IN the 4th Verse the Apostle re­news the description of those Per­sons to whom he had proclaim'd a Jubile in the 1st Verse, There is now no condemnation, &c. Sanctifi'd Persons only have an interest in Christ; and those that have an interest in Christ, are not subject to a sentence of death. They are describ'd from their Course and Conversation; They walk not after the flesh: Not after the dictates, wills, desires, importunities of the Flesh, but according to the motions, dictates, di­rection [Page 2] of the Holy Ghost in the Gospel.

The note by which we may know, whether we walk after the Spirit, is laid down, v. 5. They that are after the flesh, do mind the things of the flesh; but they that are after the spirit, the things of the spirit.

[...] signifies,

1. Affectum, Affection. Rom. 12.16. [...].

2. Sensum, Sense or relish. The Un­derstanding is the palate of the Soul, the taster to the Will; it considers what things be good, and under that notion offers them to the Will. Spiri­tual things are as dry Chips to a carnal heart, even as carnal things are con­temptible to a spiritual mind.

3. Cogitationem, Thought. So for the most part it is taken, and notes the [...], and is meant of the higher Acts of the Soul.

Frequent Thoughts discover rooted Affections.

Operations of the mind are the In­dexes, [...] of a regenerate or un­regenerate Estate. If about Carnal, [Page 3] they evidence the bent of the heart to be turn'd that way, and that worldly Objects are dearest to them. If about Spiritual, they manifest Spiritual Ob­jects to be the most grateful to the Soul.

Carnal thoughts are signs of a lan­guishing and feeble frame, but spiritual discover a well-temper'd and com­plexion'd Soul.

As this is laid down by the Apostle, it hath, as some Pictures, a double as­pect.

'Tis a Character, and a Duty. For v. 6. The Apostle enforceth it by the consideration of the danger of the one, and the happiness of the other. To be carnally minded is death, to be spiritually minded is life and peace.

Death and Life,

1. Effectivè, by way of Efficiency. As they deaden and enliven the Soul. Carnal Principles are Spiritual Diseases. Spiritual Thoughts are healing Restora­tives.

2. Consecutivè, by way of Conse­quence. Revenge and Justice attends the one, as Grace and Mercy accompa­nies the other.

The proof of this is, v. 7. 'Tis death, because it is enmity to, and aversion from God, who is the fountain of life.

'Tis the description of a Natural Estate, and what relation a man consi­der'd in his Corrupt Nature bears to God.

[...]. The most refined and ele­vated Thoughts, which have no other ground-work than Nature. The highest flights of an unregenerate Soul by the Feathers of the greatest Reason. The Wisdom and Virtues of the Heathen were enmity: Therefore translated by some, Sapientia Carnis, the wisdom of the flesh.

[...]. Unregenerate man. Flesh is usually taken in Scripture for the un­regenerate part of the Soul. John 3.6. That which is born of the flesh, is flesh.

[...]. Not Enemy, but Enmity.

1. Not Anger. That is not so bad. It may arise from some distaste; Every disgust snaps not Friendship in pieces.

2. Not Aversion. That may be quick­ly remov'd. But,

[Page 5]3. Enmity. How directly opposite is Man to God? God is said to be Love, and Man Enmity, both in the abstract. Like that in Ezek. 44.6 Thou shalt say to the rebellion, [...] Rebellion instead of Rebellious. Enmity in Nature; the Nature of God, and that of a corrupt Man, can never be reconciled.

In the Verse observe,

1. A Proposition. The carnal mind, &c. 2. The Proof.

1. Proposition. 1. The state, Enmity. 2. The Object of this Enmity, God. 3. The subject or seat of it, Mind. 4. The quali­fication, Carnal.

2. The Proof. 'Tis not subject, &c. wherein observe,

1. Wilfulness. 'Tis not subject. The holiness of the Law, like the light of the Sun, dazels its eyes, that he cannot endure it. If we be not God's Subjects, we must be his Enemies: For he that is not with Christ, is against him.

2. Weakness. Neither indeed can be. It cannot, Quia non vult, because it will not, saith Haymo. 'Tis an enemy to it; [Page 6] and therefore will not be subject to its determinations.

1 1. It cannot be perfectly subject. It may be subject to the material part, and outward bark, not to the spiritual and true intendment of the Law.

2. It cannot, quà talis, as such. Sin cannot be reconcil'd to God, neither can a Sinner, as a Sinner. It must be some superior Power that must conquer an Enemy that hath possession of a strong Fort.

Doctr. 1. A state of Nature is a state of Enmity against God.

2 2. Man is naturally an Enemy to the Soveraignty and Dominion of God. Not subject to the Law of God.

By Law, I mean not here the Moral Law only, but the whole Will and Rule of God, which is chiefly discover'd in his Law.

For the first.

D. 1. A state of Nature is a state of Enmity against God.

[Page 7]1. For the Explication. 2. The Con­firmation. 3. The Application.

1. What is meant by a Natural Man, or state of Nature?

1 1. By a state of Nature is not meant the Human Nature, or Man as a Creature consisting of Body and Soul: Then Je­sus Christ, who truly and really assum'd the Human Nature, was an Enemy to God, as well as we.

Therefore some that understand those Scriptures which speak of the Flesh hindring us, of the natural or fleshly Body, are much mistaken: For if the Flesh as created, and not as corrupted, did impose a necessity upon us of sin­ning, it would necessarily follow, that God did first place in us a natural en­mity, and so is the Author of all our Sin.

And also that Christ could not be free from this black Character, if it be own­ed (as it must be) that he had a Na­ture of the same kind and mould as ours are.

God did not in Creation implant in us a Principle of contrariety to him; neither could a God of infinite Goodness dash any such blot upon Man's Nature, for he fram'd him in an exact harmony to his own Will, and printed him a fair Copy without any Errata's, according to his own Image, which is nothing but Holiness and Love.

But our defection from God puts us into this State, which is maintain'd by our inherent and tumultuous Lusts.

In our Creation there was an union to God; in our Corruption a separation from Him, whence ariseth an opposition to him; so that it is not created, but cor­rupted Nature which is here meant.

2 2. Every Prophane Man is a Natural Man, and consequently an Enemy.

Wicked Works are demonstrativè, de­monstratively denials of God. Tit. 1.16. In works they deny him. Sensual, and ha­ving not the spirit, are put together, Jude 19. That man that is actuated by sensuality, is not acted by the Holy, but by the Diabolical Spirit.

Luxurious Persons, that make their Belly their God, are term'd Enemies to the Cross of Christ, Phil. 3.18. And if Enemies to the Cross of Christ, then Enemies to God, who was engaged in the greatest Design that ever was upon the Stage of Heaven and Earth, at the time of Christ's being upon the Cross. And if Enemies to the Cross of Christ, then Enemies to all those Attributes of Wisdom, Power, Holiness, Truth, Ju­stice, Mercy, which God glorified in the Death of Christ, and in the most illustrious manner.

3 3. Every unrenew'd man, though ne­ver so richly endowed with morals, is a Natural Man.

What is call'd [...] in the Text, is called, 1 Cor. 2.14. [...], one that hath nothing excel­lent but a rational Soul.

As [...] is opposed to [...], it is a Soul jointur'd in the richest Dow­ry of Nature.

And as opposed to [...], a fleshly Man, it notes a freedom from gross pollutions and defilements without.

A [...], is one led by the Rational Dictates of his Mind, and [...] is a man led by his Sensitive Affe­ctions.

Though the one be better than the other, and more agreable to the order of Nature, yet both being corrupted and defiled, are contrary to God.

Suppose a Man with the highest En­dowments of Reason, Wisdom, Un­derstanding, Learning, as wise as Solo­mon, and suppose him as rich in Morals as in Intellectuals; yet if he be not re­newed in the spirit of his mind, Rom. 12.2. i. e. the more spiritual and rational part of his Soul, though there be ne­ver so fair a frontispiece, colour, and pretences of friendship, yet such a Man is an Enemy; because by all that strength of Nature he cannot have a knowledge of spiritual things, or a faith in God; and without a knowledge of him, he cannot be subject to him; and without faith it is impossible to do any thing to please him.

The civillest Heathens, who disdain'd those ugly and carnal Sins of Drunken­ness, Lust, &c. yet were possessed by [Page 11] the more spiritual Legions of Pride and Vain-glory, &c. Though you have not outwardly the filthiness of the Flesh, yet you may flow with a greater filthi­ness of the Spirit.

External Acts of pollution are more abhorred by Reason, because they are more brutish, they degrade the Nature of a Man, and disgrace his Person. But in Heart-sins, though there be not so much of discredit, there is more of enmity.

2 2. What kind of Enmity this is.

1 1. I understand it of Nature, not of Actions only.

Every Action of a Natural Man is an Enemy's Action, but not an Action of Enmity. A Toad doth not envenome every spire of Grass it crawls upon, nor poison every thing it toucheth, but its Nature is poisonous.

Certainly every man's Nature is worse than his Actions: As Waters are purest at the Fountain, and poison most pernicious in the Mass, so is Enmity in the heart.

And as Waters relish of the Mineral-Vein they run through, so the Actions of a Wicked man are tinctured with the enmity they spring from, but the mass and strength of this is lodg'd in his Na­ture.

There is in all our Natures such a devilish contrariety to God, that if God should leave a man to the current of his own heart, it would overflow in all kind of wickedness: For the best meer Nature hath fundamentally and radical­ly as much of this enmity, as the worst: For the disposition is the same, though the effects may be restrain'd in some men more than in others.

No man is any more born with a love to God, than he is with the knowledge of the highest Sciences. There is indeed an active power to the attainment of those by the assistance of a good Educa­tion; but man hath only a passive power to the other, as being a Subject passive­ly capable of the Grace of God.

The inherency of this enmity in our Nature the Psalmist expresseth, when he tells us, Psal. 58.3, 4. The wicked are estranged from the womb, they go astray as [Page 13] soon as ever they be born. They go sin­fully, before they go naturally. Their poison is like the poison of a Serpent, which you know is radically the same in all of the same Species.

2. 'Tis a state of Enmity.

Godly men may do an Enemy's Acti­on, but they are not in a state of enmi­ty. They may be cheated into sin, but they do not dwell in it; they may fall into it as a man into a Ditch, but they lie not in it.

There may be some jarrings between God and a regenerate Man; God may be displeased with him, and he disgust­ed with God, and jealous of him, as in the Case of Jonah, a Type of Christ; but there is not a stated War.

But a Natural man is in a state of universal contrariety.

1 1. All times, its rooted in the Nature of a man. 'Tis call'd a root of bitterness planted in a man's disposition: There­fore bitterness is a quality essential to it, and inseparable from it: For while it remains a Root, it will remain bitter.

You can never suppose a thing to ex­ist, and be without its Nature, and the Modes and Qualities due to such a Be­ing; or a man to live, and be without a Soul.

So you cannot suppose a corrupted Creature to be one moment of time without this enmity, no more than a Serpent can be imagin'd to retain its Na­ture without the Venome inherent in it, though there is not at all times the discovery of it.

2 2. In every sinful Act.

Though the interest of particular Sins may be contrary to one another, yet they all conspire in a joint League against God.

Seneca. Scelera dissident. Sins snarl at one another; Covetousness and Prodigali­ty, Covetousness and Intemperance can­not agree, but they are all in an amica­ble combination against the Interest of God.

Jenkin Jude, Part 2. p. 522.In betraying Christ Judas was acted by Covetousness, the High Priest by Envy, Pilate by Popularity, but all shook hands together in the murther­ing [Page 15] of Christ. And those various Ini­quities were blended together, to make up one lump of Enmity. Though in every Sin there is not an express hatred of God, yet there is Odium Dei partici­pativè, some participation of hatred of him.

As all virtuous Actions partake of the nature of love to the chiefest good, our beloved Object; so all vicious Actions, which are at a distance from the chief end, are marshall'd by, and tinctur'd with that inward enmity which lurks in the Soul.

3 3. Objectively universal against all the Attributes of God.

For Sin being an opposition to the Law of God, is consequently a contra­riety to his Will, and his Understand­ing, and therefore to all those Attri­butes which flow from his Will, as Goodness, Righteousness, Truth; and his Understanding, as Wisdom, Know­ledge.

Though every Law proceeds from the Will of the Lawgiver, and doth formally consist in actu voluntatis, yet [Page 16] it doth presuppose actum intellectus, i. e. Though it doth consist in the Will of the Law-giver, yet it presupposeth the Wisdom of the Law-giver to be the Fountain. As the Understanding of God doth precede the Act of his Will, so every Sin being against the Will of God, is also against the Infinite Reason and Wisdom of God, which is the foundation of all his Laws.

3 3dly. This enmity against God 'tis habitually seated in the mind.

Corruption extends its Empire as large as Regeneration; but this is seated in the mind, and the most spiritual part of it, Rom. 12.2. renew'd in the spirit of your mind; it doth not content it self with the Outworks of the Affections, but triumphs in the chiefest Fort of the Soul, and there displays its Banners.

The great contest between God and the Devil is in the Understanding and Will. The Standards are first erected there. As in Conversion, the mind is first enlightned by God, and the Will first inclin'd; so in Seduction, they are first possessed by Satan.

Hence a natural man is describ'd to be one that fulfils the desires of the mind, as well as of the flesh, Eph. 2.3. In this part, wherein God placed the most splendid part of his Image, doth the Devil diffuse his poison: And Wisdom, the chiefest Flower in the rational part of Man, is infected with this Plague, for that is devilish too, Jam. 3.15.

The mind thus infected, is like those eminent Persons, that spread the con­tagion of their Vices to all their Atten­dants.

If it be thus in the noblest and go­verning part of the Soul, it must be so also in the other Faculties, which are directed by it, and observe the dictates of it.

Gurnal's Christian Armor something chang'd.The other Faculties, like common Soldiers in a War, fight for the Prey and Booty; but the Mind, the Sove­reign, being fill'd with Principles of a more direct contrariety to God, fights for the superiority, and orders all the motions of the lower Rout.

But more particularly, there is,

[Page 18] 1 1. Odium aversionis, as opposed to desire.

Thus man hates God, because he turns from him.

Man naturally gives his vote for God's absence, and is so far from loving the practice, that his stomach abhors the knowledge of God's ways, Job 21.14. That say unto God, Depart from us, for we desire not the knowledge of thy ways. That say unto God. No Creature durst be so bold to say it to God's face; but it is the language of our Natures, though not of our Tongues. We desire not the knowledge of thy ways. The Laws and ways of God which he commands us to walk in, are too holy, righteous and spiritual for our Corrupted Nature.

By sin we stand indebted to God, and therefore have an aversion from him; as Debtors hate the sight of their Credi­tors, and are loth to meet them. Adam fled from God, when he had run upon God's Score: Sin is a Disease, and so contrary to that Physick which would abate the violence of the Humour.

God's presence and purity is too daz­ling a sight for sinful men: And there­fore they cannot look upon God, but are like sore Eyes that are distemper'd with the Sun.

2 2. Odium Prosecutionis, which implies a detestation opposite to love and affe­ction. And so there is not only an aver­sion from God, but an opposition to him.

Both those parts of hatred are de­scrib'd, Col. 1.21. And you that were sometime alienated and enemies in your minds by wicked works. Here is,

1. Alienation, which is aversion.

2. Enmity, which is opposition; and both seated in the mind. Though some expound Alienation according to out­ward, Enmity according to inward estate.

But the Apostle declares hatred to be compleat in those two, Alienation and Enmity, which is both in Mind and Works; Mind as the Seat, Works as the issues of it. Enemies in disposition and action, principle and execution.

This Odium persecutionis is,

[Page 20] 1 1. Natural, which we call Antipa­thy.

And there are steps of this among many Creatures: Many men have an abhorrency to some kind of Meats, and can never endure the taste, nor the sight; and if unawares they eat any of that disagreeing sort, it breeds a Di­stemper in the Body.

Some men have had antipathy at the sight of some Creatures, as Germanicus, according to Plutarch's relation, could not endure the crowing of a Cock. Another the smell or touch of a Rose.

Antipathies have been observed be­tween some Creatures after they are dead. The Guts of a Lamb and Wolf upon the same Instrument can never be tun'd. The Blood of Dragons and Eagles can never mix together. Some Plants will not grow by one another.

There is not such a hatred absolutely between God and Man, though there be between God and Sin: Because there may be a reconciliation between God and a Sinner, but not between God and Sin: For Antipathies are irreconcile­able.

The enmity between God and a Sin­ner is not founded in Nature, but Cor­rupt Nature; and this Nature may be remov'd by satisfaction and regenera­tion.

A fundamental Reconciliation was the great intendment of God in the death of Christ: For he was in him as in his Ambassador reconciling the World unto himself: And an actual reconci­liation is made between God and a par­ticular Soul at the first instant of faith; though this reconciliation be made be­tween God and Man, yet not between God and the Corrupt Nature of Man: For it would be against God's Nature to be reconcil'd to that, though he be his Creature; because since his Nature is infinitely good, he cannot but love goodness, as it is a resemblance of him­self, and consequently cannot but abhor unrighteousness, as being most distant from his Nature; and therefore never will express any dearness or intimacy to man's Corrupted Nature, but to man justify'd and regenerate.

But the enmity which is between God and Sin is founded in the Nature [Page 22] of God, and the Nature of Sin. Sin be­ing the summum Malum, the greatest Evil, is naturally most opposite to God, who is the summum Bonum, the greatest Good.

So that God can never be reconcil'd to Sin, or Sin to God: For on the one side God must part with his Holiness, or Sin with its Malice and Impurity, and so God cease to be God, or Sin cease to be Sin.

As God is unchangeably good both in Nature and Decree, so Sin is un­changeably Evil. As God can never cease to be good, so Sin can never cease to be Sin; because the natural imprint­ed Law of God can never cease to be his Law, because it is grounded upon eter­nal Principles of Righteousness.

God's Nature is against Sin: For if his hating Sin were a meer voluntary Act, he might then either love it, or detest it, which he pleas'd. But is God unrighteous to love unrighteousness? No, 'tis a voluntary, natural Act.

The hatred Sin hath to God, hath no mixture of love; the hatred a man hath to God, may have some mixture of a [Page 23] natural love, because of the kindness he knows he receives from God.

2 2ly. Acquired hatred, which is grounded upon diversity of interests.

Various interests must have con­trary means for the attainment of their ends.

The interest of a Sinner as such, qua talis, consists in gratifying the impor­tunities of his lusts, in finding out oc­casions of pleasures; and the interest of God lies in vindicating the Righte­ousness of his Commands, and main­taining the Truth of his Threat­nings.

This is either,

1 1. Direct.

When a Man burns with a desire of revenge against another for some real or supposed affront, endeavouring to do him all the ill offices in his Power.

This none but the despairing and malicious Devils are guilty of, who know themselves to be under an inevi­table Sentence.

In this, some place the Sin against the Holy Ghost, and make it to be a direct and malicious hatred of God. But that will be a question, whether a Creature in a possibility, and pro­bability of Salvation, and presuming upon mercy, can maliciously take up Arms against God as God. For as I believe, there is no settled Opiniona­tive Atheism in the World, nor a man ever in any Age, that did deliberately think there was no God, so I believe there is no setled malice against God.

But there may be a malicious con­tempt of Christ, such as Julian's was, who in scorn term'd him the Gali­laean.

15. Joh. 24. They have hated me, and my Father also; me directly, my Father interpretatively or virtually, through many sins.Joh 14 9. As when he saith, those that have seen me, have seen my Father also; Me plainly, evidently, in my Person and Works; my Father virtu­ally, as I am his Extraordinary Am­bassador in the World, to represent him; and because they have seen the power of my Father acting in and by [Page 25] me in the Miracles I have wrought. So that they hated the Father as they had seen him; i. e. Not directly, but in his Agent our Saviour. Their ha­tred of God was as their sight of God had been.

2 2ly. Implicitè & interpretativè.

Idem velle & nolle est proprium amicorum. Lovers are said to have but one Soul; and therefore but one will.

Men love not the things that God loves, and therefore may be said to hate him. A Man may be said to hate God, as Men are said to wrong their own Souls; and love death, and despise their own Souls, Prov. 8.36. He that sins against me, wrongs his own Soul; all they that hate me love death. Pro. 15.32. He that refuseth instruction, despiseth his own Soul. Consecutivè, as they do those things that will be an injury unto, and bring death upon them. As a Thief may be said in this sense to hate his own Life, because he doth those things which will be the Occasion and meri­torious Cause of his destruction.

For no Man doth formally love death as death, or despise his own Soul, but in doing those things, the effects whereof are such as a man may be said to contemn himself.

So Men acting those things which justle with God's Law, and stand dia­metrically opposite to his Will, are said to hate God.

In this respect, Sin is call'd a con­tempt of God, not formal and express, but implicit and interpretative, because by Sin the Law of God is contemn'd, and consequently the Authority, Will, and Wisdom of the Law-giver, 1 Sam. 2.30. They that despise me, shall be lightly esteem'd.

The nature of Hatred being thus explain'd, let us see what kind of En­mity against God this is.

1 1. Negatively.

1 1. We hate not God as God.

'Tis not the primary intention of a Creature to set it self against the Na­ture of God. And indeed, it is im­possible: because God absolutely con­sider'd, hath all the attractives of Love, since the noblest Perfections of the [Page 27] Creatures are in a more excellent man­ner united in him as the Original.

As a Man cannot will sin as sin, because it is purely evil; and therefore cannot be the object of the Desire, since his Will is carry'd out to things under the notion of Good: So we can­not hate God as God, because of the amiableness of his Nature; and what we conceive good, cannot be the object of contempt.

No man can hate truth as truth, or good as good; because the one is the Proper Object of his understanding, the other of his Will, though he may hate them both under an apprehension, that they are evil, and inconvenient to him.

Non potest esse moti­vum Volun­tatis ad o­dium. Banez in 22 da. q. 34 art. 2.God in himself, as he is known by an open Vision, cannot be a motive to Enmity, no, not to the Devils them­selves, but as they apprehend his Na­ture destructive of their well-being.

We never yet met with any so mon­strously base, as to hate a Creature as a Creature; or Man as Man; not a Toad or a Serpent as a Creature, but as it is venomous.

And though Timon was sirnam'd [...], because possess'd with a melancholly kind of hatred; yet he profess'd he hated bad Men, because of their Vices; and good Men, because they did not concur with him in so in­tense and exact a hatred of the Enor­mities of the World.

And as it is impossible that we should hate a Creature under the no­tion of a Creature, because there is nothing in the simple notion of a crea­ture contrary to us, but in regard of some appropriated nature of this or that Creature of a different or con­trary stamp to our own; so neither can we hate God as God, because in the general and abstracted notion of God, there is nothing contrary to Man, no nor to corrupted Man, but he is an infinite Mirror of Goodness, and ravish­ing Loveliness.

2 2ly. We hate not God as Creator and Preserver.

Hatred always supposeth some in­jury either real or imaginary, or at least the fear of some. And our hatred [Page 29] doth evaporate, when we find him to be good, whom we hated under a conceit of being bad, or when our sup­posed injuries are recompenced by comforting benefits.

What Servant can disdain his Master for feeding him, or what Child hate his Father for begetting and maintaining him? This is contrary to the common sparks of ingenuity, which are in the natures of Men, and against their natu­ral interest.

Reason will acquaint men with a First Cause; and that their Beings are produced and preserved by a power superior to their own. Who can loath this infinite Sun for the constant refreshment they receive by his beams and influences, any more than a man can hate the created Sun, for the kindly warmth darted upon him?

In this respect natural men from a common ingenuity, have some starts of love to God, though this is not a love of a right impression: because it re­spects not the Excellency of God's Na­ture, but the agreeableness of his be­nefits to us, and so is rather a self-love, as [Page 30] terminated principally in our own wel­fare, sustain'd and increas'd by the in­fluence of his Providence.

Sometimes this love to God, which a wicked Man thinks himself endued with, is rather an Enmity, when he loves God with an only respect to his own corrupt Ends. As when he pro­fesseth an affection to God for his pre­servation, that he may the longer con­tinue in the society of his darling lusts. Or when he loves God for the wealth he gives him; Because he hath thereby the more materials for his luxury and voluptuousness: This is such an affecti­on to God, which may be term'd an Enmity, since it is subordinate to the love of his brutish lusts. 'Tis a love of him for those mercies which he turns into fuel to support his natural contrariety against God.

2 2ly. Positively.

1 1. We hate God as a Soveraign.

Man cannot endure a superior: He would be uncontrolable.

Pharaoh's principle, that would ac­knowledge none above him, but pro­claim'd War against Heaven, this dwells naturally in every one, Psal. 12.4. Our Lips are our own, who is Lord over us? Exod. 5.2. Who is the Lord, that I should obey his Voice, to let Israel go? I know not the Lord, neither will I let Israel go. How contemptible doth he speak of God, which is the dialect of every man's heart? Who is the Lord, that I should obey his Voice, and let my dearest carnal pleasures go? I know not the Lord, neither will I let them depart from me.

A Desire of being like to God, or equal to him in Wisdom, was the first Sin of Man after the Creation; as to be equal to God in Authority and Power was the first Sin of Devils, a renoun­cing of God's dominion.

God by a positive Law enjoyn'd Man not to eat of the forbidden Fruit; a thing in it self indifferent, but com­manded for the trial of his Obedi­ence, to see whether he would own a Subjection to God's absolute Will, and abstain from things desirable in them­selves, [Page 32] because of the meer pleasure of the Creator. But by his transgression he disown'd God's right of commanding, and his own duty of obeying.

The Devil knows by his own tem­per, what bait Man was most like to Catch at, since the noblest Creature among the Animals aim most at supe­riority and victory.

Nebuchadnezzar, who was for this aspiring humour to be accounted and worshipped as a Soveraign God, was as deservedly as disgracefully turn'd a grazing among the Beasts.

And the great charge at the last day against the Sons of Men, will be, that they would not have God, or Christ of his appointment, to reign over them.

We hate God as a Law-giver. As he is peccati prohibitor, Luk. 19.27. 'Tis im­possible that man should do otherwise, as considered in the nature wherein he stands, because it is as natural to us to abhor those things which are unsuta­ble and troublesome, as to please our selves in things agreeable to our minds and humours. But since Man is so deeply in love with sin, accounting it [Page 33] the most estimable good, he cannot but hate the Law which checks it, both the external Precept, and the Counterpart of it in his own Consci­ence, because the strictness of the Com­mands molest and shackle him in his agreeable Course, and the severity of its threatnings stare him in the face with Curses. As the Sea foams most, and casts up most Filth, when the impetuousness of it is restrain'd by some Rock, or bounded by the Shore.

'Tis not the Law that provokes us to sin directly, but accidentally, be­cause of our Corruption, contrary to the image of God's Purity in the Pre­cept.

For we look upon God as cruel, and injurious to our liberty and well-being, and commanding those things which in our apprehensions do thwart and contradict our pleasures.

This Conceit was the Hammer whereby the hellish Jael struck the Nail into our first Parents, which hath convey'd Death and Damnation, toge­ther with the same imagination, to all [Page 34] their posterity, Gen. 3.5. God doth know that in the day you eat thereof, your Eyes shall be opened, and you shall be as Gods, knowing Good and Evil. Alas poor Soul! God knows what he did, when he forbad you that Fruit, he was jealous you should be too happy, and it was a Cruelty in him to deprive you of a food so pleasant and delicious. 'Twas for this end the Law was given with Thun­derings and Lightnings from Mount Sinai, to enforce an awe upon Men; God well knowing, how apt we are to break the Hedges, and fly from Restraints.

Hos. 4.16. Mal. 1.13.The Sum is, Man would be as a Lamb in a large place, like a Heifer sliding from the yoke. He snuffs at the Com­mands of his Lord, and would be sub­ject to no Law but his own, and be guided by no Will but that of the flesh. Have you not many times wished, that there were no Law, or that it were not so strict as to check your darling lusts? What is this but an Enmity to the authority of that Law you account so burden­some?

[Page 35] 2 2ly. We hate God as a Judge. As Autor legis, and Ʋltor legis. As Peccati Prohibitor, and Poenae Executor.

Fear is often the cause of hatred. [...]. Arist. Rhetr. lib. 2. cap. 4. All men have a fear of God, not of offending him, but of being punished by him.

Corruption kindles this Enmity, but Fear like a Bellows enflames it. When men know they deserve punishment, they must needs fear, and consequent­ly disaffect both the Author and In­flicter of it.

Guilt makes Malefactors tremble at the report of a Judge's coming.

All the Perfections of God, though never so amiable, cannot produce any true Spiritual Love in a Natural Man, though he be never so specious in the Eye of the world, or good-natur'd to his fellow-creatures, while he lies under the apprehensions of wrath, and is in his own sense concluded under an eternal doom.

If you should tell a Prisoner, That his Judge is a brave comely gen­teel Man, of excellent Accomplish­ments, and unspotted Innocency, would this commend the person of the Judge [Page 36] to the Prisoner? No, because he con­siders him not in his Intellectual or Moral Endowments, but in his Political Function, as a Judge that will try, and condemn, and take away his Life.

This hatred of God is stronger or weaker according as the Fear is.

And therefore in Hell it's in its Meri­dian and Maturity, and most proper to the damn'd Spirits.

But not so evident in this World, unless a Man be brought into such a despairing condition as Spira was, who professed he hated God upon this ac­count; Because the acts of God as a Judge are remote, and Evils at a di­stance do not so much affect us, be­cause we flatter our selves with hopes of escape. 'Tis the certainty and approach of Judgment that inspires Fear.

Evils hurt us not by a single appre­hension of their nature: for the con­templation may be delightful, as a picture of a storm at Sea, or a battel at Land; but they affect us as they have relation to us; That which was the Devil's Language to Christ, Mat. [Page 37] 8.29. What have we to do with thee, Je­sus, thou Son of God? art thou come to torment us before the time? This is the dialect of our hearts, Job 21.14. De­part from us, we desire not the knowledge of thy ways of Holiness, nor thy ways of Justice.

Well then, Did none of you ever rage against God under his afflicting hand? Were you never like wild Beasts, ready to are in pieces those that would take and tame you?

Did you never wish, that God were so careless, as to enact no Law to hurt you; and so unrighteous, as to have no Justice to punish you? Did you never wish him stript of his Preceptive Will, and his Revenging Arm? Have you not wished sometimes, that the Law might be as dead a letter in respect of Curses, as it is in respect of convey­ing strength for the performance of it? that it might be a silent Law, like Eli to his Sons, never to correct you?

3 3ly. When this fear riseth high, or Men are under a sense of punishment, they hate the very being of God.

This riseth so high, that it aims at the very Essence of God, as in Spira's Case, who wished that he could de­stroy him.

Since all men are acted by a princi­ple of self-preservation, and that this principle is universally natural, and pre­dominant, it will move them to take away the Life of any Person, rather than lose their own Life by them.

When men look upon God as a Judge and Punisher of their Crimes, if they could by any means, yea by the undeifying of God himself, rescue them­selves from those fears, there is self-love enough, and enmity enough against God in them to quicken them to it.

There is no doubt but the damn'd, if they could, would pull God out of his Throne to have ease from those dreadful torments they undergo. And whatsoever fearful apprehensions we have of God in this world, are but the lower degrees of that hatred which the damn'd have in the highest.

But that I may not send you so far as Hell for a proof, I will assert, That the wishing, nay the endeavouring [Page 39] the destruction of God, is fundamen­tally and seminally in every one of our Natures.

I will appeal to your selves; Did none of you ever please your selves sometimes in the thoughts, how happy you should be, how free in your lust­ful pleasures, if there were no God?

Have you not one time or other wished, there were no Law given above to restrain you, no Conscience within to check you, no Judge hereafter to Sentence you? And can God be hated worse, than when the destruction of his inseparable Perfections, his Holi­liness, Righteousness, are thought so desirable? It is a wishing the destructi­on of his Being.

Hatred as defin'd by one,Scaliger Exercit. 316. S. 1. to be Appetitus amorendi rem aliquem. As Love is a desire of union, Hatred must be a desire of separation. And Ari­stotle tells us, That Hatred is an affecti­on of a higher strain than Anger, be­cause it desires the [...], the ve­ry not being of the hated Object.

As the hatred of Sin aims at the destruction of Sin, and men's hatred of Saints would cause their Expulsion out of the World; so the hatred of God is a desire to despoil him of his Being. And their not doing it, is not for want of an innate disposition, but for want of strength; for Men hate God more than the best Saint doth Sin. All ha­tred includes a virtual Murder, 1 Joh. 3.15. Whosoever hates his brother, is a murderer. If he who hates his Brother is in the Court of exact Judgment a Murderer of his Brother, he that hates God is a Murderer of God.

The more self-love we have, the more we shall hate that which we judge destructive to us; because the more we wish well to our selves, the more we wish ill to that which we imagine contrary to our well-being.

And since we hate those acts of God which flow from the Righteous­ness of his nature, we consequently rise up to a hatred of God's being; be­cause he could not be God, unless he loved righteousness, and hated iniquity; and he could not testify his love to the [Page 41] one, or his loathing the other, but in encouraging Goodness, and witnes­sing his Anger against Iniquity.

Man would have God at the greatest distance from him; and there is no greater distance from being, than not being, Job 21.14. who say unto God, Depart from us. And Psal. 14.1. The Fool hath said in his heart, No God, as it is in the Hebrew; I wish there were no God, and this is founded upon sin: for the reason rendred, is, that they are corrupt, and have done abominable works.

Hence is Sin by some call'd Deicidium, a slaughtering of God: because every sin being Enmity to God, doth virtually in­clude in its nature the destruction of God.

And since every man naturally is a Child of the Devil, and is acted by the Diabolical Spirit, Eph. 2.2. The spirit that now works in the Children of disobe­dience; he must necessarly have that nature which his Father hath, and the infusion of all that venom which the Spirit that acts him, is pos­sessed with, though the full discovery of it may be restrain'd by various Cir­cumstances. And this assertion seems [Page 42] to be intimated in the death of Christ; for when we see, for the satisfaction of the dishonour done to God, Christ must die for Sin, it intimates, that if it were possible, God should die by Sin. If sin can be expiated by no less than the blood of God, it seems to imply, that in its own nature it aims at no less than the Life of God; because all God's punishments are founded in lege talionis, and are highly Equitable.

For confirmation, That a state of Nature is a state of Enmity.

The very design of Christ coming into the World being an errand of peace, and the management of this design both when he was conversant in the World, and since his ascension, being to recon­cile God and Man, and to promote by his Spirit an acceptance of this recon­ciliation, plainly discovers the state Man was in, wherein Man injur'd God, and was punished by him: for what need of piecing up a friendship, if there had not been an antecedent Enmity?

There was a Moral Enmity against God on our parts, which must needs draw a legal Enmity on God's part against us.

But the Apostle in Rom. 5.10. de­clares it; If when we are enemies, we were reconcil'd to God. If when we were enemies, we all of us; not the best Saint on Earth, nor the most illustri­ous glorifi'd Saint in Heaven, but had once this black Character of being God's Enemy.

Not a Son of Adam but inherited this filthy puddle, and had this hostile dis­position boiling up against God.

Every Man naturally is like the Lake of Sodom, that no holy motion can flutter over it, but falls down dead, being choak'd by those steams which exhale from the corruption of the heart.

Rom. 1.30. Haters of God, [...] signifies to hate a thing as Hell; 'tis deriv'd from [...], one of the Poetical Rivers of Hell, and signifies a more intense and rooted hatred than the ex­pression of the LXX, Psal. 139.21. [...].

The most desperate enemy God hath now in Hell of mankind, had not a blacker Soul at his Nativity, than eve­ry one of us had at ours.

Tit. 1. ult. The Apostle tells us of some that denied God, though they profess they knew him. They knew him notionally, and denied him practi­cally, yea every Attribute of his, and his very Being. Deny'd God!

There are the Characters of a Deity engraven upon every Man by nature, so deeply in Men's Consciences, that it is impossible for all the malice of the Devil to raze it out. But if we make a judgment of Men's hearts by the Counterpart of them in their Lives, and consider Men's Practices, which are the best indexes of their Principles, we shall quickly find by tracing the streams how corrupt the Fountain is.

Luk. 19.29.This Enmity is against the Sove­raignty of God.

Men will not have God reign over them: They will not have God for their Governour, nor his Law for their Rule.

Our created Arms cannot reach Hea­ven, to pull God from his Throne; but there is a radical disposition in Man to do it, had he ability equivalent to his Corruption. For what is the great [Page 45] quarrel between God and Man, but this, Whose Will, and whose Authority shall stand?

While we exclude him from being the Lord of our Hearts, we would ex­clude him from being the Lord of the World; for that unjust principle which doth deprive him of the heart, would deprive him also of the other; to which God hath no greatet Right, nor no juster Title than he hath to our heart, over which we will not let him reign.

Sin is therefore call'd Rebellion; which is a denial of subjection to him as our Lord; 'tis an act of Disloyalty, a breach of Allegiance. As the Jews say of every Judgment upon them, That there is some of the dust of the golden Calf; i. e. something of the punishment of their first Idolatry. So we may say, That in every Sin there is a taint of that first Prodigious ambition of our first Parents, which cost them and their posterity so dear, viz. That we would be as Gods, we would be God's equals, if not superiors.

The Enmity against this Soveraignty is in three things:

• 1. In the breach of God's Laws.
• 2. In setting up other Soveraigns.
• 3. In usurping God's Prerogative.

1. In the breach of God's Laws.

That Servant that doth not perform his Master's Command, doth virtually deny his Authority.

If Obedience be a sign of love, Disobedience is an argument of ha­tred.

Joh. 14.15. If you love me, keep my Commandments. If Obedience to God enobles us with the glorious title of God's Friends, Joh. 15.14. Disobedi­ence to God must needs expose us to the unworthy Character of his Ene­mies.

And indeed the breach of God's Laws is not only a discarding his Sove­raignty, but a casting dirt upon his other Attributes.

Rom. 7.12.For if his Command be holy, just, and good; if it be the image of God's holi­ness, the transcript of his Righteousness, [Page 47] and the efflux of his Goodness, then in the breach of it all those Attributes are despis'd. The Law is then slighted as it is a Medal of God's Holiness, as it is equitable in its self, and as it is in its goodness design'd for our conveniency and advantage.

Therefore by the Breach of one point of the Law, we contract virtually the guilt of the Contempt of the whole Sta­tute-book of God, Jam. 2.10, 11. Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all; because the Will and Authority of the Lawgiver, which gives the Sanction to it is oppos'd: Al­so, because that the Authority of the Lawgiver, which is not prevalent with us, to restrain us from the Breach of one Point, would be of as little force with us to restrain us from the Breach of all the rest, when occasion is offer'd; because also the Breach of any one Law declares a want of that Love which is the Sum and Spirit of the whole Law.

This Enmity to God's Law, will ap­pear in these Ten Things.

1 1. Ʋnwillingness to know the Law of God, enquire into it, or think of it.

Men affect an Ignorance of God's [Page 48] Command; they are loth to inform themselves; they hate the Light, which would both discover their Spots, and direct their Course.

Hence those Expressions,Zech. 7.11. Refusing to hearken, and stopping the ears that we should not hear. Rom. 3.10. None understands; there is none that seeks after God; unwilling­ness to seek the knowledge of him; yea, though it be the most advantagious and refreshing to their Soul; yet they would not hear, Isa. 28.12.

When God presses in upon them by inward Motions, or outward Declara­tions of his Will, they secretly desire God not to trouble them with his Laws, though their hearts bear witness to the Righteousness of them, Isa. 30.10, 11. Which say to the Prophets, Prophecy not unto us right things: cause the Holy One of Israel to cease from before us. Let not the Holy One of Israel trouble us with any of his Laws, but leave us to our sin­ful Labour. Herein God placed their Rebellion, v. 9. Rebellious children, that will not hear the law of the Lord. They would have smooth things prophesied to them; they would partake of his Mercy, but would not imitate his Holi­ness.

And when any motion of the Spirit thrusts it self in, to enlighten them, they exalt themselves against the know­ledge of God, 2 Cor. 10.5. and resist the Holy Ghost, keep their Hearts barr'd, that he may not have admittance. The word [...], Acts 7.51. is empha­tical, To fall against; as a Stone or any other ponderous Body falls against that which lies in its way; they would dash in pieces or grind to powder that very motion which is made for their instru­ction, yes, and the Spirit too which makes it; and that not in a fit of Pas­sion, but from an habitual Enmity al­ways. Whereas a faithful Subject or Servant who loves his Prince or Master, would fain know what his Will is, and what Laws are order'd, that he may ob­serve them.

But when men have a superficial know­ledge of God's Laws by Education, or Attendance upon a godly and able Mi­nistry, yet they are loath to retain it, neg­ligent in improving it; they easily let it slip from them, their minds have not de­light to employ themselves in meditating of it, or to know the spirit of it, which the Psalmist fixes as the Character of a Godly Man, Ps. 1.2.

Men are more generally fond of the Knowledge of any thing, than of God's Will. Do not the most of Men, that are intent upon Knowledge, spend more Time, and engage more serious and affe­ctionate Thoughts in the study of some Science or Trade, than in the Knowledge of God's Will? With what readiness and dexterity will a man discourse about Philosophy, Mathematicks, History, &c. but any discourse of God began in Company, strikes them dead: He is quite at a loss in the Knowledge of Him and his Will, which was the great End of his coming into the World, and the great Concern of his Soul.

But if a man doth desire to know the Law of God, it is many times more out of a curiosity and natural itch to know, than any design to come under the Pow­er of it; therefore many Men that can dispute for the Principles of Religion, are asham'd of the practice, and asham'd to discourse much of the practical part of it; which is a contradictory thing: for can the profession be honourable, if the practice be vile? If the principles be true and good, and worthy to be known, why are they not practised? If the Pra­ctice [Page 51] be disgraceful, why are the Princi­ples which lead to such Practices, profes­sed and studied? Whence can this af­fected Ignorance of Gods Laws, this care­less enquiry into his Will arise, but from an Enmity against it, for fear they should be disturb'd by it in the pursuit of their carnal pleasures? therefore they account the Word of the Lord a reproach to them and their ways, and a rtouble to have their Consciences set on work by the Law that galls them, Jer. 6.10.

2 2ly. Ʋnwillingness to be determin'd by any Law of God.

When Men cannot escape the convin­cing Knowledge of the Law, but it breaks in upon them as the Morning-light, they set up their Carnal Resoluti­ons against it, Jer. 44.16. As for the word which thou hast spoken to us in the name of the Lord, we will not hearken unto thee: And harden their hearts with a stoutness against God, Mal. 3.13. Refuse to walk in his law, Psal. 78.10. Though it be a strength to them, yet they will not, Isa. 30.15. they would rather guide themselves to destruction, than be under God's Conduct to happiness: They would rather be their own Rulers, than [Page 52] God's Subjects. Men naturally affect an unbounded Liberty; would not have the Bridle of a Command to check them, or be hedg'd in by any Law: They think it too slavish a thing to be guided by the will of another: They are well compared to the Wild Ass, that loves to snuff up the Wind at her pleasure in the Wilder­ness: They will take their own course, rather than come under the guidance of God, Jer. 2.24. Since the Law checks the inward Operations of the Soul, and would keep them from inward as well as outward compliances with Sin; they therefore account it a heavy Yoke to be so strictly regulated as not to have their secret retirements and dalliances with sin in their thoughts.

Let not God speak to us, say the Jews, Exod. 20.19, 20. lest we dye. One would think it was the Terror of the Thunder­claps wherewith the Law was proclaim­ed, that made them so unwilling to hear God speak to them. But the Apostle tells us it was the hatred of the Law it self; Heb. 12.20. For they could not endure that which was commanded; which Particle, For, shews it to be a reason why they de­sir'd the word should not be spoken to [Page 53] them any more. They had a natural un­willingness to be guided by any Statute of God's enacting. Had they been only afraid of those terrible Lightnings, with­out any aversion to God himself, methinks they should not so suddenly after have preferred a Golden Calf, the similitude of the Egyptian Idol, and put the Name of God upon it, and ascribe to it their Deliverance from Egypt, which had been wrought, not by a senseless Calf, but an Almighty and outstretched Arm. Therefore in the Charge God brought against them, Lev. 26.43. Because, even because they despised my judgments, and because their soul abhorred my statutes; he accuseth them not only of despising his Judgments, but of a rooted abhorrency of them even in their Souls. There is not a Law but the heart of man natural­ly hath a secret and rooted detestation of.

Hence man is said to make void the Law of God, Psal. 119.126. They have made void thy law. To make it of no obligation to them, as if it were an Almanack out of date; which Christ calls a making the law of none effect, Mat. 15.6. [...]; you have unlorded the Law; put it out of Commission; thrown [Page 54] off all the power and Dominion of it: Which Law God values more than he doth the whole World; nay, the least tittle of it is so dear to him, that it shall stand, when Heaven and Earth shall fall. And to vindicate the Honour of it, he would have his Son to dye for a Satisfa­ction for the breach of it. So that if a man could destroy the whole World, it were not so bad as Sin, which is an unlor­ding that which is an act of God's Royal­ty, a Copy of his Holiness; whereas the making the World was but an act of his Wisdom and Executive Power; nay, God would not be so angry at it; because his Power is by that contemned; but in this, his Holiness, which is an Attribute he doth particularly delight in.

3. Violence man offers to those Laws, which God doth most strictly enjoin, and which he doth most delight in the performance of.

If a man be willing to be determin'd by some Law of God, it's not because it is his Law, but because it doth not run counter to some beloved Lust of his. But when God enjoins any thing which is against the beloved interest of the flesh he flies out in rage against God; and the [Page 55] interest of his corrupt Affection excites him to a loathing of that wich is truly good.

The strictness of the Law, which na­tural men account their Band and Shac­kle, is the ground of their Quarrel with God, the reason of their Rage and their Counsel against God and his Christ: Psal. 2.3. Let us break their bands, and cast away their cords from us: All this was, ver. 1, 2. for the strictness of his Law; which Grotius understands of the Law of Moses, and all the Rights of it; but meant certainly of the Evangelical Law of Christ, the Psalm being a Pro­phecy of him.

If a man be willing to comply with any Law of God, it is as it prohibits some outward Carnal Sins; but the more spiritual the Law, the more averse the Heart. The more spiritual the Law is, the more doth indwelling Sin exercise its Power, and endeavour to encrease our slavery; Rom. 7.14. The law is spi­ritual, but I am carnal, sold under sin. The Apostle there intimates, that our Carna­lity, our Slavery to Sin, the Enmity of our hearts to God, is best discerned by comparing man with the Spirituality of the Law.

The Jews were much for Sacrifices, and very diligent in them, which were but the Skirts of the Law, and which God did not principally require at their hands; but for Holiness, Mercy, Pity, and other duties most valued by God, they were mere strangers unto them. Men will grant God the Lip, and the Ear, but deny him that which he most calls for, viz the Heart.

The more earnestly Conscience doth at any time urge the Law, the more fu­riously will the Flesh act against it. Rom. 7.8. But sin taking occasion by the commandment, wrought in me all manner of concupiscence. Like as the boisterous Waves, which roar most at that Bank or Rock which forbids their progress; or like Wind, which pent within the nar­row compass of the Earth, grows more violent.

Had not God commanded some things so strictly, they had not been broken so frequently. God's righteous Laws, which are intended to check our Cor­ruptions, are occasions to enrage them; as the Vapour in a Cloud ends in a tear­ing Clap of Thunder when it meets with opposition. We shall find our hearts [Page 57] most averse from the observation of those Laws which are eternal and essential to Righteousness, which God could not but command, as he is a righteous Go­vernor; in the observance of which we come nearest to him, and express his Image more illustriously. As those Laws for an inward and Spiritual Worship of God, the loving God with all our Heart and Soul; God cannot in regard of his Holiness and Righteousness command the contrary to this. These our hearts most swell at; those our Corruptions snarl at most; whereas those Laws that are on­ly morally positive, or those that are on­ly positive, and have no intrinsick Righ­teousness in them, but depend purely upon the Will of the Lawgiver, and may be changed at pleasure, (which the other that have an intrinsick Righte­ousness cannot): such as the Ceremo­nial part of Worship, and the Ceremo­nial Law among the Jews; these we can comply better with, than with those Laws which have an essential Righte­ousness in them, and express more in them the Righteousness of God's Na­ture.

4 4ly. Man hates his own Conscience, when [Page 58] it puts him in mind of the law of God. Man cannot naturally endure a quick and lively practical thought of God and his Law, and is an Enemy to his own Conscience for putting him in mind of God. This is evidenced by our stifling of Conscience, when it doth dictate any practical conclusions from the Law, and would stamp suitable impressions upon the Soul. As it is an evidence of an Enmi­ty in one Man against another, when he cannot bear his Company, nor en­dure to hear him speak; so it is an evi­dence of an Enmity to God, when a Man cannot cannot endure to listen to that which is in himself, and more intimate with him than any Friend he hath, for the wholesome and necessary advice it gives him as God's Viceroy in him.

Which is not an Enmity to Consci­ence it self, or to its act of self reflection, but to the matter of it as it is God's Vice­gerent and Representative, and bears the marks of his Authority in it, and presseth the holy Law of God upon the mind and heart.

Because in other cases this self-reflect­ing act of Conscience is welcome, and is cherished, where it doth not act in a [Page 59] way of Soveraignty deriv'd from God, but suitable to natural affections. As suppose a Man hath in a passion struck his Child that caus'd some great mis­chief to him, his Conscience reflecting upon him afterwards, will be welcome, and shall work some tenderness in him, which it shall not do in the more spiritu­al concerns of God, but shall rather be loathed by him as a busy-body.

And by such frequent oppositions of Conscience, this Enmity doth so far pre­vail, that the Soveraignty of Conscience seems to be quite Cashier'd, insomuch that it ceaseth with any efficacy to spur on the Soul to good, or withdraw it from evil; and being overpower'd by sinful habits, its Commands grow weak, and it sits labouring like a Magistrate that cannot stem the tide of ill manners in a Commonwealth; it enjoins as if it had no mind to be observ'd.

'Tis upon this account that Men of­tentimes cannot endure to hear any gra­cious Discourses of God, because they excite unwelcome reflections in their own Consciences; which instead of re­forming them, do more distemper them; as the sweetest Perfumes affect a weak Head with Aches.

Now since Men hate their own Con­sciences for putting them in mind of God's Laws, it is clear that they hate God himself, because Conscience is God's Officer in them: Since they would de­stroy the Memorials and Prints of God in the Conscience: Since they would de­stroy God's Commissioner for doing his work, they would destroy God himself. The Apostle therefore calls Disobedi­ence to the Light of Nature, a Conten­tion, Rom. 2.8. To them that are conten­tious, and obey not the truth, [...], that act out of Contention: It must be a Contention against Conscience, the Light of Nature, and consequently a­gainst God: for the Apostle in that Chapter speaks of Disobedience to the Light of Nature; they obey not the Truth, out of Contention against it, and against God, who hath published that Truth, and had imprinted it on their Souls as a Guide to them: For God hath put into Man a Conscience as his Deputy, to have a Command over him, and to keep up his Prerogative as a Law­giver in him.

And as the disowning the Principles of the Christian Doctrine, after a taste [Page 61] and profession, is a crucifying of Christ, Heb. 6.6. Seeing they crucify to them­selves the Son of God afresh, and put him to an open shame: And a real acting that in Spirit upon his Doctrine, which the Jews did upon his Body; it being an accounting him an Impostor, and dis­owning all the Excellency of his Person and Offices; and an implicit Assertion, That there is nothing in him worthy their desire; and this Crucifying, [...], [It may be in themselves, as well as to themselves] in themselves, the Common Works of Christ upon them, was in effect the killing of his Person: So by the Rule of Proportion, every Sin against Conscience, and blotting out Common Principles, is not only a Contention against God, but an interpretative de­stroying of him, and putting God to shame, who is the Engraver of those Principles, and that Law of Nature in Man.

5 5ly. Man sets up another Law in him, in opposition to the Law of God.

A Sinner looks upon God as too se­vere a Task-master, and his Laws as too hard a Yoke; as though God were cruel and injurious to the liberty of his [Page 62] Creature, and envied Man of well being, and a due pleasure, Gen. 3.5. God knows, that in the day you eat thereof, your eyes shall be opened.

It was the Old Charge the Devil brought against God to Eve, and the same Impressions he makes still upon the Minds of those Children of Disobedi­ence, in whom he works, and fills them with unjust Reflections upon God.

Man having this conceit wrought in him, will be a Law to himself, and will frame a Rule subservient to his own Ends, Rom. 7.23. But I see another law in my members, warring against the law of my mind: Which is call'd the law of sin, and is set up in a Warlike and Authori­tative Opposition against the Law of God in the Mind, [...]. This Law of Sin is nothing else but the setting up our own corrupt Appetite and Will against God. As corrupt Rea­son is oppos'd to Gospel, so corrupt Will is oppos'd to Law.

Sin having set up this Law, makes it the Measure and Rule of Righteousness, and measures also the Righteousness of God's Law by this Law of his own fra­ming; nay, measures the Holiness and [Page 63] Righteousness of God himself by it. This is horrible, to makes God's Law no holier than our own, and to square God's Holiness and Righteousness according to our Conceptions; as if God's Holiness were to be tried by our Measures, and judged by our Corruption, Psal. 50.21. Thou thoughtest I was altogether such a one as thy self. This Men do when they plead for Sins as little, as venial, as that which is below God to take notice of; because they themselves think it so, therefore God must think it so too.

Man with a Gyant-like Pride, would climb into the Throne of the Almighty, and establish a Contradiction to the Will of God by making his own Will, and not God's, the Square and Rule of his Actions.

This Principle commenced, and took date in Paradise, when Adam would not depend upon the Will of God reveal'd to him, but upon himself, and his own Will, and thereby make himself as God.

This is the hereditary Disease of all his Posterity, to affect an independency, and leave God's directions, to be his own guide.

And this is the great Controversy [Page 64] that hath been ever since between God and Man, Whether he or they shall be God; whether his Reason or Truths, or their Reason; his Will, or theirs, be of most force. Just as the dispute was between Pharoah and God, who should be God; whether the Great Jehovah, or a petty King of Egypt.

And what saith the Psalmist? they say of their Tongues, Our Tongues are our own, who shall controul us? but more truly the language of men's hearts, Our Wills are our own, who shall check us?

This is the thing God condemns in the Jews, Isa. 65.2. A rebellious people, that walk after their own thoughts: They would set up their own Thoughts above his Precepts, as though their vain Ima­ginations were a more just and holy Rule than the infinite perfect Will of God. As in Jer. 18.12. We will walk after our own devices. We will be a Law to our selves; let God take his way, and we will take ours.

'Tis not perhaps so hainous an Idola­try to set up a graven Image, a sense­less and a sinless Stock or Stone, as for a Man to set up his own sinful corrupt [Page 65] Affections, and devote himself to a com­pliance with them, in opposition to the Righteous Will of God.

6 6ly. In being at greater pains and charge to break God's Law, than is necessa­ry to keep it.

How will Men rack their Heads, stu­dy mischief upon their Beds, wear out their time and strength in Contrivances to satisfy some base Lust, which leaves behind it no other recompence but a momentary pleasure, attended at length with unconceivable horror; and cast off that Yoke which is easy, and that Bur­den which is light, in the keeping whereof there is great reward. Mic. 6.7, 8. Wherewith shall I come before the Lord? Will the Lord be pleas'd with thou­sands of rams, or with ten thousands of rivers of oyl? Shall I give my first-born for my transgression? the fruit of my body for the sin of my soul? They in the Pro­phet would be at the Expence of One thousand of Rams, and Ten thousands of Rivers of Oyl; offer Violence to the Principles of Nature, give the First-born of their Bodies for the Sin of their Souls, rather than to do justice, love mercy, or walk humbly with God; Things more easy [Page 66] in the practice than the Offerings they wish'd for.

Thus Men would rather be Sin's Drudges, than God's Freemen; and neglect that Service wherein is perfect Freedom, for that wherein there is in­tolerable Slavery; They will make a combustion in their Consciences, vio­late the reason of their Minds, impair the health of their Bodies in contradict­ing the Laws of God, and prefer a sen­sual satisfaction with toil here, and eter­nal ruin hereafter, before the honour of God, the dignity of their Nature, or Happiness, or Peace and Health, which might be preserv'd with a cheaper Ex­pence than they are at to destroy them.

7 7ly. In doing that which is just and righteous upon any other consideration, ra­ther than of Obedience to God's Will.

When Men will indent with God, and obey him so far as may comport with their own Ends. Unless God will degrade himself, to submit to the Con­ditions of their interest, they will pay him no Duty of Obedience, nor render him a grain of Service.

What is Hypocrisy, a Sin so odious to God, but performing Duties mate­rially [Page 67] good, upon any other considera­tion, rather than that of God's Sove­raignty?

1 1st. Out of respect to some humane Con­sideration.

When Men will practise some Points of Religion, and walk in the track of some Laws of God, not out of Consci­ence to the Command, but the Agree­ableness of it to their Humour, Consti­tution, or Nature; Out of the sway of a Natural Generosity, the dictate of Carnal Reason, the byass of Secular In­terest; not from an holy Affection to God, an ingenuous Sense of his Autho­rity, or voluntary-Submission to his Will. As when a man will avoid swil­ling, not because God forbids it, but because it is attended with bodily In­dispositions. Or when a man will give Alms, not with respect to God's In­junction, but to his own Natural Com­passion, or to show his Generosity. This is Obedience to his own Preserva­tion, the Interest of Moral Virtue, not to God.

Though it may look like Virtue, yet when it is done from Custom and Ex­ample, without a due regard to our [Page 68] Soveraign, we may, in the doing it, be rather accounted Apes, than Christi­ans, or indeed Men. This seems to be Obedience in the Act, but Disobedience in the Motive; for it is not a respect to God, but to our selves: At the best it is but the performance of the material part, without the spiritual Manner, which is most regarded by God.

Besides, if we observe any Law upon the account of its Suitableness to our Natural Sentiments, or Carnal Designs, we shall as readily disobey, when it crosses the Purposes of our Minds, or Desires of the Flesh; for our Obedi­ence will be changeable, according to the Mutations we find in our own hu­mours.

How can that be entit'led an Affecti­on to God, which is as mutable as the interest of an inconstant Mind?

Gen. 27.41. And Esau hated Jacob, because of the blessing wherewith his Father blessed him. And Esau said in his heart, The days of mourning for my Father are at hand, then will I slay my brother Jacob. So, many Children that expect at the Death of their Parents great Inheritan­ces, may be very observant of them; [Page 69] not because they respect God's Com­mands in it, but because they would not frustate their hopes by any Disob­ligement. Esau had no regard of God in decreeing his Brother's Death, though he was awed by the Reverence of his Father from a speedy Execution.

He consider'd, perhaps, how justly he might lie under the imputation of hast­ning Crazy Isaac's Death, by depriving him of a beloved Son.

But had the Old man's head been laid, neither the contrary Command of God, nor the nearness of a fraternal Relation, could have dissuaded him from the Act, any more than they did from the Resolution.

Whence it is, that many Men abstain from gross Sins only out of love to their Reputation: They act that Wickedness privately, which if seen or taken notice of by others, would overspread their Fa­ces with blushing and confusion.

He may have his Mind in a Brothel-house, notwithstanding God's Prohibi­tion, but restrain his Body for fear of disgrace. He may commit Murder in his heart, when the fear of Punishment shall tye up his hands.

Has not then our own Credit more power over us than God? And do we not sooner observe the opinion of the World, which fright us, than the Au­thority of God which commands us?

Is it not a monstrous thing to be swayed by every thing but the right Motive? To let every thing be a Chain to bind us to the doing good, or eschew­ing evil, rather than God's Law in his Word, or the Natural Law of Reason implanted in us? Or to be moved ra­ther by the Examples of men that are just or the Customs of the places where we live, than to act in conformity to the righteous Nature of God? How great an evidence is this of our Enmity to God, or at least a great want of Affection!

2 2. Out of affection to some base lust, some cursed end.

The Pharisees were devout in long Prayers, not that God might be ho­nour'd, but themselves esteem'd by men. Ambition may be the Spring and Soul of mens Devotions. Jehu was order'd to cut off the House of Ahab; the ser­vice which he undertook was in its self acceptable, but corrupt Nature acted that which Holiness and Righteousness [Page 71] commanded: God appointed it to mag­nify his Justice, and Jehu acted it to sa­tisfy his Revenge or Ambition: He did it to fulfil the Will of his Lust, not the Will of his true Lord. Jehu applauds it as Zeal, and God abhors it as Murder, Hos. 1.4. We may show our hatred to God, and provoke him, in doing the thing which he particularly enjoins us.

This is a compliance with the design of some Carnal Lust, more than with the Authority of the Lawgiver. 'Tis a Service not to God for his own sake, but to our selves for our sins sake.

'Tis rather a casting down the Will of God from commanding, to set our own in its place. Nothing more posi­tively commanded both in Natures Law and the Gospel, than to pray, and wor­ship God. Men may observe some Laws, to have the better convenieney to break others. The Pharisees were great Ob­servers of this, they pray'd, and to outward apperance devoutly, with a Zeal (if Zeal may be measur'd by length); but to what end? Now that God might be honoured, but themselves esteemed; nay more cursed, to devour Widows Houses; that men might be [Page 72] induced by that appearance of Devoti­on to make them Executors of their Wills, and Guardians of their Children; Feoffees in trust for their Widows, and so they might get a fat Morsel for them­selves.

3 3. Out of a slavish Fear.

In the doing any thing out of this Principle, men are rather Enemies than Friends. 1 Joh. 4 18. There is no fear in love, but perfect love casteth out fear; because fear hath torment. If Fear be inconsistent with Love, it must be the property of Hatred. If perfect Love doth cast out Fear, then perfect Fear doth cast out Love, and nourish Enmi­ty. If Fear be a torment, the Effects of it cannot be a pleasure; and the du­ties flowing from it have a spice of that hatred which is an inseparable Compa­nion of that Passion, and are done ra­ther to appease their Fears, than to pleasure their Creator. Just as Pharaoh parted with the Israelites, so do some men with some sins, not out of love to God's Law, but for fear of a further Wrath, or because of the smart of present Judgments.

Well then, how can we discharge [Page 73] our selves from this accusation of Enmi­ty to God, when we will be excited to a performance of good, and absti­nence from evil, by any thing of a less Authority, as the presence of a Child, the sentiments of the World, the pre­servation of our own Reputation, and the fear of Punishment? So that actions materially honest in men, may be ra­ther a fruit of Passion than Reason; and that which we call our Obedience, a product of the Bestial part in us, ra­ther than that of the Man.

8 8thly. In being more observant of the Laws of men, than of the Law of God. The fear of man is a more powerful Curb to retain men in their duty, than the fear of God: For men are restrain'd from breaking human Laws, for fear of the present Penalties annexed to them; but they encourage themselves in the breach of Divine by God's for­bearance; whereby they attribute a greater Right of Dominion to man, than they will acknowledge to be in God.Hos. 5.11. They willingly walk after the com­mandment of man, though in case of Idolatry, but like Snails creep after the [Page 74] Commandment of God, if they move at all.

So they made the King glad with their lies, they cheered his heart with their ready obedience to his Command for Idolatry, against the Counsel of God, and Warnings of the Prophets. And they, contrary to the Speech of Christ, fear him that can kill the Body, more than that God who can destroy both Body and Soul; and are scar'd more by the Frowns of men, than the Power of God. 'Tis natural in all Ages. It was Hierom's Complaint,Hierom. Vol. 1. Epist. 2. p. 11. B. Timent leges huma­nas, at non divinas; Quasi majora sint Imperatorum scuta quam Christi, leges ti­memus, Evangelia contemnimus.

Without question man is obliged to obey his Creator, without consulting whether his Commands are agreeable to the Institutions of men. For if we obey him because mens Laws enjoin the same, we obey not God but man, hu­man Laws being the chief motive of our Obedience. This is to vilify God's Soveraignty, and lay it under the Hatches of mens Authority, since we thus slight the Duty which in point of [Page 75] Right he may demand of us, and pay with ungrateful returns so liberal a Be­nefactor: For men whose Laws we principally regard, were never the prin­cipal Author of our Being; and the instrumental Preservation we have by them, is not without the Providential Influence of that Lord whose Autho­rity we subject to theirs. Why should we readily submit to Human Laws, and stagger at Divine? Why should we de­pose God from his Right of governing the World, and value mens Laws above our Maker's? Why should we make God's Authority of a less concern to us than that of a Justice of Peace, or a Petty-Constable; as though they were God's Superiors, and Obedience more rightfully due to them, than to him? What a Contempt of God is this? 'Tis to tell God, I will break the Sabbath, swear, revile, revel, were it not for the Curb of National Laws, for all thy Precepts to the contrary.

9 9thly. In mans unwillingness to have God's Laws observ'd by any. Man would not have God have a Loyal Subject in the world.

What is the reason else of the Perse­cution of those who would be the strict­est Observers of God's Injunctions, as if they were the most execrable persons under the Cope of Heaven? What is the reason the Seed of the Serpent hates the Seed of the Woman with as much vehemency as the holy Angels do the most prodigious Villanies? 'Tis ordi­nary for prophane men to look upon such as would walk before God unto all well pleasing, as strange and abomina­ble Monsters. 1 Pet. 4.4. Wherein they think it strange, that you run not with them to the same excess of riot; speaking evil of you. Speaking evil of you; [...], railing, libelling the whole Pro­fession, loading them with many op­probrious Epithets: Because they will not be as diffusive in Sensuality as them­selves: Because they run not, [...]; thus censuring those acts of theirs, which are pleasing to God, at the Bar of Prophaness.

'Tis not for any wrong done to them, that they thus hate them, but because they will not injure God, and transgress his Laws so much as themselves do. [Page 79] How clear a discovery is this of mens natural unwillingness to suffer God to have the least grain of Obedience in the world, when they are angry that any bear a Veneration to his Laws, and that others will not run into the same Ca­reer, and be in Arms against God as well as they?

Hence it is that the holiest persons have been most persecuted: Among the Jews, Isaiah sawed to death, Jeremiah stoned, Zacharias killed at the Altar, Elias put to flight. Among the Chri­stians, all the Apostles but John put to death: The holiest men have been the greatest Sufferers. Among the Heathen, Socrates condemned to Poison. And the reason is, because they have more honourable thoughts of God, and would maintain the interest of God in the world.

10 10thly. In the pleasure we take to see his Laws broken by others.

Sin is the greatest evil that can hap­pen to God; and there is nothing man doth more caress and gratify himself in, than to see a Creature be-mir'd with it. [Page 80] And indeed, Sin is the very Essence of most of the Mirth in the world. Job so well knew it, that he rose every morn­ing to make an Atonement for his Sons, who he knew could not be without ma­ny Errata's in their Jollities.

This Indictment the Apostle brings among the rest against the Gentiles, Rom. 1.32. Not only do the same, but have pleasure in them that do them. Do not men often make that the Object of their Laughter, which is the Object of God's Infinite Hatred? Are not other mens Sins the subject of our Sport and Mirth, which should be the subject of our Pity and Sorrow? Pity to the Sin­ner, and Sorrow for the Sin.

What is this, but an evidence of a rooted hatred of God in our nature, when we please our selves with any dis­honour done to him by others?

For it is put among the noble Attri­butes of Love, 1 Cor. 13.6. That it re­joiceth not in iniquity; neither its own Iniquity, nor other mens. To rejoice in it then must be an accursed quality belonging to Hatred; yet how many are there in the world, that cannot see [Page 81] others dishonour God, without some sort of satisfaction; they are displeased with his Glory, and pleas'd with his Disho­nour.

2 2dly. We are Enemies to God's So­vereignty, in setting up other Sovereigns in the stead of God.

If we did dethrone God to set up an Angel, or some virtuous man, it would be a lighter Affront; but to place the basest and filthiest things in his Throne, is intolerable.

What we love better than God, what we sacrifice all our Industry to, what we set our hearts most upon, what we grieve most for, when we miss of our end, we prefer before God.

1 1st. Idols.

Though so palpable Idolatry be not committed by us, yet it was natural to mankind; since we know all Nations were over-run with it, Josh. 24.2. Since the Father of the Faithful was an Idola­ter before he was a Believer. And his Posterity the Jews, who had heard God himself speak to them from Mount Si­nai, [Page 82] were no sooner departed from the foot of the Mountain, but they adore a Golden Calf in his stead; and this sin did run in the blood of all their Poste­rity; since we find God charging them with it through the whole Old Testa­ment; and was not rooted out till the Seventy Years Captivity in Babylon.

And that the naturalness of it to mankind may further appear, consider what Incentives against it the Jews had. They had the greatest Appearances of God, particular marks of his Favour, his Judgments and Statutes; which the Psalmist (Psal. 147.19, 20.) sets an Emphasis upon, That he had not dealt so with every Nation, no, not with any Nation. They had the visible signs of his Presence, the Pillar of Fire by Night, and the Cloud by Day; they were more particularly under his in­dulgent Care; he had alter'd the Course of Nature, and wrought Miracles for their Deliverance; rain'd Manna from Heaven to spread their Table, carried them in his Bosom; yet those Wretches were throwing down God, to make room for a Calf, made, as I may say, [Page 83] with the Gold, which was besmear'd with their Ear-wax, daub'd with an Excrement.

This Idolatry is as absolute a degra­ding and vilifying of God as Hell it self could invent; 'Tis a real calling him by the names of all those filthy, loath­some, senseless Creatures, so odious, as Images of him. As if God were no better than a Stone, a piece of carved Brass or Wood, of no greater Excellen­cy than an Image or Puppet: This is a denying of God. Job speaking, that he had not kiss'd his hand, or made obeysance to Idols; for then, saith he, I should have deni'd the God that is above, Job 31.28.

'Tis call'd a loathing God,Ezek. 16.45. who is the Husband of Christians; a loathing of all his Authority over them.

The giving Adoration to an Image which belongs to God, is a making it equal to him, if not above him; for by such a Veneration they evidence, that God is no better in their apprehension than the Stock they worship.

The Heathen World is at this day drenched in this kind of Idolatry, and [Page 84] most part of the Christian World are subject to the Remains of this Pagan Sin: As the Papists, who adore for their Saviour a little Wafer, which perhaps the Mice have bitten, and Flies have cast their Excrements upon.

2 2ly. We are Enemies to God's Sove­raignty in setting up Self.

Man imagin'd at first, that by Eat­ing the forbidden Fruit, he should have a knowledge of Good and Evil, as to be independent upon God, and bottom'd upon himself, and his own Will.

This Self in us is properly the Old Adam, the true Offspring of the first Corrupted Man. This is the great Anti­christ, the great Anti-god in us, which sits in the heart, the Temple of God, and would be ador'd as God, would be the chiefest, as the highest End. This is the great Usurper in the World, for it invades the Right of God; 'tis the most direct compliance, and likeness to the Devil, whose Actions center wholly in malicious Self-will: In this respect I suppose the Devil is call'd the God of this World, because he acts so, [Page 85] as if the World should only serve his Ends.

Self is the Center of many men's Religious Actions; while God seems to be the Object, Self is the End, Zech. 7.5. Did you fast unto me?

This being the Motive of Hypocrisy, makes it more Idolatry, and so more odious to God; other Sins subject only the Creature to Self, but this subjects the Soul, and even God himself to cor­rupt Self. Self-love leads the Van, 2 Tim. 3.2. Men shall be lovers of their own selves; To that black Catalogue he seems to speak of that black Regiment which march behind it, and is conclu­ded with a form of Godliness, and deny­ing the power of it; and a denying the Power of Godliness, is a denying the Soveraignty of God.

The Righteousness a Man would esta­blish in opposition to God, is call'd a man's own; a Righteousness of his own framing, that hath its Rise only from himself, Rom. 10.3. Going about to establish their own Righteousness.

Sin and Self are all one; what is call'd a living in Sin in one place, Rom. [Page 86] 6.2. is a living to Self in another, 2 Cor. 5.15. That they which live, should not live to themselves. What a man serves, and directs all his projects, and the whole la­bour of his life to, that is his God and Lord, and that is Self.

All inferior things act for some supe­rior as their immediate End: this Order hath Nature constituted; the lesser Ani­mals are design'd for the greater; the irrational for Man, and Man for some­thing higher and nobler than himself; for all Beings naturally should, in their several Stations, tend to the Service of the first Being. Now to make our selves the end, and all other things to act for our selves, is to make our selves the su­preme Being, to deny any superior as the Center to which our Actions should be directed, and usurp God's place, who along being the supreme Being, can be his own End: For if there were any thing higher and better than God, his own Purity and Goodness would cause him to act for that as more noble and worthy.

I appeal to you, whether you have not sometimes secret Wishes, that you [Page 87] were in the place of God; for where there is a slavish Fear of him, there must needs be such Wishes, according to the degrees of Fear; and so you have wished God undeified, that you might be advanced to the Godhead.

This some think to be the Sin of the Devils, affecting an independency on God by a proud Reflection upon their own created Excellency, and at least a delightful Wish, if not an Endeavour to make themselves the ultimate End of all their Actions.

3 3ly. We are Enemies to God's So­veraignty in setting up the World.

When we place this in our Heart, God's proper Seat and Chair, we deprive God of his Propriety, and do him the greatest wrong, in giving the pos­session of his Right to another. The Apostle gives Covetousness no better Title than that of Idolatry, Col. 3.5. And the Psalmist puts the Atheist's Cap upon the Oppressor's Head, Psal. 14.4. Who eat up my people as they eat bread, and call not upon the Lord. What we make the chief Object of our Desires, [Page 88] is to us in the place of God. The poor Indians made a very natural and ratio­nal Consequence, That Gold was the Spaniards God, because they hunted so greedily after it. This is an intolera­ble dethroning of God, to make that which is God's Footstool to climb up into his Throne; To bow down to an Atom, a little Dust and Mud of the World, a drop out of the Ocean; To set that in thy Heart, which God hath made even below thy self, and put un­der thy feet; And to make that which thou tramplest upon, to tread down the right God hath to thy Heart. Alas! who serves God with that Care, and with that Spirit that he serves the World with?

4 4ly. We are Enemies to God's Sove­raignty in setting up sensual pleasures.

Love is a commanding Affection, and gives the Object a power over us; what we chiefly love, we readily obey. Now Men are said to be [...];2 Tim, 3.4. A Glutton's belly is said to be his God, because his Projects and Af­fections are devoted to the satisfaction [Page 89] of that; and he lays in not for the Ser­vice of God, but a Magazine for Lust. If you preferr'd some honourable thing which might perfect your Natures, as Learning, Wisdom, Moral Virtues; though this were an indignity to be censur'd by the Judge of all the World, yet it would be more tolerable; but to consecrate your Heart and Time to a sordid Voluptuousness, and feed it with the Cream of your Strength, this is an inexcusable Contempt, to pay a quick and lively Service to an effemi­nate Delight, which is only due to the supreme Lord.

Doth not that Man dethrone God, and hate him, that will be under the com­mand of a swinish pleasure; and make that the supreme End of his Life and Acti­ons, rather than to be under the righteous Government of God? The greatest Ex­cellency in the World is infinitely be­low our Creator; how much more must a beastial Delight be below him which is so exceedingly disgraceful to, and below the Nature of Man? If we should love all the Creatures in Heaven and Earth above God, it were more [Page 90] excusable than to degrade him in our Affections beneath a brutish Pleasure. Why doth any man court an ignoble Sensuality with the displeasure of God, Hell and Damnation at the end of it, if he did not value it above God, as well as above his own Soul?

The more sordid any thing is that we set up in the place of God, the greater is the despite done to him. Ezek. 8.5. When the Prophet saw the Image of Jealousy at the gate, God tells him there were greater Abominations than that, which are describ'd v. 10. Creep­ing things, and abominable beasts, viz. the Egyptian Idols.

The viler the thing is which possesses our Heart, the greater flight is put up­on God, and the greater the Abomi­nation.

5 5ly. We are Enemies to God's Sove­raignty in setting up the Devil.

Every Sin is an Election of the De­vil to be our Lord: If Sin had a Voice, it would give its Suffrage for such a Lord as would favour its interest.

As the Spirit dwells in a Godly Man to guide him,Eph. 2.2, 3. so doth the Devil in a Natural Man, to direct him to Evil; so that every Sin is an Effect of the De­vil's Government: Therefore Sins are call'd his Lusts, which natural Men (who being the Devil's Children, are under his paternal Government) fulfil and do with a resolute Obedience, Joh. 8.44. His lusts you will do.

If we divide Sins into Spiritual and Carnal, which division comprehends all Sin, we shall find that in both; we own the Devil's Authority either in obeying his Commands, or in conform­ing to his Example. Some are said to be his Lusts subjectivè, as he commits them; others dispositivè, as he directs them. In Spiritual he is an Actor, in Carnal a Tempter. In Carnal, Men obey his Commands; in Spiritual, they model themselves according to his Pat­tern: In the one they are his Servants, to do his work; in the other his Chil­dren, to partake of his Nature. In the one we acknowledge him as our Master; in the other we own him as our Copy. In both we derogate from God's Sove­raignty [Page 92] over us, whom we are bound to imitate, as well as to obey. Every Sin, in its own nature, is a Communion or Society with Belial, a fighting for the Devil against God; 'tis the end of the Act, though it be not the intention of the Agent. Every Sin is the Devil's work, and therefore the choice of it is a preferring his Service before God's. The Sin of Saul, though in a small mat­ter, and not in any natural, but positive Command, is equall'd to the Sin of Witchcraft, which, you know, is a Co­venanting with the Devil to yield Obe­dience to him, 1 Sam. 15.23.

What a monstrous Baseness is this, to advance an impure Spirit in the place of infinite Purity; to embrace the great Ring-leader of Rebellion, above the Con­triver of our Reconciliation; the only Enemy God hath in the World, who drew all the rest into the Faction against him, before him who is ready to par­don us upon our revolt from his Adver­sary? To affect that Destroyer above our Preserver and Benefactor: To esteem him as the exactest Pattern, and the greatest Lord, as though he had crea­ted [Page 93] us, provided for us, and in mercy watched over us all our days.

What a prodigious Enmity is this, to offend God, to pleasure the Devil, and injure our Creator, to gratify our Adversary. Have we nothing to pre­fer before him, but the deadliest Enemy that both God and our Souls have in the World? Must we side with our Tor­mentor against our Preserver? Shall he which will fire us for ever, be valu'd above him, who would wipe all Tears from our Eyes? Oh let us blush, if any spark of ingenuity be left; and let our hatred of God change its Object, and boil up against our selves for our abomi­nable ingratitude.

3 3ly. In usurping God's Prerogative, and exacting those observances which belong to God.

We destroy his Soveraignty in deify­ing and rewarding Men for things done in opposition to the Law of God, in putting glorious Titles upon the vilest Acts, naming Ambition Generousness; Murder Valour, &c.

[Page 94]1st. In challenging Titles and Acts of Worship due only to God. What Act of Worship is there due to God, but Man hath one time or other challeng'd it as pertaining to him?

Darius for Thirty days must have all Petitions put up to him, as though he could supply the Wants of all Creatures, Dan. 6.7, 8, 9

Alexander would be worshipped as God; after him Antiochus, whom God calls a vile person. The Pope makes up the number in the Preface the Ca­nonists put to his Decrees: Edictum Domini Deique nostri.

In men's equalling themselves to God. The first Man would know as God. Ba­bel builders would dwell as God. Rab­bins tell us, that Eve was told by the Devil, That if she eat the forbidden Fruit, she should make a World as God. The Pope will sit in the Temple of God, and pardon Sins as God; exalts him­self above all that is call'd God, shew­ing himself that he is God.

2 2ly. Ʋsurping God's Prerogative, in lording over the Consciences and Reasons of others.

Whence else springs the restless de­sire in some Men, to model all Consci­ences according to their own Wills, which belongs to a greater Power than Man is capable of?

Ferdinand's Speech was eminent, who when by the persuasion of others, with much reluctancy on his part he had passed an Edict against the Prote­stants, &c. said, ‘I expected such a thing, when I would take upon me the Prerogative of God to be Lord over men's Consciences.’

We usurp God's Prerogative, when we are angry that others are not of our Minds and Judgments; when they will not be blind Servants to our Opinion, in endeavouring to have our own fan­cies, yea and passions, though never so boisterous and ridiculous, to be a mea­sure to others. When we are pertina­cious in any doubtful Opinion, and as­sume to our selves Infallibility of Judg­ment, as if our Sentiments were as firm as divine Decrees; What is this, but an exalting our selves above all that is call'd God, to erect an unlimited Power over other men's Reasons and Judg­ments, [Page 96] as though it were as infallible as God, and all others differing from us under Blindness and Error.

3 3ly. Usurping God's Prerogative, in prescribing Rules of Worship which ought only to be appointed by God.

In putting out, or leaving in, what they think fit to be the Rule of Wor­ship; in prescribing by humane Laws, what they judge good and right in di­vine. All the reason under Heaven could not have inform'd us what God was in himself, or what Worship he expected of us, without supernatural Revelation: Therefore, when God hath fixed it, for Men to be making alterations in it, and additions to it, is an intolerable inva­ding of his Right, at least it is an equal­ling our own fallible Inventions with his infallible Oracles, imperiously to obtrude upon People humane Inventi­ons with as much authority as if they had been sign'd and seal'd in Heaven, and were unquestionably warranted by God himself. The prescribing the man­ner of Worship, is a part of God's So­veraignty; therefore in the two last [Page 79] Chapters of Exodus, where the erect­ing of the Tabernacle is describ'd, those words, As the Lord commanded, are se­venteen times inserted. And to pre­scribe any thing which God hath not commanded (though he hath not for­bidden it) is such an invasion of his Prerogative, that he hath punish'd it by a remarkable Judgment.Lev. 10.1. When Na­dab and Abihu took strange fire, i. e. other fire than what was upon the Altar, wherewith to kindle their Incense, though God had given no Command to the contrary, yet because he had not commanded the Offering with strange Fire, he cut them off by a ter­rible Judgment.

And it is to be observ'd, that none are more irreconcilable Enemies to the true Power and Spirit of Godliness, than the Usurpers of this Prerogative of God, the Lord in just Judgment leaving them to the dotages of their own Minds, and the enmity of their Hearts against him, being Successors of the Pharisees in their Judicial Blindness, as well as their Usur­pations of God's Authority.

[Page 98] 4 4ly. In subjecting the Truths of God to the Trial of Reason, or trying God's oracles at the Tribunal of our shal­low Reason. 'Tis a part of God's So­veraignty to be the Interpreter, as well as Maker of his own Laws, as it is a Right inherent in the Legisla­tive Power among Men. So that it is an invasion of his Right to fasten a sense upon his declar'd Will, which doth not naturally flow from the words: for to put any interpretation according to our pleasure upon divine as well as humane Laws, contrary to the true intent, is a virtual Usurpation of this Power; be­cause if Laws may be interpreted ac­cording to our humours, the Power of the Law would be more in the Inter­preter than in the Legislator. And it is the worse when Men try the Word not by their Reasons, but by their Fan­cies and Humours, and put Allegories, the Brats of crazy or humorous Fancy, as the genuine meaning of the Word of God.

5 5ly. In judging future Events, as if we had been of God's Privy-Council [Page 99] when he first undertook any great Acti­on in the World.

6 6thly. In censuring others state. 'Tis an intruding into God's Judicial Autho­rity. Who hath made me a judge? Luk. 12.14. was Christ's Plea. Who art thou that judgest another's state, as though thou wert Lord of the heart of thy Brother, and God had given over his jurisdiction over the heart to thee; as though he were to stand or fall to thy Censure?

2 2dly. Enmity to the Holiness of God.

This hating his Holiness, is a virtual depriving him of his Being: For if he did not infinitely hate evil, he would not be infinitely good, and consequent­ly would not be God. God can never endure sin, no not to look upon it; and to cherish that, which is so contrary to his purity, is a denial of his Holiness. Hab. 1.13. Thou art of purer eyes than to behold evil, thou canst not look on ini­quity.

1 First, In sinning under a pretence of Re­ligion.

Many resolve upon some ways of wickedness, and then rake the Scrip­ture to find out, at least Excuses and Evasions for it, if not a justification for their Crimes. This was the Devil's method to Christ, to bring Scripture for Self-murther. Saul resolves not to obey God, but would preserve the Spoils of the Amalekites, and then thinks to qualify all, with offering a few Sacrifices; as though God's Holi­ness would not hate Sin, that had a re­ligious pretext.

Many that have wrung Estates from the tears of Widows, and heart-blood of Orphans, think to wipe off all their oppression by some charitable Legacies at their death.

'Tis abominable to make Charity, the transcript of God's goodness, a covert for Sin; and Religion, which is to bring us near to God, to patronize our Ty­ranny.

When men will speak wickedly, and talk deceitfully for God, Job 13.7. i. e. will sin for God's glory, and make the honour of his Service a stalking-Horse to the af­front of his Holiness.

[Page 101] 2 2dly. In charging Sin upon God.

Every man naturally is willing to find the inducement to sin in another, rather than in himself. This is an act of hatred, to bespot the Reputation of others by imputing our Crimes to them, and accusing them as the Authors or occasions of our Transgressions. 'Tis an act of fear, which is the companion of hatred; if men can make God a Sinner against his own Law, they blemish his Holiness, they think they are secure from the punishment they did dread.Manton on James, p. 92. For we fear not man, who is faulty as well as our selves. When men have done all that they can to blot out a sense of a Deity, and see they cannot do it, they will raze out the reverence of it. And if we find a way to lay our Sins at God's door, when he chargeth them up­on us, we think then to escape the rigor of his Justice, and that he cannot be unrighteous to punish us for those Crimes which he is guilty of as well as our selves. But it is a foolish conside­ration; for if we can fancy an unholy God, we have no reason to think him a [Page 102] righ­teous God. That you may see that this very thing which looks so horrible, runs in our blood, take notice of the two first Discourses God had with Man after his Fall, and they will both discover this.

When God examines Adam about his Transgression, he excuseth himself by laying it upon God, Gen. 3.12. The woman whom thou gavest me to be with me, she gave me of the tree, and I did eat. Hadst thou not given me the Woman, I had not been tempted; and had I not been tempted, I had not sinned: And this Sin was committed presently after the Woman was given me, as if thou hadst given me this Woman to be my immediate Tempter; and infus'd such a love in my heart to her, that it could not resist her Allurements. For he seems by the Speech to intimate, that God gave him the Woman on purpose to draw him into sin. The next is Cain; some think Cain here lays the fault up­on God, Gen. 4.9. Am I my brother's keeper? as if he should have said, Art not thou the Keeper and Gover­nor of the World, why didst not [Page 103] thou hinder me from killing my Bro­ther?

David, a holy man, follows him in those steps, and charges a Sin of his own contrivance upon the Providence of God; when the news of Ʋriah's death was brought, he wipes his mouth, and saith, The sword devours one as well as another. He fastens that solely on the Divine Providence, which was his own wicked contrivance, 2 Sam. 11.25.

3 3dly. In hating the image of God's ho­liness in others.

The more holy any man is, and the more active in the severest Duties of Religion, the more is he the Object of the Scoffs of others; and not only barkt at by tipling Drunkards on the Ale-bench, but by formal and grave Judges on the Seat of Justice. David, though a King, whose Example might have been pow­erful to have brought them to an out­ward pretended love to holiness, was spoke against by them that sate in the Gate, and was the Song of the Drun­kards, and that when he wept, and cha­stis'd his Soul with fasting, Psal. 69.10, 11, 12.

Hence nothing is so burthensome as the presence of a sober religious Person, because of that image of God's holiness shining in him, which strikes so full up­on his Soul, and sets his heart on work in checking and griping reflections. Now Holiness being the glory of God,Exod. 15.11. Joh. 17.11. the peculiar title of the Deity, and from him deriv'd upon the Soul, he that mocks this in a Person, derides God himself. He that hates the Picture of a Prince, hates the Prince also, and much more were he in his power. He that hates the Stream, hates the Fountain: He that hates the Beams, hates the Sun. The holiness of a Crea­ture is but a beam from that infinite Sun, a stream from that eternal Fountain. If a mixed and imperfect holiness be more the subject of thy scoffs, than a great deal of sin, surely thou wouldest more roundly scoff at God himself, should he appear in the unblemished and unspot­ted holiness of his Nature, which infi­nitely shines in him: For thy hatred would be greater, because thy contra­riety is so much more against the per­fection of holiness, than where it is [Page 105] with a mixture. Where there is a ha­tred of the purity and perfection of any Creature, there is a greater reflection upon God, who is the Author of that Purity.

4 4thly. In having debasing notions of the holy nature of God.

We invert the Creation contrary to God's order in it; God made Man ac­cording to his own Image, and we make God according to ours. We fashion God like our selves, and fasten our own humours upon him, as the La­cedemonians were wont to dress their gods after the fashion of their Cities. Psal. 40.21.

Though men are enemies to the holy Majesty of God, yet they can please themselves well enough with him as re­presented by that Idea their corrupt minds have fram'd of him. We can­not comprehend God; if we could, we should be infinite, not finite; and be­cause we cannot comprehend him, we set up in our fancies strange images of him, and so ungod God in our heart and affections.

[Page 106] 1 1. This is an higher affront to God than we imagine.

Vulgi opinionis diis applicare prophanum est. Epicurus. De Deo malè sentirè quàm Deum esse negare pejus duco.

'Tis worse to degrade the Nature of God in our conceits, and to make him a vicious God, than if in our thoughts we did quite discard any such Being; for 'tis not so gross a Crime to deny his Being, as to fancy him otherwise than he is; such imaginations strip him of his Perfections, and make him a God of Clouts.

Plutarch saith, he should account himself less wrong'd by that man that should deny there ever was such a man as Plutarch, than that he should affirm, there was such a man indeed, but he was a cholerick Clown, a decrepit Fel­low, a debauch'd Man, and an igno­rant Fool.

This was the general Censure of the Heathen, That Superstition was far worse than Atheism, by how much the less evil it was to have no opinion of God, than such as is vile, wicked, derogato­ry [Page 107] to the pure and holy Nature of the Divine Majesty.

2 2. Carnal imaginations of God, as well as corporeal images, are Idolatry.

'Tis a question, which Idolatry is the greatest, to worship an Image of Wood or Stone, or to entertain monstrous imaginations of God. It provokes a man when we liken him to some infe­rior Creature, and call him a Dog, or Toad; 'tis not such an affront to a man to call him a Creature of such a low Rank and Classis, as to square and mo­del the Perfections of the great God ac­cording to our limited Capacities. We do worse than the Heathen (of whom the Apostle proclaim'd) did in their Images, they likened the glory of God to such Creatures as were of the lowest form in the Creation. We liken God not to corruptible man, but to corrupt man, and worse yet, to the very corrup­tions of men, and worship a God dressed up according to our own foolish fancies; Rom. 1.23. And chang'd the glory of the incorruptible God into an image made like [Page 108] to corruptible man, and to birds, and four-footed beasts, and creeping things.

If all those several Conceptions and Ideas men have of God, were uncas'd, and discover'd, what a monstrous thing would God appear to be, according to the modes the imaginative Faculty frames them in?

5 5thly. In our unworthy and perfuncto­ry addresses to God.

When men come into the presence of God with lusts wreaking in their hearts, and leap from sin to duty. God is so holy, that were our Services the most refin'd,Josh. 24.19. and as pure as those of the Angels, yet we could not serve him suitably to his holy Nature: Therefore we deny this holiness, when we come before him without due preparation, as if God did not deserve the purest thoughts in our applications to him; or as if a blemished and polluted Sacri­fice were suitable enough to his Na­ture.

When we excite not those elevated frames of spirit, which are due to his greatness, and fulness, and think to put [Page 109] him off with cheap and spotted Servi­ces, we slight the holy Majesty of God, and are guilty of a higher Pre­sumption than is fitting for us in our ac­cess to an Earthly Prince.

We worship him not according to the excellent Holiness of his Nature, when we have foolish imaginations creep upon us in the very act of Duty, which makes our Services erroneous, and misguided. When we bring our worldly, carnal, debauch'd thoughts in­to his presence, worse than the Dogs or dirty Slaves we would blush to be at­tended by in our Visits of a Great Man. When our hearts are turned from God in any Duty; while we are speaking with our Creator, to be in our hearts conversing with our sordid Sensualities; 'tis as if we should be raking in a Dung­hill when we are talking with a King. We do here but defame his Holiness while we pretend to honour it; and prophane his Name, while we are pray­ing Hallow'd be thy Name. It would ar­gue more Modesty, though less Since­rity, to say to our Lusts as Abraham to his Servant, Tarry here, till I go to sa­crifice.

[Page 110] 6 6thly. In defacing the Image of God in our own souls.

God in the first draught of Man, con­formed him to his own Image; because we find that in Regeneration this Image is renew'd, Eph. 4.24. The new man, which after God, [...], is created in righteousness and true holiness.

He did not take Angels for his Pattern in his first polishing the Soul, but him­self. In defacing this Image therefore we cast dirt upon the Holiness of God, which was his Pattern in the framing of us: And rather chuse to be conform'd to Satan, who is God's great Enemy, and to have God's Image wip'd out of us, and the Devil's pictur'd in us. There­fore natural men, that are guilty of gross sins, are called Devils, Joh. 6.70. 'Tis spoken of Judas: Christ gave it to Peter too, Matth. 16.23. And if he give this Title to one of the worst of men, and one of the best of men, it will be no wrong to give it to all men. Men wallow in sin, which is directly contrary to that illustrious Image which God did imprint upon them; and per­form [Page 111] those actions which are odious to God and his Righteousness, and suitable to their Corruption.

Men glory in that which is their shame; Phil. 3.19. and account that their Ornament which is the greatest Blot upon their Nature, which if it were upon God would make him cease to be God.

3dly. Enmity to the Wisdom of God.

Presumptuous sins are called a Re­proach of God; Numb. 15.30. The soul that doth ought presumptuously, the same reproaches the Lord. All Reproaches are either for Natural, Moral, or Intel­lectual Defects: All Reproaches of God must be either for Wickedness, or Weak­ness; if for Wickedness, his Holiness is deni'd; if for Weakness, his Wisdom is blemished.

1. In slighting the Laws of God.

Since God hath no defect in his Un­derstanding, his Will must be the best and wisest, and therefore his Laws highly rational, as being the Orders of the wisest Agent. As God's Under­standing apprehends all things in their [Page 112] true reason, so his Will enjoins nothing but what is highly good, and makes for the happiness of his Creature; the true means of whose happiness he under­stands better than Men or Angels can do.

All Laws, though they are enforced by Sovereignty, yet they are, or ought to be, in the composing of them, found­ed upon Reason, and are indeed Appli­cations of the Law of Nature upon this or that particular Emergency. The Laws of God then, who is summa ratio, are purely founded upon the truest rea­son, though every one of them may not be so clear to us: Therefore they that make alteration in his Precepts, ei­ther dogmatically or practically, con­troul his Wisdom, and charge him with Folly. When men will observe one part of his Law, and not another; pick and chuse where they please, hence it is that Sinners are called Fools in Scripture. 'Tis certainly inexcusable Folly, to con­tradict undeniable and infallible Wis­dom. If Infinite Prudence hath framed the Law, why is not every part of it observed? If it were not made with [Page 113] the best Wisdom, why is any thing of it observed?

He that receives the Promises of God, and the Testimony of Christ,Joh. 3.33. sets to his seal, That God is true. It must thence undeniably follow, that he that refuseth obedience to his Law, sets to his Seal, That God is foolish.

Men live as though the Commands of God were made in Sport, not by Counsel. If God took Counsel in the making man, there is as much need of Counsel in the right ordering him.

If the defacing his Image by any Sin is a defaming his Wisdom in the Crea­tion, the breaking his Law is a disgra­cing his Wisdom in the Administration. Were they not rational, God would not enjoin them; and if they are ratio­nal, we are enemies to Infinite Wisdom by not complying with them.

2 2dly. In defacing the wise workmanship of God.

Every sin is a defacing our own souls; which as they are the prime Creatures in the sensible World, had greater Characters of God's Wisdom [Page 114] in the Fabrick of them. But this Image of God is ruin'd and broken by Sin.

Though the spoiling of it be a scorn of his Holiness, it's also an affront to his Wisdom; because though his Power was the cause of the production of so fair a Being, yet his Wisdom was the guide of his Power, as well as his Ho­liness the Exemplar whereby he wrought it. If a man had a curious Clock or Watch, which had cost him many years pains, and the strength of his skill to frame; for a man after he had seen and considered it, to cut, slash, and break all, would argue a contempt of the Workman's skill. God hath shown Infinite Art in the Creation of man, but sin unbeautifies man, and be­reaves him of his Excellency.

3 3dly. Censuring his ways.

What is our impatience at any passa­ges of his Providence, but a censuring his dealing with us as unjust or unwise; as if we would presume to instruct him better in the management of human Affairs. 'Tis to take upon us to be God's [Page 115] Judges, to cite him to our Tribunal to give an account of his administration of things. 'Tis a reviling him because he doth manage things according to his own Will, and not according to ours: 'Tis a striving with God, and a sum­moning him to the Bar of our Reason, Isa. 45.9, 10. Wo to him that strives with his Maker: Shall the clay say to him that fashion'd it, What makest thou? To quarrel with him, and examine him about his works, why he made them thus, and not thus; 'Tis a reproaching of God, a contending with him, to in­struct him. Job 40.2 Shall he that con­tendeth with the Almighty instruct him? he that reproves God, let him answer it. A Reproof argues a Superiority in Au­thority, Knowledge, or Goodness. 'Tis a playing Absalom's game; Oh that I were King in Israel, I would do this and that man Justice: So that it is a virtual wishing, Oh that I were King of the World, the Governor of all Creatures, things should be dispos'd more wisely, and more justly.

[Page 116] 4 4thly. Prescribing Rules and Methods to God.

We presume to be God's Tutors, and would sway him according to the di­ctates of our Wisdom; When we would have a Mercy in this Method which God designs to convey through another Channel; When we would have him take his measures from our hu­mours: This was the ground of Jonah's Argument with God, Jonah 3.10. Jo­nah 4.1. It displeased Jonah exceedingly; and he was very angry.

When we make Vows to flatter God into a compliance with our designs; when we pray imperiously for any thing without a due Submission to God's Will; as if we were his Counsellors, and he were bound to follow our hu­mours. Thus would the most glorious of Virgins and Mothers prescribe to Christ a Rule for his miraculous action, Luke 2.48. His Mother said unto him, Son, why hast thou thus dealt with us? So John 2.3, 4.

The Jews who nail'd him to the Cross, offer'd to believe on him, if he [Page 117] would submit to their terms, and grati­fy their curiosity in descending from the Cross they had fixed him to. Are not most men Jews in this, to prescribe terms to God, upon the grant whereof he shall have our service of believing in him. As if a Child should appoint Rules for his Father, or a crazy headed Patient to his Physician; would it not be an injury to their prudence and skill? This presumptuous humour is a hellish offence. Abraham asserts the way of God's appointment by Moses and the Prophets, to be the best way for bring­ing men to Repentance and Salvation, but the Rich man prefers his own Judg­ment, and would have him send one from the dead to preach to them. Luke 16.27, 28, 29, 30. Abraham saith unto him, They have Moses and the Prophets; and he said, Nay, father Abraham.

We deal often thus with God, as though we were his Counsellors, not his Subjects.

4 4thly. Enmity to the Sufficiency of God.

The preferring any sin before God, is a denial of the fulness of Content to [Page 118] be had in the enjoyment of God; as though God were inferior to a base Lust, and that a vile Pleasure had a better re­lish than the Communications of God to the Soul. For when God describes what pleasure and peace there is in his ways, what fulness of joy in his Pre­sence; what is the refusal of it but equivalent to this language of the sin­ner; No, I will believe no such thing; there is more happiness to be had in Sin than in God? and so he values a Va­pour, an empty Bubble, more than In­finite Fulness. The greater is the Scorn of God's Sufficiency, by how much the more ignoble, brutish, and contempti­ble the Pleasure is we prefer before him.

1 1st. In secret thoughts of meriting by any Religious Act.

As though God could be indebted to us, and obliged by us. As though our Devotions could bring a blessedness to God more than he essentially hath; when indeed our goodness extends not to him, Psal. 16.2. Our Services of God are rather services to our selves, and bring a happiness to us, not to God. [Page 119] This secret opinion of Merit (though disputed against the Papists, yet) is na­tural to man; and this secret self-plea­sing, when we have performed any du­ty, and upon that account expect some fair compensation from God, as having been profitable to him.

God intimates this, Psal. 50.11, 12. The wild beasts of the field are mine; if I were hungry I would not tell thee; for the world is mine, and the fulness thereof. He implies, that they wrong'd his Infinite Fulness, by thinking that he stood in need of their Sacrifices and Services, and that he was beholden to them for their Adoration of him. All Merit im­plies a moral or natural Insufficiency in the Person of whom we merit, and our doing something for him, which he could not, or at least so well do for him­self. 'Tis implied in our murmuring at God's dealing with us in a course of cross Providences, wherein men think they have deserv'd better at the hands of God by their service, than to be so. cast aside and degraded by him. In our Prosperity we are apt to have secret thoughts that our Enjoyments were the [Page 120] Debts God owed us, rather than Gifts freely bestow'd upon us. Hence it is that men are more unwilling to part with their Righteousness than with their Sins, and are apt to challenge Salvation as a Due, rather than beg it as an Act of Grace.

2 2dly. Trying all ways of helping our selves, before we come to God.

Having hopes to find That in Crea­tures, which is only to be found in an All-sufficient God.

When we rather seek an Alms from the World than God, as though there were some hidden Excellency in the World, which over-topp'd the Excel­lency of God. When we would rather drink of Cisterns than of the Fountain; as though the Waters in the Cistern were fresher and sweeter than those in the Spring.

Hence it is that upon any Emergen­cy we set our own Reason on work, be­fore we crave the Assistance of God's Power; and scarce seek him, till we have modell'd the whole Contrivance in our own Brains, and resolv'd upon [Page 121] the methods of performance; as though there were not a fulness of reason in God to guide us in our Resolves, as well as power to breathe success upon them, Prov. 20.25. After vows to make enquiry, after Resolutions to beg direction in our business.

Sometimes men seek out unlawful ways for their delivery, as though there were more sufficiency of help in Sin, than in God.

Did we believe, and love the Suffici­ency of God, that is able to supply our wants, we should not upon every strait be turn'd from him, and beg help at the door of Creatures.

3 3dly. In our Apostacies from God.

When after fair Pretences and devout Applications, we grow cold, and thrust him from us, it implies, that God hath not that fulness in him which we ex­pected. Backsliding testifies, that there is not that sweetness, and satisfactori­ness in God, which we expected upon our first approach to him. All aposta­cy is a denial of God; for it denies him either to be a fountain of all good, or [Page 122] else that he is not true to his Promises, but deceives us in our just expectations of good from him. It either speaks him evil, or deceitful; 'tis a greater affront to deny him after an experience of his sweetness, and assistance, than to deny him before any dealing with him, or trial of him. Now though all aposta­cy begins in a neglect, yet it quickly ripens into a hatred.

4 4thly. In joining some thing with God to make up our happiness.

Though men are willing to have the enjoyment of God, yet they are not con­tent with him alone, but would have something else to eke him out; as though God, who accounts the enjoy­ment of himself the greatest blessedness, had not also in himself a sufficient bles­sedness for his Creatures, without the addition of any thing else.

The Young man in the Gospel went away sorrowful, because he could not enjoy God and the World both toge­gether, Matth. 19.21, 22.

If we would light up Candles in a clear day, when the Sun shines in its [Page 123] full brightness, what do we imply, but that the Sun hath not light enough in it self to make it day? And when we labour for other things with as much strength and eagerness, as we labour for the enjoyment of God, what is it, but to deny that there is enough in him without the concurrence of some other good?

5 5thly. Against the Omniscience of God.

Men hate God's Omniscience, and could willingly have him stript of this Eminency. For men naturally love not those that dive into their Purposes, and canvass their Thoughts; so neither can men love this Attribute of God, where­by he enters into the secret closets of their heart, and takes an exact measure of every wicked and subtile Contri­vance.

The first Speech that Adam spake in Paradise after his Fall, infring'd God's Omniscience, Gen. 3.10. I heard thy voice in the garden, and I hid my, self. As if the Trees could shelter him from that Eye that saw the minutest part of the whole Earth.

The next Speech recorded of the se­cond man, Cain, is to the same purpose; when God put the question to him, Where is thy brother? Gen. 4.9. I know not; thinking thereby to delude God's Omnisciency. He that practically de­nies God's Omnisciency, denies his Godhead: For a man may as well de­ny that there is a Sun, as deny that it shines, and disperseth its light and influ­ence into every corner. See more of this in the Discourse of God's Omnipresence.

This appears,

1 1. When we commit sin upon the ground of secresy.

If all hearts, surely then all places are open to God's Eye; no private Bench for a Drunkard, or secret Stew for an Adulterer, but is obvious to him. Common Modesty before man, is not practised before God: Men are asha­med to have their actions seen by man's eye, but not by God's. Maxima debetur pueris reverentia. Filthy actions cannot endure the presence of a Child's eye, much less of man's. Shall the pre­sence of a Child have more power over [Page 125] us than the presence of God; and mens observing, more than God's censuring Eye? Is not this a denial of him, when the Eye of God is of less force to re­strain thee, than the eye of man; as if men only could see, and God were blind? All the sin thou committest be­fore the eye of the holiest man in the world, cannot make him hate thee so much as God hates thee; because his Holiness is infinitely short of God's Ho­liness, and consequently his Hatred is infinitely short of God's

'Tis an aggravation of a man's sin, to be committed in the presence of God. Gen. 10.9. A mighty Hunter before the Lord. As it was of Haman's Offence, when he lay upon Esther's Bed, That he would force the Queen before the King's face. It seems to be David's conceit in his Sin, That God would not see him, both by Nathan's charge, 2 Sam. 2.19. Wherefore hast thou despised the Com­mandment of the Lord, to do evil in his sight? and by his own confession, Psal. 51.4. This evil have I done in thy sight. Every Penitent takes notice of the Wrong he doth to God's All-seeing [Page 126] Eye. It's a high provocation for a Ser­vant to do ill when his Master's Eye is upon him, or a Thief to cut a Purse be­fore the Judge's face. God observes all Wickedness; Wickedness under Lock and Key. If he doth register all thy Members in his Book, he will also regi­ster the sins of those Members, what use thou puttest them to, whether to his Service, or the Devil's Drudgery; whether thy Eye rove about in wanton Glances, or thy Tongue be let loose in prophane Language, or thy Ear open to ungodly Discourse, or thy Feet more swift to carry thee to an Alehouse than a Sermon.

It was once a Check a Young man gave to a Harlot, who had enticed him, and carried him from one Room to ano­ther for secresy; Oh, saith he, can none see us here? Can we be hid from God's Eye?

Yet sinners in their practice make their boast, as they, Job 22.14. in ex­press words, Thick clouds are a covering to him, that he sees not, and he walks in the circuit of heaven: As though God's Eye could not pierce the thick Clouds; as [Page 127] though his Cares were confin'd only to Celestial things, and Earth were too low an Orb for his Eyes to roul about. If we think a word in the presence of a grave religious man may disgrace us, we are troubled in our minds; but we regard not an Injury done to God. We are more cast down, if a foolish action of ours comes to the knowledge of men, than to the knowledge of God.

2 2dly. When men give liberty to inward sins.

God doth often set forth himself by that expression, That he trieth the heart, and searcheth the reins. The heart hath man Valves and Ventricles, but God searches all the Valves, which cannot be espied and discerned but by a curious eye. God sees all the Contrivances of it.

The Reins are partly hid, most in­ward, surrounded with Fat. The most inward thoughts cannot be hid from God's piercing Eye, for all is open be­fore him, like dissected Sacrifices when the Bowels are ript up, and all the In­wards discovered.

God is more within the Soul of a Creature, than any one hidden thought can be, and knows it before the heart that mints it hath a full discovery of it. What do the actings of Sin in our Fan­cies import, but as though God's eye could not pierce into the remoteness and darkness of our minds?

2 Kings 21.4. Manasseh is blam'd for setting up strange Altars in the House of God; much more may we for setting up strange Imaginations in the heart, which should belong to God.Rom. 2.16. This is to deny God's Judicial Prerogative; this is the Attribute which speaks him fit to be a Judge, and yet men can possess their hearts with this, That he is de­fective in this Attribute, and so make him uncapable of judging the World. Hypocrisy is a plain denial of this Om­nisciency. When men have a Religious Lip, and a black Soul; an outside swept and garnished, and a Legion of Devils garison'd within. This derogates from God, as though his Eye were as easily deceived as mens, and an outward ap­pearance limited God's Observation. Are we not more slight in the perfor­mance [Page 129] of private Devotions before God, than we are in our Attendances in pub­lick in the sight of men.

3 3dly. When men give way to diversions in a Duty, it is a denial of God's Om­niscience. Love is the cause of fixed­ness. The Angels have a pure affecti­on to God, and therefore they have an uninterrupted attention in his Presence. If thou thinkest God doth not mind thee, why dost thou pray at all? If thou thinkest he doth mind thee, why dost thou not pray more fervently, fixedly, and hear more attentively? This atten­tion doth consist in the frame of the Soul; for bodily Exercise is requir'd for our sakes, not for God's. Gesture and Speech are to quicken our affecti­ons. Christ hath given us a short Pat­tern of Prayer, and can our hearts be steady upon God in the repetition of it? Duties are Visits we pay to God; would it not be an Affront, if when we were to visit a Prince, we should send a noy­som rotten Carkass in our stead? Do we not deal so with God, when we come without our heart, as though [Page 130] God were ignorant, and could be put off with any thing, the worst in our Flocks, as well as the best.

It wrongs the Majesty of God's Pre­sence, that when he speaks to us, we will not give him so much Respect as to regard him; and when we speak to him, we do not regard our selves. What a vain thing is it, to be speaking to a Scullion when the King is in pre­sence? Every careless diversion to a vain Object, is a denial of God's pre­sence in the place.

'Tis a wrong to God's Excellency, that when we come to God for what we count sweet and desirable, we pre­sently turn our backs, as though our address were an act of imprudence and folly; as much as to say, There is no sweetness in him, no beauty that we should desire him.

6 6thly. Enmity to the Mercy of God.

God is not wronged more in any At­tribute by Devils and Men, than in his Mercy. Man would deprive God of the honour of his own Bowels; of the Objects of Mercy; when God's Mercy [Page 131] to others comes in competition with his Self-love and Credit. Jonas his Pride would null the Goodness of God. With what an unreasonable Passion doth he fly in the face of God, for re­prieving the humbled Ninivites? he would rather have had his own Credit preserv'd in the destruction of them ac­cording to his Prediction, than God's tenderness magnified in their Preserva­tion.

Some fancy a God made up altoge­ther of Mercy, a Childish Mercy; as if his Mercy had nothing else to do, but to wrong all his other Perfections; to make him bely his Truth, extinguish his Justice, discard his Wisdom, and enslave his Power. This appears,

1 1. In the severe and jealous thoughts men have of God.

Men are apt to charge God with Ty­ranny, whereby they strip him of the Riches of his glorious Mercy. The Devil's design at first was to bely God to man, that he might have hard and contracted thoughts of God, to think him strait-handed towards his Creature. [Page 132] Therefore he is call'd a Liar from the be­ginning, Joh. 8.44. in urging man to misbelieve his Creator to be an unjust, hard, and cruel Master, and that envied him Comforts necessary for him; which frightful thoughts of the Deity have haunted man ever since. If man in Creation was so ready to entertain Jea­lousies of God, man in Corruption, with the load of Guilt upon him, is much more prone.

The Heathens (by the Devil's insti­gation), as the Indians, have their No­tions, That Mercy flows not naturally from God, but must be wrested by a multitude of Services; that he will do nothing without the Bribe of a Sacri­fice; which they offer, lest he should hurt them. As if God only created men, to make sport with their misery: As if God had no other design in the Creation, than to load his Creatures with Chains, and govern that World by Tyranny, which he made by an Ef­flux of powerful Goodness. The Wor­ship of many men is founded upon this conceit, whereby they are frighted into some actions of Adoration, not sweetly [Page 133] drawn. This representation of God doth debase the Soul, and fills it with that tyranical passion of Fear, which is alway accompanied with Hatred; for we hate what we fear. Thus the De­vil accuseth God to troubled Conscien­ces, persuading them that his Bowels are strait, that he hath no Mercy for them, that so he may drive them to de­spair. This he attain'd in Cain, who cries in despair, My punishment is great­er than I can bear; i. e. my sin is great­er than can be pardon'd, Gen. 4.13.

When any Soul is like to be snatcht out of Satan's hands, he makes it inter­pret those acts wherein God means fa­vour, to be acts of Enmity.

So that the main work God hath to do after Conviction, is to persuade the Soul to have good thoughts of him. Hence doth arise that unwillingness in the Soul to come to God. How can we approach to him, of whom we have such narrow thoughts, and judge of according to our own revengeful hu­mours? How can we do otherwise but hate him, when we represent him as one easily angry, hardly appeas'd, of [Page 134] a cruel nature; a Minos, a Rhadaman­thus, or Phalary, rather than an Infi­nite Mirror of Sweetness and Love. If we do not think him so, why do we stand off from him? Hence ariseth our wrong constructions of Providence, and sinister interpretations of God's acts; when we attribute to God such ends as have no other foundation but our own foolish Fancy.

Thus Manoah interprets the Angel's coming, which was an act of God's kindness to him, to be an ill-meant Pro­vidence, Judg. 13.22.

Now as it is the quality of Love to think no evil, so it is the property of Hatred to think all evil. And as when a man hates Sin, he cannot endure any varnish of an Excuse to be put upon it, and cannot speak or think too bad of it; so when a man hates God, he cannot endure to have a good gloss put upon his actions.

2 2dly. Slighting his Mercy, and robbing him of the end of it.

The wilful breaking of a Prince's Laws, upon the observance whereof [Page 135] great Rewards are promised, is not on­ly a despising his Sovereignty, but a slighting his Goodness, in the Rewards proffer'd to the Observers. Rebels that stand it out against Proclamations of Pardon, do what in them lies to de­prive the Prince of any Objects to show his Clemency on. So obstinate Sinners against Mercy would as far as they are able, deprive God of any subject to magnify his Mercy on, especially when they do not only stand it out against so gracious Proffers of God, but draw in others to take up Arms against him: Every sin in this respect is a stealing the glory of this Attribute from God, in de­nying him that Tribute of Obedience which is due to him for it. Often this Enmity riseth higher; and whereas men should fear him, because he is rea­dy to forgive, Psal. 130.4. they rather slight him, and presume to sin, because he hath mercy to pardon. And so make that which should cherish their Obe­dience, to be a Spur to their Rebellion; and encourage their future Offences by that Goodness which should excite a Fear and holy Awe of him in their [Page 136] Souls. Because God is gracious, men will be more vicious; hence they are said to despise his goodness, Rom. 2.4. And that Patience which should teach them Repentance, inflames their Ha­tred, and in this humour they turn Grace it self into Wantonness.Eccl. 8.11.

7 7thly. Enmity to the Justice of God.

When men wish there were no God, they wish this at least, that God were uncloath'd of those Perfections which are averse and dreadful to their guilty Consciences: Scarce a man but hath flattering Fancies, that God is not so terrible as he is represented.

This appears,

1 1. In not fearing it, but running under the lash of it. Sin is an act of Rebelli­on, and Rebels fear not the Justice, or else hope to overcome the Power of their Superior. Would not men be afraid to spit in the face of Heaven, did they really believe there was a God who was just and righteous, and would not let any sin go unpunished? The Pro­phet speaks of some that had wearied God [Page 137] with their Sins, and made him serve with their Iniquities, Isa. 43.24. as if God were bound to endure their evil Carriage against him with patience, and never to unsheath the Sword of his Justice.

How often are men upon this account said to have a rocky Heart, and iron Si­news, that will neither be broken, nor bent? Are not the Belshazzars of the World merry, though the hand-writing be upon the Wall against them.

Thus men commit sin with greediness, and are past feeling, Eph. 4.19. daring the Justice of God, and without any sense of revenge due to sin; and say, To morrow shall be as this day, and much more abundant. Nay, I dare aver, that if a man who had been scorcht in Hell, should again enjoy his wonted Pleasures, and have all the while a fresh remembrance of his late Torments, were not his Will chang'd by a powerful grace, he would stand it out as stiffly against God as ever, notwithstanding those terrible marks of Wrath, and be without a holy fear of that Justice which he had felt.

[Page 138] 2 2dly. Sinning under the strokes of Justice.

Men will not turn to God that smites them, though they have hypocritical howlings upon their Beds under God's stroke, Hos. 7.13, 14. Isa. 9.13. They will roar under the stroke, but not sub­mit to the Striker. 'Tis the Witch of Endor, or the God of Ekron shall have their Addresses, and not the God of Heaven.

3 3dly. In hoping easily to evade it.

There are sometimes secret thoughts, that a man is able to maintain himself against all the force God can use; which the Apostle implies, 1 Cor. 10.22. Are we stronger than he? Do we think to try it out at Arms length with God? Sin implies a mastering God's all-powerful Justice. Sometimes men will argue for Impiety from their present impunity; and because he keeps silence, think that he will not publish a condemning Sen­tence, Psal. 50.21. And because God forbears, think that he hath forgotten to punish, Psal. 10.11. God hath for­gotten.

Sometimes we fancy God like to our selves, mutable with every Wind, as soon appeas'd as angry; either unable to resist the force of our Prayers, or ea­sily enticed by our good words and praises of him, as though he were to be flatter'd out of his just Anger, his holy and righteous Nature, Psal 78.36. They flatter'd him with their mouth. As if he needed our Trifles, and Rattles, as Children do, to appease them. Or might be wrought upon as the poor In­dians, to give the Gold of Heaven for a few Beads.

They fancy him a God of Wax, whom they can bend at their pleasure; either so weak, that he cannot, or of so soft a disposition, that he will not be reveng'd of Sin; and that a few sighs will blow away a storm of Wrath. Hence men invent ways of pleasing God after they have offended him; and think to ex­piate the sin of their Soul, by the offer­ing their Substance, or presenting some melancholy Devotions, or inflicting some Self-chastisements. As if God were to be brib'd by the Blood of a Lamb, or Goat, or by some superstitious and for­mal [Page 140] Services, to change his provoked Justice into an easy Clemency.

8 8thly. Enmity to the truth of God.

Most men live upon trust for their knowledge, and know far more by the relation, and upon the credit of others, than upon certain demonstrations; as that there are such Places as China, Peru, Mexico. And why are men so backward in believing God, speaking in his Word? 'Tis clear hereby, that men have not so great an enmity against one another, as they have against God.

This appears,

1 1. In not believing his Threatnings.

Men believe not either the matter, or sudden execution of them. Our Faith is more operative upon Reports from Men, than Revelations from God. Men will believe Stories of Danger, so as to avoid the Places wherein they may be liable to it. Yet though God tells them what the issue of Sin will be, how cer­tainly it will destroy them, they will walk on in their own way. Men look upon Hell as a painted Fire, upon the [Page 141] Threatnings as Scarecrows, without a Sting, and are not so much affected with them, as at the reading of a Tragedy. Would men be so stupid, as not to stir out of the fire, if they did really believe God were true? they are apt to fear others that threaten inferior punish­ments, and not to fear God who threa­tens everlasting Woe. But think to find mercy in the way of Sin, though God assures them to the contrary. How soon did the Israelites lose the sense of the Thunder, which terrified them when the Law was given? Like those Spunges that Thunder will pass through. Such are secure Persons through whom the thunder of God's Threatnings will pass, without doing any hurt.Isa. 66.2. A contrite heart trembles at the Word, because he acknowledges it to be true; whereas a proud heart is like an unmoved Rock, that is not daunted at God's Threat­nings, as imagining them to be false. If a man doth at first believe them, yet if God delays the execution of them, he thinks they were in jest with him, and takes delays for denials, Luke 12.45. My Master delays his coming. This tem­per [Page 142] is call'd a belying of God, Jer. 5.12. 'Tis not he, this evil shall not come upon us.

2 2dly. His Promises.

Man is more prone to believe God's Promises, than Threatnings, because men are naturally credulous of that which makes for their interest; there­fore God made the Jews to say Amen to the Curses, Deut. 27.26. Not to the Blessings, Deut. 28. because they were ready to slight Threatnings, and snatch at Promises. But yet even his words of Grace are not credited by men; hence it is, that they are not allur'd by his gracious Proffers, which would work upon men, if they really believ'd that God intended as he spake. All the un­belief in the World gives God the lie; the greatest indignity among the Sons of Men, 1 Joh. 5.10. He that believes not God, hath made him a liar. We be­lieve the Promises of a Man, that is a lie, as the Psalmist speaks, and hath deceiv'd us; and rely upon a vain Creature that fails, rather than upon the true and li­ving God. Like the foolish Indians, part with the Gold of God's Promises [Page 143] for Glass and Ribbons, brittle and gaudy things. Present things do more affect us, than future. It was the pre­sent World Demas lov'd more than a future Crown, 2 Tim. 4.10. Sensible Trifles are esteemed more valuable than invisible and eternal Excellency. Men look upon Heaven as a Poet's Elizi­um, a Dream and Fancy, and the pro­mise of Christ's coming to be the great­est falshood, 2 Pet. 3, 4. Where is the promise of his coming? 'Tis an under­valuing God's Veracity, to be led by Sense, a brutish Principle; rather than by God, who is Truth it self. Our fol­lowing the Dictates of Natural Reason against Revelation, is not so derogatory, as the making Sense our Guide.

9 9thly. Enmity to his Providence.

By denying his Truth, we deny his Providence: For as the crediting the truth of one another, keeps up com­merce in the World; so the Veracity of God on his part, and the Sincerity of Man, keep up an entercourse be­tween God and the World. Some have thought God a sleepy God, as though he [Page 144] never cared how the World moved, so he might rest, Zeph. 1.12. Some thought it below God's Majesty to mind subluna­ry things, as though it were more un­worthy for God to govern them, than it was to create them. This appears,

1 1. In ascribing his Works to second Causes.

When we look upon second Causes as the Authors of Benefits we enjoy, and attribute to them what is due to God, and ascribe them to blind Chance, or to the dexterity of our own Wit, and thither return our Thank-offerings, Hab. 1.16. They sacrifice unto their net, and burn incense to their drag. Deifying the Creature, the Instrument, without any, or a formal regard to the chief Actor. In Chastisements we look not upon Sin as the meritorious, or God as the efficient Cause. Thus Balaam spurr'd on his Ass, and never consider'd the Angel that stood in the way. Many regard Instruments, and never consider God, who doth all the Evil in the City; and thus rob God both of the honour of his Mercies, and the Obedience requir'd both by him and his Chastisements.

[Page 145] 2 2dly. In the offence we take, and the resistance we make to his Providences if they cross our will.

Sometimes men will charge the Pro­vidence of God in times of Affliction, That he is unjust towards them, and in­flicts Punishments when they deserve Rewards; therefore the Spirit of God gives it as the commendation of Job, that in all this, i. e. in those ma­ny Afflictions, he did not charge God foolishly, Job 1.22. a praise scarce to be given to any man in the World. We are apt to murmur, as if God were bound to take care of us, and act all for our good, and neglect the whole World besides; or as though it were fitter for him to govern according to our foolish Wills, than his own wise and righteous Will. Sometimes men will oppose the Designs of his Provi­dence.

The Gadarenes are so startled at the loss of▪ their Swine,Mat. 8.31. that with a joint consent they desire Christ to depart from their Coasts, having no mind to entertain his Person or his Doctrine, [Page 146] when they should rather have been mo­ved by his miraculous Power and his Preaching, to have enquired into the Gospel which he preached. When the carnal Interest of mens Grandeur is struck at, they will quarrel at the pow­erful ways of God, Acts 5.16, 17. The High Priests and Sadduces were fill'd with indignation at the Apostles Mira­cles, which had reason enough to con­vince them, had they not had too much malice to withstand them. Instead of submitting to the Rod, we rage against God, when he is correcting us; and like Chaff, flye in the face of him that fans us. Not like Children, submitting to a Father; but like Rebels, denying his Superiority over us.

3 3dly. In our misinterpretations of Pro­vidence.

Shimei misinterpreted the Providence of God, when David fled from Jerusa­lem upon his Son Absalom's Rebellion. Oh, saith he, now God will revenge the House of Saul, 2 Sam. 16.7, 8.

We will put interpretations upon God's Acts according to our Fancies, [Page 147] Humours and Wishes; therefore the Spirit of God takes particular notice, that Shimei was of the House of Saul, and therefore according to his own hu­mour accounted this a punishment, for his outing the House of Saul from the Government. This is a high usurpation of God's Prerogative, who is the best Interpreter of his own Acts, as well as his Laws.

10 10thly. Enmity to his Content and Pleasure.

1. In his Nature.

Such an enmity there is in Sin, that it strives to make a confusion in God himself, a war in his very Nature: For Sin put God to his infinite Wisdom to satisfy all the Perfections of his Nature. If he spar'd the Sinner, how could he be just? if he destroy'd him, how could he be merciful? What Wit of Men or An­gels could contrive a way to compose those Attributes, and make Truth and Righteousness, Mercy and Justice, to kiss each other, and still those Jars which Sin endeavour'd to make betwen them?

If Justice should have its full due, what would become of the Creature? If Mercy should only act its part, what would become of the Righteousness of God's Nature? If the Creature should be damn'd by the Severity of Justice, Mercy might sit weeping for want of Objects, unless new ones were created. If Mercy should have its contentment in the impunity of the Sinner, Righteous­ness and Truth might bewail the want of a due Satisfaction. The heart of Mercy would be broken, if Sin were punished; and the cry of Justice would be perpe­tual, unless the Sinner fell under his own demerits. That surely is the greatest Enemy, that endeavours to set division in a man's own Family, and Nature.

2 2dly. In his Works.

Men endeavour to disappoint God of his Glory, the end of his Creation, and the tenderest Jewel he reserves for his own use, and will not impart to ano­ther. God created all things for himself, and Man by turning them to another use, evidenceth, that he would not let God have the pleasure of his own Works, or [Page 149] the Rent due to him for them. Sin made him repent that ever he put his hand to the framing that World, which after the Creation he had pronounced good;Gen 6.6, 7. and made God be griev'd at his own Creatures, which with so much Wisdom he made, and so much delight acquiesced in. God requires no more of Man for all his Benefits, but a Service, and they deny him this, and endeavour to make him weary of his life, as if we studied how we could most vex and dis­quiet him, Ezek. 16.43. Thou hast fretted me in all those things.

God created the World to have a Ser­vice from his rational Creatures, and yet their Services naturally, as well as their Sins, are a trouble to him, and tire him, that he is ready to shake the World in pieces, Isa. 1.14. Your ap­pointed feasts my soul hateth, I am weary to bear them, they are a trouble to me; so that he can have no ease but in the Acts of Vengeance, V. 24. Ah, I will ease me of my adversaries, and avenge me of my enemies.

God created the World, not for any need he had of it, but to communicate [Page 150] his own goodness, and made Man as a choice Vessel to receive it; but Man shrinks his Soul, that goodness cannot enter upon him, and so endeavours to frustrate God of this End. Can there be a greater contempt, than to deny God the satisfaction of his own Works?

Now to sum up all that hath been said. Suppose, if it were possible, that there were another God to judge, or an indifferent Person to judge between God and Men of this World, and had a Copy of all the Laws and Promises, Records of all God's dealings, would he not judge by the practice of Men, that God was some cruel Pharoah, that notwithstanding all his fair words and promises, minded nothing but the de­struction of his Creature; and that Man had some high provocations from God, to act so against the Laws of Goodness, and Proposals of eminent Rewards? That God had no Excellency to make him desirable, but that he were the most despicable, contemptible, unwor­thy Being in the whole World. All the Actions and Practices of Men testify thus much, that he is a weak, impure, [Page 151] cruel, false, empty, shallow, inconsi­derable Being, and one that hath no Au­thority over him; a Pattern not fit to be imitated, one that hath been injuri­ous to him, &c. An indifferent Person, that had no knowledge of God, view­ing his Laws, would have a high opi­nion of him; but again considering the Practices of his Creatures, he could not but think that some great provocation was offer'd by God to Men; that he was full of dissimulation; he could not otherwise think that there should be so general a defection from him.

But to declare this Enmity further, it will be evident, by considering what enmity there is against all that comes from him; both the Truths he reveals, and the Duties he enjoins.

1 1. Enmity against his Truths.

Hating Instruction is a part of A­theism, Psal. 50.17. Seeing thou hatest instruction, and castest my words behind thee. God complains in Hos. 8.12. that the most excellent things were account­ed as a strange thing. God had given [Page 152] them the great things of his Law, and they esteemed them not.

1 1. In mens loathness to believe any Di­vine Truth; or to meditate upon it.

Men shun the thoughts of what they do not love; if we will not let Truth in, which is a Message from Heaven, it is a sign we care not for the Person from whom it comes.

1 1. 'Tis hard to believe Moral or Divine Truths.

Because they are against the interests of our Lusts, and would eject those Principles which have got so firm foot­ing in our Minds and Affections, and would bring them into such a reform'd Course, which our Minds by ass'd by such Principles, do exceedingly hate: Whereas Natural or Mathematical Ve­rities are readily credited, and kindly entertain'd, because they thwart not our Principles, as the others do.

The more divine and spiritual the Object is, the more unwilling we are to close with it: And by how much the nearer any notion of truth is to God, [Page 153] and the more clearly representing him, the more averse are we from it. And if men are enemies to that truth which doth most clearly discover God, and his mind, and cannot endure the thoughts of it, much less can they endure the thoughts of God himself. They are loth to entertain any thing that may disquiet them.

Christ describes this Humour, as it was in Noah's time, and as it will be towards the end of the World:Matth. 24.38, 39. They were eating and drinking, as though the World were their own, and loth to think of a Deluge; and at the latter end men will as hardly believe the burn­ing, as they did then the drowning of the World.

The Pharisees derided the soundest Doctrine, Luke 16.14. They derided him, subsannarunt; [...], they blew their Noses at him in contempt, when he declaim'd against their Cove­tousness.

2 2dly. If the Word lays hold upon a man, he endeavours to shake it off, as a Man would a Serjeant, which comes to [Page 154] arrest him. Men like not to retain God in their knowledge, Rom. 1.28. If any Truth presseth in upon them, they turn it away, as Men do importunate Beg­gars; We have nothing for you; Do not trouble us, we have no Alms to bestow upon you: And the reason is, because Men having abortivated and deadned all those reliques and natural infusions of God in their Soul, any live­ly Truth and Apprehensions of him proves most unsavoury: As Wine and Strong waters, which have lost their na­tural Spirit, become most ungrateful and unpleasant to the Stomach; so those innate impressions of God which are so refreshing to a good Man, they do what they can to shake off or taint them, by mingling with them their own corrupt Notions; and when they cannot, they are fill'd with an irreligious rancour against God. Men keep the Truths that rise up in themselves for convicti­on and instruction, in unrighteousness, and quench the motions of the Blessed Spirit, killing them in the Womb. Have not Men often had secret Wishes, that the Scripture had never mention'd [Page 155] some Truths, or that they were blotted out of the Bible, because they face their Consciences, damp their Pleasures, and cool their boiling Lusts, which else they would with eagerness and delight pursue.

3 3ly. When Men cannot shake off a Truth, but it sticks fast in them, yet they have no pleasure in the consideration of it.

Which would be if there were a love to God: for Men love to read over the Letters which are sent by them to whom they have an affection, and stick them up, or peruse them afterwards at their leisure. And it was an unclean Beast that did not chew the Cud under the Law; so it is a corrupt Heart that doth not chew Truth by Meditation. Hence a natural Man is said not to know the Things of God; for while he is in­clin'd to a sensual life, he can have no delight in spiritual things, for Sensua­lity hinders the Operations of his Soul about the choicest Objects.

Natural Men may indeed meditate on a Truth, but they do not delight in [Page 156] it; or if they do, it is only as it is Knowledge: for we delight in nothing that we desire, but upon the same ac­count that we desire it. Now Natu­ral Men desire to know God, and some Truths; not out of a sense of his Ex­cellency, but from a natural thirst af­ter Knowledge; so that they rejoice in the Act, not in the Object; not to quicken their Affections, as idle Boys strike fire; not to kindle any thing, but please themselves with the Sparks: Whereas a gracious Soul accounts not only his Meditation, or the Operation of his Soul about a thing to be sweet, but he hath a Spiritual Joy in the Ob­ject of that Meditation. Many have the Knowledge of God, who have no delight in it; as Owls and Batts have Eyes to perceive the Light, but by rea­son of the Weakness of their Sight have no delight in it to look cheerfully upon it; so neither can a Man by his natu­ral or acquir'd Knowledge delight in God, or love to look upon him, be­cause of his Corruption.

[Page 157] 2 2ly. In their Opposition to it.

1 1. External.

In the first dawning of the Gospel, what Opposition did the Apostles meet with? What Persecutions were rais'd against them? How did the Carnal World, like Dogs, bark at the shining of the Moon? 'Tis as natural for Man to persecute the Truth, which is against the grain, as it is for them to breathe. When Socrates upon Natural Principles did confute the Heathen Idolatry, and asserted the Unity of God, the whole Cry of Athens, a learn'd University, is against him; and because he oppos'd the publick receiv'd Religion, he must die, Acts 13.45. Contradicting and Blas­pheming are put together; Disputes against the Word many times ends in Blasphemies.

2 2. Internal.

God's Truths cast against a hard Heart, are like Balls thrown against a Stone-wall, which rebound the further from it; such a resistance there is in [Page 158] Man, to beat back all the Tenders of Grace. Where the Grace of God comes in any power, it doth accidentally stir up Sin in the Heart; as when the Sun shines upon a noisom Dunghil, it stinks the worse; not that the Sun commu­nicates any filthiness or pollution to the Dunghil, but by accident in warm­ing it, it makes the stench break forth. Sin, as a Garison in a City, is up in Arms upon any alarm from its Adver­sary. A Word of God against the great Diana of a man's Lust, sets the whole Soul in an uproar; Sin follows the steps of its Father the Devil, and en­deavours to bruise the Heel of Truth, which would break the Head of Lust. Men hate the Truths of God, when they begin to search and tent their belov'd Corruptions. So Ahab, 1 Kings 22.8. I hate him, for he doth not prophecy good concerning me, but evil. John 3.19, 20. Lest their deeds should be reproved. As Apes are reported to break the Glass, because they would not see their own deformity. The Light of Speculation may be pleasant, but the Light of Con­viction is grievous; The Light strikes [Page 159] too strongly upon their sore Eyes, and makes them smart.

3 3ly. If Men do entertain Truth, 'tis not for Truth's sake, but for some other by end.

Truth is scarcely receiv'd as Truth; there is more of Hypocrisy than Since­rity in the Pale of the Church: The Dowry makes it more desirable than the Beauty. Judas follows Christ for the Bag. Sometimes Men entertain Truth to satisfy their own Passions, ra­ther than upon God's account. The Religion of many is not the Judgment of the Man, but the Passion of the Brute. Many rather entertain the Do­ctrine for the Person's sake, than the Person for the Doctrine, and believe any thing that comes from a Man they esteem and affect, as if his Lips were as Canonical as Scripture, 1 Thess. 2.13. You receiv'd it not as the Word of Men, but as it is in truth the Word of God. So that many times the very same Truth deliver'd by another, is disregarded; which when coming from the fancy and mouth of their own Idol, is cried [Page 160] up for an Oracle; whenas, alas! it was the Truth of God in the Ass's, as well as in the Angel's mouth. And thus they have the Word of God with re­spect of persons, and receive it not for the sake of the Fountain, but of the Channel; and though they entertain the Truth of God materially, yet not formally as his Truth, James 2.1 Have not the faith of Christ with respect of persons.

4 4ly. If Men do entertain Truth, 'tis with unsetled affections, and much mix­ture.

If Men let in some good Notions of God, they let in also much of Corrup­tion and Error, like Spunges that can suck up the foulest Water, as well as the sweetest Wine; they have the un­clean Beasts enter into the Ark of their Souls, as well as the clean. There is a great Levity in the Heart of Man. The Jews cry Hosanna to Christ one day, and Crucify him the next. They have their Heart open one day for Truth, and the next turn it out of doors. Those Truths which are easy to be [Page 161] understood, are hard to be impress'd: Our Affections will as soon lose them, as our Understandings embrace them. Some were willing to rejoice in John's Light, which gave a Lustre to their Minds, not in his Heat, which would have given Warmth to their Affections; for John was a burning and a shining Light, and they would rejoice in his Light, but not in his Heat, and in that too but for a season.

We begin in the Spirit, and end in the flesh. We go from God with af­fections, and quickly grow cold again. Our hearts are like Lute-strings, chang'd with every change of Weather, with every Temptation; and scarce one mo­tion of God in a thousand can prevail upon us.

5 5thly. In a carnal Improvement of Truth.

Some endeavour to make Truth sub­servient to Lust, and like Spiders draw cursed Poyson out of the sweetest Flowers. As when men hear of God's willingness to pardon and receive re­penting Sinners, they will argue from [Page 162] hence, for deferring their Repentance till they come to dye. So Psal. 94.7. God's Patience is made a Topick whence to argue against his Providence. Wicked men father their sins upon God's Word. A Lyar will find his Refuge in the Re­wards God gave the Midwives that lied to Pharaoh, for the Preservation of the Israelites Children; and Rahab's lye for preserving the Spies: Though God rewarded their Fidelity, yet we read not that he approved their Sin. Some will venture into all kind of wicked Company, from Christ's Example, who conversed with Sinners; when Christ companied with Sinners, as a Physician with diseased Persons, to cure them, not to approve them; but these with persons not to communicate Holi­ness to them, but receive Infection from them. Thus, like the Devil, we have Scripture at our fingers ends to plead for our Lusts. As the Sea turns fresh Wa­ter into salt, so a carnal heart turns Di­vine things to carnal ends. As man subjects the Precepts of God to carnal interest, so they subject the Truths of God to carnal Fancies. Make a humo­rous [Page 163] and crazy Fancy the Interpreter of Divine Oracles, and not the Spirit speaking in the Word; this is to rifle Truth of its true mind and intent; as it's more to rob a man of his Reason, the essential constitutive part of man, than of his Estate.

2 2dly. Enmity against the Duties God doth enjoin, as well as against the Truths he doth reveal.

We are not willing to come to God in Duty; which strangeness took date from the beginning of our nature. We were estranged from the womb, Psal. 58.3.

I shall instance in Prayer, which is one of the greatest Duties, and is an immediate speaking to God. And in that Duty wherein there is the greatest intimacy with God, there is the great­est Aversion, and consequently an En­mity against God.

1 1. Ʋnwillingness to it.

Men cannot endure to give God a Visit; if they do, it is with such a dulness of spirit, as if they wished themselves out of his Company; which [Page 164] testifies that men care not for any Cor­respondence or Friendship between God and their Souls. Man having an Enmity to true Holiness, hath from thence an Enmity to Prayer, because Holiness must at least be pretended in Prayer, because in that Duty there is a real speaking to God, and a Commu­nion with him, unto which Holiness is required. Now as wicked men hate the Truth of Holiness, because it is unsuitable to them, so they are not Friends to the pretence of it in that du­ty, because they must for some space be diverted from the thoughts of their be­loved Lusts. I appeal to you, whether you are not more unwilling to practice Prayer in your Closets, than to join with others, as if it were a going to the Rack, and rather your Penance than Privilege. If men do come to God, it is a constrained Act, to satisfy Consci­ence; and such are rather servile, than Son-like Performances, and spring from bondage more than affection. If Con­science like a Taskmaster did not lash them to duty, they would never per­form it. If we do come willingly, it [Page 165] is for our own ends, to have some de­liverance from some trouble. Isa. 26.16. In trouble have they visited thee; they poured out a prayer when thy chastning was upon them. In trouble they will vi­sit God; in prosperity he shall scarce hear of them. In affliction he finds them kneeling, and in prosperity he finds them kicking. They can pour out a Prayer in distress, and scarce drop a Prayer when they are delivered. This unwillingness to address to God, what slight and low thoughts doth it imply? 'Tis a wrong to his Providence, as tho we stood not in need of his assistance, but that we can do all our business our selves.

'Tis a wrong to his Excellency, as though there were no amiableness in him to make his company desirable. This Enmity is the greater, by how much God's Condescention is the great­er to admit us into his presence. It was a part of the Devils hatred; they were loth to have Christ present with them. Matth. 8.29. What have we to do with thee, Jesus, thou Son of God? Men ex­cuse their neglect of private Prayer, by [Page 166] their want of opportunity; but indeed they want hearts. We may sooner step up to Heaven with a holy Ejacu­lation, than step over the Threshold about our business. We naturally desire acquaintance with the greatest Persons that may advance our Interest; but we are ready to bury our Interest, rather than be acquainted with God.

2 2dly. Slightness in the Duty.

We are loth to come into God's pre­sence, and when we are come, we are loth to keep with him. When men do not their Duty heartily as to the Lord, they look not upon him as their Master, whose Work they ought to do, and whose Honour they ought to aim at.

1 1. In respect of time.

Our dullest and deadest time we think fittest for God: When sleep is ready to close our eyes, we think it a fit time to open our hearts. How few Morning Sacrifices hath God from men? They leap out of their Beds to their Pleasures or Worldly Employ­ments, without asking Counsel at [Page 167] God's mouth. As men reserve the dregs of their life, their Old Age, to offer up their Souls to God; so they reserve the dregs of the day, their sleepy times, for the offering their Service to God.

2 2dly. In respect of frame.

We think any frame will serve God's turn; which certainly speaks our En­mity, and slight thoughts we have of him. Man naturally performs duty with an unholy heart, whereby it becomes an abomination to God; Prov. 28.9. He that turns away his ear from hear­ing the Law, even his prayer shall be an abomination.

God calls for our best Sacrifices, and we give him the worst, such which he hates. Amos 5.21. I hate, I despise your feast-days, and I will not smell in your so­lemn assemblies. They were Duties which God commanded, but he hated them for their evil frames, or corrupt ends. God requires Works of Grace, and we present him not with so much as the Work of Nature, but the Work of Corruption. There is not that natural Vigor which we have in Worldly Bu­siness: [Page 168] You may often observe a live­liness in man as to that; but change the scene into a motion towards God, and how suddenly doth this Vigor shrink, and their hearts become sluggish, freeze with coldness.

Many times we pray as coldly as if we were loth that God should hear us, and take away that Lust which Con­science forceth us to pray against. How flitting are we in Divine Meditations, how sleepy in Spiritual Exercises? This proceeds from the aversion of the Soul, and its estrangedness from God. But in other Exercises we are active. The Soul doth not awaken it self, and stir up those Animal Spirits in Religious Du­ties, which it will in Bodily Recreati­ons and Sports; whereby it is evident we prefer the latter before any Service to God. Since there is a fulness of Ani­mal Spirits in us, why might they not be excited in Holy Duties, as well as in Corporal Operations, but that there is a Reluctancy in the Soul to exercise its Supremacy over them in this case?

[Page 169] 3 3dly. Weariness in it.

We are not weary with that dulness, but in the Duty it self: Our deadness shows a disaffection, our weariness shows a greater: We are loth that God should have so much as a day's service from us, or any thing that looks like a service. How tired are we in the per­formance of Spiritual Duties, when in the vain triflings of time we have a perpetual motion? How will many force themselves to dance and revel a whole Night, when their hearts will flag and jade at the first entrance into a Religious Service. Some in the Pro­phet wished the Sabbath over, Mal. 1.13. Ye said also, Behold what a wea­riness it is. Attendance on him is a weariness; God had but a poor pollu­ted Service from them, and they were weary of that little they gave him, they grudg'd him that. This unwieldiness in duty is a sign we receive little Satis­faction in God's company, and that there is a great unsuitableness between him and us. When our Joy begins when the Duty ends, it evidenceth that [Page 170] there was no affectionate motion to God, but a tir'd and yawning Service. Unwilling Servants stay not long at their Masters work, neither are cheer­ful in it. If we did love God, it would be with us as with the Needle towards the Loadstone, there would be a speedy motion, and a fixed Union. Saints in Heaven, whose Affections and Judg­ments are perfect, behold the Face of God Five or Six thousand Years toge­ther without weariness; but we natu­rally are neither willing to come, nor come to stay in his presence.

Obj. Natural men had best not pray, or meditate at all, if even their Prayers are acts of Enmity.

Ans. Their Prayers are not acts of Enmity, though the natural Enmity be discover'd in them. In the Male-per­formance of the Duty, there is a denial of his Holiness, but in the total Omission there is a denial of his Sovereignty, who commands it as a natural duty; or his Providence, who orders human Affairs; of his Holiness too, and [Page 171] Righteousness in his Law which en­joins it.

4 4thly. Neglect of expecting Answers.

Men naturally care not for having the Spiritual Mercy they pray for of course from God, though they are desirous of any Temporal; for the latter they will endeavour, but leave the other wholly upon God's hands, as if they were care­less whether they had them or no. They care not whether their Letters come to God's hands or no, and therefore care not much for any returns from him: Whereas if we have any love to a per­son we send to, or value of a thing we send for, we should expect an Answer every Post.

The Creature in its Natural Instinct goes beyond such persons; for there is an [...]; Rom. 8.19. For the earnest expectation of the creature waits for the manifestation, &c. Every Crea­ture is in a more waiting posture than a natural man. 'Tis a sign we do not own God for our Master, or our selves for his Servants, if we do not wait upon him till he shew mercy to us. Psal. [Page 172] 123.2. As the eyes of servants look unto the hands of their master, so our eyes wait upon the Lord our God, till he have mercy on us. It implies that we think God will not hear, or cannot hear, or that we have no need of him, and can do well enough without him; or that Prayer is no effectual means to procure Blessings: If so, why dost thou pray at all? If it be otherwise, why dost thou not wait for an Answer? So that there is a disaffection in man to the Duty it self, and to God the Object of it; or to the Subject of it, the thing pray'd for. Whereas those that love God, and love the Spiritual Mercy they pray for, watch thereunto with Thanksgiving. Col. 4.2. Continue in prayer, and watch in the same with thanksgiving.

They watch for occasion of Praise. As we are to be in a praying posture, to desire a Blessing, so in a waiting po­sture to meet with it. But a natural man doth not love to be beholden to God if he can help it; and if he doth praise God after any common Mercy received, it may proceed from a natu­ral Ingenuity, or present sense of the [Page 173] Mercy it self, not from any Affection to the Donor: But as for any Spiritual Mercy, as the stirrings of his Affections by any Truth, he is so far from praising God for them, that he is troubled at them, and quickly quencheth them.

5 5thly. Desertion of the Duty.

If God doth not answer us, naturally we cast off the Duty, and say with those in Job, Job 21.15. What is the Almighty, that we should serve him? and what profit should we have, if we pray to him? They pray not out of Conscience of the Command, but merely for the Profit; and if God makes them wait for it, they will not wait his leisure, but sollicite him no longer. There are two things express'd; That God was not worthy of their Service; and, That the serving of him would not bring them in a good Revenue, or an advan­tage of that kind they expected. 'Tis Interest draws men on to Prayer; and when that is not advanc'd, they will beg no more; like some Beggars, if you give them not presently upon their asking, from blessing they turn to cur­sing: [Page 174] So do men secretly do that which Job's Wife advised him to do upon his Affliction, Job 2.9. Dost thou still re­tain thy integrity? Curse God, and dye. What a stir, and puling, and waiting, and caring is here? Cast off all service, be at Daggers-drawing with God. So Mal. 3.14. 'Tis vain to serve God, and what profit is it that we have kept his or­dinances, or that we have walked mourn­fully before the Lord of host. If they have not the benefits they beg, they think God unrighteous, and doth them wrong to withhold from them the fa­vours they imagine they have deserv'd; and if they have not that recompence when they would, they leave off the serving God any more, as a vain and un­profitable thing. Whereas Love moves upon a sense of Duty, a Natural man that hath an aversion, moves upon a sense of Interest. Love is encouraged by Answer, but is not dissolv'd by Si­lence; but a Natural man would have God at his beck, and steers his course in duty by the outward profit, not by the inward pleasure.

This Enmity might further be evi­denc'd by,

1 1. Our Enmity against Christ.

Many that are his own, receive him not, John 1.11. His own by Privileges, to whom he gives Ordinances, and spiri­tual meat from his Table; his own by Profession, who profess they have made a Covenant with him, and yet under­hand keep up their ancient Agreement with Hell. Professions of Christ are no demonstrations of love to him. We may commend another for his parts and perfections, and yet have a secret grudge against him. All the pretended Love unrenewed men have to Christ, hath no better ground than the Turks love to Mahomet; for it hath no higher spring than Education; and had their Lot been to be born among them, they would have loved Mahomet with as warm a Devotion as now they pretend to love Christ; for they love him not formally, but they love that which they were brought up in the profession of, let it be what it will. This Enmity against Christ reflects upon God himself. Christ [Page 176] tells us often, He was sent by God: An Affront to an Ambassador, is an in­jury to the Majesty he represents.

Despising the Embassy of an Angel, is an act of Enmity against God; much more the despising the Embassy of his own Son.

This is evident in the practices of men.

1 1. 'Tis hard to convince men of the ne­cessity of Christ. You see what little fruit Christ himself had by all his preaching among the Jews.

2 2dly. When men are convinc'd, they endeavour to stifle those Convictions. We are as untam'd and unruly Heifers, that will not endure the Yoke: They will break those Cords as if they were the most formidable evils, and shake them off from them, as if they were Vipers upon their hands.

3 3dly. When men cannot stifle their Convictions, yet they are loth to come to Christ. John 5.40. You will not come to me. They would bring something of [Page 177] their own to him, for they grudge him the Glory of being an entire Saviour; Or if they do come to Christ, it is for Ease, not for Holiness: for when their Troubles are ceas'd, they return to their Vomit.

4 4ly. If men do come, it is a restrain'd Act.

Men are therefore said to be drawn, and it is the mighty Power of God to bring them. Did not God overpower the Hearts of his People, but leave them to themselves, they would still stand it out in Rebellion against God.

2 2ly. Enmity to the Saints.

When the Devil found God above his reach, he sets himself against the Creatures that were design'd more pe­culiarly for his Service. Just after we read of Enmity to God in Adam, we read of Enmity to the Godly in Cain. The Italians, when they say un Christi­ano, commonly mean a Blockhead; and our common Speech, a silly Abraham im­ports no better: It will be so to the World's end. Despisers of those that are [Page 178] good, are rank'd with those that are Enemies to God, 2 Tim. 3.3. It ariseth from a hatred of Holiness it self. And it is Enmity to God; for he that would not suffer him to have a holy Servant, would not suffer him to have a holy Throne, a holy Scepter, a holy Crown, a holy Kingdom. If men hate the Chil­dren of Light, they do by consequence hate the Father of Lights. Mr. Cotton was convinc'd of his Enmity against God by his Enmity to the Servants of God.

There are several Causes of this Enmity.

1 1. Dissimilitude between God and a natural Man.

As Likeness in Nature and Inclinati­ons is a Cause of Love, so Dissimilitude and Unsutableness is a Cause of Hatred. Distance of Manners breeds Alienation of Affection. This Dissimilitude de­pends also upon the Opposition between the Law, and the Nature of a Sinner, Rom. 7.14. The Law is spiritual, but I am carnal. Hence proceeds all that act­ing against it; for the Apostle saith [Page 179] v. 15, 16. I consent to the law, that it is good; but my Flesh, which hath a re­pugnancy to it, will not comply with it; the Spiritual Law and the Car­nal Heart do quarrel with one and other.

Dissimilitude between God and a na­tural Man is the greatest,

1 1. In respect of Nature.

God is infinitely holy, Man corrupt and filthy. Darkness and Light, Hea­ven and Hell are directly contrary; so is Christ and Belial. Let Engagements be what they will, so long as Men are of different Spirits, they cannot agree. As in regenerate Men this dissimilitude works an abhorrency of themselves, as in Job; so in natural Men it engenders a disaffection to God.

2 2ly. In respect of Ends.

There are in God and Men different Ends. Man's End is to please himself, and satisfy the Desires of the Flesh; God's End is to vindicate his Law, and show himself the Righteous Governor of the World, which cannot be at­tained [Page 180] without a direct Contrariety to the corrupt End of Man.

The remedy then will be, to get a renew'd Nature, the Image of God new-form'd in the Soul.

2 2. Guilt.

Men fly from God out of shame; they consider the Debts they owe God are great; and naturally Debtors fly from their Creditors, for fear they should exact or demand any thing of them, Adam's Guilt was rather attended with a flight from him, than with an ap­proach to him. Those Israelites that desir'd God no more to speak to them but by Moses, were afraid of his Pre­sence too, when his Face shone with an heavenly Splendor. Terror is essential to Guilt, and Hatred to a perpetual Ter­ror. Their Guilt made them fly from that Moses whom they knew to be their friend, when God had set a signal mark upon him. When Men cannot dis­charge their Judgments of the belief of a strict account, and dreadful Hell, and perpetual Immortality, their Hearts are pierc'd with their Sins like so many [Page 181] Darts. As they have a thousand Sins, so they have a thousand Stings; all pointed with God's Wrath, and return'd back with their own Hatred, though it is but the just fruit of their own do­ings. The frequency of iniquity con­tracts the more implacable Contrarie­ty to God, and makes them as unca­pable of any Union to God, as of Re­pose in themselves.

The Remedy then is, to labour for Justification by the Blood of Christ, which is only able to remove that Guilt which engenders our Hatred.

3 3ly. God's crossing the desires and in­terests of the Flesh.

Natural qualities encrease with the resistance of their Contraries; so doth Sin. The Duties God doth principal­ly love, do most of all cross our Cor­ruptions; and those are the Duties we hate most. Sodomites show most dis­affection to Lot, when he opposeth them in the Prosecution of their Lusts with the Angels, Gen. 19.9. We will deal worse with thee than with them. Had God (as well as Micajah to Ahab) [Page 182] spoke good to natural Men in their own Esteem, and held them up in their Lust; his Truth would not be so much impri­son'd in unrighteousness, but be highly ador'd with men's choicest Affections; but his commanding things according to his own holy Nature, brings into act that habitual Hatred which was before in the Heart. All Hatred doth arise from an opinion of destructiveness in the Ob­ject hated. Why do we loath a thing, but because we imagine it inconsistent with our Happiness and Wishes? And a Sinner being possess'd that his darling Sin is inconsistent with the Holiness of God's Law, hates God for being of a Nature so contrary to that which he loves. The disappointment our cor­rupt Principles find by any Truth of God, exasperates the Heart. The Jews expecting an Earthly Grandeur by the M ssiah, and that they should be made Lords paramount of the World, was the Cause that they were the more de­sperate Enemies to Christ when they found his design to be short of their Ex­pectations, and that his Humility fa­vour'd not their Pride, and his Meek­ness [Page 183] was not like to raise him from the Footstool of the Roman Empire to the Throne of the World.

The Remedy then is, To have a high Esteem of the Holiness and Wisdom of the Law of God, and the Advantages he aims at for our good in the enjoyn­ing of it. To account it better than thousands of Gold and Silver. To look upon his Commands as not grievous, 1 John 5.3.

4 4ly. Love of Sin.

The greater the Love of Sin, the more must be our Hatred of God; because the more we love that which hath an Essential Enmity against God, the more we signify that it is our chief Good and Happiness, and consequently we must hate that which is most contrary to it, and would hinder our enjoyment of it: and therefore our hatred of God's Holi­ness grows up equally with our fond­ness of Sin.

When by frequent Acts the habitual Nature is strengthen'd, all the Powers of doing contrary is swallow'd up in that habit. Hence it is said, the carnal [Page 184] mind is enmity to God, i. e. the sensual mind, when Sensuality hath got the mastery of the mind, and planted sen­sual habits, there is Enmity to God; and it cannot be subject to the Law of God, because that habit wholly acts the mind. Men's Reasons side with the Precepts of God, and conclude them to be the way to felicity; but the Law of the Mind is too weak for the power­ful and pleasing Charms of the Flesh, whereby they are drawn into an imagi­nary Paradise, but a real Captivity. The hating all the Dictates of God our Saviour is put upon this score. Light must be odious, when Darkness is love­ly: God must needs be hated, when his Enemy is most caress'd. As the Love of God in the Godly is the Cause that they hate Sin, so the Love of Sin in the Wicked is the Cause that they hate God. Every Sin being an aversion from God in its own Nature, and a conver­sion to the Creature, according to the multiplying the Acts of Sin, this aver­sion from God, and conversion to the Creature, must needs be encreas'd; and by how much the more Love we have [Page 185] to the Creature, so much the more Love is taken from God.

The Remedy then is, To endeavour for as great a Hatred of Sin as thou hast of God; to look upon Sin as the great­est Evil in it self, the greatest disadvan­tage to thy Happiness.

5 5ly. Injury we do to God.

It is proper to Men Odisse quos laese­rint; whereas the person injur'd might rather hate, yet the person injuring hath often the greatest disaffection. Jo­seph's Mistress first wrong'd him, and then hated him. Saul first injur'd Da­vid, and then persecuted him; as if David had been the Malefactor, and Saul the Innocent. Italians have a Pro­verb to this purpose; Chifa injuria ne pardonna mai. The Reason is, because they think the injur'd person must needs hate him; and Love is not an affection due to an Enemy. We have also suspi­cious thoughts of the person we have provok'd to be our Enemy. We wrong God, and then we hate him; measu­ring his Affections by humane Passions; and thinking, that because we have [Page 186] wrong'd him, he must needs lay aside all the Goodness and Patience of his own Nature, and watch the first Op­portunity of Revenge. Every Sin and Act of it being Enmity to God, the more the habit of any Sin is encreas'd by frequent Acts, the more also is the habitual Enmity in the Heart increas'd: For as every Sin hath an immediate ten­dency to the supply of some Lust, so it hath a remote and principal tendency to the encrease of that Enmity. Cain first affronts God in his Omniscience and Providence, and then departs from his Presence; turns his back upon him, and becomes the head of the prophane part of the World, Gen. 4.16. The pre­sence of the Lord, i. e. from all the Or­dinances of God, and Communion with him in Worship.

The Remedy then is, To endeavour a Conformity to God's holy Will; to think with thy self every Morning, What shall I do this day to please God? what Duty doth he require of me? The more thou dost obey his Will, the more thou will love his Holiness.

[Page 187] 6 6ly. Slavish fear of God.

Men are apt to fear a just Recom­pence for an injury done to another, that he will do him one ill turn for another; and Fear is the Mother of Ha­tred. God being Man's superior, and wrong'd by him, there follows necessa­rily a slavish Fear of him, and his Power; and such a Fear makes wrath­ful and imbitter'd Thoughts of God, while he considers God arm'd with an unconquerable and irresistible Power to punish him. 'Tis as natural for a man to hate that which he conceives to be against him, as for any Animal to hate that whose Acts it fears do tend to a dissolution of its Being. The De­vils tremble, James 2.19. [...]; they have a great Horror, and their Enmity is as great as their Fear; nay, heightned by their Fear, because they have no hopes of pardon; they do their utmost to oppose God, and have Companions in Misery: 'Tis impossible a man should love God, while he is apprehended as an irreconcilable Adversary. The stronger the Impressions of Fear, the [Page 188] quicker the Inclinations to Hatred. But when the Evil fear'd begins to strike, it makes the Hatred shoot out in Vol­lies of Curses and Blasphemies, which is evident in the damn'd. God consi­der'd as a Judge, is the Object not of comforting, but terrifying Faith; No man can naturally love that Judge which he thinks will condemn him. A fear of God as an inexorable Judge, that we have highly wrong'd, will nourish an enmity against him.

The Remedy then is, Be much in Communion with God; strangeness is the Mother of Fear; we dread Men sometimes, because we know not their disposition. The Beasts themselves de­light in the Company of Man, when being familiariz'd to him; they fancy his disposition, and taste his kindness to them, which when they were un­acquainted with, they would fly from his Presence with the greatest speed. Study the reconciling-Love of God in the Gospel; Consider much the love­liness and amiableness of his Nature, his ardent Desire thou wouldest be his friend more than his enemy. A Cause [Page 189] of our hating God, is our ignorance of him; for if we did but know how good he is, how merciful to Man, and to us; if we would but leave our Sin, we could not possibly hate him.

7 7ly. Pride.

Self-denial is absolutely against the Pride of Reason; and this is the first Lesson God teacheth us. 'Tis the first Letter in the Alphabet of the Gospel of Peace, and therefore we are against him. Men lift up the Pride of Reason against the Truth of God, and the Pride of Heart against the Will of God. Hence it appears, that Self is the great Incendiary of the Soul against God. The Enmity of Tyre against God is charg'd upon this foot of account, Ezek. 28.2. Thy heart is lifted up in the midst of the sea; thou hast set thy heart as the heart of God. She would rather have her Wisdom admir'd by God, than God's Wisdom admir'd by her. The sharpest Enmities in the World are founded upon this Vice. This makes the greatest Combustions in Common­wealths. Men fear to be overtopp'd [Page 190] by one another. All other Vices desire Companions. A Drunkard loves his Good-fellows; he cares not to swill alone. An unclean person must have his Mate. Swearers hate those that come not up to their own pitch; but a proud Man would have none keep an equal pace with him: He cannot en­dure a Companion, but would have all others under his feet. Pride is natu­rally against God; and therefore Sin is often call'd a lifting up of the Heart against God, a hardening the Heart against him.

The Remedy then is, To endeavour after Humility. Study the Humility of God, who is more humble to us than we can be to him. Reflect more upon thy Vileness than thy Worth.

8 8ly. Love of the World.

The greater dearness of sensual plea­sures, the further our divorce from God. The Love of the World is inconsistent with the Love of God, 1 John 2.15. If any man love the World, the love of the Father is not in him. It puts us un­der an impossibility while that Love [Page 191] remains, to entertain the Spirit of Truth, Joh. 14.17. The spirit of truth whom the World cannot receive. Whosoever will be a friend of the World, is an enemy to God. The Friendship of the World is enmity with God, Jam. 4.4. Ye adul­terers, know you not that the friendship of the world is enmity with God? Know you not: 'Tis an unquestionable Truth, your own Consciences cannot be strangers to it. Indulgence to Carnal interests and pleasures mounts up to a fierceness against God, Deut. 32.15. Jesurun wax­ed fat, and kick'd. The Wisdom of the Flesh is first earthly, then sensual, then devilish; When once the Mind is pos­sess'd by an earthly and sensual Temper, it will not be long before it grows up to devilishness, and you know that can be no friend of God. What begins in Earthliness, Earthly Principles and Ends, and proceeds on to Sensuality, will end in Devilishness both principle and pra­ctice. Whosoever loves his own Plea­sure and Voluptuousness, must needs hate whatsoever is contrary to it, and would destroy it: This is the great Root of Anger, revenge in Man, and our contempt of God.

The Remedy then is, To look upon the World with scorn, to think the Soul above it; and that the Content­ments and Pleasures of the World are fitter for Beasts, and at best but Accom­modations for thee as a Traveller, not a fit Pillow to repose thy Soul on. De­spise the World, and the Devil hath scarce any bait and argument left to move thee to an estrangedness from, and an enmity against God.

Now if all the Saints that ever were should meet together in a Synod, to consult of the truth of this Proposition, That the heart of Man is enmity against God, they would all bear witness to it Nemine contradicente; and he that de­nies it, I may confidently affirm, did never seriously read the Scripture, or cast one practical glance upon his own heart.

1. Obs. THE Salvation of Sin­ners was the main de­sign of Christ's coming into the World.

2. God doth often make the chiefest Sinners Objects of his choicest Mercy.

For the last, That God doth so.

1. God hath formerly made invita­tions to such. See what a black Gene­ration [Page 2] they were, Isa. 1. by the scrowl of their Sins. They were Rebels, and Rebels against him that had nursed them. Vers. 2. I have nourish'd and brought up children, and they have rebell'd against me: And in this respect worse than the Beasts they were masters of; the stupid Ox, and the dull Ass outstript them in ingenuity. Vers. 3. The Ox knoweth his owner, and the Ass his master's crib; but Israel doth not know, my people doth not consider. He calls upon Heaven and Earth to judge between them, v. 2. He appeals to Men and Angels, as a Jury to give their Verdict, whether these People had not been the most dis­ingenuous and ungrateful People in the World. Or if by Heavens and Earth be meant Magistrates and People, as in the Prophetick style they are usually ta­ken, God then appeals to themselves, to let their own natural Consciences, and the common Ingenuity their Sins had left them, to judge between them. He comes to charge them, v. 4. laden with iniquity: They had such great weights lying upon them, that they were not able to stir; or laden with it, [Page 3] as some Crab-tree is with sowr Fruit. They had sprouted from a wicked Stock; they had corrupted one another by their Society, and Example, as rotten Apples putrify the sound ones that lie near them.

They had been incorrigible under Judgments; God had used the Rod again, and again; but being there was no reformation, he was even weary of whipping them any longer; v. 5. Why should ye be stricken any more? ye will re­volt more and more. They were also so universally infected, that there was no sound part about them, but running Sores all over, both head and heart were infected; corrupt Notions in the one, and corrupt Affections in the other.

Or if you take it Prophetically, Head signifies the Chief Magistrate; Heart, the Judges; Feet the common People. The Fire which had burnt their Cities, had not consum'd their Lusts, and dried up their Sins; v. 7. Your country is de­solate, your cities are burnt with fire, your land strangers devour it in your presence, and it is desolate, as overthrown by stran­gers. [Page 4] And had it not been for a small Remnant, they had been as bad as Sodom and Gomorrah, v. 9. Their Ser­vices were polluted, vain, and an abo­mination to him, v. 13. A trouble to him, his Soul hated them, he was ti­red with them, v. 14. for they came with their bloody murtherous hands in­to God's presence.

Yet though he justly charg'd them with these horrid Crimes, he gives them assurance of entertainment if they would return to him, v. 18. Come now, and let us reason together: He would condescend to debate the Case with them, when one would have thought he should have said, I'll have nothing to do with such a Crew as they; God loves to discourse with Men about this Argument of Pardon; and he loves that Men should hear him speak concerning it. He would dispute them out of their Sins, into good and right apprehensions of his Mercy.

So Isa. 31.6. Turn ye unto him from whom the children of Israel have deeply revolted. Revolted, there is their Sin; deeply, there's the aggravation of it; [Page 5] and being also Children of Israel, a People of much Mercy, and Miracles, there's another aggravation; yet turn unto him against whom you have thus sinn'd.

The great Objection of a Penitent is, I have sinned, and I know not whether God will receive me: Consider, God knows thy Sin better than thou dost, yet he kindly calls to thee, and promi­seth thee as good a reception as if thou hadst never sinn'd.

So Jer. 3.1. 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 play'd the harlot with many lovers, yet return again to me, saith the Lord. Though thou hast been a common Whore, and made all Com­ers, every Idol welcome, and been in league with many Sins; yet upon thy return I'll own thee; and these are God's warrants for encouragement.

2. God hath given Examples of it in Scripture. Adam, the Ring-leader of all Rebellions of Mankind in the World, [Page 6] had the promise of the Seed of the Wo­man to break the Serpents head made to him: And in the Genealogy of Christ, is call'd the Son of God, Luk. 3.38. not only in respect of Creation, for so the Devil is the Son of God; but in a nearer relation. Yet all that deluge of Wickedness which has overflow'd the World since the Fall, sprung out of his Loyns. Nay, Abraham, the Father of the Faithful, was probably an Idolater in Ʋr of the Caldees, and a Worshipper of the Sun, and Fire, as his Fathers were, Josh. 24.2. yet God makes a particular Covenant with this Man, pre­sents him with a richer Act of Grace than any in the World besides him had, even that the Messiah, the great Re­deemer of the World, should come from his Seed: This man is set up as the pattern of Faith to others, and his Bosome seems to be a great receptacle of Saints in glory, Luk. 16.22, 23. Is­rael's Sins were as a thick Cloud, yet this powerful Sun did melt them. Isa. 44.22. I have blotted out as a thick cloud thy transgressions, and as a cloud thy sins. A sullen gloomy Morning [Page 7] often ends in a well-complexion'd Noon.

Manasseh is an eminent Example of this Doctrine. His story, 2 Chron. 33. represents him as black as a Devil, if all the aggravations of his Sin be consider'd.

1 1. 'Twas against knowledge. He had a pious Education under a Religious Fa­ther; an Education usually leaves some tinctures and impressions of Religion. No doubt but the Instructions his Father Hezekiah had taught him, and the ex­emplary holiness he had seen in him, were sometimes awakened in his memo­ry, and recoil'd upon his Conscience.

2 2. His Place and Station, a King: Sins of King's are like their Robes, more Scarlet and Crimson than the Sins of a Peasant. Their Example usu­ally infects their Subjects. As they are not without their Attendance in their Progresses, and Recreations, so neither in their Vices and Virtues.

3 3. Restoration of Idolatry. Had he found the Worship of the Host of Hea­ven deriv'd to him by succession from [Page 8] his Father, and the Idols set up to his hand, the continuance of them had less of sin, because more of temptation: But he built again those High Places and Altars to Idols after they had been broken down, v. 3. and dash'd in pieces that Reformation his Father had com­pleated.

4 4. Affronting God to his very face. He sets up his Idols, as it were to nose God, and built Altars in the House of the Lord, and in the two Courts of his Temple, whereof God had said he would have his Name there for ever, v. 4, 5, 7. He brought in all the Stars of Hea­ven to be sharers in that Worship which was only due to the God of Heaven. What, could he find no other place for his Idols, but in the very Temple of God? must God be cast out of his House, to make room for Baal?

5 5. Murther. Perhaps of his Chil­dren, which he caused to pass through the fire as an Offering to his Idol, v. 6. It may be it was only for purification. But he had the guilt of much innocent Blood upon him, the streams whereof ran down in every part of the City. [Page 9] 2 Kings 21.16. Moreover Manasseh shed innocent blood very much, till he filled Je­rusalem with blood from one end to the other.

6 6. Covenant with the Devil. He us'd Enchantments, and Witchcraft, and dealt with a Familiar Spirit, v. 6. yea he had acquaintance with more Devils than one, and dealt with Familiar Spirits and Wizards in the plural Number.

7 7. His other mens Sins. He did not only lead the People by his Example, but compell'd them by his Commands. 2 Chron. 33.9. So Manasseh made Judah and the inhabitants of Jerusalem to err, and to do worse than the Heathen God had rooted out, to make room for them. Hereby he contracted the guilt of the whole Nation upon himself.

8 8. Obstinacy against Admonitions. 2 Kings 21.10. God spake to him and his People, but they would not hear­ken, or alter their course.

9 9. Continuance in it. He ascended the Throne young, at 12 years old, v. 1. 'Tis uncertain how long he continued in this Sin. Torniellus thinks 15 years. [Page 10] Bellarmine 27. Kinchi 50 years, reckon­ing but 5 years of his Life after his Re­stauration.

What a world of Sin, and aggrava­tions of it, were there in this Man! and yet God was intreated, v. 19.

3. The stock whereof Christ came, seems to intimate this; God might have kept the Stock, whence Christ des­cended according to the Flesh, pure, and free from being tainted with any notorious Crimes; but we find Sins of a crimson dye even among them.

There are no Women reckon'd up in Christ's Genealogy, but such as in Scripture are noted for looseness, Matt. 1.3. Tamar who play'd the harlot with Judah her Father-in-law, Gen. 38. Ra­hab, v. 5. the Harlot of Jericho. Ruth, v. 5. a Gentile, and a Moabitess; the Root of whose Generation was Lot's Son by incest with his own Daughter. Bathsheba, v. 6. David's Adulteress. He chose these repenting Sinners, out of whose Loyns Christ was to come, that the greatest Sinners might not be afraid to come to him.

Was David, whose Son our Saviour is call'd, much better? 'Tis true, he was a man after God's own heart, but yet very notorious for that Act of Mur­ther and Adultery, and with more ag­gravating Circumstances than usually are met with in Acts of the like nature, 2 Sam. 11. Ʋriah was a godly man, and had a sense of the Condition of the Church and Nation whereof he was a Member, v. 11. and such a Man's Bed David is not only content to defile, but he pullutes his Soul with drunkenness, v. 13. lays Snares for his Life, not in a manly, but sly and treacherous man­ner; for while he doth caress him, and show him a fair countenance in his Pa­lace, he draws up secret Instructions to Joab so to order the business, that Ʋriah might be thrust into his Grave, and makes him the Post to carry the Com­mission for his own death, v. 15, 16. After all this he hath no remorse when he hears of the loss of so godly and va­liant a man, but wipes his mouth, and sweeps all the dirt to the door of Provi­dence, v. 25. Now Christ's Stock be­ing thus tainted, was methinks an evi­dence [Page 12] that Penitents, though before of the greatest pollutions, might be wel­come to him. And that as he pickt out such out of whose Loyns to proceed, so he would pick out such also in whose hearts to reside.

4. 'Twas Christ's employment in the world to court and gain such kind of Crea­tures. The first thing he did, while in the Manger, was to snatch some of the Devil's Prophets out of his Service, and take them into his own, Matth. 2.1. some of the Magi, who were Astrolo­gers and Idolaters. When he fled from Herod's Cruelty, he chose Aegypt, the most Idolatrous Country in the world, for his Sanctuary; a Place where the People worshipp'd Oxen, Crocodiles, Cats, Garlick, putida Numina, all kind of Riff-raff, to show, that he often comes to sojourn in the blackest Souls.

The first People he took care to preach to, were the Seamen, which usually are the rudest, and most de­bauch'd sort of men, as gaining the Vices, as well as the Commodities of those Nations they traffick with, Matth. [Page 13] 4.13. The Inhabitants of those Sea-coasts are said to sit in darkness, v. 16. in darkness both of Sin and Ignorance; Just as the Aegyptians were not able to stir in that thick darkness, which was sent as a Plague upon them. And the Country, by reason of the Vices of the Inhabitants, is call'd the Region and shadow of Death; a Title properly be­longing to Hell it self. To call Sinners to repentance, was the Errand of his coming. And he usually delighted to chuse such that had not the least pre­tence to merit, Mark 2.17. Matthew a Publican, Zacheus an Extortioner; store of that Generation of Men, and Harlots, and very little Company besides.

He chose his Attendants out of the Devil's Rabble; and he was more Jesus, a Saviour, among this sort of Trash, than among all other sorts of People; for all his design was to get Clients out of Hell it self. What was that Woman that he must needs go out of his way to convert? a Harlot, John 4.18. an Ido­later, for the Samaritans had a mixt Worship, a Linsey-woolsey Religion, and upon that account were hateful to [Page 14] the Jews. She continued in her whore­dom at the very time Christ spake to her, yet he makes her a monument of his Grace; and not only so, but the first Preacher of the Gospel to her Neigh­bours; v. 29. Is not this the Christ? and an Instrument to conduct them to him, Come, see a man which told me all things, &c.

Was any more smutted than Mary Magdalen? seven Devils would make her sooty to purpose, and so many did Christ cast out of her, Mark 16.9. Now when Jesus was risen early the first day of the week, he appear'd first to Mary Mag­dalen, out of whom he cast seven De­vils. This lustful Devil he turns into a weeping Saint.

What was that Canaanitish Woman, who had so powerful a Faith infus'd? One sprung of a cursed Stock, hateful to God, rooted out of the pleasant Land, a Dog, not a Child; she comes a Dog, but returns a Child; Christ made this Crab in a Wilderness to bring forth Fruit, even the best that Heaven could afford; viz. the Fruit of Faith; and larger and better bunches of it, than at [Page 15] that time sprouted out of any Branches of the Jewish Vine, so well planted, and so often water'd by Christ himself.

When he comes to act his last part in the World, he saves a Thief, who was got to Hell-gates, ready to be push'd in by the Devil.

Do you find Examples among the Pharisees? No; Dunghil-Sinners take Heaven by violence, while the proud Pharisees lose it by their own righteous­ness. Scribes and Doctors continue De­vils in the Chair, while Harlots com­mence Saints from the Stews, and the Thief proceeds a Convert on the Cross.

Since there was but one that in his own person he converted, after he went to Heaven, What was he? One that had breathed out slaughters and threat­nings against the Church, Acts 9.1. To do so, was as common with him, and natural to him, as to suck in Air, and breathe it out again: This Man gallop­ing to Hell as fast as his mad rage and passion could carry him, he stops in his career, ordains a Preacher [...] a Perse­cutor; gives him as large a Commis­sion [Page 16] as he had given any of his Favou­rites; for he makes him the chiefest Apostle of the Gentiles.

What Boggs and Miry Places did Christ drain, and make fruitful Gar­dens? What barren and thorny Wil­dernesses did he change into pleasant Paradises? He made Subjects of Ven­geance Objects of Mercy: He told the Woman of Samaria, who lived in forni­cation, that he was the Messiah, Joh. 4.25. The woman saith to him, I know that Messias cometh, which is call'd Christ: Je­sus saith unto her, I that speak unto thee, am he; which he never discover'd to the Self-righteous Pharisees, nor indeed in so many words to his Disciples, till Peter's confession of him.

5. The Commission Christ gave to his Apostles, was to this purpose:

He bids them proclaim the Promise free to all, Mark 16.15. Go ye into all the world, and preach the Gospel to every creature. All the World, every Crea­ture. He put no difference between men in this respect, though you meet with them in the likeness of Beasts, and [Page 17] Devils, never so wicked, never so abo­minable; as long as they are Creatures, reach out the Cup of Salvation to them, if they will drink; open the Treasures of Grace to them, if they will receive them; indent with them for nothing but Faith for Justification, and Profes­sion of it for their Salvation.

This Commission is set out by the Parable of a King, commanding his Servants to fetch the Maim'd, Halt and Blind, with their Wounds, Sores and Infirmities about them, Luke 14.21, 23. Bring in hither the Poor, and the Maim'd, and the Halt, and the Blind. Yea, and go out into the High­ways, and Hedges, and those loath­some Persons, those dregs of Mankind, which you shall find swarming with Vermin, and lousing themselves under every Hedge, bring them in; if they pretend their Rags and Nastiness as un­suitable to My Rank and Quality, com­pel them, force them against their own natural Inclinations and doubts, that my House may be fill'd. God will have Heaven fill'd with such, when Self-righteous Persons refuse him. When [Page 18] you come to Heaven, to sit down with Abraham, Isaac, and Jacob, you'll find some, and a great many, that were once as filthy morally, as these Hedg-birds were naturally, who had once as many Lusts creeping about them, as there were Frogs in Aegypt.

Such a Compulsion as this spoken of, there was in the Primitive Times by the Power of the Spirit of Grace.Grot. in Luk. 14.23. Two Stage-players, that in their acting scof­fed at the Christian Religon, were con­verted, and prov'd Martyrs; one under Dioclesian, the other under Julian.

6. The practice of the Spirit after Christ's Ascension, to lay hold of such Persons.

1. Some out of the worst Families in the World: One out of Herod's, Acts 13.1. Now there were in the Church that was at Antioch, certain Prophets, and Teachers, as Barnabas, and Simeon that was call'd Niger, and Lucius of Cy­rene, and Manaen, which had been brought up with Herod the Tetrarch and Saul. Ei­ther Herod Antipas, who derided Christ [Page 19] before Pilate; or Herod Agrippa, who put James to death; which of these Herods it was, 'twas not likely that in such a Family he should suck in any Principles advantageous to the Christi­an Religion: For being brought up with him, he was either his Play-fellow when young; or his Confident when grown up; yet out of this Family of this wicked Prince he calls out one, to make not only an Object of his Mercy, but an Instrument of it to others, con­trary to the force of Education, which usually roots bad Principles deep in the heart. 'Tis likely to this intent the Holy Ghost takes particular notice of the Place of Manaen's Education, when the Families, where the rest nam'd with him were bred up, are not mentioned: Some rude and rough Stones were ta­ken out of Nero's Palace; some that were Servants to the most abominable Tyrant, and the greatest Monster of Mankind; one that set Rome on fire, and play'd on his Harp while the flames were crackling about the City; ript up his Mother's Belly to see the place where he lay; would any of the Civiller sort [Page 20] of Mankind be Attendants upon such a Devil? yet some of this Monster's Ser­vants became Saints. Phil. 4.22. All the Saints salute you, chiefly they that are of Caesar's houshold: To hear of Saints in Nero's Family, is as great a Prodigy, as to hear of Saints in Hell. God be­fore had promised his Grace to Aegypt, the most Idolatrous Country; there God would have an Altar erected, Isa. 19.18, 19, 20. In that day shall five Cities in the Land of Aegypt speak the language of Canaan, and swear to the Lord of hosts; in that day shall there be an altar to the Lord in the midst of the land of Aegypt. And indeed the Gospel was famous in Aegypt, both at the Christian School at Alexandria, and for many fa­mous Lights.

2. Some of the worst Vices.

Ephesians were as bad as any, such that Paul calls darkness it self; Eph. 5.8. For ye were sometimes darkness: There was not only an Eclipse, or a dark Mask upon them, but they were chang'd into the very nature of Night. Great Ido­laters; the Temple of Diana ador'd, and resorted to by all Asia, and the whole [Page 21] World, was in that City, Acts 19.27. That the Temple of the great Goddess Diana should be despised, and her Mag­nificence should be destroy'd, whom all Asia, and the world worshippeth. And they cry up this Statue they pretended fell down from Jupiter, above Christ, who was preached by Paul Plin. lib. 5. cap. 36.. They were given to Magick, and other Dia­bolical Arts; yet many of these were weaned from their Idol, and their Ma­gick, and of darkness were made light in the Lord; which is more than if you saw a black piece of Pitch chang'd into a clear piece of Crystal, or a Stone as­cend into the nature of a glittering Star.

Take a view of another Corporation at Corinth of as filthy Persons as ever you heard of, 1 Cor. 6.11. such were some of you. After he had drawn out a Catalogue of their Sins against the light of Nature, and made the enume­ration so perfect, that very little can be added. He adds, such were some of you. Not all, but some. But you are wash'd, &c. Not [...], such Sinners; but [...], such Sins. Persons not only [Page 22] committing some few acts of them, but so habituated in them, that they seemed metamorphosed into the very nature of these Sins themselves; so that they were become the very Dirt, Mud, and Rubbish of Hell. Yet you see De­vils he really turn'd into Angels of light.

Well then, how many flinty Rocks has God dissolv'd into a stream of Tears? How many hard hearts has he made to bleed, and melt? That which is now pure Gold, has been earthy, and pol­luted.

I shall only add this to the whole.

Great Sins are made preparations by God to some mens Conversion, not in their own nature, that's impossible; but by the wise disposal of God, which Mr. Burges illustrates thus; As a Child whose Coat is but a little dirty, has it not presently wash'd; but when he comes to fall over head and ears in the mire, 'tis taken off, and wash'd imme­diately; the Child might have gone many a day with a little dirt, had not such an Accident happen'd.

Peter might have had his proud and vain-glorious Humour still, had he not fell so foully in the denial of his Master; but when he fell into the Jakes, and Puddle, it promotes his Conversion: For so Christ calls it, Luke 22.32. And when thou art converted, strengthen thy brethren; 'twas Conversion in a new Edition; and you do not find him in the same boasting vanity again.

David's falling into the Sin of Mur­ther and Adultery, is the occasion of the ransacking his Soul, which you find him not so hot about another time: He digs all about to the very Root, Psal. 51.5. Behold, I was shapen in iniquity, and in sin did my mother conceive me. This Sin had stirr'd and rak'd up all the mud in his heart, and made him see himself an abominable Creature: Therefore, v. 9. he desires God to hide his face from his sins; he was so loathsome, he would not have any one look upon him; (fling all this mud out of my Soul), and prays more earnestly for a new heart, and a right spirit. So when a wicked man falls into some grievous sin, which his Conscience frowns upon him, and [Page 24] lashes him for, he looks out for a shel­ter, which in all his peaceable wicked­ness he never did.

2 2. Why God doth chuse the greatest Sin­ners, and let his Elect run on so far in sin before he turns them.

1. There is a passive disposition in the greatest Sinners, more than in moral or superstitious men, to see their need: Be­cause they have not any self-righteous­ness to boast of. Man's blameless out­ward carriage and freedom from the common Sins of the Times and Places wherein they live, many times proves a snare of death to them, and makes them more cold and faint towards Christ: Because they possess themselves with imaginations, that Christ cannot but look upon them, though they never so much as set their faces toward him. And because they are not drencht in such Villanies as others are, their Con­sciences sit quiet under this moral Car­riage, and gauls them not by any self-reflections: Therefore when the Threat­nings of the Law are denounc'd against [Page 25] such and such Sins, these men wipe their mouths, being untainted from those Sins that are thus curs'd, and vainly glory in their gay and gawdy Plumes, and bless God with the Phari­see, that they are not Sinners of such a Scarlet dye, and that they do such and such Duties, and so go on without see­ing a necessity of the new Birth; and by this means the strength of Sin is more compacted and condens'd in them.

Superstitious and formal men are hardly reduc'd to their right Wits: Partly because of a defect in Reason, from whence those Extravagancies a­rise; and partly because those false ha­bits and spirit of error possessing their Faculties, they are incapable of more generous impressions: Besides, they are more tenacious of the Opinions they have suckt in, which have got the em­pire and command over their Souls; such misguided Zeal fortifies men a­gainst proposals of Grace, and fastens them in a more obstinate inflexibleness to any converting-motions. This self-righteous Temper is like an exter­nal heat got into the Body, which pro­duceth [Page 26] an Hectick-Fever, and is not ea­sily perceived till it be incurable; and na­turally 'tis a harder matter to part with Self-righteousness, than to part with gross Sins: for that is more deeply root­ed upon the stock of Self love, a Prin­ciple which departs not from us with­out our very Nature: It hath more Ar­guments to plead for it; It hath natural Conscience a Patron of it. Whereas a great Sinner stands speechless at Re­proofs, and a faithful Monitor has a good Second and Correspondent of na­tural Conscience within a man's own breast. It was not the gross Sins of the Jews against the light of Nature, so much as the establishing the Idol of their own Righteousness, that was the block to hinder them from submitting to the Righteousness of God, Rom. 10.3.

Christ came to his own, and his own receiv'd him not, John 1.11. Those that seem to have his peculiar stamp and mark upon them, that had their heads in Heaven by some kind of resemblance to God in Moral Righte­ousness, being undefiled with the com­mon [Page 27] Pollutions of the World: These received him not, when Publicans and Harlots got the start of them, and run before them, to catch hold of the ten­ders of grace, Matth. 21.31. Publicans and harlots go into the kingdom of heaven before you. Just as Travellers that have loyter'd away their time in an Alehouse, being sensible how the darkness of the night creeps upon them, spur on, and outstrip those that were many Miles on their way, and get to their Stage before them. So these Publicans and Harlots which were at a great distance from Heaven, arriv'd there before those, who like the Young man were not far off from it.

Great Sinners are more easily con­vinced of the notorious wickedness of their Lives; and reflecting upon them­selves because of their horrid Crimes against the light of Nature, are more inclinable to endeavour an escape from the Devil's slavery, and are frighted and shaken by their Consciences into a compliance with the Doctrine of Re­demption; whereas those that do by nature the things contained in the Law, [Page 28] are so much a Law to themselves, that 'tis difficult to persuade them of the ne­cessity of conforming to another Law, and to part with this Self-law in matter of Justification. As Metals of the no­blest substance are hardest to be polish'd; so Men of the most generous, natural and moral Endowments, are more dif­ficultly argued into a state of Christiani­ty, than those of more drossy Conversa­tions. Cassianus speaks very perempto­rily in this case; Frequenter vidimus de frigidis & Carnalibus ad Spiritualem venisse fervorem de lepidis & animalibus nunquam.

2 2. To shew the insufficiency of Nature to such a work as Conversion is, that men may not fall down, and Idolize their own Wit and Power. A change from Acts of Sin to Moral Duties, may be done by a natural strength, and the pre­valency of natural Conscience: For the very same Motives which led to Sin, as Education, Interest, Profit, may upon a change of Circumstances, guide men to an outward Morality; but a change to the contrary Grace is supernatural.

Two things are certain in Nature.

1 1. Natural Inclinations never change, but by some superior Virtue. A Load­stone will not cease to draw Iron, while that attractive quality remains in it. The Wolf can never love the Lamb, nor the Lamb the Wolf; nothing but must act suitably to its Nature. Water cannot but moisten, Fire cannot but burn. So likewise the Corrupt Nature of Man being possest with an invincible contrariety and enmity to God, will never suffer him to comply with God. And the Inclinations of a Sinner to sin being more strengthen'd by the frequen­cy of sinful Acts, have as great a power over him, and as natural to him, as any Qualities are to natural Agents. And being stronger than any Sympathies in the World, cannot by a man's own power, or the power of any other Na­ture equal to it, be turn'd into a con­trary Channel.

2 2. Nothing can act beyond its own Prin­ciple and Nature. Nothing in the World can raise it self to a higher rank [Page 30] of being, than that which Nature hath plac'd it in; A Spark cannot make it self a Star, though it mount a little up to Heaven; nor a Plant endue it self with Sense, nor a Beast adorn it self with Reason: Nor a Man make himself an Angel. Thorns cannot bring forth Grapes, nor Thistles produce Figs; be­cause such Fruits are above the Nature of those Plants. So neither can our Corrupt Nature bring forth Grace, which is a Fruit above it. Effectus non excedit Virtutem suae causae: Grace is more excellent than Nature, therefore cannot be the Fruit of Nature. 'Tis Christ's Conclusion, Matth. 12.33, 34. How can you, being evil, speak good things? Not so much as the buds and blossoms of Words, much less the fruit of Acti­ons. They can no more change their Natures, than a Viper can cashier his Poyson. Now though this I have said be true, yet there is nothing Man does more affect in the World than a self-sufficiency, and an independency upon any other Power but his own. This Tem­per is as much riveted in his Nature, as any other false Principle whatsoever: [Page 31] For Man does derive it from his first Parents, as the prime Legacy bequeath­ed to his Nature: For it was the first thing discover'd in Man at his Fall; he would be as God, independent upon him. Now God, to cross this Principle, suffers his Elect, like Lazarus, to lie in the Grave, till they stink, that there may be no excuse to ascribe their Re­surrection to their own Power. If a putrified rotten Carcass should be brought to life, it could never be thought that it inspir'd it self with that active Principle. God lets men run on so far in sin, that they do unman them­selves, that he may proclaim to all the World, that we are unable to do any thing of our selves at first towards our recovery, without a superior Principle. The evidence of which will appear if we consider,

1 1. Man's subjection under sin. He is sold under sin, Rom. 7.14. and brought into captivity to the law of sin, v. 23. law of sin, that sin seems to have a legal authority over him; and man is not only a Slave to one sin, but divers, Tit. [Page 32] 1.3. serving divers lusts. Now when a man is sold under the power of a thousand Lusts, every one of which hath an absolute tyranny over him, and rules him as a Sovereign by a Law. When a man is thus bound by a thou­sand Laws, a thousand Cords and Fet­ters, and carried whither his Lords please, against the dictates of his own Conscience, and force of natural light; can any man imagine, that his own power can rescue him from the strength of these Masters that claim such a right to him, and keep such a force upon him, and have so often baffled his own strength, when he offer'd to turn head against them.

2 2. Mans affection to them. He doth not only serve them, but he serves them and every one of them with de­light, Tit. 3.3. And pleasures. They were all Pleasures, as well as Lusts; Friends, as well as Lords. Will any man leave his Voluptuousness, and such sins that please and flatter his Flesh? will a man ever endeavour to run away from those Lords which he serves with affection? having as much delight in [Page 33] being bound a Slave to these Lusts, as the Devil hath in binding him.

Therefore when you see a man cast away his Pleasures, deprive himself of those Contentments to which his Soul was once knit, and walk in Paths con­trary to Corrupt Nature, you may search for the cause any-where, rather than in Nature it self.

No piece of dirty muddy Clay can form it self into a neat and handsome Vessel; no plain piece of Timber can fit it self for the Building, much less a crooked one. Nor a man that is born blind, give himself Eyes.

God deals with men in this case, as he did with Abraham. He would not give Isaac, while Sarah's Womb in a na­tural probability might have born him; But when her Womb was dead, and Age had taken away all natural strength of Conception, then God gives him; that it might appear, that he was not a Child of Nature, but a Child of Promise.

I have been the larger on these two Heads (which I design rather as things premised, than Reasons) because these [Page 34] two Principles of common Honesty, and Self-sufficiency, are the great impedi­ments to Conversion, and natural to most men.

3 3. God doth this for his own Glory. His

1 1. Patience.

We wonder when we see a notorious Sinner, how God can let his Thunders lie still by him, and his Sword rust in his Sheath. And indeed when such are converted, they wonder themselves, that God did not draw his Sword out, and pierce their Bowels, or shoot one of his Arrows into their hearts all this while.

But God by such a forbearance shews himself to be God indeed, and some­thing in this Act infinitely above such a weak Creature as Man is, Hosea 11.9. I will not execute the fierceness of mine an­ger, I will not return to destroy Ephraim; for I am God, and not man.

When God had reckon'd up their sins before, and they might have ex­pected the Sentence, after the reading the Charge; God tells them, he would [Page 35] not destroy them, he would not execute them, because he was God.

If he were not a God, he could not keep himself from pouring out a just Vengeance upon them. If a man did inherit all the Meekness of all the An­gels, and all the Men that ever were in the World, he could not be able to bear with patience the Extravagancies and Injuries done in the World the space of one day: For none but a God, i. e. one infinitely long-suffering, can bear with them.

Not a Sin past in the World be­fore the coming of Christ in the flesh, but was a Commendatory Letter of God's forbearance, Rom. 3.25. To de­clare his righteousness for the remission of sins that are past, through the forbearance of God. And not a sin past before the coming of Christ into the Soul, but gives the same testimony, and bears the same record. And the greater number of sins, and great sins are past, the more Trophies there are erected to God's long-suffering: The reason why the grace of the Gospel appear'd so late in the World, was to testify God's Pa­tience. [Page 36] Our Apostle takes notice of this long-suffering towards himself in bearing with such a Persecutor, 1 Tim. 1.16. Howbeit, for this cause I obtained mercy, that in me, first Jesus Christ might shew forth all long-suffering, for a pattern to them which should hereafter believe on him. This was Christ's end in letting him run so far, that he might shew forth not a few mites, grains, or ounces of Patience; but all long-suffering, long-suffering without measure, or weight, by whole-sale; and this as a Pattern to all the Ages of the World: [...], for a type; a type is but a shadow in respect of the substance. To show, that all the Ages of the World should not waste that Patience, whereof he had then manifested but a Pattern. A Pat­tern we know is less than the whole Piece of Cloath from whence 'tis cut. And as an Essay is but a short taste of a man's skill, and doth not discover all his Art. As the first Miracle Christ wrought, of turning Water into Wine, as a Sample of what Power he had, was less than those Miracles which succeed­ed; And the first Miracle God wrought [Page 37] in Aegypt, in turning Aaron's Rod into a Serpent, was but a Sample of his Power which would produce greater Wonders: So this patience to Paul was but a little Essay of his Meekness, a little Patience cut off from the whole Piece, which should always be dealing out to some Sinners or other; and would never be cut wholly out till the World had left being. This Sample or Pattern was but of the extent of a few years: For Paul was but young, the Scripture terms him a Young man, Acts 7.58.Sanctius in locum. about 36 years of Age, yet he calls it all long-suffering. Ah Paul! some since have had more Yards cut out of this Patience, that have reached not only to 30, but 40, 50, 60 years.

2 2. Grace.

'Tis partly for the admiration of this Grace, that God intends the day of Judgment. 'Tis a strange place, 2 Thess. 1.10. When he shall come to be glorified in his saints, and to be admir'd in all them that believe, in that day. What, has not Christ glory enough in Heaven with his Father? Will he come on purpose to [Page 38] seek glory from such worthless Crea­tures as his Saints are? what is that which glorifies Christ in them? 'Tis the gracious work he has wrought in them. For the word is [...], to be inglorified in his Saints; i. e. by something within them: For which they glorify Christ activè & objectivè, as the Creatures glorify the Wisdom and Power of God, by affording matter to men to do so: So doth the Work of God in Saints afford matter of praise to An­gels, and admiration to Devils. The Apostle useth two words, Glorified, that's the work of Angels, and Saints, who shall sing out his Praises for it. As a Prince after a great Conquest re­ceives the Congratulations of all his Nobility. Admired: That the very De­vil and damn'd shall do: For though their Malice and Condition will not suf­fer them to praise him, yet his un­expressible Love in making such black insides so beautiful, shall astonish them. In this sense those things under the Earth shall bow down to that Name of Jesus, a Saviour. A Name which God gave him at first, Phil. 2.9, 10. Where­fore [Page 39] God also hath highly exalted him, and given him a name which is above every name; that at the name of Jesus every knee should bow. And upon his Exalta­tion did confirm, Heb. 5.9. when he was made perfect, i. e. Exalted, he be­came the Author of Eternal Salvation, and had the power of saving, as well as the Name conferr'd upon him. They shall confess that he is Lord, Phil. 2.11. i. e. that he acted like a Lord, when he prevail'd over all the opposition which those great Sinners made against him. The whole Trial of the Saints, and the Sentence of their Blessedness, shall be finished before that of the Damn'd, Mat. 25.35, 44. That the whole scene of his Love, and the won­ders of the work of Faith being laid open, might strike them with a vast amazement. And that this is the de­sign of Christ, to be thus glorified in his Grace, and Power, appears by the Apostle's Prayer, vers. 11, 12. that the Thessalonians might be in the number of those Christ should be thus glorify'd in. Therefore he prays, that God would fulfil all the good pleasure of his goodness, [Page 40] i. e. that Grace he is so pleas'd and de­lighted to manifest, and carry on the work of Faith with power; that the name of Christ might be glorified in them, as well as in the rest of his Saints. Or­dinary Conversion is an Act of Grace; Barnabas so interprets it, Acts 11.21, 23. when a great number believed; what abundance of Grace then is ex­pended in converting a company of extraordinary Sinners!

'Tis the glory of a man to pass by an offence, Prov. 19.11. i. e. 'tis a mani­festation of a Property which is an ho­nour to him to be known to have. If it be thus an honour to pass by an of­fence simply, then the greater the of­fence is, and the more the offences are which he passeth by, the greater must the glory needs be; because it's a ma­nifestation of such a Quality in greater strength and vigour. So it must argue a more exceeding grace in God to remit many and great sins in man, than to forgive only some few, and lesser of­fences.

[Page 41] 1 1. Fulness of his Grace.

He shews hereby, that there is more grace in him, than there can be sin in us, or the whole World.

He lets some Sinners run mightily upon his score, to manifest, that though they are beggar'd, yet his Grace is not. That though they have spent all their stock upon their swinish Lusts, yet they have not drain'd his Treasures; no more than the Sun is emptied of its strength, by exhaling the ill Vapours of so many Dunghils. This was his de­sign in giving the Moral-Law, Finis operis, that is, the event of the Law was to encrease the Sin; but Finis operantis, was thereby to glorify his Grace. Rom. 5.20. Moreover the law entred, that the offence might abound; but where sin abound­ed, grace did much more abound. When the Law of Nature was out of print, and so blurr'd that it could scarce be read, God brings the Moral-Law (the Counter-part of the Law of Nature) in a new Edition into the World; and thereby Sin hath new aggravations, as being rebellion against a clearer light, [Page 42] a swelling, and breaking over this migh­ty Bank of the Law laid in its way. But this was serviceable to the fulness of his Grace, which had more abundant matter hereby to work upon, and a larger Field to sow its inexhaustible Seed in, [...], it did superabound. That Grace should rise in its tide higher than Sin, and bear it down before it: Just as the rouling Tide of the Sea ri­seth higher than the streams of the Ri­ver, and beats them back with all their mud and filth. 'Twas mercy in God to create us; 'tis abundant mercy to make any new Creatures, after they had for­feited their Happiness; 1 Pet. 1.3. which according to his abundant mer­cy, [...], according to his much mercy. But it was [...], overflowing exceeding abun­dant, more than full Grace to make such deform'd Creatures new Creatures, v. 14. of this Chapter.

2 2. Freeness of Grace.

None can entertain an imagination, that Christ should be a debtor to sin, unless in vengeance, much less a debtor [Page 43] to the worst of Sinners. But if Christ should only take Persons of moral and natural Excellencies, men might su­spect that Christ were some way or other engag'd to them, and that the gift of Salvation were limited to the Endowments of Nature, and the good exercise and use of a man's own Will. But when he puts no difference between Persons of the least, and those of the greatest demerit, but affecting the foul­est Monsters of sin, as well as the fairest of Nature's Children, he builds trium­phal Arches to his Grace upon this Rub­bish, and makes Men and Angels admi­ringly gaze upon these infinitely free Compassions; when he takes Souls full of Boils and Sores into his Arms. For 'tis manifest hereby, that the God and Lord of Nature is no more bound to his Servant, (as touching the gift of Salva­tion) when she carries it the most smoothly with him, than when she re­bels against him with the highest hand. And that Christ is at perfect liberty from any Conditions, but that of his own, viz. Faith; and that he can, and will embrace the dirt and mud, as well [Page 44] as well as the beauty and and varnish of Nature, if they believe with the like precious Faith.

Therefore 'tis frequently God's me­thod in Scripture, just before the offer of Pardon, to sum up the Sinner's Debts, with their aggravations; to convince them of their insolvency to satisfy so large a Score, and also to manifest the freeness and vastness of his Grace. Isa. 43.22, 23, 24. But thou hast not call'd upon me, O Jacob, but thou hast been weary of me, O Israel; Thou hast not brought me the small cattle of thy burnt-offering, &c. but thou hast made me to serve with thy sins, thou hast wearied me with thine ini­quities. When he had told them how dirtily they had dealt with him, and would have made him a very slave to their corrupt Humours; at the conclusi­on, when they, nor no Creature else, but would have expected fireballs of wrath to be flung in their faces, and that God should have dipt his Pen in Gall, and have writ their Mittimus to Hell, he dips it in Honey, and crosseth the Debt; v. 25. I, even I am he, that blotteth out thy transgressions for mine own sake, and [Page 45] will not remember thy sins. Could there be any thing of merit here, when the Criminal instead of favour could ex­pect nothing but severity, there being nothing but demerit in him?

'Tis so free, that the Mercy we abuse, the Name we have profan'd; the Name, of which we have deserved wrath, opens its mouth with Pleas for us. Ezek. 36.21. But I had pity for mine holy name, which the house of Israel had profan'd a­mong the heathen whither they went. Not for their sakes. It should be wholly free: For he repeats their profaning of his Name four times. This Name he would sanctify, i. e. glorify. How? v. 25. In cleansing them from their filthiness. His Name, while it pleads for them, men­tions their demerits, that Grace might appear to be Grace indeed; and tri­umph in its own freeness. Our sins against him cannot deserve more than our sufferings for him; and even they are not worthy of the glory which shall be revealed, Rom. 8.18.

3 3. Extent of his Grace.

Mercy of God is called his Riches, [Page 46] and exceeding Riches of Grace. Now as there is no end of his Holiness, which is his Honour; neither any limits set to his Power: So there is no end of his Grace, which is his Wealth; no end of his Mines: Therefore the foulest and greatest Sinners are the fittest for Christ to manifest the abundant riches of his Graces upon: For it must needs argue a more vast Estate to remit great Debts, and many thousands of Talents, than to forgive some fewer Shillings, or Pence; than to pardon some smaller sins in men of a more unstain'd Conversation. If it were not for turning and pardoning Mountainous Sinners, we should not know so much of God's Estate. We should not know how rich he were, or what he were worth. He pardons Ini­quities for his Name sake; and who can spell all the Letters of his Name, and turn over all the Leaves in the Book of Mercy? who shall say to his Grace, as he does to the Sea, Hitherto shalt thou go, and no further?

As the Heavens are of a vast exten­sion, which like a great Circle encom­pass the Earth, which lies in the middle [Page 47] like a little Atome, in comparison of that vast Body of Air and Aether; so are our sins to the extent of God's Mer­cy: Isa. 55.9. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Mens sins are innu­merable, yet they are but Cyphers to the vast Sums of Grace which are every day expended; because they are finite, but Mercy is infinite; so that all sins in the World put together, cannot be of so large an extent as Mercy: because be­ing every one of them finite, if all laid together cannot amount to infinite.

The Gospel is intit'led good will to men; to all sorts of men; with Iniquities, Transgressions and Sins, of all sorts and sizes. God hath stores of Mercy lying by him. His Exchequer is never empty, Exod. 34.7. Keeps mercy for thousands, in a readiness to deal it upon thousand millions of Sins, as well as millions of Persons. Abraham, Isaac and Jacob, and all that were before, have not wasted it; and if God were to proclaim his Name again, it is the same still, for his Name as well as his Essence is unchangeable. [Page 48] His Grace is no more tied to one Sin, than 'tis to one Person: He has mercy on whom he will, and his Grace can pardon what Sins he will: Therefore he tells them, Isa. 55.7. that he would multiply Pardons: He will have mercy to sute every sin of thine, and a Salve for every Sore: Though thy sin has its heights, and depths, yet he will heap mercy upon mercy, till he makes it to over-top thy sin. He will be as good at his merciful Arithmetick, as thou hast been at thy sinful, if thou dost sincerely repent and reform. Though thou mul­tiply thy Sins by thousands, where Repentance goes before, remission of sin follows without limitation; when Christ gives the one, he is sure to se­cond it with the other. Though ag­gravating Circumstances be never so many, yet he will multiply his Mercies as fast as thou canst the Sins thou hast committed.

He hath a cleansing Virtue, and a pardoning Grace for all Iniquities and Transgressions, Jer. 33.8. And I will cleanse them from all their iniquity, where­by they have sinned against me: And I will [Page 49] pardon all their iniquities, whereby they have sinned, and whereby they have trans­gressed against me. 'Tis three times re­peated, to shew, that his Mercy should be as large as their Sin, though there was not a more sinful Nation upon the Earth than they were. His Justifying and Sanctifying Grace should have as vast an extention: For he would both pardon and cleanse them. Why? v. 9. That it might be a name of joy, and praise, and an honour to him before all the Nations of the Earth.

'Tis so great, that Self-righteous Per­sons murmur at it, that such Swines should be preferr'd before them. As the Eldest Son was angry that his Fa­ther should lavish out his kindness upon the Prodigal, more than upon himself, Luke 15.28.

4 4. Compassionateness of it.

The formal nature of Mercy is Ten­derness, and the natural effect of it is Relief. The more miserable the Object, the more compassionate Human Mercy is, and the more forward to assist. Now that Mercy which in Man is a Quality, [Page 50] in God is a Nature. How would the infinite tenderness of his Nature be dis­cover'd, if there were no Objects to draw it forth? It would not be known to be Mercy, unless it were shed abroad; Nor to be tender Mercy, unless it re­lieved great and oppressing Miseries. For Mercy is a Quality in Man that can­not keep at home, and be stow'd under Lock and Key in a Man's own Breast. Much less in God, in whom 'tis a Na­ture. Now the greater the Disease, the greater is that Compassion disco­ver'd to be, wherewith God is so fully stor'd.

As his End in letting the Devil pour out so many Afflictions upon Job, was to shew his pity and tender mercy in relieving him; Jam. 5.11. You have heard of the patience of Job, and have seen the end of the Lord, that the Lord is ve­ry pitiful, and of tender mercy. So in permitting the Devil to draw his Elect to so many Sins, 'tis the same End he drives at. And he is more pitiful, to help men under Sin, than under Affli­ction: because the guilt of one Sin is a greater misery than the burthen of a [Page 51] thousand Crosses. If forgiveness be a part of tenderness in Man, 'tis also so in God, who is set, Eph. 4.32. as a Pattern of the Compassion we are to shew to others. And be ye kind one to another, tender hearted, forgiving one another, even as God for Christ's sake hath forgiven you.

The lower a man is brought, the more tender is that Mercy that relieves him; Psal. 79.8. Let thy tender mercies speedily prevent us: for we are brought very low.

To visit them that sit in darkness, and the shadow of death, and to pardon their sins, is call'd mercy with this Epi­thete of tender, Luke 1.77, 78, 79. Through the tender mercy of our God, whereby the day-spring from on high hath visited us. And so 'tis indeed, when he visits the most forlorn Sinners.

5 5. Sincerity, and pleasure of his Grace.

Ordinary pardon proceeds from his delight in mercy, Mich. 7.18. Who is a God like unto thee, that pardoneth iniquity, [Page 52] and passeth by the transgression of the rem­nant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy. Therefore the more of his Grace he lays out upon any one, the more ex­cess of delight he hath in it; because 'tis a larger effect of that Grace. If he were not sincere in it, he would ne­ver mention mens Sins, which would scare them from him, rather than al­lure them to him. If he were not sin­cere, he would never change the heart of an Enemy, and shew kindness to him in the very act of enmity: For the first act of Grace upon us is quite a­gainst our wills. And man is so far from being active in it, that he is con­trary to it. In primo actionis, 'tis thus with a man, though not in primo actu: For in the first act of Conversion, man is willing, though not in the first mo­ment of that Act. But for God to be­stow his Grace upon us against our wills, and when he can expect no suita­ble recompence from us, evidences the purity of his Affection; That when he endured so many contradictions of Sin­ners against himself, day by day, yet [Page 53] he is resolv'd to have them, and does seize upon them, though they struggle and fly in his face, and provoke him to fling them off.

'Tis so much his delight, that 'tis call'd by the very name of his glory; Isa. 58.8. The glory of the Lord shall follow thee, i. e. The Mercy of the Lord should follow them at the very heels. And when they call, it should answer them; and when they cry, he would, like a watchful guardian Servant, cry out, Here I am. So that he never lets a great Sinner, when chang'd into a Pe­nitent, wait long for mercy; though he sometimes lets them wait long for a sense of it. This Mercy is never so de­lightful to him, as when 'tis most glo­rious; and 'tis most glorious, when it takes hold of the worst Sinners. For such Black Spots which Mercy wears upon its face, makes it appear more beautiful.

Christ does not care for staying, where he has not opportunities to do great Cures, suitable to the vastness of his Power, Mark 6 5. When he was in his own Country, he could do no great [Page 54] Work there, but only laid his hands upon a few sick People. He had not a suitable Employment for that glorious Power of working Miracles. So when men come to Christ with lighter guilt, he has but an under-opportunity given him, and with a kind of disadvantage, to manifest the greatness of his Charity. Though he has so much Grace and Mer­cy, yet he cannot shew more than the nature and exigence of the opportunity will bear; and so his Pleasure doth not swell so high, as otherwise it would do. For little Sins, and few Sins, are not so fit an Object for a Grace that would ride in triumph. Free Grace is God's Dar­ling, which he loves to advance; and 'tis never more advanc'd, than when it beautifies the most mis-shapen Souls.

3 3. Power.

The Scripture makes Conversion a wonderful Work, and resembles it to Creation, and the Resurrection of Christ from the dead, &c.

1 1. Creation. Conversion simply con­sider'd, is concluded by Divines to be a [Page 55] greater Work than Creation: For God puts forth more Power morally in Con­version, than he did physically in Crea­tion. The World was Created by a Word; but many Words, and many Acts concur to Conversion.

The Heavens are call'd the Works of God's Fingers, Psal. 8.3. But the Gospel in the effects of it, is call'd the Arm of the Lord; Isa. 53.1. Men put not their Arm to a thing, but when the Work requires more strength than the Fingers possess. 'Tis the power of God to Salvation; and the faith it works is begun and fulfill'd with power, 2 Thess. 1.11.

God created the World of nothing; nothing could not objectively contribute to his Design, as Matter does to a Work­man's Intent; yet neither doth it op­pose him, because 'tis nothing. As soon as God spake the word, this Nothing brings forth Sun, Moon, Stars, Earth, Trees, Flowers, all the garnish of Nature out of its barren Womb. But Sin is actively disobedient, disputes his Commands, slights his Power, for­tifies [Page 56] it self against his entrance upon the heart, gives not up an inch of ground without a contest. There is not only a passive indisposition, but an active opposition. His Creating Power drew the World out of nothing, but his Converting Power frames the New Creature out of something worse than nothing.

Naturally there is nothing but dark­ness and confusion in the Soul; we have not the least spark of divine light, no more than the Chaos had, when God commanded light to shine out of that darkness, 2 Cor. 4.6. shin'd in our hearts. To bring a principle of light into the heart, and to set it up in spight of all the opposition that the Devil, and a man's own Corruption makes, is greater than Creation. As the power of the Sun is more seen in scattering the thickest Mists that triumph over the Earth, and mask the face of the Heavens, than in melting the small Clouds compacted of a few Vapors; so it must needs argue a greater strength to root out those great Sins that were twisted and inlaid with our very Nature, and become as [Page 57] dear to us as our right Eye, and right Hand, than a few Sins that have taken no deep root. Every man naturally is possess'd with a hatred of God, and doth oppose every thing which would restore God to his right: And being since the Fall fill'd with a desire of independency, which is daily strengthn'd with new recruits, and loth to surrender himself to the power and direction of another: 'Tis a more difficult thing to tame this unruly disposition in man's heart, I say more difficult than to annihilate him, and new create him again. As 'tis more easie oftentimes for an Artificer to make a new piece of Work, than to re­pair and patch up an old one that is out of frame.

2 2. Resurrection. Conversion simply is so call'd, Eph. 2.5. quickned us when we were dead. And the Power that ef­fects it, is the same Power that rais'd Christ from the dead; which was a mighty Power, that could remove the Stone from the Grave, when Christ lay with all the Sins of the World upon him; Eph. 1.19, 20. So the greater [Page 85] the Stone is upon them, the greater is God's Power to remove it.

For if it be the Power of God sim­ply to regenerate Nature, and to put a new Law into the heart, and to quali­fy the Will with a new byas to comply with this Law; and to make them that could not endure any thoughts of Grace, not to endure any thoughts of Sin; 'Tis a greater Power sure to raise a man from that death, wherein he has lain thirty or forty years rotten and putri­fied in the Grave: For if Conversion in its own nature be Creation and Resurrection, this must needs be Crea­tion and Resurrection with an Em­phasis.

The more malignant any Distemper is, and the more fix'd in the vital Parts, and complicated with other Diseases, the greater is the Power in curing it: For a Disease is more easily checkt at the first invasion, than when it has infect­ed the whole mass of Blood, and become Chronical; so 'tis more to pull up a Sin, or many Sins, that have spread their Roots deep, and stood against the shock of many blustring winds of [Page 59] threatnings, than that which is but a Twig, and newly planted.

3 3. Traction or drawing. Drawing implies a strength. If Conversion be a Traction, then more strength is requi­red to draw one that is bound to a Post by great Cables, than one that is only tied by a few Packthreads; one that has millions of Weights upon him, than one that hath but a few Pounds.

4 4. 'Tis the only Miracle Christ hath left standing in the World, and declares him more to be Christ than any thing. When John sent to know what he was, Luke 7.20. he returns no other account but a list of his Miracles; and that which brings up the Rear as the greatest, is, the poor, [...], are Evange­liz'd. 'Tis not to be taken actively, of the Preaching the Gospel; but passively, they were wrought upon by the Gospel, and became Gospell'd People, transform­ed into the Mould of it.

For else it would bear no analogy to the other Miracles. The Deaf heard, and the Dead were rais'd; they had not only Exhortations to hear, but the ef­fects were wrought upon them. So [Page 60] these words import not only the preach­ing of the Gospel to them, but the powerful operation of the Gospel in them. 'Tis not so great a work to raise many thousands kill'd in a Battel, as to gospellize one dead Soul. 'Tis a miracle of Power to transform a ravenous Wolf into a gentle Lamb, a furious Lyon into a meek Dove, a nasty Sink into a clear Fountain, a stinking Weed into a fra­grant Rose, a Toad or Viper into a Man endued with Rational Faculties and Moral Endowments; and so to trans­form a filthy Swine into a King and Priest unto God. In Conquests of this nature does Divine Power appear glori­ous. 'Tis some strength to polish a rough Stone taken out of the Quarry, and hew it into the Statue of a great Prince; but more to make this Statue a living Man. Worse Stones than these doth God make Children, not only to Abraham, but to himself, even the Gen­tiles which were accountedGrot. Mat. 3.9. Stones by the Jews, and are call'd Stones in Scrip­ture for the worshipping Idols.

What Power must that be, which can stop the Tide of the Sea, and make it [Page 61] suddenly recoil back? what vast Power must that be, that can change a black Cloud into a glorious Sun? This, and more doth God do in Conversion. He doth not only take smooth Pieces of the softest Matter, but the ruggedest Tim­ber full of Knots, to plain and shew both his Strength and Art upon.

4 4. Wisdom.

The work of Grace being a new Creation, is not only an Act of God's Power, but of his Wisdom; as the Na­tural Creation was. As he did in con­triving the Platform of Grace, and in bringing Christ upon the Stage, so also in the particular distributions of it, he acts according to Counsel, and that In­finite too, even the Counsel of his own Will, Eph. 1.11. The Apostle having discoursed before, v. 9. of God's ma­king known the Mystery of his Will in and through Christ: And v. 11. of the dispensation of this Grace, in bestowing an Inheritance, being predestinated ac­cording to the purpose of him, who works all things according to the counsel of his own will: He doth not say, God pre­destinated [Page 62] us according to the Counsel of his own Will, but refers it to all he had said before, viz. of his making known the Mystery of Christ, and their obtaining an Inheritance. And v. 8. speaking before of the pardon of Sin in the Blood of Christ, according to the riches of God's Grace, wherein, saith he, He hath abounded towards us in all wisdom: As there was abundance of Grace set apart, to be dealt out, so there was abundance of Wisdom, even all God's Wisdom employ'd in the di­stribution of it. The restoring of God's Image requires at least as much Wis­dom, as the first Creating of it. And the application of Redemption, and be­stowing of Pardoning and Converting Grace, is as much an Act of God's Pru­dence, as the Contrivance of it was of his Counsel.

Grace, or a gracious Man in respect of his grace, is call'd God's workmanship, Eph. 2.10. [...], not [...]; Work of his Art, as well as strength and opera­tion of his Mind as well as his Hand. His Poem, not barely a Work of Omni­potency, but an intellectual Spark. A [Page 63] new Creature is a curious Piece of Di­vine Art, fashion'd by God's Wisdom to set forth the praise of the Framer. As a Poem is by a Man's Reason and Fancy, to publish the Wit and Parts of the Composer.

'Tis a great Skill of an Artificer, with a mixture of a few Sands and Ashes, by his breath to blow up such a clear and diaphanous body as Glass, and frame several Vessels of it for several uses. 'Tis not barely his breath that does it, for other men have breath as well as he; but 'tis breath manag'd by Art. And is it not a marvellous Skill in God, to make a miry Soul so pure and chrystalline on a sudden; to endue a Swine with a Di­vine Nature, and by a powerful word to frame so beautiful a Medal as a new Creature is?

The more intricate and knotty any Business is, the more eminent is a man's Ability in effecting it. The more de­sperate the Wound is, the more ho­nourable is the Chyrurgion's Ability in the Cure. Christ's healing a Soul that is come to the last gasp, and given over by all for lost, shews more of [Page 64] Art, than setting right an ordinary Sinner.

Our Apostle takes notice of the Wis­dom of God in his own Conversion here: For when he relates the History of it, he breaks out into an Hallelujah, and sends up a Volley of Praises to God for the grace he had obtain'd. And in that Doxology, he puts an Emphasis on the Wisdom of God, v. 17. Now unto the King eternal, immortal, invisible, the only wise God, be honour, and glory, for ever and ever. Only Wise God; Only, which he does not add to any other At­tribute, he there gives him.

This Wisdom appears,

1 1. In the Subjects he chuseth; we'll go no further than the Example in our Text. Our Apostle seems to be a man full of heat and zeal. And the Church already had felt the smart of his Activi­ty; insomuch, that they were afraid to come at him after his change, or to ad­mit him into their company, imagining that his Fury was not chang'd, but dis­guis'd; and he of an open Persecutor, turn'd Trepaner, Acts 9.26. None can [Page 65] express better what a Lyon he was than he doth himself, Acts 26.10, 11. Many of the saints did I shut up in prison, ha­ving received authority from the chief Priests; and when they were put to death, I gave my voice against them. And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities. He seems also to have been a Man of a high and ambitious Spirit. This Persecuting pro­bably was acted so vigorously by him, to ingratiate himself with the Chief Priests, and as a means to step into Pre­ferment; for which he was endewed with Parts, and Learning, and would not want Zeal and Industry to attain it. He seems to be of a proud Spirit, by the temptation which he had, 2 Cor. 12.7. lest I should be exalted above measure. He speaks it twice in that Verse, intima­ting that his Natural Disposition led him to be lifted up with any Excellency he had: And usually God doth direct his Battery to beat down that which is the Sin of our Constitution.

He was a man of a very honest mind, and was forward in following every Point his Conscience directed him to: For what he did against Christ, he did according to the Dictates of his Consci­ence, as then inform'd, Acts 26.9. I verily thought with my self, i. e. in my Conscience, that I ought, not that I might, but that it was his Duty. His Error commanded with the same power that Truth does where it reigns.

Now it discovers the Wisdom of God to lay hold of this man, thus tem­per'd, who had honesty to obey the Dictates of a rightly inform'd Consci­ence, as well as those of an Erroneous one; Zeal to execute them, and height of Spirit to preserve his Activity from being blunted by any opposition; and Parts and Prudence for the management of all these. I say, to turn these Affe­ctions and Excellencies to run in a hea­venly Channel, and to guide this Na­tural Passion and Heat for the service and advancement of that Interest which before he endeavour'd to destroy, and for the propagation of that Gospel which before he persecuted, is an effect [Page 67] of a wonderful Wisdom; As 'tis a Rider's Skill to order the Mettle of a headstrong Horse for his own use, to carry him on in his Journy.

2 2. This Wisdom appears in the Time.

As Man's Wisdom doth consist as well in timing his Actions, as contriving the models of them; so doth God's. He lays hold of the fittest Opportunities to bring his wonderful Providences upon the Stage. He hath his set time to de­liver his Church from her Enemies, Psal. 1 [...]2.13. And he hath his set time also to deliver every particular Soul, that he intends to make a Mem­ber of his Church, from the Devil. He waits the fittest Season to manifest his Grace, Isa. 30.18. Therefore will the Lord wait that he may be gracious unto you. Why? For the Lord is a God of judg­ment, i. e. a God of Wisdom: There­fore will time things for the best advan­tage, both of his glory, and the Sin­ner's good. His timing of his Grace was excellent in the Conversion of Paul.

[Page 68] 1 1. In respect of himself.

There could not be a fitter time to glorify his Grace, than when Paul was almost got to the length of his Chain; almost to the Sin against the Holy Ghost. For if he had had but a little more light, and done that out of ma­lice, which he did out of ignorance, he had been lost for ever. He obtain'd mercy, why? because he did it igno­rantly, v. 13. As I said before, he fol­low'd the dictates of his Conscience: For if he had had knowledge suitable to his fury, it had been the unpardon­able Sin. Christ suffer'd him to run to the brink of Hell, before he laid hold upon him.

2 2. In respect of others.

He is converted at such a time, when he went as full of madness as a Toad of Poyson, to spit it out against the poor Christians at Damascus; arm'd with all the Power and Credential Letters the High Priest could give him, who with­out question promised himself much from his industry. And when he was [Page 69] almost at his Journy's end, ready to exe­cute his Commission, Acts 9.3. And as he journied, he came near Damascus. About half a mile from the City, as Gulielmus Tyrius thinksTurin. in loc.; At this ve­ry time Christ grapples with him, out­wrestles all his Bedlam Principles, se­cures Paul from Hell, and his Disciples from their fears of him. Behold the Nature of this Hawk chang'd, just as he was going to fasten upon the Par­tridge.

Christ might have converted Paul sooner, either when Paul had heard of some of his Miracles; for perhaps Paul was resident at Jerusalem at the time of Christ's preaching in Judaea: For he was brought up in Jerusalem at the Feet of Gamaliel, Acts 22.3. who was one of the Council, Acts 5.34. He might have converted him when he heard Stephen make that Elegant and Convincing Ora­tion in his own defence, Acts 7. Or when he saw Stephen's Constancy, Pa­tience and Charity in his Suffering; which might somewhat have startled a moral Man, as Paul was, and made him look about him.

But Christ omits the doing of it at all these Opportunities, and suffers him to kick against the pricks of Miracles, Ad­monitions and Arguments of Stephen and others: Yet hath his Eye upon him all along in a special manner, Acts 7.58. He is there nam'd, when none else are; witnesses laid their clothes at a young man's feet, nam'd Saul. And Acts 8.1. Saul was consenting to his death; was there none else that had a hand in it? The Spirit of God takes special notice of Saul here; he runs in God's mind, yet God would not stop his fury. And Acts 8.3. As for Saul, he made havock of the Church.

Did no body else shew as much Zeal and Cruelty as Saul? sure he must have some Instruments with him; yet we hear none nam'd but Saul. And Act. 9.1. Saul yet breathing, &c. yet, as much as to say, he shall not do so long. I shall have a fit time to meet with him pre­sently.

And was it not a fit time, when the Devil hop'd to rout the Christians by him? when the High Priests assur'd themselves success from this man's pas­sionate [Page 71] Zeal, when the Church travel­led with throws of fear of him. But Christ sent the Devil sneaking away for the loss of such an active Instrument, frustrates all the Expectations of the High Priests, and calms all the stormy Fears of his Disciples: For Christ sets him first a preaching at Damascus in the very Synagogues which were to assist him in his cruel Design, Acts 9 20, 22. And straightway he preached Christ in the synagogues, that he is the son of God, and increased the more in strength, and confounded the Jews which dwelt at Da­mascus, proving that this is very Christ.

Did not Christ shew himself to be a God of Judgment here? He sat watch­ing in Heaven for this Season, to turn Paul with the greatest advantage. His Wisdom answers many Ends at once, and kill'd so many Birds with one Stone. He struck dead at one blow Paul's Sin, his Peoples Fears, the High Priest's Ex­pectations, and the Devil's Hopes. He triumphs over his Enemies, secures his Friends, saves Paul's Soul, and pro­motes his Interest by him; he disap­points [Page 72] the Devil of his Expectations, and Hell of her longing.

3 3. This Wisdom appears, to keep up the Credit of Christ's Death.

The great Excellency of Christ's Sa­crifice, wherein it transcends the Sacri­fices under the Law, is, because it per­fectly makes an atonement for all Sins; It first satisfies God, and then calms the Conscience, which they could not do, Heb. 10.1, 2. for there was a consci­ence of Sin after their Sacrifices. The tenor of the Covenant of Grace which God makes with his People, is upon the account of this Sacrifice, Heb. 10.16, 17. This is the covenant I will make with them. V. 17. And their sins and ini­quities will I remember no more; Now where remission of these is, there is no more offering for sin. This Covenant extends not only to little Sins, for there is no limitation; great Sins are included: Therefore Christ satisfied for great Sins, or else if ever they be pardon'd, there must be another Sacrifice, either of himself, or some other, which the Apostle, upon the account of this Covenant, asserts [Page 73] there need not be; because this Sacrifice was compleat, otherwise there would be a remembrance of Sin: As the Co­venant implied the compleatness of Christ's Satisfaction, so the continual fulfilling or application of the tenor of the Covenant, implies the perpetual savour and force of this Sacrifice.

And indeed when God deliver'd him up, he intended it for the greatest Sins. Rom. 4.25. He was deliver'd for our of­fences, [...], which signifies not stumbling, but falling. Not a light, but a great transgression. Now if Christ's Death be not satisfactory for great Debts, Christ must be too weak to perform what God intended by him, and so Infinite Wisdom was frustrate of its Intention, which cannot, nor ought not to be imagin'd. Now therefore God takes the greatest Sinners to shew,

1 1. First the Value of this Sacrifice.

If God should only entertain men of a lighter guilt, Christ's Death would be suspected to be too low a Ransom for Monstrous Enormoties; and that his Treasure was sufficient for the satisfa­ction [Page 74] of smaller Debts, but a penury of Merit to discharge Talents; which had not been a Design suitable to the gran­deur of Christ, or the infiniteness of that Mercy God proclaims in his Word. But now the Conversion of Giantlike Sin­ners doth credit the Atonement which Christ made; and is a great renewed Approbation of the infinite Value of it, and its equivalency to God's Demands: For it bears some analogy to the Resur­rection of Christ, which was God's ge­neral Acquittance to Christ, to evidence the sufficiency of his Payment. And the justification of every Sinner is a branch of that Acquittance given to Christ at his Resurrection; Rom. 4.25. Rais'd again for our justification. And a parti­cular Acquittance to Christ for that par­ticular Soul he had the charge of from his Father. All that Power that works in the first creation of Grace, or the progress of Regeneration, bears some proportion to the acquitting and appro­ving Power manifested in Christ's Re­surrection. Eph. 1.19, 20. And what is the exceeding greatness of his power to us­ward, who believe according to the working [Page 75] of his mighty power which he wrought in Christ when he rais'd him from the dead. In v. 17, 18. the Apostle prays for the carrying on the work of Grace and Re­generation begun in them, that they might more clearly understand that Power which wrought in Christ; viz. that approving Power of what Christ has done, which he exerts daily in Con­version, and in the effects of it. For by raising any Soul from a death in Sin, God doth evidence the particular value of Christ's Blood for that Soul, as he did in raising Christ, evidence the ge­neral fulness of that Satisfaction. And this he will do even to the end of the World, Eph. 2.6, 7. rais'd us up together with Christ: —Kindness through Christ Jesus. All his Grace in all Ages, even to the end of the World, shall run through this Channel, to put Credit and Honour upon Christ. Now the greater the Sin is that is pardon'd, and the greater the Sinner is that is convert­ed, the more it shews the sufficiency of the Price Christ paid.

[Page 76] 2 2. The Virtue of this Sacrifice.

He is a Priest for ever, Heb. 7.17. and therefore the Virtue as well as the Value of his Sacrifice remains for ever: He hath obtained an eternal redemption, Heb. 9.12. i. e. a Redemption of an Eternal Efficacy.

As long as men receive any Venom from the fiery Serpent, they may be healed by the Antitype of the Brazen one, though it were so many years since he was lifted up. And those who are stung all over, as well as those who are bitten but in one part, may by a be­lieving looking upon him, draw virtue from him as diffusive as their Sin.

Now the new Conversions of Men of extraordinary guilt, proclaims to the world, that the fountain of his Blood is inexhaustible; that the virtue of it is not spent, and drain'd, though so much hath been drawn out of it for these Five thousand years and upwards for the cleansing of Sins past before his coming, and Sins since his Death. This evidences that his Priesthood now is of as much efficacy as his Sufferings on [Page 77] Earth were valuable; and that his Me­rit is as much in virtue above our Ini­quity, as his Person is in excellency above our Nothingness. He can wash the Tawny American, as well as the Moral Heathen; and make the Black Aethiopian as white as the most Virtu­ous Philosopher. God fastens upon the worst of Men sometimes, to adorn the Cross of Christ; and maketh them Eminent Testimonies of the power of Christ's Death. He made his grave with the wicked, Isa. 53.9. Heb. He shall give the Wicked (not Grave) and the rich in his death. God shall make Man wal­lowing in sinful Pleasures, tied to the Blandishments and Profits of the World, to come to Christ, and comply with him, to be standing Testimonies in all Ages of the Virtue of his Sufferings.

4 4. For the fruitfulness of this Grace in the Converts themselves. The most rug­ged Souls prove most eminent in Grace upon their Conversion, as the most Orient Diamonds in India, which are naturally more rough, are most bright and sparkling when cut and smooth'd. [Page 78] Men usually sprout up in stature after shattering Agues.

It increaseth,

1 1. Thankfulness.

Converts only are fit to shew forth the Praises of Christ, 1 Pet. 2.9. That you should shew forth the praises of him, who hath call'd you out of darkness into his marvellous light; [...], the Virtues of Christ. The end why God sets Men at liberty from Prisons and Dungeons, and from fear of Death and Condemnation for great Sins, is, that they may be fit­ted, and gain a commodious standing, to publish to the World the Virtues of him; i. e. the Mercy, Meekness, Pa­tience, Bounty, Truth, and other Royal Perfections of Christ.

Men at their first Conversion receive the Grace of God with astonishment; for 'tis [...], 1 Pet. 2.9. most amazing at the first appearance of it; as the Northern Nations that want the Sun for some Months in the Winter, are rea­dy to Deify it when it appears in their Horizon: For the thickness of the fore­going Darkness makes the lustre of the [Page 79] Sun more admirable. But suppose a man had been all his life-time like a Mole under ground, and had never seen so much as the light of a Candle, and had a view of that weak Light at a di­stance, how would he admire it, when he compares it with his former Dark­ness? But if he should be brought fur­ther, to behold the Moon with its train of Stars, his Amazement would increase with the Light. But let this Person behold the Sun, be touched with its warm Beams, and enjoy the pleasure of seeing those Rarities which the Sun dis­covers, he will bless himself, adore it, and embrace that Person that led him to enjoy such a Benefit. And the black­ness of that Darkness he sat in before, will endear the present Splendor to him, swell up such a spring tide of astonish­ment, as that there shall be no more spirit in him.

God lets men sit long in the sha­dow of death, and run to the utmost of Sin, before he stops them, that their Danger may enhance their De­liverance.

We admire more when we are pull'd out of danger, than when we are pre­vented from running into it. A Male­factor will be more thankful for a Par­don, when it comes just as he is going to be turn'd off. If there be degrees of Harmony in Heaven, without question the Convert Thief on the Cross warbles out louder Notes than others, because he had little time to do it on Earth; and his Engagements are the greater, because Christ took him in his Arms when he was hanging over Hell.

When Paul writ this Epistle to Ti­mothy, he was about 55 years of age, and yet those 20 years run out since his Conversion had not stifled his Admira­tion, nor dampt his Thankfulness for Converting Grace. Take a prospect of it in this Chapter, v. 12, 13. And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, put­ting me into the Ministry, who was before a blasphemer, and a persecutor, and inju­rious. I thank Christ Jesus our Lord. He seems to set his Sin and God's Mercy in opposition. I was Injurious, but I obtain'd mercy. I was a Blasphemer, [Page 81] but I obtained, &c. I—mercy. Who would imagine, but that of all Persons he should have past by me, while he had taken this or that polished Pharisee, this or that Doctor of Morality? but that he should overlook them, and set his eye upon me, so injurious, such a Blasphemer, such a Persecutor! A great Sinner, when he reflects upon his Sin, wonders that a But was not made at him. You find that no Apostle gives such Epi­thetes to the Grace of God as our Apo­stle does. None so Seraphical in his admiring Expressions. Riches of Grace, Exceeding Riches of Grace, Abundant Grace, Riches of Glory, Unsearchable Riches of Grace. He never speaks of Grace without an Emphasis. Single Grace, and single Mercy would not serve his turn.

2 2. Love and Affection.

Mary Magdalen, out of whom Christ had cast seven Devils, was most early in her affection, to bestow her provision of Spices upon the dead Body of her Sa­viour. The fire of Grace cannot be sti­fled, but will break out in glory to [Page 82] God. This is such a Grace, that Man in innocency could not have exercis'd in such a height; because now the Sinner is not only in his own sight unworthy of pardon, but worthy of the greatest hatred and punishment. You scarce find your selves possessed with greater affection to any, than those who have been Instruments to free you from your sinful Fetters. How often do you bless them, could pull out your Eyes for them, and think all ways too little to mani­fest the sense of your obligations to them! And doth the Instrument carry away all? surely God has the greatest Sacrifice of Affection, when the Con­vert considers that his powerful Grace was the principal Agent to draw him out of this spiritual Mire. As when a Present is sent to you, you shew a Cour­tesy to the Servant, but the chief part of your kindness is devoted to the Ma­ster that sent him. What flames of Love, raptures of Joy, transports of Affection, boilings of Courage for God in a young Convert! The Soul is most couragious for God at first Conver­sion, because 'tis then most stor'd with [Page 83] Comforts; and is so struck into amaze­ment at the marvellous light which darts upon him, that he is ambitious to be a Martyr for God presently; Heb. 10.32. After that you were illuminated, you endured a great fight of afflictions. Grace is not only attended with Afflictions, but bestows a Courage upon a Con­vert to endure them. The Soul then thinks it is able to undergo any thing for God, who hath bestow'd so much Grace upon it.

A Christian hath the greatest love to Christ at the first turning to him: For since the horror of all his Sins, and the natural ugliness and deformity of that which he has serv'd so long, comes with a full sense upon him; And since the admirable Excellency of Christ shines upon him, which is a sight he was ne­ver acquainted with before; the great­ness of the danger he was in, and the incomparable love which beams upon him from his believing a Saviour, fills his Affection with full Sails.

Thus do men, who have been tossed in a dangerous Tempest, afflicted with the darkness of the night, as well as [Page 84] their danger, rejoice, and welcome the Rising Sun in the Morning, which di­spels their tumultuous Fears, as well as those gloomy Shadows.

God permits a man's Sins to abound, that his Love after pardon may abound too; Luke 7.47. Her sins which are ma­ny, are forgiven: for she loved much. [...], Therefore, 'tis the consequent, not the cause of remission. And this inter­pretation agrees best with the following words, To whom little is forgiven, the same loves little. 'Tis more consonant to Reason, that where there are greater Mercies, there should be greater re­turns of Affection. Remission of Sins is the greatest evidence of God's Love, and therefore should be the greatest in­centive of ours. And indeed Christ ne­ver appears to a Penitent with a more comely air in his Countenance, than upon the removal of great Judgments, or the pardon of great Sins. Isa. 4.2. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely, for them that are escaped of Israel. In that day, in what day? After great Judg­ments, [Page 85] v. 1. and in the foregoing Chapter, in purging away great filth, v. 4. The Branch Jesus appears most lovely, when he comes laden with the fruit of Grace, with the sanctifying juice of his Blood; as a ripe bunch of Grapes looks pleasantly in a thirsty Tra­veller's Eye. This Convert Paul was more affectionate to Christ than any of the other Apostles: For when he could not look upon him, he is enamour'd on his very Name, and delights to express it no less than 500 times, as, I remem­ber some have numbred it in his Epi­stles; more proportionably than Peter, James and John did in what they writ.

3 3. Service and Obedience.

Such will endeavour to redeem the time, because their former days have been so evil, and recover those advan­tages of Service, which they lost by a course of Sin. They will labour that the largeness of their Sin may be an­swered by an extension of their Zeal. Such will be almost as much asham'd to do but common service, as they are now asham'd of their scarlet Sins. As Men, the further they go bacward, the greater leap [Page 86] they usually take forward. Grace in­structs a man in holiness out of grati­tude.

Tit. 2.12. The Grace of God teach­eth us to deny ungodliness and worldly lusts, that we should live soberly, righteously and godly in this present world. Grace teach­eth us. The greater the Grace, the more pressing is the Instruction; as it doth increase gratitude, it doth increase service. That Peter, who had been so criminal in denying his Master, and ad­ding Perjury to his Perfidiousness, was as active in service, as he had been in apostacy. He laid the first Stone of the Christian Church among the Jews after Christ's Ascension: He preached the first Sermon to them, and charg'd them home with his Master's Murther, Act. 2. He was also the Spokesman in all busi­ness, describ'd in the first six Chapters of the Acts. He laid also the first foun­dation of the Gentile Church: For God in a Vision revealed to him the calling of the Gentiles, passing by all the other Apostles, to whom it was not known but by Peter's RelationCamer. on Myro in Acts 15.7., Acts 15.7. Men and brethren, ye know how that a [Page 87] good while ago, God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. A good while ago, which good while ago refers to the time Matt. 16.18. where­in Christ said, Ʋpon this Rock will I build my Church. He was chosen by God to this purpose, i. e. separated from the rest of the Apostles, and adorn'd with this Prerogative. Great Sins did not make Christ change his Re­solution.

Never an Apostle that had been bred up under Christ's Wing, that was so active an Instrument as this Paul, who had been so bitter an Enemy. He la­bour'd more abundantly than all, 1 Cor. 15.10. In matters of obedience he would not ask counsel of Flesh and Blood, Gal. 1.16. Immediately I conferred not with flesh and blood. He was quick in his obedience. He had endeavour'd to weaken Christ's Kingdom; he now en­deavours to list men in his Service. He had breathed out Threatnings, he now breathes out Affections; He could even spend and be spent for the interest of his Saviour. And usually we find con­verted [Page 88] Souls most active in the exercise of that Grace which is most contrary to that which was their darling Sin.

4 4. Humility and Self-emptiness.

Christ chose the foolish things of the world to confound the wise, and the weak things of the world to confound the things that are mighty, 1 Cor. 1.26, 27. that nothing should be attributed to their Worth and Dignity, but to his Grace and Mercy. Were the Gospel disco­ver'd only to the wise, they would look upon it rather as a discovery made by the Opticks of their own Reason. And if God did bestow his Grace only upon men of unspotted Conversations, they would rather think it a debt God stood obliged to pay them, than a free act of Grace. As God reveals knowledge to the simplest, Matth. 2.25. so he doth manifest Grace to the sinfullest; and as Christ blest his Father for that, so no doubt but he doth return the same thanks for this. Such great Sinners re­ceive all from God, and so have more reason to hang down their heads; others may sometimes cast many a loving [Page 89] look to their own Righteousness, and like Nebuchadnezzar, glory, This is the Babylon which I have built; and boast of their good Acts, and freedom from the common Pollutions of the World.

But such who were fallen over head and ears in the mire, and were dirty all over, have no cause to boast: For God did not find them, but made them wor­thy. They brought nothing but Dirt and Rags, that were not worthy the washing; only God would pick glory out of their worthlesness, to his own Grace. Such are sensible, that God was not their debtor, but they his; and that there was nothing in them to ob­lige God to bestow the least Mite of mercy on them.

Therefore we find not one of these mountainous Sinners in Scripture ascri­bing their Conversion to their own strength or merit.

As no Apostle was so God-magnify­ing, so none was so Self-vilifying as Paul; though he was the greatest Apo­stle, yet he accounts himself less than the least of all Saints, Eph. 3.8. Unto me who am less than the least of all saints. [Page 90] Surely he might have put himself equal to the least, it would have been great humility to do so; but he is more hum­ble than so, even less than the least; less even than him who was only fit to be a Door-keeper in the House of God. And he esteems himself not only unwor­thy of the Office of an Apostle, but of the very Name, 1 Cor. 15.9. Not wor­thy, not only to be, but to be call'd an Apostle. And why? because of his for­mer Sin; because I persecuted the Church of God. The remembrance of his great Sin before his Conversion, kept him humble. And in v. 10. when he had a little boasted of his abundant labour, he checks himself presently, yet not I, but the grace of God. He attributes his very being as a Christian, as well as his Actions, to the same Cause, viz. the Grace of God; by Grace I am what I am. So Gal. 1.16. how doth Paul at­tribute to Grace; pleased by his grace, reveal; Revelation, not Acquisition.

5 5. Bewailing of Sin, and self-abhor­rency for it.

When Men are first translated out [Page 91] of darkness into the Kingdom of Christ, and begin to know Christ truly, the ways of their former ignorance are ve­ry bitter and uncouth things unto them. The very disproportion and unsuitable­ness of them to the sweetness of that Grace, which now they taste from the hand of Jesus, is an offence to them, and hateful to their thoughts. There­fore the more Sin a man hath run into before his return to God, the more he sees the vileness of his own Nature, and consequently the more he abhors him­self. Ezek. 36.31. Then shall you re­member your iniquities, and shall loath your selves. When? v. 29. when God had accomplish'd the Promise of saving them from all their uncleanness. They shall remember with abhorrency what was their own Sin, and shall enjoy what is purely God's.

Time of pardoning great Sins, is the time of great Self-loathing; such prove the holiest Persons, because they have had more experience of the Evil of Sin.

Such are asham'd of their Sins not on­ly at the instant of their Conversion, [Page 92] but afterwards, every time they re­member them; Rom. 6.21. What fruit had you then in those things whereof you are now asham'd? Now, at that time, when Paul writ to them; the very shame of their Sins stuck upon them, though they had been converted before. The more they grew in the experimen­tal knowledge of God and his goodness, the more a holy shame for Sins commit­ted in their natural condition was stirr'd in their Consciences; and they could not but blush every time they consider'd how dirty they had been towards God. Now the greater the shame, the greater the hatred of the occasion of that shame, and the more exact the watchfulness against it. As a man that hath fallen into some Slough by some stumble or over-sight, when he travels that way again, he cannot but remember what a pickle he was in, and will be watchful lest he meet with the same mishap. Whose heart was more melted by mer­cy than Mary Magdalen's? All the Pha­risees that Christ converted never rain'd such showers of Tears; How she useth all her Instruments of Sin to be Servants [Page 93] to her Repentance! Her Eyes, which had enflam'd so many Hearts, been Snares to catch men, she makes the Con­duits to convey her penitential Tears to her Saviour's Feet. Her Hair, which had engross'd so much time in the curio­sity of Dresses, she uses as a Towel to wipe them. The Ointment she had us'd for the tricking up her self, to gra­tify the Senses of her Lovers, she pours out to embalm her Lord. Her Lusts should have no more of her choicest things, but her Saviour should have all. She would keep them not so much for her own use, as his.

6 6. Faith and Dependance.

1 1. At present in the instant of the first act of Faith.

Great Sins makes us appear in the Court of Justification, sub forma impii, with a naked Faith, when we have no­thing to merit it, but much to deserve the contrary, Rom. 4.5. —believes on him that justifies the ungodly. The more un­godly, the more elevated is that Faith which lays hold on God. Thomas his [Page 94] unbelief was very black, for he had re­fus'd to give credit to all the Testimo­nies of the Disciples concerning Christ's Resurrection; but when he was sensible of his Crime, and so kindly dealt with by his Saviour, he puts forth a stronger act of Faith than any of the rest, Joh. 20.28. My Lord, and my God! His Faith was not satisfi'd with a single my; he gives him more honourable Titles, and his heart grasps him more closely and affectionately than any of the rest.

The man that was born blind, and curd by Christ, owns him, acts some Faith before the Pharisees, Joh. 9.33. If this man were not of God, he could do nothing, v. 39. And he said, I believe, and he worshipped him. But when Christ comes to talk with him particularly, v. 36, 37, 38. he believes. When Christ comes to talk with a great Sinner, one that hath had Diseases naturally incu­rable, he exerts a stronger Faith than others. 'Tis then, Lord, I believe, and 'tis a Faith accompani'd with an Adoration.

[Page 95] 2 2. In following Occasions.

Pardoning such great Sins, and con­verting such great Sinners, is the best Credential Letter Christ brings with him from Heaven; Men naturally would scarce believe him for his own sake, but for his Works sake they would; because they are more led by Sense than Faith. This Christ knew, when he bids his Disciples believe him for the Works sake, that he was sent by God, and that they are unanimous in this Work of Grace, as well as in other Works, Joh. 14.11. Believe me, that I am in the Father, and the Father in me, or else believe me for the very works sake. Therefore those that have been Partakers of this Converting Grace, if they stagger, and doubt afterwards, they give the greatest affront to Christ.

For their unbelief is not only against his Person, but against his Work too. That he has far more reason to say to such, than he did to his Disciples, Mat. 17.17. How long shall I be with you! &c. what should I stay to do such great Works as these, and cannot be believed?

Such great Sins pardon'd, and es­cap'd, make men take faster hold of Christ afterward. As a man that hath lately got out of a deep Lake, wherein there were many Serpents, Crocodiles, and Venomous Creatures, which he has escap'd, and has no Sanctuary to protect him from their fury, but by hanging upon a small Bough; when he looks down upon them, and sees them gaping for him, and ready to devour him, if he were within their reach, he will summon up all his strength to hold fast that Branch. In such a day will the Branch of the Lord also be beautiful and glorious.

Certainly, when the Soul went out to Christ in so desperate a Condition, with the load of guilt and discourage­ment upon it, and resolv'd to venture upon him come what would of it, and found success; As it was the boldest ad­venture, which the Scripture frequent­ly calls boldness, so 'tis the greatest en­couragement to come to Christ upon any occasion whatsoever hereafter. This first act of Faith is of so noble and gene­rous a quality, that 'tis set as the Copy [Page 97] of all following Acts of Faith, 3. Heb. 14. Beginning of your confidence; [...]; the primary Act of Faith, which was the principal Act of Confidence.

Though there is a greater strength in the habit of Faith after Conversion, yet the first exercise of it upon Christ is the boldest and most vigorous, because it was for the saving the life, when the Soul saw no recovery any way but in Christ; and the most noble, when it was under the discouragements of such mountains of Guilt.

It also gave Christ the greatest Ho­nour; for it was an act of greater Con­fidence in him than any succeeding act could be. Now if thou didst put forth such a high and daring Act of Faith, when all thy sins hung about thee, and thou hadst neither a Hur or Aaron to hold up thy hands, with much more confidence mayest thou come now, since thou hast tried how successful thy first Faith hath been. So when Temptati­ons assault thee, and the Devil with all his black Legions besets thee round, thou art not in a worse condition than at the first, when all thy sins did not only [Page 98] besiege thee, but possess thee; well may such a Soul say, If I acted Faith when the Devil had all the Strong-holds in me, at the worst; now 'tis but to start out, and exercise the power of that first Faith.

3. In case of Corruptions likewise, and unmaster'd sins: I have great Corrupti­ons, but the Power which raised Christ, raised me, when I had greater Stones upon me, wherewith I had even wearied God himself; and now when I have fewer, though they are too great still, shall I despair of that Power which wrought greater Miracles for me, and threw away my Grave-Stones, when I was not able to stir my self?

4. So in case of Desertion. I'll ven­ture to go to God, let him frown and strike; for I am sure I did once go to him when I was his absolute sworn Enemy, and he had not a greater Hater of him in the world than I was, and he did receive me: I am not worse now than I was at that time; for I love him, and would do all that I can to please him; therefore I will press into his Pre­sence now, and try the success of my first Faith.

Such mens Faith is usually a more ge­nerous Faith, because they have less of the Principle of Reason to support it. 'Tis like that of Abraham's, a believing in hope against hope, 4. Rom. 18. A Faith against mighty and mountainous oppo­sition of high and mighty sins, that might scare a man from such acts of Faith, and establish a diffidence of the Promises of God in the Soul: God re­ceives no more Glory from the Faith of any, than from those of the greatest Sinners through their Repentance.

7 7thly. Fear and Reverence.

Such will never despise the Riches of that Goodness and Patience which has been given out to him, 2 Rom. 4. be­cause it has led him to repentance; and he will not provoke that Goodness which is conducting him to the enjoy­ment of all the fruits of Repentance, to throw him off.

There is forgiveness with thee, saith David, 130. Psal. 4. that thou mayest be feared, or worshipped. If God should set a mark of Death upon every Iniqui­ty, who could stand in his presence, or [Page 100] have any hope to be heard; but because he is a God of forgiveness, therefore he is reverenced; therefore the more For­giveness he doth expend upon any, the more he is reverenc'd. After a man's return to God, his fear of God is increa­sed upon a more ingenuous account; for he fears God and his goodness, 3. Hos. 5. whereas before he feared God and his Power, God and his Justice. And the Jews of whom he there speaks, shall fear, or reverence that Goodness the more; because the sin he has pardoned was so great, as the crucifying the Son of God, which according to their Fa­thers Wish lay upon the heads of all their Posterity.

God's Goodness once tasted, will make Ingenuity afraid to offend him. Self interest also will make them afraid to provoke that Mercy that formerly re­lieved them, to cashier them out of his Favour.

When the man was in the deep Dun­geon, where the Fetters of Sin entred into his very Soul, and bound up un­der the Terrors of the Law, when Mercy stepped in, and delivered him, [Page 101] and poured Oyl into his Wounds, He will be afraid to provoke that Mercy to leave him in the same condition in which it found him, and from whence it drew him. He will be loath to be numbred amongst the Crew of Trans­gressors, and Bank of Gally-slaves, from whence he has been redeemed. He that hath tasted the bitterness of Sin, will fear to commit it; and he that hath felt the sweetness of Mercy, will fear to offend it.

I might add, For others sakes, to en­gage them to come to Christ.

Every Conversion of a great Sinner is a new Copy of God's Love; 'tis a re­peated Proclamation of the transcenden­cy of his Grace. Eph. 2.5, 6. Even when we were dead in sins, hath quickened us together with Christ. God hath quicken'd those Rank Sinners, that were as black as darkness it self, and had rais'd them to a condition of light; why? v. 7. Not only for themselves, But that in the Ages to come he might shew forth, [...], transcendent ri­ches of his grace. 'Twas a Picture God [Page 102] drew of his own Heart, and expos'd to the view of the World, that they might know by the gracious Entertainment, and high advancement of those Sinners, how liberal he is, and would always be in the distributions of his Grace, that Penitent Sinners of as great Stains might be encourag'd in all Ages to rely upon him. This was his Design in Paul's Conversion in this Chapter, v. 16. How­beit, for this cause I obtain'd mercy, that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe on him to life ever­lasting. A Pattern to them which should hereafter believe on him. He sets up this Apostle as a White Flag to invite Rebels to treat with him, and return to their Loyalty. As every great Judg­ment upon a grand Sinner is as the hanging a Man in Chains, to deter others from the like practice; so every Conversion is not only an act of God's Mercy to the Convert, but an Invita­tion to the Spectators.

This is the Argument David useth to persuade God to pour into him the joy of his salvation, Psal. 51.12, 13. [Page 103] Then will I teach transgressors thy ways, &c. I'll make all Jerusalem ring of it; and Sinners seeing the multitude and long Train of thy tender Mercies, shall fly into thy Arms to be partakers of the same Grace. For every great Conver­sion is as a Sea-mark, to guide others into a safe harbour. And indeed this he tells God, when he had receiv'd Pardon, that this would be the issue of God's Pardon to David, Psal. 32.5, 6. which is thought to be penn'd upon the same occasion, as Psal. 51. when v. 5. he had been forgiven, he tells God what the effect upon others would be, v. 6. For this shall every one that is godly, &c. Judging it the fittest time to come when God is dealing out his Mercy. Such effects we find when Christ was upon the Earth; when Christ call'd Matthew, Mark 2.14. the next news we hear, v. 15. is, that many Publicans and Sin­ners sat down with him, and follow'd him. Many of the same Tribe were en­courag'd by this kindness to one of their Fellows, to attend upon him.

As when a Physician comes into an House where many are sick, and cures [Page 104] one that is desperate, 'tis an encourage­ment to the rest to rely upon his Skill.

When Christ gives an Experiment of his Art on any Sinner near thee, 'tis a Call from Heaven as well to excite thy Emulation to come to him, as thy Asto­nishment at it. As the Conversion of the Gentiles was to provoke the Jews to Jealousy; 11. Rom. 11. Salvation is come unto the Gentiles, for to provoke, &c. Indeed such Conversions may more ra­tionally move men, than any Miracle can objectively move the Sense. To see such a remarkable Change wrought in the Soul of a Devil, in a Diabolical Na­ture. If men believe not in Christ af­ter the sight of such standing Miracles, 'tis an aggravation of their Impeniten­cy, as much as any Miracle Christ wrought upon the Earth, was of the Jews Obstinacy, and does put as black a dye upon it. 21. Mat. 32. Ye when you had seen it, repented not afterward, that you might believe him. Not any great Sinner that thou hast seen take Heaven by violence, but is writ down by God as a Yet upon all thy unbelief. And how [Page 105] many hundred Yets may Christ bring against thee, upon the account of others converted round about thee. The Yet set upon Paul may refer to this, 9 Acts 1. because in the foregoing Chapter Luke had related the successful progress of the Gospel in Samaria and Jerusalem, which was an evidence of the Power of this new Doctrine: Yet Paul proceeded in his persecuting Fury, against such clear Testimonies.

Had you been in the times of Christ, and seen those Miracles he wrought among the Jews, you would all think you should never have been so stupid as they were, but would presently have believ'd in him upon a sight of those Wonders. Let me tell you, the Success of Christ's Grace upon the Souls of men, whereof you have seen many Evidences, is a greater Miracle, by Christ's own confession, than usually he wrought: For he tells the Apostles, they should work greater works, 14. Joh. 12. which he means of their Success in converting work. And so thy Im­penitency has as great aggravations as the Jewish Perversity. Let every such [Page 106] Conversion of a great Sinner be a ground of hope to thee, and a spur in thy side.

Further, such Conversions evidence that God's Commands are practicable, that his Yoke is not burthensome. Men naturally think God a hard Master, that his Commands are impossible to be per­formed; but when they see men that had lain soaking in Sin many years, to have a fresh and fair Verdure by Grace, to run with delight in the ways of God's Commands: When they see men that had the greatest prejudices against the ways of God, throughly turn'd, they may think with themselves, Why may not I observe those Commands? Is it more impossible for me, than such a one? 'Tis natural to men not to believe, un­less they see Miracles; 4. John 48. Ex­cept ye see signs and wonders, ye will not believe. Therefore all the standing Miracles God hath left in the world, are the extraordinary Conversions of men, and the worst of men, that men may thereby be convinced of the Power of the Gospel, and the Strength of his Grace, by seeing the admirable effects [Page 107] of it upon others; for many times Con­version begins in admiration.