ledged as the chiefest good ; and therefore, if we do not know him, often think of him, delight in communion with him, fear to offend him, care to please him, this neglect and contempt of God is ungodliness. Again, God is to he acknowledged as the supreme truth and authority ; and therefore, if we are not moved with his promises, threats, counsels, as the Gentiles were moved with the oracles of their gods, as God's people of old, when that dispensation was in use, with a voice from heaven, and do not submit to him, reverence him in worship, subject our hearts and lives to his laws, it is ungodliness. Once more, God is the last end ; and therefore, if in all acts, spiritual, moral, natural, even those of tlie lightest consequence, we do not aim at God's glory, still it is ungodliness.
In this method I shall endeavour to open this argument. And Jirst, Let us consider God as the first cause, and under that consideration : —
1. Ignorance is a branch of ungodliness. I name it first, because it is the cause of all disorder in worship or conversation. ^ The apostle saith, 3 John 11, 'He that doth evil hath not seen God.' Right thoughts of God are the fuel wliich maintaineth the fire of religion, which otherwise would soon decay and be extinguished. Now gene- rally people are ignorant of God ; they know him as men born blind do fire ; they can tell there is such a thing as fire, because it warmeth them, but what it is they cannot tell. So the whole world and con- science proclaimeth there is a God. The blindest man may see that, but they know little or nothing of his essence, as he hath revealed him- self in his word. The Athenians had an altar, and the inscription was To the unhnown God ; and so do most Christians go on in a track of customary worship, and so worship an idol rather than God. So Christ telleth the Samaritans, John iv. 22, ' Ye worship ye know not what.' It is usual with men in a dark and blind superstition to conform to the worship of their place, not considering why, or whom it is they worship. Gross ignorance is a sign of no grace, for God hath no child so little but he knoweth his father : Jer. xxxi. 34, ' They shall all know me, from the least to the greatest' Some have better education than others, greater helps and advantages of parts and instruction, but they all have a necessary knowledge of God. Again, gross ignorance is a pledge of future judgment : 2 Thes. i. 7, ' God will come in flaming fire, to render vengeance on them that know not God, and obey not the gospel.' Many poor ignorant creatures are harmless, they do no wrong. Oh ! but they know not God, and that is wrong enough ; God will avenge it. To be ignorant of God that made them, is a matter of sadder consequeace than you are aware. By those that know not God in this place is meant pagans, for it is contradistinct to those that ohey not the gospel. But if there be vengeance for pagans, who have no other apostles sent to them but those natural apostles of sun, moon, and stars, and have no other books wherein to study God but showers of rain and fruitful seasons, if there be vengeance for them because they did not see and own a first cause, what is there for those that shut their eyes against the light of the gospel ? Surely to be ignorant now is a greater sin than we think of.
^ ' Heu primse scelerum causae mortalibua segris, !Nafc'iram nescire Dei.'
VeH.. 4.] UPON THE EPISTLE OF JUDE. 137
2. When we do not depend upon him it is ungodliness. Trust and dependence is the ground of all commerce between us and God, and the greatest homage and respect which we yield to the Creator and first cause. Now when men trust any creature rather than God, their estates rather than God, they rob him of his peculiar honour. That there is such a sin appeareth by that, Job xxxi. 24 ; ' if I had made gold my hope, or said to the fine gold. Thou art my confidence. If I rejoiced because my wealth is great, and my hand had gotten much,' &c. Job, to vindicate himself from hypocrisy, reckoneth up the usual sins of hypocrites ; amongst the rest this is one, to make gold our confidence. Men are apt to think it the staff of their lives, and the stay of their posterity, and so their trust being intercepted, their hearts are diverted from God. It is a usual sin, though little thought of. The great danger of riches is by trust- ing in them, Mark x. 23, 24. When men are intrenched within an estate, they think they are safe, secured against whatever shall happen, and so God is laid aside. Let a man be intrenched within a promise, and yet he is full of fears and doubts ; but wealth breedeth security, there- fore ' covetousness ' is called ' idolatry,' Col. iii. 5, and the covetous man an idolater, Eph. v, 5, not so much because of his love of money as his trust in money. The glutton loveth his b&lly, and the gratifica- tions of the appetite, Phil. iii. 19, yet he doth not trust in his belly cheer — he thinketh not to be protected by it ; and, therefore, though he rob God of his love, yet he doth not, as the covetous, rob God of his trust : we are all apt to make such an idol of the creature. Poor men, if they had wealth, this were enough to make them happy, and there- fore they trust in those which have it, which is idolatry upon idolatry. Whence it is said, Ps. Ixii. 9, ' Men of low degree are vanity, and men of high degree a lie.' To appearance men of low degree are nothing ; but men of high degree are wont to be trusted in, and therefore a lie, because by a righteous judgment of God they disappoint our trust. But chiefly is this secret idolatry incident to the rich ; though they do not pray to their wealth, or offer sacrifice, but use it as familiarly as any other thing, yet if it intercept their trust they are guilty of idolatry. Many that smile at the vanity of Gentiles, that worshipped stocks and stones, and idols of gold and silver, do worse themselves, though more spiritually, whilst they build their happiness and security upon their estates. It may be they do not say to their riches, Ye shall deliver me, or to their gold, Thou art my confidence. They do not use such gross language ; for covetous men may speak as basely of wealth as another man. They may say, I know it is but refined earth, &c., but their hearts make it their only refuge and stay, and their inward thoughts are that they and their children can- not be happy without it, which is a great sin, a setting up another God, for by this means is their heart withdrawn from the true God to the world, and kept from good works, lest they part with that which is the staff and stay of their lives.