-- CHAPTER VIII: The second part of original corruption, enmity unto God, and to all that is good.
Therefore God gave them up to reprobate minds, not discerning good and evil, Rom. 1:28, and in the end they do act as brute beasts (as in that place of Jude), so that there is not a principle to work upon by the word, and their light is taken from them, and they are left in the dark and carried hoodwinked to hell by the devil, as he that is in the dark knows not whither he goes. And you that have been troubled in conscience, and know the bitterness of sin, and yet fall to sin again, though your consciences have broke forth again upon you as much as ever, take heed how you go on. Though at present your consciences may be drunk and asleep, and the light imprisoned, yet know that this light will one day break prison and rage, and as a madman that when he is awake is more mad than when he lay down, so will your roused conscience be more terrifying than ever.
CHAPTER VIII:
The second part of original corruption, enmity unto God, and to all that is good.
We became enemies to God, violating all obligations which were upon us to love and serve him.—This enmity is in our natures and hearts, and shewn also in outward acts of hostility
'And you, that were sometime alienated, and enemies in your mind by wicked works, yet now hath he reconciled.'—COL. 1:21
We have seen how our natures by sin are deprived of all good. We are now to consider the positive part of original corruption, which hath two especial branches.
1. An averseness, contrariety, or enmity unto God, which follows upon our aversion from him. We are not only turned from God, but turned enemies against him.
2. An inordinate conversion from God to the creatures, and the pleasures of sin as their chiefest good and their utmost end, which is in Scripture expressed unto us by lusts.
So the apostle reduceth the whole to these four degrees, Rom. 5, that we are dead men, without strength, ungodly, sinners, enemies. The privative part being despatched, this, therefore, now remains to be as the conclusion more amply treated of, to make this first general part of this discourse entire, and the total sum of our iniquity full.
Now, first, for explication of this enmity in man's heart and nature against God, there is a twofold enmity found amongst men, one against another, the like proportion unto which holds here, one directly and setly intended, the other indirect and by way of resultancy.
1. Direct and intended, when a man's aim is to ruin or to oppose and vex such a man. Or, 2. Indirect, when a man doth that which provoketh, or tends to diminish from another, when yet a man hath no such direct aim against his person, &c., in his thoughts that do carry him on to it.
Which double kind of enmity is exempltied by men's offences against states or princes set over them.
Thus, 1, those are enemies that maliciously and setly plot and contrive treason, ruin, &c., in an hostile way.
And, 2, those are enemies, too, that do contrary to the laws, to the declared will of a prince or state. So with us, a felon that stealeth for his lust, yet is to be arraigned as one that acted contrary to the king's crown and dignity, though he should plead he never aimed at the king, or intended to diminish aught from him, yet doing what is contrary to his law, on which his sovereignty is stamped, he is arraigned and condemned as an enemy to the king.
Now of that first kind of direct and set opposition against God, none are found to be guilty but the devil, who is called the enemy, the adversary; or men that sin against the Holy Ghost, whose sin is direct revenge against God, and who do despite to the Spirit of grace. But that indirect and implied enmity is common to the nature of man, and is the subject of this discourse. Let no man, therefore, think to shift, and say, I am an enemy to God! God forbid; I never in sinning aimed at hurt or injury to him, I had him not in my thoughts; but if there be an indirect enmity, it is charge enough to justify the accusation. Men are executed and put to death by a state, as well for acts against law, which do involve the honour of the prince, as for acts of open or secret hostility. So as men are children or servants of the devil, either, 1, directly, that give up their souls to him, as witches; or, 2, that do his work, though their aim is not to serve him as their father; and yet because they do his lusts, Christ termed them such: John 8:44, 'Ye are of your father the devil, and the lusts of your father ye will do.'
Now I lay this for a fundamental maxim all along this discourse, that all that are not for God, or are against that which his law and will is for, &c., are enemies, and justly so accounted. God is so great, so sovereign, that if thou pleasest him not, he accounts thee an enemy; if thou beest not subject to him, thou art a rebel. As kings, yea, favourites, thinking themselves so great, that if any be not wholly theirs, if any way not for them, if any man veils not, stoops not, their spirits rise against them as enemies, as Haman's did against Mordecai, Esther 3:5; and so, in like manner, 'Art thou not king?' says Jezebel to Ahab, 1 Kings 21:7, and therefore judged it an affront to him to be denied anything. In like manner, Am I not God? says the Lord. If there be any averseness of spirit shewn to kings, it is interpreted enmity, because their greatness expects all should serve and be subject to them. Now the greatness of God is such, as it necessarily and justly draws this on with it. Hence the carnal mind is said to be enmity against God: Rom. 8:7, 8, 'Because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God.'
So that not to please God, not to be subject to his law, to be any way strange or averse to him, nay, not to be for him, is enmity; yea, and enmity against him. Thus Christ says, 'He that is not with me is against me.' And, Rom. 1, those that 'glorified God not as God,' ver.
21, are termed 'haters of God,' ver. 25.
This being premised, I come to open the particulars of this enmity of ours to God.
First, In the degrees of it. I shall need to seek no further than the words of this text in the Epistle to the Colossians, (it being fuller to this purpose than any other scripture I meet withal), as noting out unto us three degrees and grounds of this enmity, wherein it consists; in that, 1, estranged; 2, enemies in minds; 3, in evil works.
For whereas there are three, and but three, grounds of all friendship among men; when, 1, there are certain mutual ties and bonds of relations, by which two are obliged and tied together in friendship, as husband and wife, father and child, &c.; or, 2, there is likeness of mind, which is indeed the soul and life of all true friendship, for all friendship is grounded on likeness (simile gaudst simili). 3. The third ground of friendship is mutual expressions and manifestations of that good will and agreement of minds, by kind offices of friendship, without which no friendship can long endure, but dies and goes out, as fire without fuel to feed it. Now all these three, when they meet together, must needs make up the entirest friendship that can be, even a threefold cord twisted, which cannot easily be broken.
But now (if you observe it) you shall find in the text three grounds of this enmity, directly answering to these three of friendship (for friendship and enmity being contraries, they have answerably contrary grounds, contrariorum contraria est ratio). For, first of all, in the word alienated, ἀπηλλοτριώμενοι, or estranged, there is implied, that we are obliged to God by some bonds of friendship, and that yet we are fallen off from him, and entered into league and friendship with some other, so as he is thereby provoked; for the apostle makes it the first degree of this enmity. Secondly, instead of
agreement in mind and good will, there is an enmity, a contrariety in the mind. Thirdly, instead of kind offices of friendship, which should be tokens of that good will, as love, &c., there is nothing but evil works arising from the mind, every one of which contains in it enmity and contrariety against God; and therefore all these meeting in one, as they do here, must needs likewise argue the enmity full.
And, first, we are therefore enemies, because by nature estranged; for notwithstanding God hath bound all men to himself at their first creation in Adam, but especially all us that live in the visible church, by all the nearest and strongest bonds of friendship that are to be found on earth; yet we have forsaken him, and live estranged, and have sought out other friends contrary unto him. And if this is enough to provoke men to enmity, much more God; yea, and by how much nearer the bonds are, the greater enmity ariseth upon the breach. None are greater enemies, when fallen out, than those that have been most obliged and nearest friends; and this is the first degree, which I will further explain.
1. Mankind should, by that estate they were created in, have enjoyed a most holy and blessed communion, familiarity, and intercourse of acquaintance with the great God of heaven and earth, as may appear by some passages betwixt God and Adam, Gen. 2:19, 22, 23. Sure I am, that to all us that live in the visible church, God offers acquaintance daily, notwithstanding that our first breach in Adam, who, when he heard God's voice, walking in the garden, Gen. 3:8, 9, hid himself, as one who would not have been spoken withal. God would yet be acquainted with us all; for to that end serve his ordinances; his word, wherein he speaks unto and woos us; prayer, wherein he would have us draw nigh to him. But we, besides that estrangement of our forefather, are estranged even from the womb:
Ps. 58:3, 'The wicked are estranged from the womb; they go astray as soon as they be born, speaking lies.' And at last we come in our hearts to say with those in Job, 'Depart from us, we will not have the knowledge of thee or thy ways,' Job 22:17. Acquaintance in this kind refused, provokes men that are but equals, much more God, the
infinite God. Yea, my brethren, every sin committed is made the deeper act of enmity by reason of this bond broken by it. See how
David takes a wrong from one that had been of his acquaintance, more heinously by far than if he had ever been a professed enemy:
Ps. 55:12–14, 'For it was not an enemy that reproached me, then I could have borne it; neither was it he that hated me, that did magnify himself against me, then I would have hid myself from him. But it was thou, a man, mine equal, my guide, and mine acquaintance. We took sweet counsel together, and walked unto the house of God in company.' Had it been mine enemy, I could have borne it, says he; but it was thou, my familiar friend, my equal; we took sweet counsel once together. A wrong from such a person David could not brook.
Had we indeed been created enemies at first, God would not have regarded our estrangement, nor our wronging him, for no other could have been looked for; but you have heard it was otherwise; and yet he and we are not equals, there is an infinite disproportion; and yet this is not all. For, 2. God being the great King of heaven and earth, obliged as to him as his especial favourites, at our first creation, above all the inferior creatures, raising us up out of nothing, and out of the same dust they were taken out of; he breathed into us an immortal reasonable soul, which yet they want, and set us next himself in his throne over them all. Yet Adam, his favourite, and we in him, disobeyed him, in that which was God's especial charge to the contrary, in eating the forbidden fruit. How infinitely more are kings incensed if their favourites prove traitors than if inferior subjects are so? And is not God provoked so too the more by these many favours abused by us?
Yes, certainly. See how heinously he took David's adultery at his hands, more than he would at the hands of an inferior subject, because he was his especial favourite: 2 Sam. 12:7–9, 'And Nathan said to David, Thou art the man. Thus saith the Lord God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul; and I gave thee thy master's house, and thy master's wives into thy bosom, and gave thee the house of Israel and of Judah; and if that had been too little, I would moreover have given unto thee such
and such things. Wherefore hast thou despised the commandment of the Lord, to do evil in his sight? Thou hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon.' Did not I anoint thee king? says God; gave thee the house of Israel and Judah? and would have done much more for thee. Wherefore hast thou despised the commandment of the Lord in doing evil in his sight? Was not this now just our case in Adam in eating the forbidden fruit? and in our own particular too whilst unregenerate, breaking and despising all those holy and righteous laws which God hath given?
And 3. By creation we were all the sons of God, as Adam is called, Luke 3:34. For God stamped his own image on us; therefore we were his sons when others but his creatures. Yet Adam, our forefather, fought like a rebellious Absalom to disthronise God; that he should be as God was his temptation to sin, Gen. 3:5. We set up other gods, making our bellies, that is, every earthly vanity, as a god, Philip. 3:18,
19. And this rebellion of ours, as children against God our Father, the breach of this bond provokes to deeper enmity than the violation of any of the former: 2 Sam. 16:12, when Shimei cursed David, Oh, says he, 'if my son seek my life, how much more may this Benjamite?' And God takes it so too at our hands very heinously: Isa. 1:2, 'Hear, O heavens; and hearken, O earth: I have brought up children, and they have rebelled against me.' This was res inaudita, a thing unheard of; and therefore he complains to these senseless creatures of it.
4. We were by the law of creation espoused unto God in some respect: Jer. 31:31, 32. 'Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers, in the day that I took them by the hand, to bring them out of the land of Egypt, which my covenant they brake, although I was an husband unto them, saith the Lord,' God speaking of the old covenant, the covenant of works; and so Adam's covenant is involved, he says, 'though I am an husband to them.' He therein shews, by what he was to the Jews, what he was to Adam then. But as
Adam's heart at first ran a-whoring after an apple, so ours, whilst unregenerate, after every vanity. We are lovers of pleasures, riches, credit, &c., more than of God; and therefore doth the Scripture challenge us as adulterers and adulteresses, as James 4:4, 'Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.' We are called adulterers, as those that had forsaken our first husband (as God is called, Hosea 2:7, by the church), and had entered into league with the world, and other strange lovers, as it follows in both those places. Adultery, we all know, is the breach of the marriage knot, which being the nighest tie upon earth (as both the first and the second Adam's speech doth testify: 'For this cause shall a man forsake father and mother,' &c.), therefore the breach of this knot causeth the deepest enmity; so it is with men: 'Jealousy,' saith Solomon, Prov. 6:35, 'is the rage of a man.' Jealousy, as you all know, is that enmity which ariseth from the breach of the marriage knot, as it also is taken there, as appears by the former verses. And this jealousy is rage; the deepest that can be, more than anger, fury, or wrath. It notes out unpacifiedness; for it follows, 'He will not spare in the day of vengeance; though thou givest him many gifts, yet he will not rest contented.' And God is 'a jealous God;' so he styles himself, and takes this breach of our marriage bond as heinously, and more, as he hath reason, than men:
Jer. 3:1–3, 'They say, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with: in the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms, and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore's forehead, thou refusedst to be ashamed.' You, says he, if you put away a wife, and she becomes another man's, will not own her again; 'but thou hast played the whore,' &c. As if God had said, Judge betwixt me and you.
1st, Consider that God did not put us off, but we forsook him first, freely and causelessly. God offered no wrong, no unkindness.
2dly, Nay, there could not be any jealousies or suspicions (which often arise among friends); for God is not subject to the least shadow or appearance of turning. God shall clear it at the latter day, as he doth Jer. 2:5, 'What iniquity have you,' or your forefather Adam,
'found in me?' Did I forsake you first? or could it be conceived that I was glad to be rid of you? No; it was on your part free, on my part causeless; and your enmity to me is so continued. Nay,
3dly, This was at first, and is continued still at the persuasion of God's utter enemy, and ours, the devil. One word, nay, a lie of his, prevailed more than all these cords of love.
And so much for the first degree, noted out in the word alienated, namely, that we have broken all the bonds of friendship whereby we were obliged; both of acquaintance, the nearest bond of friendship civil; of favourites to a prince, the highest bond in friendship political; of children to a father, the nearest in friendship natural; of a wife unto her husband, than which there is no greater obligations.
All relations of friendship may be reduced to one of these four; and these instances are, summa in quolibet genere, et regulæ reliquorum, the highest in each of these four, and the measures of the rest.
Neither were these bonds bare resemblances, but real, and which God useth to express the nearest obligation between us, and which yet cannot express it. God looks upon us as obliged to him by all these bonds; as those that should be to him as his spouse, children should carry themselves as his especial favourites, friends; and therefore in every act of sinning, he will charge the breach of all these bonds upon all our consciences: Rom. 7:2, 3, 'For the woman which hath an husband is bound by the law to her husband so long as he liveth: but if the husband be dead, she is loosed from the law of her husband. So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be
dead, she is free from that law; so that she is no adulteress, though she be married to another man.' The apostle expressly says, that a woman once married is bound to her husband as long as he and she live, and if she become another man's she should be in every act called an adulteress. Now not only in this tie of marriage, but in all the rest of their bonds betwixt God and us, it is true that time can never wear them out. God never dies, nor we, but are immortal; therefore these relations hold, and whilst we sin, are daily broken, and we do therefore continually provoke him to enmity.
Secondly, But yet, in the second place, there is a further ground and degree of a far deeper enmity betwixt God and us, for there is an internal contrariety and enmity in our minds, which is deeper than the former. For as in friendship outward relations, ties and bonds are but the body of it, it is inward good will that is the soul and life, and that must join hearts together. Therefore a friend is called, Deut.
13:6, 'a man's own soul,' and reckoned as sometimes nearer to men than all relations. The other externals of friendship are but as solder or lead that joins glasses together that is quickly melted; and so it would be with these if this inward good will doth not animate them.
And therefore, also, by the rules of contraries, it is so in causing enmity; though the breach of outward relations doth deeply provoke, yet we see it true amongst men, that when notwithstanding them, they perceive a secret good will continued to them in the party offending, they are ready to pass by, and so pardon such wrongs; yea, and so doth God, for notwithstanding his children who are regenerated, are more deeply obliged and engaged to him than all creatures, men, and angels besides; yet because even when they offend, they bear inward and secret good will to God for all that, doing what they hate, what they approve not, and grieving they should offend God whom they love above all, God therefore passeth by, and putteth up abundance of injuries, as he did in David, accounting him a man according to his own heart, that is, a faithful friend to him, notwithstanding many outward breaches of the nearest bonds that could be. But now in men unregenerate, there being not only an external breach of such near bonds of friendship,
but also an inward enmity, contrariety, that fills the mind, it must needs most deeply provoke, for it is full enmity indeed.
I will open this as a second and further degree. God created us at the first in his own image or likeness, both in mind and will; which image consisted in an agreement of mind, liking and approving that holiness he did, and also choosing it in our wills, embracing it in our affections; whence good will did arise betwixt God and us. And when two minds agree thus in virtue, Aristotle says, it makes up perfect friendship, he making ὁμονόια and ἐυνόια, meeting in virtue, to be the strongest ground of friendship, and to be the essence of it. And so this being an argument between God and us about holiness (for the image of God in us is created after God in holiness and righteousness, Eph. 4:24), it must needs be so too. But now, on the contrary, there is an enmity in the mind, we neither in mind or judgment approving that holiness, nor in our wills choosing it; but we in both liking and following the clean contrary, namely, every sin and evil work, for to that purpose is the phrase used in the text emphatically, 'enemies in the mind, in evil works,' therefore enemies in our minds, because our minds are in evil works; which phrase implies that the mind is wholly set upon and inclined and disposed unto evil. As when a man is said to be in love, that is wholly taken up with it, given to it. Like phrase unto which also is that, animus est in patinis, his mind is in his dishes; even so that phrase used here, the mind in evil works (as it is in the original), for every evil work, as you shall hear anon, contains direct enmity against God in it; therefore now, I say, this must make perfect enmity. And further to confirm it, that there is this enmity in the mind, in men unregenerate, in Acts
13:10, it is said of Elymas (and what is true of one wicked man in regard of his nature, of which we now speak, is true of all), that he was an enemy to all righteousness, and foil of all readiness unto evil, as the word ρᾳδιουργίας signifies, an enemy in his mind to all righteousness, because his mind was prone, ready and set to all evil; so that the same reason is given for that his enmity, which is here in Col. 1:21. And Simon Magus also (after the same manner of phrase used in the text) is said to be in the gall of bitterness: Acts 8:23, 'For I
perceive that thou art in the gall of bitterness, and in the bond of iniquity.' Which phrase implies that his whole heart, and the frame of it, is steeped deeply, and seasoned in works which are as gall to us, viz. enmity against God, for he is rather said to be in this gall, than it in him, to shew that his nature is only full of it, and abounded, and was overcome by it; as a man is said to be in the water, when he is drowned in it, or in drink, when he is overcome with it.
I might be large in running over all the faculties, and shewing how this enmity resides in them all.
As first of all in the judgment, the reasoning and understanding part of the mind, of which principally the text speaks, ἔν διανόια, which implies that all the thoughts, reasonings, and devisings which are within the mind of man, are against God and his ways, and altogether for sin and evil works which are enmity against him. And is not that argued to be deadly enmity, when there is nothing but plotting, devising, and using one's wits against another? Yet such is this here; yea, in these reasonings lies the strength of the enemy, by reason of which the inferior faculties are encouraged, backed, and maintained in their opposition. And therefore, 2 Cor. 10:5, he compares these reasonings in the mind of man unto high forts, bulwarks, or towers, strongholds which are cast up to maintain and hold siege against the knowledge and obedience of Christ.
Neither, 2, is the will free of this enmity; for though indeed the will is not mentioned directly and expressly in the text, but only the reasoning part, yet it is not because the will is free, but rather because that, of all other faculties, the understanding might be least suspected; seeing wicked men in their reasonings, in the speculative understanding, are for the truth often, and against evil works, though again in the practical (which the apostle means here) it is clean contrary with them. All enmity lies principally in the will, and even common people when they express enmity, they call it ill-will. And so in John 8:44, lusts of enmity and malice against God and Christ (of which Christ there speaks), and which he calleth the devil's lusts, are
made acts of the will, both because they are called (as in the devils they are found) lusts. Now, in the devil, lusts are inclinations and acts principally of the will, as also because Christ saith there of the pharisees, 'You are of your father the devil, and his lusts ye will do.'
The word in the original is θέλετε ποιειν; and answerably wicked men are said to be haters of God, Rom. 1:30, Exod. 20:5.
Yea, 3, it is seated in the whole man, and whatsoever is in man, as may appear by comparing these two scriptures: John 3:6, 'That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.' Rom. 8:7, 'Because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be.' In the first, Christ says, 'what is born of the flesh is flesh.' In saying that which is born, &c., he shews that there is not that thing in man which comes of fleshly generation, but it is wholly tainted with flesh, sin, and corruption, even the will and all parts. And in Rom. 8:7, you may see what the nature of this flesh or corruption is, and what it brings with it to every faculty. It is said to be enmity against God, φρόνημα σαρκὸς. Some translate it the wisdom of the flesh, because that indeed is principally meant; but the word doth in the signification generally extend itself to the several acts of each faculty tending towards this object, as I could shew by other scriptures. So that the meaning of the Holy Ghost is to shew how that every act of every faculty, understanding, will, and affections, all which are tainted with flesh, are enmity against God. It is said so in the abstract, because it is in the very nature of the flesh, in each faculty, to be so; even as it is the nature of a wolf to be at enmity with a lamb.
And so much likewise of the second ground and degree of enmity; it is inherent in the mind, and in every faculty thereof.
Thirdly, Now did this enmity lie and rest there only, and break forth no farther, nor manifest itself in acts of enmity, it were less full. But as Aristotle makes it a condition of true friendship, ut sit manifesta nec otiosa, that it be manifested by expressions of love, or else it is idle, worthless friendship; so likewise to make up the measure of this
enmity full, it remains that I shew the manifestation of this enmity in the mind in regard of evil works mentioned in the text, and which the mind, as you have heard it, is set on and wholly given unto. The mind of man unregenerate doth bring forth nothing else continually but evil works, which do contain in them direct and express enmity against God; every sinful act contains in it enmity against God. That forenamed place, Rom. 8:7, is express for both, where it is said that φρόνημα σαρκὸς, that is (as I said before), the least stirring, desire, or act of any faculty, even the wisdom of a man, the best and purest act the mind brings forth, the wisest thought an unregenerate mind thinks, is enmity against God. And so, Isa. 3:8, their doings are said to be 'against the Lord,' and to 'provoke the eyes of his glory,' for (besides that every sin is aggravated by being the breach of all bonds) it contains a further and director enmity in it, as both these places do imply; for it is denominated to be enmity in the abstract, which doth imply that it is in the nature of it, and is said to provoke the eyes of his glory, as being against him. Now let us examine the reason given there in the following words, and it will appear so, for therefore the apostle says, it is enmity against God, because it is directly against God's law, and will not be subject. And because some men may say,
What is this to God? he is one thing, and his law another; it touches not him. Yes, verily, and that exceeding nearly, in a double respect.
1. Because upon every moral law of God his sovereignty, his prerogative royal, is enstamped and engaged in it. His being God and sovereign Lord lies at the stake; for the law is enforced upon that ground, 'I am the Lord thy God.' So the commandments begin, he commanding us, as he is God, and by his divine authority, to submit to those laws: the main end and intent of all those laws being, that men should acknowledge God's sovereignty over them. Now, therefore, in this case the breach and thwarting of the least of these with full consent of mind and will, is flat rebellion, a gainsaying his sovereignty, a direct and immediate opposing his prerogative royal, denying him to be God. And therefore, Titus 1:16, they are said in works to deny him. Now we all know whatsoever is done thus against the sovereignty of a king is an act of high treason; whatsoever doth
flatly deny the king to be king is open rebellion. And therefore every evil work may well be said to be against God, and to provoke the eyes of his glory, for it debaseth, tendeth to impair and entrench upon his prerogative royal, his glory, and sovereignty. But this is not all; it is flat enmity, hath some contrariety in the nature, form, and essence of it, to God's most holy and pure nature. Because,
2. God hath enstamped his own image on his laws. For God's laws, especially his first command, is but the copy and extract of God's most holy, righteous, and blessed will, and many of the commands are the copy of his most holy nature, as that of his first command, as such which he in his nature is inclined to will and command; and therefore his law is called holy as he is holy, and being written in the heart doth renew us in his image. Whatsoever act, therefore, is done against this law, and hath a contrariety thereunto, hath in the nature of it a contrariety unto the nature of God; which, my brethren' being so, and the mind of man unregenerate continually producing such acts, needs must this enmity be deep in this regard. But,
3. This indirect enmity (as I may so call it) which is terminated in the breach of the law, proceedeth in the end to more immediate and direct acts of enmity against God himself, and breaketh forth into such at last, as occasion is given from collateral enmity; it launcheth out unto direct enmity against God, and all that would bring us to him. For although man's nature at first in sinning aims but at pleasure, and not to injure God (only it is against him, as being his
Sovereign, who hath commanded the contrary), yet if God come to discover his offence taken at these their sins, then corrupt nature is apt to shew itself in a direct enmity. So that as by reason of every evil work there is an enmity taken up by God against us, so also farther, when God goes about to reclaim us herefrom, to discover his sovereignty and displeasure against us, then there ariseth further active enmity in us against him. If light comes from him that these our works are evil, then presently we hate the light: John 3:19, 'And this is the condemnation, that light is come into the world, and men love darkness rather than light, because their deeds are evil.' If God
makes himself known to us to be our Lord and King, we like not the knowledge of him: Rom. 1:28, 'And even as they did not like to retain
God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient.' If he discovers himself to be our judge that threateneth us for these courses, then we hate him:
Prov. 8:36, 'But he that sinneth against me wrongeth his own soul; all they that hate me love death.' Wisdom, that is, Christ, that would reclaim men from sinning, says, If they refuse him they hate him, and love death. It is spoken consecutively, for in sinning they love that which causeth death, and so in sinning too they do that which will produce hatred of God, and end in it when he comes to reckon with them. We either slight him or hate him; either we contemn his judgments, or wish he were not. If he punish us, our hearts rise against him as against an enemy, and murmur as Cain's did, and accordingly we quarrel with all such means as might reduce as into subjection to him.
CHAPTER IX:
More evidence how great the enmity of man's nature is against God.
Some considerations propounded which do more evidence how great the enmity of man's nature is against God.—That it is uninterruptedly continued.—That it is implacable.—That it is an universal hatred against God, and all that hath any relation to him.
—We should try our state, by examining ourselves whether we continue enemies to God or not.—What are the signs by which it may be known?
Unto all this we may add three considerations more concerning the manifestation of this enmity in the mind, and you shall see the depth, length, and breadth thereof, abounding in all three dimensions, even above measure.
First of all, it is continued without interruption even from the very beginning of a man's days, whenas the mind of man begins to put forth any acts at all: Jer. 32:30, 'For the children of Israel and the children of Judah have only done evil before me from their youth; for the children of Israel have only provoked me to anger with the work of their hands, saith the Lord.' They have only provoked me to anger from their youth by the work of their hands; they had done nothing else from the very beginning. And as it is said of Jerusalem in the following verses, that that city had been a provocation to him from the very first day that it was built, so it is true of every man unregenerate, that from the very day wherein he was born he hath been a provocation unto God by the works of his hands. And I pray you consider it, the deadliest enemy that ever was, was not always plotting, acting, and practising hostility; there is a truce sometimes, a laying down of weapons, by reason of other employments. Ay, but this enmity never hath a cessation of arms, and hereby appears the length and continuation of it.
Again, secondly, it is so deep an enmity that is thus seated in the mind, as no time, no means that can be used, no persuasions or threatenings, can of themselves reconcile them, or wear this enmity out, until God doth extend his mighty power and slay this enmity,
&c. And why? Because it is seated in the mind, in nature, as in Rom.
8:7 it is called enmity itself, which is not, nor cannot be, made subject. It is in the nature of the corrupt mind to be an enemy to God, as it is in the nature of a wolf to be an enemy to a lamb; and therefore nature so remaining, it will never yield unless it be changed. Men may be enemies to one another and yet reconciled, because it is not seated in their natures, but only occasioned (it may be) by some outward occasional difference and variance, as appears in suits of law betwixt man and man, which therefore composition will end; and the cause being taken away, they prove as good friends as ever. Ay, but this enmity will never be at an end unless God changeth the mind; no composition, no parlay or treaty of peace can end it. Nay, a man cannot endure to hear of ending it, but falls out with all the means, the word, Spirit, and light of his own conscience
that persuades him to it; shunning, hating, resisting all means of ending it; hating to be reformed, Ps. 50:17; hating even reconciliation itself; casting all God's laws behind their backs, as it is there expressed; that is, dealing with all the persuasions and messengers that come from God to treat about the peace, even as Jehu did with those which came from Jehoram, saying, 'What have I to do with peace?' And all this with a deep inbred pride and stubbornness in the mind and will, scorning to yield or stoop, Ps. 10:4. Insomuch as God is said, James 4:6, to resist, to and, ἀντιτάσσεται, or jostle him, even to throw him down to hell.
Lastly, It is an universal hatred in regard of the manifestation of it, manifesting enmity against God, and all his friends that stand in any relation of nearness to him continually, as it meets with any of them, or as occasion is offered.
1. An enmity to God, there being ever and anon reasonings in the discoursive part that there is no God; denying, or despising, or abasing all that the mind knows of God; his grace, turning it into wantonness, Jude 5; despising the riches of his goodness and longsuffering, Rom. 2:4; mocking at his omniscience in such thoughts or words as these: 'Tush, God sees it not'; Ps. 10:11, 'He hath said in his heart, God hath forgotten: he hideth his face, he will never see it.'
And if the understanding be convinced, yet desires arise in the will, Would there were no God! And is not that deadly enmity, thus to reason against God's being? or knowing that he is, to abuse him? or wishing the destruction of God? Rom. 1:30. The Gentiles are therefore called haters of God, because 'when they knew God, they glorified him not as God' in their heart, ver. 21, 25.
2. Again, it is an enmity to all the friends of God. Let him send prophets, and after them his own Son crucified; let him dispense to them the preaching of the gospel, and that as the only means to reconcile them; yet they hearing this, out of the hardness of their hearts, turn 'enemies to the cross of Christ,' as it is expressly said,
Philip. 3:18, 19. Let the Lord deal with them by his Spirit, and that
about their own eternal good; as if he came as an enemy, they resist him evermore, and all his good motions: Acts 7:51, 'Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy
Ghost: as your fathers did, so do ye.' By the light of their consciences the truth they detain, and that unrighteously, like an enemy in prison: Rom. 1:18, 'For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness.' If God speaks to them by his faithful ministers, 'O mine enemy,' say they, 'hast thou found me?' as Ahab said to Elijah, 1 Kings 21:20. And as he said also to another prophet,
'I hate him, for he never prophesies good to me,' 1 Kings 22:8, so do they say of God. Doth he send his children among them? There is an ancient enmity sown betwixt these and them: Gen. 3:15, 'And I will put enmity between thee and the woman, and between thy seed and her seed.' And this enmity manifests itself in all indignities and injuries.
Use. Because the apostle makes this as one especial character and brand of an unregenerate estate, to be enemies unto God, the use shall be of trial and examination of our estates hereby. Now, it is certain that we all, even that profess ourselves Christians, are born enemies as well as Gentiles, for we came all from Adam, from whom descends this enmity, as you have heard before. And howsoever men may think and carry the matter outwardly in their profession, yet the Scripture tells us, and the latter day will find it so, that God hath but few friends in the world, and whole swarms of enemies that lie and lurk even in the visible church, ὑπεναντίους, underhand adversaries,
Heb. 10:27, whom nothing but the word applied and their own consciences can accuse and find out; yea, and the worst enemies are those of God's own household. And this one consideration added to the former, namely, that we are born enemies in our minds, and that it is sealed in our natures, may make even the best of us to look about us, and to suspect our estates, for hereupon it will necessarily follow that it is not all the privileges outward which we Christians have above Gentiles that can alter our estates, for we are born such, even such enemies to God as a wolf is to a lamb, enemies in our minds. As,
therefore, take a wolf when it falls first from the dam, put it into a lamb's skin, keep it up in the fold with the sheep, let it, if it be possible, feed off the same food with the sheep, tame it, do all what you will, it remains a wolf still, and therefore an enemy unto a lamb; neither will ever a lamb and it be reconciled till either that wolf becomes a lamb, or the lamb a wolf. Just so, take one of us when we are new dropped from the womb, give us a Christian ear-mark
(baptism); bring us up in the same visible church with others; put us into a Christian coat, the profession of Christianity; let us feed and partake of the same word and sacraments with others; nay, let us by all these means seem outwardly never so much tamed, civilised, outwardly and formally conformable to good duties; yet still we may remain, as Christ says,' 'inwardly ravening wolves:' Mat. 7:15,
'Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.' We are still where we were, unless there be a further work to change the nature; and not only such an one as proceeds from good motions and moral persuasions of the word and Spirit, for what can these barely work, when we are of ourselves such irreconcileable enemies in our minds as hath been delivered? A treaty of peace argues not reconciliation, nor will in this case ever effect it. But it must be such a work as the all-powerful arm of God hath a hand in, slaying this enmity, and changing the bent and frame of the mind, naturally set on evil works, unto the contrary good, by putting in new principles, friendlike dispositions unto God and all his ways. And, my brethren, if this be wanting, we remain still in the gall and bitterness of our natures, as Peter told Simon Magus,
Acts 8:23, for all that it is said he was baptised, believed, wondered at what he saw the apostles do, was conformable to Christian duties, for he was a helper with Philip, as it is in the 13th verse; and all this while he was an undiscovered enemy. And, as I said before, that until the nature of a wolf be changed, and it be made a lamb, or a lamb a wolf, they can never be reconciled; so neither God nor we enter into a covenant of reconciliation till either God become such an one as we, which is impossible, or we become partakers of the divine nature, and be thus inwardly changed in some measure into his image. 'Can two walk together,' saith the prophet, 'and not agree?' Amos 3:3.
Surely no. And whereas many will further plead, and say, that they could never perceive any such matter; that either they were enemies to God in mind, they never meant him hurt, but they have loved him, feared him ever since they can remember; neither can they perceive that God is an enemy to them, but loves them, clothes them, feeds them. They taste of his kindness daily, and therefore they have good cause to think that there is mutual love between them. But for answer to this I would have men further consider, as for this dealing of God towards you, that God is exceeding kind to his enemies, as our
Saviour saith, Mat. 5:45, making the sun to rise on the good and bad, and sendeth rain on the just and unjust; and therefore also he bids us be kind to our enemies. And also, as it is in Job 31 throughout, God forbears with, yea, and heaps abundance of blessings on one that is his utter enemy; yet it is but as the king reprieving a condemned traitor, letting him enjoy his lands and livings, but reserving him still, as it is at the 30th verse, to the day of wrath. Therefore, all these are no arguments of a man's reconciliation through Christ.
If any are discovered here to be such, let them not stand out still shifting, and pleading Not guilty, but deal plainly with their own souls, and lay it to heart, that they may seek out for peace betimes.
And let this one consideration move them, that it must and shall be confessed one day, at the day of death, or in hell; and then they will confess it, with this addition, that they were enemies to themselves in that they confessed it no sooner, whilst reconciliation was offered. It were better for a traitor to confess at the bar, when he hears of a pardon, than at the gallows.
The first sign of being enemies and unreconciled to God, is strangeness to him, and unto the life of God. Strangers to God are yet enemies; for ye see that being estranged is made a degree of enmity in the text, and in Job 22:21, 'Acquaint thyself with him' (says one of Job's friends to him), 'and be at peace;' implying that whosoever is at peace with God must be acquainted with him. Strangeness indeed between two that never were familiar friends breeds not enmity, it is not a sign of it; but if you see two that once were familiar and
acquainted now to walk aloof one from another, and though they have occasion to meet often, yet to carry themselves strange one to another, Surely (you say) they are fallen out. And so if you see man and wife live asunder, never come at, speak of, or seem much to care for one another: There is a breach certainly, that is your next thought. Why, so it is here, for God and we once were acquainted. Let me apply this now.
1. Is God a stranger to your thoughts? That whereas every trifle, learning, credit, riches, pleasures, and cares of the world, thoughts of these things, plotting for them, are very familiar with you, the first that call you up in a morning, take up your minds, converse with you all day, and lie down in your bosom at night; but as for God, thoughts of him, or contrivings how to please or to glorify him, are little or 'not in all your thoughts,' as it is spoken of a wicked man, Ps. 10:4; or if the thoughts of him chance to come in, yet it is not welcome as the thought or sight of a friend is, but as of a judge, or as of a master that comes in on the sudden upon a negligent servant, and you wish he was further off; then are you strangers to God.
2. Or are you strangers to those more special duties in which communion is to be enjoyed with him? Why is it you are so strange?
The truth of it is, you are enemies. Can you go whole weeks, months, and never speak to him by secret and intimate prayer, so as to take him alone, as you would do a friend, into a corner, and there pour out your heart before him, and tell him all your secrets? Or if you do
'draw nigh to him with your lips,' yet are not 'your hearts far from him'? There are millions that could never yet say that God and their hearts were brought together in a sweet close, nor do know what it means to talk with God as a friend, as Moses did. Such are strangers.
3. Are you strangers to and from the life of God? as it is made the note of a wicked man, Eph. 4:18. There is a blessed, holy, and spiritual life which God and Christ are the fountain of, which they live; as it is said of Christ, Rom. 6:10, 'For in that he died, he died unto sin once; but in that he liveth, he liveth unto God.' A life which
all the saints and angels live in heaven, not depending on what is here in this world; and it is begun in a Christian here: 1 John 5:12,
'He that hath the Son hath life; and he that hath not the Son of God hath not life.' Now, try and search thyself what objects are thy affections most quickened and kept up in life with: omnis vita gustu ducitur. What dost thou savour and relish? Are you utter strangers to such a spiritual life? It may be a life natural, of eating and drinking, marrying and giving in marriage, &c.; or it may be a life of reason, fitting you to converse with men; or further, a formal life, in regard of religious duties, in the letter of them; as Rom. 7:6, 'But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.' But have you an inward life of grace, influences and comingsin, from recourses to and communions with Christ (as Paul says he had, Gal. 2:20), quickening you in all these, and above all these, as that which you reckon your life, more than all these? If you want it, you are strangers to the life of God.
4. Lastly, you are enemies to God if you be strangers to the things of God, his graces, converses with a soul in secret, which God gives his friends and children as love-tokens: 1 Cor. 2:12, 'Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.' God hath many secrets which he makes known to them that are his friends, John 15:15; and Ps. 25:14, 'The secret of the Lord is with them that fear him; and he will shew them his covenant.' But now when we hear experimental discoursings of such near and intimate dealings of God, as how he draws the heart to believe; when we hear of change of heart, of regeneration, of the new birth, &c., and of the signs of these made plain to us out of the word, do we hear and entertain them as strange, or as known things to us? Or do not our hearts think the same that the Athenians said of Paul's doctrine? Acts
27:20, 'For thou bringest certain strange things to our ears: we would know therefore what these things mean.' So do not our hearts think secretly of such sermons, What mean these things? these being strange things to our ears: 'I have written to him the excellent things
of my law, but they were counted as a strange thing,' as God in the prophet complains, Hosea. 8:12. All this argues we are yet strangers, and therefore unreconciled.
A second note of enmity to God, is not only this strangeness mentioned, but too much inward entire affection to or friendship with the world. The Scripture makes this enmity with God, though men think not so: James 4:4, 'Know ye not,' says James there, 'ye adulterers and adulteresses, that friendship with the world is enmity with God?' By world there he means not only the corruptions of the world, or the sins of it (as Peter calls them), but the things of the world, such as are in themselves the good blessings of God, as honour, riches, credit, learning, &c., as appears by the foregoing verses; for he speaks of such things as men ask, and use to receive at the hands of God. And whereas men might say, These are the good blessings of God; and to love them and rejoice in them, will God take this so heinously? Yes, if it be inordinate. He tells them it is adultery spiritual, for of that he speaks: 'ye adulterers and adulteresses.' Is it not adultery in a wife to cleave in her heart unto, to delight in, and converse with, as with a husband, not only one that is an absolute enemy of her husband's, but one whom her husband otherwise respects and loves? Potiphar loved Joseph well, for he gave him charge over all things in his house; yet whenas Potiphar's wife enticed him to adultery, Joseph tells her that though his master had committed all things else to him, and kept nothing back but her, whom he reserved to himself; and therefore see how incensed
Potiphar was, but upon the opinion that he would have defiled her.
Adultery breeds the greatest enmity. It is not the having these, or the using these things, that is a sign of enmity; it is the very phrase by which the apostle expresseth himself, allowing us the use of the world: 1 Cor. 7:31, 'And they that use this world, as not abusing it; for the fashion of this world passeth away.' Upon occasion of this was founded that ancient distinction of uti and frui, using the creature, but enjoying God. Not the lordship of the world, but the friendship of the world, breeds the quarrel, and is the enmity. You may use these things as servants, not as friends, reserving and keeping your hearts
to God alone as to your husband. Aristotle says that πολυφιλία cannot stand with true friendship, that is, a man cannot have many friends in an entire and true amity; but friendship is always but between two. As you cannot serve, so nor be friends unto God and Mammon too. If a master will not bear it, a friend much less. It is a sad speech which concerns us all to look to, that in 1 John 2:15, 'Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.' He professeth to speak not of gross sins only, but any vanity in the world, the things of the world; and he is peremptorily conclusive in it, to pronounce the love of the Father not to be in that heart which affects and delights therein more than in God, or in whose heart love to God prevails not over love to them. Now, if an husband observes his wife to take all her care for another man, and that she is always speaking of him, and glad to hear from him, and jolly in this other's company, but in his own little, or coy to himself, or glad when she is out of his company; but inordinately delighting in the other's, conversing whorishly with him; this breeds jealousy and enmity. Let us look to our hearts, and judge betwixt God and them.
A third note whereby they may be discovered to be enemies, is not being subject to the law of God. So Rom. 8:7, a carnal mind is therefore there said to be 'enmity against God; because it is not subject to the law of God.' In Luke 19:27, Christ calls those his enemies, that would not have him reign over them, that is, that would not be subject unto his laws. And the reason is, because God's sovereignty lies at the stake, and is despised, God giving every command as he is God and sovereign Lord. And again, he that lives not by his laws, lives by the laws of sin, as they are called, Rom. 7:21.
He is subject to the devil, God's enemy, lives a subject to his kingdom, and this is open and manifest enmity to God. Now in the first verse carnal men are said to be married to the law of God, Rom.
7:1, 2. At the first creation the law and man's heart were as wife and husband, and the knot still holds; but there is a hellish life now between them, for his heart, as the lawful wife, ought to be subject, but his heart will not. The law commands something that is clean
contrary to his heart's lusts, and it will not submit if it were to die for it. The law urgeth upon his heart the Sabbath, strictly to be kept in thoughts, words, and actions; it is death to his heart to be kept thus in, it will out and find its own pleasures that day. I might instance in a great deal more. I refer myself to men's consciences; doth not the law by the light of your consciences urge some duty upon you, be it private prayer, &c., which you will no way be subject to, cannot endure to hear of it, wishing that commandment scraped out, or that you had never had the knowledge of it? crying as they in Job 21:14,
'Depart from us, we will not the knowledge of thy laws.' And though the heart be convinced, yet it will not yield, but secretly says, as they in the prophet, 'What the will of the Lord is, we will not do.' So as the law in some particular finds not a tractable, loving, obedient wife of their heart, as grieving for offending in the least particular (as it doth find a regenerate man's heart to be), or as standing out in nothing; and therefore the law begets not on their hearts unfeigned and constant desires to obey in all things, strong purposes, daily strivings, mournings, which at last should bring forth obedient performances, as it doth in a regenerate man's heart. But it begets stubbornness, rebellion, hating to be reformed, the more eagerness of lust to the contrary of what the law commands. So it is in the 5th verse, the motions of sin which were by the law brought forth fruit unto death. It is a marriage phrase, implying that the law begat stronger desires to sin, and that which the law forbade; these were the children which were begotten by the law on his heart, as a woman is said to have children by her husband.
A fourth note of a state of enmity is daily and willingly harbouring, nourishing, fostering, and maintaining of one of God's enemies in practice or fancy, openly or secretly. Not only he that commits high treason is a traitor by our state constitution, but also he that wittingly or willingly (for otherwise unwittingly a good subject may) houseth or harboureth a traitor, and continueth to do it, let proclamation say what it will to the contrary, and gives loving welcome and entertainment to such an one that is an enemy, as if he were a friend. In John 19:12, the Jews accusing Christ under the
notion of a rebel and an enemy to Cæsar, when they saw Pilate but willing to release him, they terrify Pilate with this state axiom, 'If thou lettest this man go, thou art none of Cæsar's friend;' nay, we know that if one be but a suspected person, if in this case a man harbour him, he shews himself no good well-willer to a state. Let us now judge betwixt God and our own souls. Every sin is a proclaimed enemy to God by his word, yea, and to be our enemy also, as Peter says, which fights against our souls, 1 Peter 2:11, 'Dearly beloved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts, which war against the soul.' Is there now any such sin which we know to be a sin (for that condition must be added, as I said before, a true subject may harbour a traitor unwittingly), be it covetousness, pride, or any inordinate pleasure; and do we house it, make it our sweetest companion in our daily thoughts, and that which lies next our hearts, in whose converse and enjoying of which we spend many an hour with sweetest contentment? He that doth this is an open and convicted enemy. Nay, I go further, is he but a suspected person? Are they suspected by thee to be sins? and yet dost thou, without examining of them, thoroughly entertain them friendly, and receive them into thy heart and life? It is no good sign. Nay more, do we stand with them all in terms of enmity, at daggers' drawing as we use to say? And if you come within me, I will kill you; and if they do get in (as sin dwells in the best), yet do we complain of them, bring them forth before God as we would a traitor or enemy, arraign them, accuse them, and say, Lord, here is an enemy both of mine and thine, a cursed Achan that troubleth all in me, that would shroud itself under my roof, and thinks there to have entertainment? But stone it,
Lord, and let Israel stone it, let every sermon fling a stone at it, let every prayer knock it down. Do we deal thus with our known sins daily, or as oft as we are assaulted? Or, on the contrary, do we hide them, as the woman did the spies in the bottom of the well, covering them with strawy pretences? If we let these enemies of God's go thus, we are argued to be none of his friends.
The last note of enmity to God, is enmity to the children and ways of God. And what surer note or sign can there be of direct enmity and
fighting against God, as it is termed, Acts 5:39, than an enmity thus born in heart, or manifested in word or actions against anything that seems to be of God's side, or to take his part, or that stand in any relation of friendship or likeness with God, be they either his ways, his children, or his ministers? These men bear the devil's colours, stand in the forefront, and therefore are more easily discovered, this being one of the farthest degrees and most apparent sign of enmity that can be; for many, though fallen out with another, yet still love well enough his servants, his wife, his children, his friends. But as love is argued to be the stronger, the more it is diffused (propter quern alia diligimus, ipse magis amatur: he for whose sake we love other things besides him, is more beloved of us), so is it in hatred. It is argued that he is greatly and deeply hated, against whose person we do not bear only direct hatred, but collateral also, it falling upon and extending itself to all that are any way near him for his sake. As they say of the panther, that therefore it is the deadliest enemy to mankind of any other creature, because it will prey even upon the very image and likeness of a man, which other beasts will not do, though there are many will seize on man himself.
Men have indeed the name of holiness in their mouths with a seeming reverence; but yet still the reality of it, the power of it, the thing itself, cannot be endured by them. So long as it is wrapped up in a bundle, viewed in the general, men profess they love it; but break it up, come to the particular duties of it, and then they cannot away with it; or, in the abstract they love it, but in the concrete, as it resides in any particular subject or person, they hate it. Set the picture of a lamb to a company of wolves, and they will never stir at it; but let a living lamb come, they tear it presently. So let a living saint come among these haters of godliness, a holy man in the concrete, their hearts rise presently, then they rage, storm, and speak all manner of evil of him, as it is in Mat. 5:10, 11. And is it not for the same reason they do so, which Christ gives there, viz. 'for righteousness' sake'?
I know there are few or none so wicked to persecute any, as knowing them to be Christ's, and under that notion (that is peculiar to those that sin against the Holy Ghost), yet it is that which is from Christ which men do persecute; for it is he who lives, prays, speaks in holy men, that appears in all that is good in them; and therefore Christ will say to them, as to those at the latter day, that were ignorant of it,
'Inasmuch as you did it to one of these, you did it to me.' Men see not Christ now; but did they know him, they would not oppose such as are any way like him. But when he shall appear, and men shall know what strain he was of, men will confess that they hated and persecuted him, in persecuting his saints.
There are yet a third sort of men that lie in the enmity of their natures, and in an unreconciled estate, living in the visible church, who are not only much restrained, and bite their enmity in, but who, by means of an inferior work of the word and Spirit of God upon their hearts, are brought to seek unto God for friendship, yea, and do much for him in outward actions, side and take part with his friends; and yet their hearts being unchanged, the cursed enmity of their nature remaining unkilled and not taken away, they lie still in the gall of bitterness. For instance, look to those in Ps. 78:34–37, 'When he slew them, then they sought him; and they returned, and inquired early after God. And they remembered that God was their rock, and the high God their Redeemer. Nevertheless, they did flatter him with their mouth, and lied unto him with their tongues. For their heart was not right with him, neither were they stedfast in his covenant.' It is said that they sought the Lord early as their Redeemer, whilst he was a-slaying of them; yet they did but flatter him with their mouths,
&c. A flatterer, you know, differs from a friend, in that he pretendeth much kindness, yet wants inward good will, doing it for his own ends. And so do many seek God, that yet he accounts as enemies; for they seek him whilst they see themselves in his lurch.
Now it is harder to discover these than the former, because they pretend much friendship, and externally (it may be) do as many outward kindnesses as the true friends; as flatterers will abound in
outward kindnesses as much as true friends, nay, often exceed them, because they may not be discovered. Now if none of the former signs reach to them, nor touch them, then there is no better way left than to search into the grounds of all they do, and to examine whether it proceeds from true, inward, pure, and constant goodwill, yea or no, or self-respects? As now when we see an ape do many things that a man doth, how do we therefore distinguish those actions in the one and in the other? Why, by the inward principles from whence they spring, by saying, that they proceed from reason in the one, but not so in the other. If, therefore, it can be evinced, that all that any man seems to do for God, comes not from good-will to him, it is enough to convince them to be persons unreconciled; for whenas all outward kindnesses and expressions of friendship proceed not from friendlike dispositions and pure good will, but altogether from self-respects, it is but feigned flattery, even among men; and when discovered once, it breeds double hatred. And there is much more reason it should do so with God, because he being a God that knows the heart, to flatter him it is the greater mockery; for that is it which chiefly provoketh men to hate such as dissemble friendship, because there is mockery joined with it. Now that God accounteth every one that doth not turn to him out of pure good will a flatterer, is plain by these words, in Ps.
78:36, 37, 'Notwithstanding, they did but flatter him, and dealt falsely in his covenant;' yea, and Christ saith, Mat. 12:30, that 'he that is not with him is against him.' If men's hearts be not inwardly for God, and with him, as a friend would be to a friend, in their actions, he esteems them against him. 'Thy heart,' says Peter to Simon Magus, 'is not right before the Lord,' Acts 8:22, and therefore he tells him, he was 'still in the gall of bitterness.'
But thinkest thou, O man, that art guilty of these things, that thou shalt escape? to use the apostle's own words, Rom. 2:3, 'And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?' No; God, that is a righteous God, and judgeth every man according to his deeds, shall render to the contentious, τοις ἐξ ἐριθείας that is, those that have contentiously dealt with him, and carried themselves as
enemies in opposing him and his, according to their deeds (they shall have enough of it); he 'will render indignation and wrath, tribulation and anguish,' to every such soul. Are men strange to God, and care not for him, will not be acquainted with him now? The day will come he will carry himself as strange to them; and when a good look from him would be worth a world, he shall angrily say, 'Depart from me, ye workers of iniquity, I know you not,' Mat. 7:23. Will men stand out, and will not submit to his most holy, just, and righteous laws, but will live like rebels and lawless persons, and not be subject to him? Upon their own perils be it. Let them hear their dooms pronounced by Christ's own mouth: Luke 19:27, 'These mine enemies, that would not I should reign over them, bring them hither, and slay them before my face.' He will see execution done himself.
Are men friends of pleasure also more than of God, as the apostle speaks of the world, or any thing in the world, as James speaks, adulterers and adulteresses? Then, as it is said, Prov. 6:34, 'Jealousy is the rage of a man;' and it is the rage of God more than anger, it notes out unpacifiedness; 'Will he spare in the day of his vengeance?'
Is it not said, Ps. 73:27, 'Thou hast destroyed, O Lord, all those that go a-whoring from thee.' He speaks of it as of a thing already done, because God would assuredly do it, and therefore it was as good as done.
Are men nourishers and maintainers of any sin, that they know is a proclaimed enemy of God in his word; sparing, cherishing that that God hates, and which he hath in his word appointed to destruction?
Let them but hear what the prophet says to Ahab in the like case, for the letting go of Benhadad, and apply it to this purpose: 1 Kings
20:42, 'And he said unto him, Thus saith the Lord, Because thou hast let go out of thy hand a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people for his people.'
Because thou hast let one go, that the Lord had appointed to destruction, therefore thy life shall go for its life.