rush into our minds, they are like unwelcome guests— we wish to be rid of them. Wicked men abhor their own thoughts of God, because the more they think of God the more they tremble, as the devils do. Therefore the apostle says, ‘They like not to retain God in their knowledge.’ Rom. i.

This is far from the temper of God’s children. David says, Ps. civ. 34, ‘My meditation of him shall be sweet.’ It is the spiritual feast and entertainment of a gracious soul to think of God. None deserves our thoughts more than he, and we cannot put them to better use.

He thought of us before the world was, and still ‘great is the multitude of his thoughts to us-ward.’ Therefore it is vile ingratitude not to think of him again. When we hate a person we cannot endure to look upon him, and the hatred of the mind is showed by the aversation [being averse to] and turning away of the thoughts.

2. If we do not delight in communion with him, we do not honour him as the chiefest good.

Friends love to be often in one another’s company, and certainly ‘it is good to draw nigh to God,’ to preserve an acquaintance between him and us.

He hath appointed his ordinances, the word and prayer, which are as it were a dialogue and interchangeable discourse between God and the creature. In the word he speaks to us, and in prayer we speak unto him. He conveys his mind in the word, and we ask his grace in prayer. In prayer we make the request, and in the word we have God’s answer.

Well, then, when men neglect public or private prayer, or opportunities of hearing, they are guilty of ungodliness. So far they break off communion with God, especially if they neglect prayer, which is a duty to be done at all times—a sweet diversion which the soul enjoys with God in private, a duty which answers to the daily sacrifice.

Therefore the neglect of prayer is made to be a branch of atheism, Ps. xiv. 3, 4. When men are loath to come into God’s presence, out of a love to ease and carnal pleasures, and care not if God and they grow strange, or seldom hear from one another, it is a great evil. Our comfort and peace depends much upon frequent access to God.

So when family worship, when that is neglected, God is not honoured as the chiefest good: the heathens are described to be ‘the families that call not on God’s name,’ Jer. x. 25. In many places from one end of the week to the other there is no prayer and worship in the family, and so the house, which should be a church, is made a stye. Not a swine about their houses but is attended morning and evening, and yet they can find no time for the solemn invocation of the name of God. What are they better than heathens?