Barn and God feedeth them The Raven is a Bird of Providence Psal. 147.9 He giveth to the Beast his Food and to the young Ravens which cry The Raven assoon as it is hatched it is left to Prayer for the Crying of the Ravens is their Prayer Now ask the Beasts if there be not a Providence Job 12.7 But ask now the Beasts and they will teach thee and the Fowls of the Air and they shall tell thee These Creatures have no ordinary Means they neither sow nor reap nor gather into Barns the Lilies spin not and yet God feedeth and clotheth them And shall he not much more clothe you O ye of little Faith Mat. 6.30 3. Consider the fruitlesness of our Care unless God add a Blessing Ver. 27. Which of you by taking thought can add one Cubit to his Stature A Man never gets any thing of God by not trusting him He that will not take God's Word must look elsewhere The way to obtain earthly things is to be less careful and distracted about them 4. Consider it is for them to distrust who know no Providence or no particular Providence Ver. 32. For after all these things do the Gentiles seek Distrust and carking becometh none but those that will not grant a Providence Shall our Profession be Christian and our Practice Heathen 5. Set your Minds on a higher Interest Ver. 33. But seek ye first the Kingdom of God and his Righteousness and all these things shall be added unto you You then promote both Cares at once Christianity is a compendious way the Body followeth the State of the Soul Man was made to contemplate and enjoy better things and when he doth so these things shall be given in over and above SERMON IX TITUS II. 12 Righteously c. I Now come to the second Branch wherein the Duty of Man is express'd and that is Iustice or Righteousness which implies the Duties of our Publick Capacity and Relation to others Tho the Discourse be moral yet it may conduce to spiritual Ends. Therefore let us see what may be spoken concerning Justice and Righteousness Justice is a Grace by which we are enclined to perform our Duty to our Neighbour There are many Distinctions usual in this Matter which I shall omit and only deliver you the Nature of this Grace in some general Rules and then shew you how much it concerns us to look after this Grace to be just and righteous in the Course of our Conversation First To give you the Nature of this Grace in some general Rules and they are such as these To give every Man his own to do Injury to no Man to make Restitution to bear the Injuries of others with Patience in many cases not to demand our own extreme Right to do as we would be done unto Publick Good to be preferred before Private and that according to our power we must be useful to others 1 st To give every Man his own This is laid down Rom. 13.7 Render therefore to all their Dues Tribute to whom Tribute is due Custom to whom Custom Fear to whom Fear Honour to whom Honour This Due ariseth either by virtue of the Law of God or by virtue of a Bargain and Contract or by virtue of a voluntary Promise 1. There is a Due that ariseth by virtue of the Law of God such things cannot be dispensed with therefore the Obligation cannot be made void as for instance A Child is to honour his Parents by the Law of God and a Father cannot discharge his Child from Obedience as we may remit a Duty or thing that is due by Bargain and Contract because we have greater power over ... There is a Due to every one as Reverence to Parents Obedience and Tribute to Magistrates double Honour to Ministers and the Guides of the Church It 〈◊〉 Injustice to deny Parents a Respect it is Theft and Robbery to defraud Magistraâ—es of their Tribute or Ministers of their Maintenance it is not a Gift but a Deâ—◠〈◊〉 â—he Scripture saith they are worthy of double Honour 1 Tim. 5.17 Let the Elaâ—â—â—â—hat rule well be counted worthy of double Honour especially they who labour in the Wâ—rd and Doctrine And it is not in a begging way as a Contribution but as an honorary Stipend Things that are due by natural Duty cannot be dispensed with as things due by Bargain and Contract because the Obligation cannot be made void 2. There is a Due that ariseth by way of Bargain and Contract Rom. 13.8 Owe no Man any thing but to love one another If Mony be borrowed but not restored it is Theft and Injustice If you bargain with another the full Bargain is due to him 1 Thess. 4.6 Let no Man go beyond or defraud his Brother in any Matter because that the Lord is the Avenger of all such as we also have forewarned you and testified He is to enjoy his full Bargain The Apostle saw a need of enforcing this Doctrine in the Church to prevent the Iniquity of Traffick The Seller is not to work upon the Simplicity of the Buyer nor the Buyer upon the Necessity of the Seller but all things must be done equally else God will be offended But chiefly is this Iniquity committed and that it is in an high degree when the Reward you are to give is not bought with Money but earned with Labour Defrauding the Hireling and Servants of their Wages is a very crying Sin the greatest height of Iniquity it cries in the Ears of the Lord of Hosts Iames 5.4 Behold the Hire of the Labourers which have reaped down your Fields which is of you kept back by Fraud crieth and the Cries of them which have reaped are entred into the Ears of the Lord of Sabaoth God is their Patron This is a grievous Sin because it is their Life and their Support and Solace Deut. 24.14 15. Thou shalt not oppress an hired Servant that is poor and needy whether he be of thy Brethren or of the Strangers that are in thy Land within thy Gates At his Day thou shalt give him his Hire neither shall the Sun go down upon it for he is poor and setteth his Heart upon it lest he cry against thee unto the Lord and it be Sin unto thee It is often spoken of in Scripture There is a greater and more pressing Inconvenience to defraud the Labourer than to defraud others 3. Again there 's a Due ariseth by voluntary Promise We make our selves Debtors and it is part of Justice to make good our Promise though it be to our own hurt and loss Psal. 15.4 He that sweareth to his own hurt and changeth not All Promises must be kept but those that are evil and those are void in making Why because they are Bonds of Iniquity so they must be broken and not kept and again because they are contrary to the former Promise we have made to God to obey his Laws it is evil to make a sinful Promise and it is a
much of the VVorld every one shall enjoy what Land what Estate then you are content with what you have Heb. 13.5 If our Portion be more streight than others it is what God hath allotted to us If we be kept poor and low we shall have enough for that Service and Honour that God expecteth from us and to carry us through that little time that we have to spend in the VVorld It is not abundance that we need but a contented heart Be contented with a little if God giveth no more Diseased persons need more attendance than the healthy It is our Disease multiplieth our Necessities 2. In the enjoyment of outward things If they come by God's Providence the heart must be guarded it must not be set upon them Psal. 62.10 If riches increase set not your heart upon them VVe may delight in them as they are our Portion as tokens from God and fruits of his bounty Deut. 26.11 Thou shalt rejoyce in every good thing which the Lord thy God giveth thee But they must not possess and take up our hearts so as to cause us to forget God and to make us raven after more And the lust riseth with the increase and so the heart is the more intangled 2. The course of our Actions in getting and using 1. In getting When we are not immoderate in labouring after them When Men toil and labour to load themselves with thick clay Habbak 2.6 They promise themselves much contentment and happiness but it doth but draw off the heart from God and burden and pollute the sinner Psal. 127.2 It is vain for you to rise up early to sit up late to eat the bread of sorrows Habbak 2.13 Behold is it not of the Lord of Hosts that the people shall labour in the very fire and the people shall weary themselves for very vanity 2. In using Riches in themselves considered are neither good nor evil all is as they are used VVe are to use them as instruments of Piety and Charity and for the furtherance of our great account So that it is not VVealth so much that we beg as a blessing upon our labours that we may have wherewith to serve God We must so use and possess what we have as that the use and possession may tend to God's glory and the good of our Souls As 1. The maintenance of our own good Estate and Condition Eccles. 5.18 It is good and comely for one to eat and to drink and to enjoy the good of all his labour that he taketh under the Sun all the days of his life which God giveth him for it is his portion It is God's allowance that we should live comfortably upon what he hath sent us yea not onely his allowance but his gift Vers. 19. Every Man also to whom God hath given riches and wealth and hath given him power to eat thereof and to take his portion and to rejoice in his labour this is the gift of God 2. The good of others that depend upon us as our Family and Kindred 1 Tim. 5.8 that they may not be burdensome to the Church 3. The relief of the Poor Ephes. 4.28 Let him that stole steal no more but rather let him labour working with his hands the thing which is good that he may have to give to him that needeth We shall be no losers by that Prov. 11.24 There is that scattereth and yet increaseth John 6.13 Therefore they gathered them together and filled twelve Baskets with the fragments of the five Barley Loaves which remain over and above unto them that had eaten 4. The maintenance of true Religion and the Church of God Prov. 3.9 Honour the Lord with thy Substance and with the first-fruits of thy increase 5. Good of the Common-wealth Rom. 13.7 Render therefore to all their dues Tribute to whom Tribute is due Custom to whom Custom Fear to whom Fear Honour to whom Honour And Matth. 22.21 Render to Caesar the things that are Caesars and unto God the things which are God's Thus is a Man tried when he hath an Estate how he useth it A leaky Vessel is not discerned when it is empty but when it is full then it discovereth it self So when we are kept low there is not such a trial of our spirits as when we abound in all things how we will use and improve this trial what we discover then Grace or Corruption Want is a trial and so is fulness and therefore we should look to our selves If Self be ravenous and devour all that portion which God should have and the Poor should have and Friends should have we do not use it aright not to the ends for which God hath given it Vse 3. To press us to mortifie this inordinate inclination If once Men affect and love riches it becometh the root of all evil It is not the having but the affecting of great things that is sinful VVhat God casteth upon us walking within the compass of our duty we are with thankfulness to imbrace and to improve to his Glory Yet this inordinate desire is very natural to us born and bred with us and because Riches do all in the VVorld it is increased upon us Therefore we need the more to look to our hearts and consider 1. The comfort of our lives lieth not in abundance Luk. 12.15 Take heed and beware of covetousness for a Man's life consisteth not in the abundance of the things which he possesseth They are extrinsecal to our being and happiness VVhen you have the VVorld at will you can get no more than Bodily Food and Bodily Cloathing the Poorest may attain to that It is no great matter whether our dung and excrement be of finer matter or courser nor what a gay shew we make in our Apparel whether fewer or more Dishes at our Table Too much Oil puts out the Lamp VVhen Men have troubled themselves and the VVorld to make themselves great VVhat a sorry happiness have they Psal. 17.14 From Men which are thy hand O Lord from Men of the World which have their portion in this life and whose Belly thou fillest with thy hid Treasure they are full of Children and leave the rest of their Substance to their Babes Habbak 1.16 They sacrifice unto their Net and burn Incense unto their Drag because by them their Portion is fat and their Meat plenteous A little good cheer and a merry Life is all they have They that want it live as well as they and have more contentment they are no nearer to true comfort nor the further from the Grave 2. There is danger in abundance The Moon is never Eclipsed but when it is at Full. An Estate may be too great as a shoe too big or an Armour too great as Sauls Armour for David 1 Sam. 17.39 It is harder for a rich Man to go to Heaven Mat. 19.24 It is easier for a Camel to go through the Eye of a Needle than for a rich Man to enter into the Kingdom of
Corruption will recoil but still we must use the Razor of Mortification tho it be such a Sin as the World taketh no notice of and others would not make Conscience of Vse 2. Of Trial. Do we renounce all Sin But you will say Who can say I have made my Heart clean I am pure from my Sin Prov. 20.9 I answer 1. It must be done in Purpose and Resolution In Conversation there is an intire surrender of the Soul to God to reserve any Sin is to part stakes between Him and Satan not to leave Sin but to chuse it But now in Vow and Purpose we must forsake every Sin Psal. 119.57 I have said that I would keep thy Word And this Purpose must be intire without Exception and Reservation so that if they sin it is besides their purpose 2. There must be a serious Inclination of the Will against it Carnal Men will profess a Purpose and saint Resolution but there is no Principle of Grace to bear it no Bent of the Will against it Psal. 109.104 I hate every false Way A Child of God doth not escape every false Way but he hateth it the Inclination of the New Nature is against it and therefore Sin is not committed without Resistance there are Dislikes and Denials in the renewed part there is a fear of Sin before-hand and a present striving against it and an after-grief for it The Consent is extorted by the Violence of a Temptation and retracted by Remorse for Remorse is as the withdrawing of the Consent so that it is besides the Inclination of the Will 3. There must be Endeavours against it The Case of Obedience must be universal though the Success be not answerable Psal. 119.6 Then shall I not be ashamed when I have respect unto all thy Commandments not when I have kept them but when I have a respect to them all We should never be able to look Gâ—od in the Face if our Acceptance lay upon keeping all his Commandments but we must respect them all and endeavour to keep them all and dispense with our selves in no known failing and still the Work of denying all Sin must be carried on by degrees Thus much for the General Observations Denying Vngodliness Having observed something from the general view of this Verse I come to handle the particular Branches and here let me first speak of the privative part Denying Vngodliness and worldly Lusts and the first thing to be denied is Vngodliness First I shall open the Terms of the Text. And Secondly The thing it self First In the Explication of the Terms I shall shew 1. What is meant by Vngodliness 2. What by denying it 1. What is meant by Vngodliness a Sin much spoken of but little known The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its native Signification implies a denial of Worship Worship you know is the chiefest and most solemn Respect of the Creature to God and therefore when we deny any part of that Service Respect Honour and Obedience which we owe to God it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 want of Worship as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right Worship is put for the whole Subjection and Obedience of the Creature to God 1. Ungodliness is sometimes applied to Pagans and to Men that never acknowledged the true God 1 Pet. 4.18 If the Righteous scarcely be saved where shall the Vngodly and the Sinner appear The Ungodly being there opposed to the Righteous and to the House of God must needs be those that live without the Pale Pagans and Heathens that were never acquainted with the true God 2. Ungodliness is sometimes put to imply the unjustified Estate or our Condition by Nature And thus the Apostle when he speaks of Abraham and David gives God this Title and Appellation Rom. 4.5 God that justifieth the Vngodly And Rom. 5.6 Christ died for the Vngodly The Reason why Ungodliness is put for the natural State before Conversion and Justification I suppose is because the Septuagint always renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies restless turbulent but usually it is translated Vngodly Psal. 1.1 Blessed is the Man that walketh not in the Counsel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Vngodly Now because such kind of Persons are usually brought forth to Judgment and condemned therefore it is put for condemned Persons as Psal. 109.7 When he shall be judged let him be condemned in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exeat impius let him go out guilty or wicked as in the Margent of our Bible Certainly in that place Rom. 5.6 Christ died for the Vngodly the Apostle to amplify the Love of Christ in dying for us alludeth to the Custom of the Jews who were wont to divide the People into three parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good and gracious Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just Men and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked Men. For the good Men a Man would even dare to die by which are meant not only the just but the bountiful Soul that did good in his place and deserved Love and Respect For a just Man one would scarcely die by the just Men are meant those of a rigid Innocency and strict Justice as to Matters external But now saith the Apostle we were neither good nor righteous Men but were of the other sort Vngodly Wicked liable to the Process of the Law and yet Christ died for the Vngodly 3. The Word is yet more specially used for the Transgressions of the first Table Rom. 1.18 The Wrath of God is revealed from Heaven against all Vngodliness and Vnrighteousness of Men. There all Sin is distinguished into two Branches and Kinds Vngodliness and Vnrighteousness Vngodliness that respects their Carriage towards God and Vnrighteousness their Carriage towards Men and in this sense it is taken here Vngodliness is put for that part of Sin whereby we rob God of his Honour Respect and Service established by the first Table and Worldly Lusts for all those Sins by which we wrong our selves and others Vngodliness then is not giving God his Right and due Honour And therefore that you may conceive of it aright let me tell you that there are four particular Notions ingrafted in the Heart of Man which are the Ground and Foundation of all Religion 1. That God is and is one 2. That God is none of those things which are seen but something more excellent 3. That God hath a care of Human Affairs and judgeth with Equity 4. That this God is the Maker of all things that are without himself These are grafted in the Heart of Man by Nature and are the Sum and Foundation of all Religion Now to these four Principles are suited the four Commands of the first Table The first Principle is That God is and is one and in the first Commandment there is God's Unity clearly established Thou shalt have no other Gods besides me The second
Principle is That God is none of those things which are seen but something more excellent And in the second Commandment we have God's invisible Nature for Images are forbidden upon that ground because God cannot be seen Deut. 4.12 You saw no Similitude only you heard a Voice The third Principle is That God hath a care of Human Affairs and judgeth with Equity And in the third Commandment you have the Knowledg of Human Affairs even of a Man's Thoughts ascribed to God for that is the Foundation of an Oath Thou shalt not take the Name of the Lord thy God in vain The chief intent of that Commandment is to forbid Perjury it also forbids rash Swearing and mentioning the Name of God without Reverence for in an Oath God is invoked as a Witness as one that hath Knowledg even of the Heart there his Omniscience is acknowledged And in an Oath God is appealed to as a Judg and Avenger there his Justice and Power is acknowledged For the fourth Principle That this God is the Creator and Governour of all things that are without himself that is established in the fourth Commandment by the Law of the Sabbath For the Sabbath at first was instituted for this very purpose to meditate upon God as a Creator a Day on purpose is instituted to keep up the Memorial of the Creation of the World Well then you see what is the Foundation of Godliness Now out of these speculative Notions practically flow of their own accord to wit That God alone is to be worshipped obeyed honoured trusted And as far as we set up other Confidences or are ignorant of the Excellency of the true God or so far as we deny God his Worship and Service or serve him after an unworthy manner by superstitious or idolatrous Worship or carelesly and hypocritically or so far as we have gross Opinions of his Essence or exclude the Dominion of his Providence or cease to call upon his Name so far we are guilty of Ungodliness as will appear more fully hereafter The second Question What it is to deny Vngodliness Denying is a word that properly belongs to Propositions We are said to deny when we contradict what is affirmed but by a Metaphor it may be applied to Things which the Will refuseth as some are said to deny the Power of Godliness 2 Tim. 3.5 when they check and resist it and will not suffer Godliness to work tho they take up a Form of it Now there 's a great deal of reason for that Phrase whether we look to the inward Workings of the Heart or to the outward Profession which they made in those days 1. If you look to the inward Workings of the Heart all things are managed in the Heart of Man by rational Debates and Suggestions and we deny when we refuse to give Assent to ungodly Thoughts Suggestions and Counsels Before Sin be fastned upon the Soul there is some ungodly Thought some Counsel which when we suppress and will not hearken to those Thoughts which Sin stirs up we are properly said to deny it Every Corruption hath a Voice If Envy bids Cain Go kill thy Brother he hearkens to it Ambition speaks to Absalom thus Go rise up against thy Father and Covetousness speaks to Iudas Go betray thy Lord So Ungodliness hath a Voice Carnal Affection urged by Satan bids us neglect God or serve him in a slight manner mind thy own business favour thy self Corruption awakened by Satan will sollicite to Evil. Now suppressing and smothering such Thoughts and Suggestions with Hatred and Detestation is fitly exprest by refusing to hearken to Sin 's Voice or denying Vngodliness 2. Some ground there is for the Expression if we look to the Custom of those Times In making an outward Profession probably here is some Allusion to the ancient manner of Stipulation When any came to be admitted into the Church there were Questions propounded to him Abrenuncias Dost thou renounce Credis Dost thou believe Spondes Dost thou promise to walk before God in all holy Obedience And the Person answered Abrenuncio I do renounce Credo I do believe and Spondeo I do undertake This was that which Peter calls The Answer of a good Conscience towards God 2 Pet. 3.21 when in the presence of God they can answer to all these Demands SERMON IV. TITUS II. 12 That denying Vngodliness c. Secondly NOW let me open the thing it self In Ungodliness there is something Negative and that is denying God his due Honour and something Positive and that is putting actual Contempt upon him I. For the Negative Part when God is denied his Honour Now to find out how this is done let us a little enquire what is the special and peculiar Honour which God challengeth to himself It stands in four things To be the First Cause the Chiefest Good the Supream Authority and Truth and the last End And therefore when we do not acknowledg him to be the First Cause the Chiefest Good the Supream Authority and Truth and the last End we rob him of the Glory of his Godhead and are guilty of this which the Apostle calls Vngodliness I shall go over these Branches First God must be honoured as the First Cause which giveth Being to all things and hath his Being from none and so we are bound to know him to depend upon him to observe his Providence and to acknowledg his Dominion over all Events or Things which happen in the World And so far as any of these are neglected so far are we guilty of Vngodliness Well then under this Head 1. Ignorance is a Branch of Ungodliness and I name it in the first place because it is the Cause of all our Disorder in Worship and Conversation This is the first cause of all Wickedness to be ignorant of God The Apostle seconds the Observation 3 Epist. Iohn 11. He that doth Evil hath not seen God Certainly he that makes a Trade of Sin hath not a right sight and sense of God he knows not God A true sight and sense of God keepeth the Soul from Sin There is nothing that keeps in the Fire of Religion nor maintains Respect between Man and Man nothing that preserves Honesty and Piety so much as right Thoughts and Apprehensions of God But now generally People are ignorant of God they know him as blind Men do Fire A Man that is born blind can tell there is such a thing as Fire because he feels it warm but what a kind 〈◊〉 thing it is he that never saw it cannot tell So the whole World and Conscience proclaim there is a God the blindest Man may see that but little do they know of his Nature and Essence what God is according as he hath revealed himself in the Word Look as the Athenians built an Altar and the Inscription was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the unknown God Acts 17.23 so do most Christians worship an unknown God And as Christ taxed the Samaritans John 4.22
Godliness 2 Tim. 3.5 Having a Form of Godliness but denying the Power thereof This is the greatest Ungodliness that can be they will not own his Authority in their Hearts nor suffer him to have any Dominion in their Conscience nor own him without in their Actions before Men. The Heart is his Chair of State and Chamber of Presence but Hypocrites and wicked Men rob God of his Dominion over the Conscience therefore Hypocrisy is practical Blasphemy Rev. 2.9 I know the Blasphemy of them that say they are Iews and are not but are the Synagogue of Satan Men pretend to obey God yet blaspheme him in their Heart and refuse the Power of that to which they pretend And the Life must be conformed to God's Laws God will be honoured in our Conversation as well as have his Throne set up in the Conscience his Laws must be visibly obeyed in the Sight of Men. It is the Glory of a Commander to be obeyed Matth. 8.9 I am a Man under Authority having Souldiers under me and I say to one Go and he goeth and to another Come and he cometh and to my Servant Do this and he doth it So God will have all the World know that he hath his Servants at a beck If he bids them deny and abstain the Flesh O they durst not meddle with it or if he bids them practise Holiness they must do it his Honour is much promoted by your Lives God will have all the World see that he hath called you to his Foot and that he hath an absolute Authority and Power over the Sons of Men they are a People formed for his Praise he looks for Glory in this kind Fourthly God will be honoured as the last and utmost End and so in all Acts natural moral and spiritual If we do not aim at God's Glory we are guilty of Ungodliness This is the proper Work of Godliness to refer all we do to the Glory of God and this is the Distinction between Godliness and Holiness Holiness minds the Law of God and implies only a Conformity to the Law Godliness minds the Glory of God and is the Aim of the Soul to exalt God 2 Pet. 3.11 What manner of Persons ought we to be in all Holy Conversation and Godliness You see Godliness is distinguished from Holiness Godliness refers all we do to God's Glory But more particularly 1. In natural Acts we must have a supernatural Aim 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever ye do do all to the Glory of God If we are to take a Meal to sustain the Body and refresh Nature it is that we may be more serviceable to God And he that eats and drinks to himself to his own Pleasure to satisfy his own Appetite and hath no Respect to God he doth but offer a Meat-Offering and a Drink-Offering to an Idol And he that traffiques for himself meerly to get Wealth and doth not aim at Usefulness and Serviceableness to God he is a Priest consecrated to Mammon his eating is Idolatry Phil. 3.19 VVhose God is his Belly and his trading is Idolatry Matth. 6.24 Ye cannot serve God and Mammon 2. In your moral Actions Ephes. 6. where all moral Duties are reciprocally set down as Duties of Husbands and Wives Masters and Servants Parents and Children the Apostle presseth them to do all as in and to the Lord not merely that they may live together in Contentment and Peace but they must walk in their Relations so as God may have Honour A Christian by an excellent Art turns his second Table-Duties into first Table-Duties and makes his civil Commerce a kind of Religious Worship 3. So in all spiritual Acts The whole Ordination of the spiritual Life must be to God I through the Law am dead to the Law that I might live unto God Gal. 2.19 All the Motions and Tendencies of the Soul are to advance God and glorify God In the very spiritual internal Actions and Reachings forth of the Soul after God why do I desire to have Grace and Pardon That God may be glorified that must be the last End Our Desires can never be regular in asking Grace till they suit with God's End in giving Grace Now what are God's Ends in giving Grace Eph. 1.6 To the Praise of the Glory of his Grace wherein he hath made us accepted in the Beloved All that God aims at is to make Grace glorious and that Grace may carry away all the Praise So in your Desires of Pardon Heaven and Salvation you are to desire them that God may be glorified in your Salvation and in the Pardon of your Sins So in our external Actions Prayer Worship Preaching whatever we do In sacred things it is dangerous to look asquint and to serve our selves our own Lusts our Covetousness or Pride upon the Worship of God this is to put Dung in God's own Cup. It were a mighty Affront to a King to fill his Cup full of Excrements Nothing alienates the Heart from God so much as Self-respect God hath given us many things but he hath reserved the Glory of all to himself as Pharaoh said to Ioseph Gen. 41.40 Thou shalt be over my House and according unto thy VVord shall all my People be ruled only in the Throne will I be greater than thou This is the first Branch of Ungodliness the Negative Part when we deny God his due Honour II. For the Positive Part. Positive Ungodliness is more gross when we put an actual Contempt and Scorn upon God We are guilty of this when we slight his Providence and disobey his Laws 1 st When we slight his Providence Heb. 12.5 My Son despise not thou the Chastening of the Lord. Men harden themselves against Corrections and count light of them Men cannot indure to have their Anger despised When the three Children despised Nebuchadnezzar's Threatnings it is said Dan. 3.19 Then was Nebuchadnezzar full of Fury and the Form of his Visage was changed against Shadrach Meshech and Abednego therefore he spake and commanded that they should heat the Furnace one seven times more than it was wont to be heat It is a mighty Affront to God and a Contempt of him when we provoke him while we are under his afflicting Hand if in Despite of God we break out into Sin when he hedgeth up our way with Thorns 2 Chron. 28.22 And in the time of his Distress did he trespass yet more against the Lord. This is that King Ahaz 2 dly When we are disobedient to his Laws Open Irreligion is a Despite to God when we cast off his Yoke This is Ungodliness in the Height when God is not only neglected but rejected Ier. 2.31 VVe are Lords we will come no more unto thee We would be absolute Masters of our own Wills This was the first Bait Gen 3.5 Ye shall be as Gods knowing Good and Evil. This endeth in open Prophaneness which groweth upon Men by Degrees as Lactantius said of Lucian Nec
that he came in such mean Estate as if he were a Worme and no Man Psalm 22.6 I am a worme and no man a reproach of men and despised of the people So also Isa. 53.3 He was despised and rejected of men a man of sorrows and acquainted with grief and we hid as it were our faces from him he was despised and we esteemed him not As a vile and abominable Creature both despised and rejected scarce deemed worthy the Name of a Man or to have any Converse or Communion with them It is the leavings off of Men as we would say the very list and fag-end of Mankind so low and mean that the Nature of Man can hardly descend lower Mark 9.12 The son of man must suffer many things and be set at nought it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made nought worth or nothing Once more the Serpent of all the Beasts of the Field was the Creature which was cursed by God Gen. 3.14 Because thou hast done this thou art cursed above all cattle and above every beast of the field upon thy belly shalt thou go and dust shalt thou eat all the days of thy life Yet by this form would he represent Christ to the Antient Church God chose this to be a Type of Christ which we would have thought a dishonour and disparagement to him Yea this Serpent that was now set up was made of Brass not of Gold to shew that Christ would not appear in Glorious Estate and Majesty but in the meanest and most abject form of any Creature All together will help us to meditate upon the great abasement of the Son of God Quanto vilior tanto clarior nobis esse debet The more he humbled himself the higher estimation should we have of our crucified Lord. Never was any Child of God before Christ under so much misery as Christ himself was his own Heaven his own Father his own God-head hid their Face and Consolation from him Gods Wrath pressed the weight of punishment with the full power of Justice both upon his Soul and Body those for whom he dyed despised him he himself being emptied of all things that make Men respected in the World and depressed lower than ever any Man was as a Worme to be trod upon He was made the matter of common talk and reproach in all Mens Mouths condemned by the ruling part of the World and set at nought by the basest of the People derided and scorned in his most Holy behaviour his bitter Sufferings made a matter of sport and laughter Malice feeding its self with Pleasure upon his Pain and Misery and expressing its self with the basest signs of mockage which disdain could devise flouting at his saving Doctrine and insulting over him as if he had been neither the Son of God nor an honest Man And all this was counted little enough for satisfaction of Justice exacting of him the due punishment of our Sins We tenderly resent contempt and cannot endure to be despised and thrust down when the Sun of Righteousness went back so many degrees in the Dyal of Honour 3. The Brasen Serpent had the Shape and Figure of the Serpent but not the Sting and the Poison Figuram habuit non naturam it had the Figure not the Nature of a Serpent Let us pause upon this a little God would cure the Bite of a Serpent by a Serpent a Serpent stung and a Serpent healed God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh Rom. 8.3 That is by Jesus Christ in our Nature who was made a Sin-Offering and therefore called Sin there The Parties to be cured were Men therefore the son of man must be lifted up that Title is given him here in the Text Christ was debased by this Title by being called the son of man but yet the Sons of Men are dignified by it he came in the likeness of sinful flesh As the Brazen Serpent was in all things like the True Serpent but without any hurtful quality so Christ in all points was like us but without sin Heb. 4.15 He came in the likeness of sinful flesh yet was holy harmless and separate from Sinners 4. The precise place where the Brazen Serpent was lifted up Moses doth not tell us in the Story where this Matter is recorded but it may be collected from other places Moses telleth us that the Israelites going from thence pitched their Tents in Oboth Numb 21.10 from whence it follows that the place was Punon for from Punon they came to Oboth Numb 33.42 43. Now this Punon was a place belonging to Idumaea very famous for Mines of Brass or Copper as is commonly known in Ancient Writings the Brass being called from thence the metal of Punon Eusebius in the Eighth Book of his Ecclesiastical History tells us That Sylvanus and thirty nine more were beheaded for the Faiths sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near the Mines of Brass in Punon and Eutychius speaketh of divers Christians condemned to work in these Mines So also doth Epiphanius and Theodores So that the Brass out of which the Serpent was made was taken out of the very place in which they were bitten it was the Brass of Punon not without a Mistery That Body which Christ assumed was not brought from elsewhere but born there and formed there where he was manifested in the Flesh for the Salvation of the World and where the Mischief was there was the Remedy at hand 5. The similitude chiefly holdeth in this that as the Brazen Serpent was lifted up upon the Perch or Pole so was Christ lifted up on the Cross 1 Pet. 2.24 Who his own self bare our sins in his own body upon the tree The Serpent first stung us by the Fruit of a Tree and Christ saved us by suffering upon a Tree David had foretold that his hands and his feet should be pierced Psalm 22.16 They pierced my hands and my feet And the Curse of the Law was to be born Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a tree Gal. 3.13 The Apostle obviates an Objection if the Law do curse all Men how are any freed from the Curse of the Law Even by Jesus Christ who took upon him the Curse due to us while he was obedient to Death even the Death of the Cross for that kind of Death was pronounced to be accursed Deut. 21.23 He that is hanged is accursed of God He came as a Surety in the Sinners Name and would take our burden upon himself and therefore chose a Death of all others most cruel and painful and contemptible ordained for the wickedest and vilest Wretches thereby to assure us of a full ransom and satisfaction to Divine Justice for our wrongs and to imprint upon our Minds the horrors of our Sins Well then here is the Spectacle offered to our Faith Jesus Christ
his own wounds so must we look upon Christ as our own Saviour with application to our selves Iohn 20.28 My Lord and my God! 3. Affectionate with Desire and Trust. With desire longing for Cure there must be hearty groans and desires Our eyes are upon thee 2 Chron. 20.12 The having our eyes to any thing noteth our desire Psalm 121.1 I will lift up mine eyes unto the hills from whence cometh my help Earnestly desire to be partaker of these benefits by Christ 1 Pet. 1.7 To them that believe he is precious And with trust Isa. 17.7 At that day shall a man look to his maker and his eyes shall have respect to the holy one of Israel that is he shall seek to him trust in him depend upon him because what Men trust to they are wont frequently and wistly to look after and to have their eyes fixed upon Psalm 123.2 Behold as the eyes of servants look unto the hand of their masters and as the eyes of a maiden to the hand of her mistress so our eyes wait upon the Lord our God till he have mercy on us Psalm 34.5 They looked to him and were lightned That is comforted in the middest of their darkness and trouble Psalm 141.8 Mine eyes are unto thee O God the Lord in thee I trust 4. Ingaging we need to get open Eyes to see him and contemplate him till we see Beauty in him that may allure us to love him and esteem him as the fairest of Ten Thousand to renounce our selves and the Vanities of the World and betake our selves to his Discipline to see all is nothing in comparison of his Excellency Phil. 3.8 Yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Iesus my Lord. A True Knowledge of Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.17 which is elsewhere rendred acknowledging so as to give due Honour Respect and Reverence to him We may know Strangers and those whom we contemn and despise but we do not acknowledge them VSE Let us look upon the Lord Jesus for cure He calleth upon us in his word Look unto me and be ye saved all the ends of the earth Isa. 45.12 It is little that we can afford Christ if we cannot afford him a serious look It may be you will think that this is so sleight a work that it will not produce any great effects in the Soul that a look should heal is strange Surely you will say this is not a full Notion of Faith nor an Act that will do us any good I answer Indeed it will not if it be done sleightly Therefore let me tell you that there are several Notions of Faith which all have their use Some Notions are fitted for Soul-Examination as Faith that worketh by Love that conquereth the World that purifieth the Heart these do best for a deliberate search and the stating of our Interest Some for anxious thoughts at the first awaking of the Soul out of the sleep of Sin as coming running flying and seeking when the Soul is under trouble and hangeth off from the Grace offered we press them to come as our Necessities are great we press them to run a Soul deeply pressed with a sense of its Necessity and Danger is alwaies in hast so we press them to flie for refuge when Comfort appeareth not presently we press to seek and to a diligent attendance on the appointed means Some for Agonies of Conscience after some former manifestations of Gods Love these we exhort to staying and resting Isa. 50.10 Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light Let him trust in the name of the Lord and stay upon his God We press recumbency and adherence Isa. 26.3 Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth i◠thee Some for Agonies of Death and great and imminent dangers when long Debates are not so seasonable these we press to committing 2 Tim. 1.12 I know whom I have believed and am perswaded that he is able to keep that which I have committed unto him against that day 1 Pet. 4.19 Let them that suffer according to the will of God commit the keeping of their souls to him in well-doing as unto a faithful creator Jesus Christ himself did so Luke 23.46 Father into thy hands I commend my spirit And David Psal. 31.5 Into thine hand I commit my spirit Some for Holy Duties as Word Prayer Lords Supper we press to acceptance of Christ in the word to coming to Christ or to God by Christ in Prayer we accept him from God in the word of Promise we present him to God in Prayer as the ground of our confidence and hope for the Mercies prayed for In the Lords Supper as Religion is made visible and we are to make use of the help of Sense Eye Tast and Hand so we press you to take eat and look this is a Notion for this use when Christ is crucified as it were before our Eyes Well then this is one great work to look to Jesus the Author and Dedicator of our Faith to spy out Christ under his Memorials here he is set forth dying and hanging on a Tree Pilate when he had scourged him brought him forth and shewed him to the Iews he said Behold the man Iohn 19.5 We say to you in Gods Name Behold your dearest Redeemer bleeding and dying Now he is evidently set forth to you your business is to behold him And that this look may be serious Remember 1. This is supposed that you come hither as stung with Sin and that your Hearts are deeply affected with your Malady Alas otherwise here is no work to do if Men are not sensible of their Malady why should they look after a Remedy Matth. 9.12 13. They that be whole need not a Physician but they that are sick For I am not come to call the righteous but sinners to repentance None but the burdened will look out for ease or the self-condemned for Pardon If sin be not sin indeed Grace will not be Grace indeed Christ was anointed to heal the broken-hearted Luke 4.18 2. Your sight of Christ must not meerly be Historical and Literal the work of the Understanding and Memory but of Faith A few cold thoughts raised upon this occasion do not warm and comfort the Heart You are to look to him so as that the Heart be affected with Mourning Desire and Trust. 1. Mourning for Sin If you are sensible of your case you will do so A slight glance of the thoughts leaveth no Impression Look as the three Maries Mary the Mother of Jesus Mary the Wife of Cleophas and Mary Magdalen they were affected when they saw Christ dying Iohn 19.25 26. Of one of them it is said Luke 2.35 Yea a sword shall pierce through thine own soul also So do you Acts 2.37 When they heard this they were
Man had a due sense of God's Being the Tempting Baits of the World would scarce be seen Riches and Honours and Pleasures would be forgotten as if they were not Prov. 23.5 All things would be as nothing in comparison of him 2. Things Invisible because of their distance as they are future so a Believer hath the advantage of other Men They that look to things Invisible and Eternal see something to outweigh all carnal Allectives or Terrours and so have more Incitations to Piety than the World can afford Temptations to the contrary Take the Terrors of Sense what 's a Prison to Hell the Fire wherein Gods Servants are burnt to Ashes to the Fire that shall never be quenched and the Worm that shall never die Luk. 10.4 So take the delights and allurements of Sense what are those to the Pleasures at God's Right Hand for evermore A Man that looketh to things unseen seeth that the Terrors and Delights of Faith are far greater than the Terrors and Delights of Sense and are more sure and certain Alass the pleasures of the World are but as Dung and Dogs-meat to Christ Phil. 3.7 8 9. All the evils are but as a Flea-biting in comparison of the promised glory Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us And 2 Cor. 4.17 Our light Affliction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory Heb. 10.34 Ye took joyfully the spoiling of your goods knowing in your selves that ye have in Heaven a better and an enduring substance They were liable to Violence and Rapine brought before Tribunals c. yet all this was nothing to these greater things As it darkens the glory of Worldly things so it lesseneth the evil of them 2. From the Subject They that make eternal things their scope they have a new temper of Heart The Soul naturally doth run out upon present things as the greatest and only realities That which is born of Flesh is Flesh Iohn 3.6 Yea all the while the Soul dwelleth in Flesh and worketh by the Senses these present things will be a Temptation to us But there is a new Bias and Bent put upon them by Grace there is an Eternal Principle that carrieth them to Eternal Ends 'T is called the Seed of God 1 Joh. 3.9 The Divine Nature which maketh us escape the corruption that is in the World through Lust 2 Pet. 1.4 Such a Nature as giveth Eternal Riches a due value and esteem 'T is an Immortal Seed 1 Pet. 1.22 Eternal Life is begun in all that shall be saved it is working towards its final perfection The Apostle telleth us That he that hateth his Brother hath not eternal Life abiding in him 1 Iohn 3.15 Implying that he that loveth his Brother or hath any Grace hath Eternal Life begun in him which is working towards perfection 3. From the slightness of Temptations when a Man once groweth dead to the impressions of sense The corrupt Heart of Man is all for present satisfactions and though the pleasures of sin be short and inconsiderable yet because they are near at hand they take more with us than the Joys of Heaven which are future and absent 2 Tim. 4.10 Demas hath forsaken us and loved the present World Esau for one Morsel of Meat sold his Birth-right Heb. 12.16 When Lust importunately craved a present satisfaction all future considerations were laid aside A little Ease Honour Gain and Preferment in the World makes men part with all that is sacred surely the presentness of things is a great Snare Therefore do Afflictions seem too grievous Heb. 12.11 and Temptations so pressing We can tast the delights of the Creature and feel the pleasures of the Flesh The Happiness of the World to come is unseen and unknown Let us Eat and Drink for to Morrow we shall die is the Language of every Carnal Heart Therefore it will not venture upon the practice of duties difficult and distastful to present affections and forego what we see and injoy upon the uncertain hopes of what is to come Present things have mor advantage to pervert the Mind than good things at a distance to draw it to God Here lieth the Root of all Temptations the inconveniencies of a strict Religion are present and the rewards are future Well this advantage is nothing to those that can overlook present things and have their Hearts wholly taken up about things to come Sense and Faith are the two opposite Leaders and Captains in the Spiritual Warfare All the Forces of the Regenerate part are led up by Faith Sense on the other side Marshalleth all the Temptations of the World and the Flesh Sense is all for enjoyment and actual possession To meet it Faith giveth a substance and being to things to come and maketh the Soul seek out other satisfactions and contentments The strength of the renewed part and success of the Spiritual Battle lieth in the liveliness of Hope and the certainty of Faith which maketh these things present which Sense would judge absent It forestalleth the Joys of Heaven that restraints from present delights may seem less Irksome So that a little Profit or present Pleasure cannot prevail over that deep sense of everlasting Joys and Pleasures that are to come Take for instance Moses Heb. 11.24 25 26. By Faith Moses when he was come to years refused to be called the Son of Pharaoh 's Daughter chusing rather to suffer Affliction with the People of God than to enjoy the Pleasures of Sin for a Season esteeming the reproach of Christ greater Riches than the Treasures in Egypt for he had respect unto the recompence of the reward Faith sheweth we shall lose nothing in this World but we shall have much better in the other World looking to these things sweetens the bitterness of all Crosses and weakeneth the strength of all Temptations Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us 4. From the Nature of the Scope and End 'T is a Measure and a Motive 1. 'T is a Measure To direct us how to use all things When a Man hath fixed his end he will the sooner understand his way the Intention is as the Eye of the Body Mat. 7.22 The light of the Body is the Eye if a Mans Eye be single the whole Body is full of light Every Man is made wise by his End for the End is the Measure of the Mind Now above all other ends Eternity must needs make us wise because it is the last end the most noble end which we can propound to our selves and so thereby can understand the true measure and value of all things In things Evil or Good In things Evil. It sheweth how really evil things really evil are As Sin the weight and grievousness of Sin is
the poor Saints which are at Jerusalem What is in our Translation to make a Contribution for the Saints is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a Communion or Communication So 2 Cor. 8.4 Praying us with much Intreaty that we would receive the Gift and take upon us the Fellowship of the ministring to the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 2 Cor. 9.13 And for your liberal Distribution unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So here the Communication of the Spirit If you will render it Communion this is the great Effect of the Love of God and the Grace of Christ that we are made Members of Christ's Mystical Body by the Spirit 1 Cor. 12.13 For by one Spirit we are are all baptized into one Body And so are united to the Head and to one another by this Bond of Union The Church is a Mystical Body whereof Christ is the Head and the Holy Ghost is as it were the Heart of it the one guideth this great Body the other quickneth it Now in this Mystical Body we actually come to the Participation of what Christ hath purchased for us by the Holy Ghost 4. These make way one for another or work into each others hand for what the Father intended Christ purchased and the Spirit applieth God the Father is as the Fountain of Grace Jesus Christ as the Conduit or Pipe to convey it to us and the Holy Ghost the immediate Operator and Worker of it The Father of his good Pleasure electing Sinners to Grace and Glory the Son by his Obedience and Sufferings purchasing it that it may be brought about in a Way convenient for God's Honour the Spirit by his Virtue and Power working Grace in them There is not a different Effect from the Father which is not from the Son and from the Son which is not from the Spirit but they concur in an united Way that what cometh from the Father cometh from the Son and the Spirit the Father makes way for the Son's Work and the Son for the Spirit 's So back again the Spirit is said to honour the Son Iohn 16.14 He shall glorify me for he shall receive of mine and shall shew it unto you And the Son is said to glorify the Father Iohn 14.13 And whatsoever ye shall ask in my Name that will I do that the Father may be glorified in the Son The Spirit acts as sent by Christ and Christ as sent by the Father This is necessary to be regarded by us because as our Salvation in the general is from the Father through the Son by the Spirit so in all our Commerce with God God the Father as a Judg by the Spirit of Bondage sendeth us to Christ as Mediator and Christ as Mediator by the Spirit of Adoption sends us back again to God as a Father It is a great Help to Prayer Eph. 2.18 For through him we both have an Access by one Spirit unto the Father To whom are we praying To God as a Father Whence have we hopes of Audience By Christ. Who giveth us an Heart to come The Spirit II. The Reasons why they concur 1. That we may have the higher Esteem of the Work which hath such Agents concerned in it It is no slight thing to bring about the Salvation of lost Sinners all the Persons of the Godhead are at work about it and shall not we who are the Parties interested be employed about it also God is in good earnest for therefore before all Worlds he employed the Riches of his Wisdom and Grace to save us in this convenient Way 1 Pet. 1.20 Who verily was fore ordained before the Foundation of the World but was manifest in these last Times for you And who are we that the Thoughts of God should be taken up about us so long ago Jesus Christ hath spared no Pains to accomplish the Work of our Redemption but freely offered himself to this Work Heb. 10.7 Lo I come to do thy Will O God He repented not his Undertaking but was fully contented if Souls may be saved Isa. 53.11 He shall see of the Travail of his Soul and shall be satisfied And the Holy Spirit continueth striving with us though often grieved by our Obstinacy and Disobedience Gen. 6.3 My Spirit shall not always strive with Man Isa. 63.10 They rebelled and vexed his holy Spirit Many a Conviction do we smother and often check and resist his Motions yet he is importunate to prevail with us 2. That our Hearts may be raised to give equal Glory to all the Persons concerned We must honour the Son as we honour the Father as it is expresly said Ioh. 5.23 That all Men should honour the Son even as they honour the Father He that honoureth not the Son honoureth not the Father that hath sent him There is an Honour due to God only not to be given to any other Christ is equal with the Father in participating this Honour he is to have the same Glory of Believing Love Fear and Invocation So also for the Spirit he is an Object of Invocation for as the Apostle wisheth and desireth Love from the Father and Grace from Christ so a liberal Distribution and Communication of Gifts and Graces from the Spirit Now to excite us to give this due Respect to all the Persons every one concurreth in his way to promote our final Happiness and Salvation The Father deserveth this Esteem from us Many think of God the Father as all Wrath and Justice difficult to be reconciled to Man and of the second Person of the Trinity as more gracious and merciful No the Love of God is the Original of our Redemption God spared not his own Son but delivered him up for us all Rom. 8.32 And God was in Christ reconciling the World to himself not imputing their Trespasses to them 2 Cor. 5.19 And the Father himself loveth you John 16.27 Christ came to shew the amiable Nature of God Being the Brightness of his Glory and the express Image of his Person Heb. 1.3 Then for the Lord Jesus in Christ the Glory and Riches of the Grace of God doth more eminently and palpably appear This is the Contemplation of the Saints Iohn 1.14 And the Word was made Flesh and dwelt among us and we beheld his Glory the Glory as of the only-begotten of the Father full of Grace and Truth Ephes. 3.18 19. That ye may be able to comprehend with all Saints what is the Breadth and Length and Depth and Height and to know the Love of Christ which passeth knowledg that ye might be filled with all the Fulness of God Heb. 3.1 Wherefore holy Brethren Partakers of the Heavenly Calling consider the Apostle and High Priest of our Profession Iesus Christ. His Grace thus condescending to Men is more eminently seen Rom. 5.8 But God commendeth his Love towards us in that while we were yet Sinners Christ died for us And Rev. 1.5 To him who loved us and washed us from