The Heavenly Conversation and Natural Mans Condition, Text 2

The Heavenly Conversation and Natural Mans Condition · Text 2

p. 101THE NATVRALL Mans Condition.

2 Cor. 5. 20.

Now then we are Ambaſſadors for Chriſt, as though God did beſeech you by us: we pray you in Chriſts ſtead, be yee reconciled to God.

I Have made choiſe of this place of Scripture to make the groundwork of my Diſcourſe: In which, to let paſſe the former part, which hath beene handled in another place, in another manner, and to another purpoſe, I come to the latter part: Wee pray p. 102you in Chriſts ſtead or in Chriſts name be ye reconciled to God: wherein three principall parts may bee obſerved.

Firſt, The condition of man by nature, and this is but implyed in the word Reconciled, and may be thus expreſſed; Every man by nature is an enemy of God, for reconciliation imports ſo much.

Secondly, the dutie of man in this condition, if he will eſcape the miſery of it, The onelyonly way is to reconcile himſelfe to God.

Thirdly, The office of the Miniſter, who muſt urge man to the performance of this dutie, we pray you in Chriſts ſtead be reconciled to God: I might adde ſomething concerning the firſt eſtate of man in integritie for the terme of Reconciling ſuppoſeth, firſt an agreement, ſecondly, a falling out, p. 103and then thirdly, the reſtitution from the latter jarring to the former agreement: but becauſe that is not ſo neceſſary for my ſcope I will rather omit it: But in the ſecond point it will not be amiſſe to diſtinguiſh two things for more perſpicuitie.

Firſt, the medicine, in thoſe words foreign.

Secondly, the application in the maine duty, he ye reconciled: And then in recompenſe of this increaſe I will leave out the third point altogether, concerning the office of the Miniſter as not ſo pertinent to my ſcope: ſo ſhall there remaine in the words ſtill three points.

Firſt, the miſery of man, who is by nature the enemy of God.

Secondly the remedy of that miſery, which is Chriſt our mediator.

p. 104Thirdly, the fruite of that remedy our reconciliation with God: The firſt point which I ſhall onelyonly inſiſt on is this:

That we are by nature enemies of God: For the further explication of which I ſuppoſe the meaning of the Tearmes, as facil and eaſie, and conceived by every one in this place, to be this.

The firſt word, We, or Man, which is the Subject of the Propoſition to be generally underſtood in the utmoſt extent of the nature of meere man: The ſonnes of the mighty, and the men of the earth, as the Pſalmist terms thē by way of diſparagement: Filii foreign and filii Enos, filii viri, & filii hominis, be they but filii Adam, the ſonnes of Adam deſcended from him; All men are by nature Gods enemies.

The ſecond word by nature, the qualification of the Subject, p. 105not by force of the principles of nature, qua homines, but by participation of corruption ſuperadded to this nature, qua tales: not by nature as primitive and created by God, but by nature as derived corrupt from Adam: All men came out of his loines by naturall generation, before ſupernaturall regeneration, the ſtocke of Adam being not tranſplanted into Chriſt the ſecond Adam, All men are thus by Nature Gods enemies.

The third word Enemies, Gods enemies, the predicate in the Propoſition attributed to the Subject, becauſe it implies a relative diſpoſition betweene two: and Inimicitia, Enmitie, as you all know, is nothing elſe but the reciprocall affection of a morall oppoſition, viz. Hatred betweene two perſons in a reaſonable nature: in which p. 106there muſt concurre thoſe three Conditions.

Firſt, that it is betweene two.

Secondly, that it be reciprocall; for if the hatred be but on the one part, not on the other, it is truly hatred indeede, but it is not properly Inimicitia.

Thirdly, that it is onelyonly betweene perſons in a reaſonable nature for the ſame reaſon, becauſe among them onelyonly can be found the reflexion of the like affection of Hatred: for a man may hate a toade, or ſome ſuch creature, and that by a ſecret antipathy, yet that is not enmity, by reaſon of the defect of that condition: therefore this word Enemies I underſtand both Actively and Paſſively. Wee are enemies to God and hate him, and God is an enemy to us and hates us; and ſo in both reſpects. All men are by p. 107Nature Gods enemies. Now to handle both theſe briefely.

Firſt, joyntly: The ground, of both is a diſſimilitude, which is betweene God and us, as we are by nature, we are men of polluted hearts, and polluted lippes; God is a God of pure eyes that can behold no iniquitie: Wee are wholly infected with ſinne and corruption, but God is He to whom the Cherubins and Seraphins, doe moſt juſtly cry, Holy, Holy, Holy, Lord God of Sabboath: and if the Trinity were multiplied by it ſelfe, that foreign, were thrice three times redoubled, as yee have it nine times written in Plantines Edition in the fourth of the Revelation, yet how farre were it from that which the Saints acknowledge in God, who are ſaid there not to reſt day nor night, ſaying, Holy, Holy, Holy, p. 108Lord God Almighty: and how much more ſhort of the infinite holineſſe in God, whoſe Attributes are himſelfe, and therefore he is even Holineſſe it ſelfe. No marvell then ſeeing there is ſuch diſſimilitude betweene them, nothing on mans part but ſinne and pollution, nothing on Gods part but Sanctitie and perfection, no marvell ſeeing ſuch a diſſimilitude, if we ſay there is ſuch diſlike that they are mutuall Enemies: for if the morall maxime which is moſt true be received, this cannot be avoided which followes out of it by an eaſie conſequence, according to the Law of contraries, Similitudo eſt mater amoris: But Secondly, by the opening of theſe diſtinctly, This will better appeare, and firſt for the former.

We are by nature enemies to God.

p. 109Perhaps ſome will ſay to me here: and doe wee hate God? How can that be, that he ſhould be hated, who is the perfection of Beauty, the pitch of Nobilitie, the patterne of Wiſedome, the Idea of all Vertue, in a word, who is goodneſſe it ſelfe, whereas the Object of hatred is ſome evill alway: And doe we hate God who hath made this world, this all, and us in it a a little world, foreign, as they called Athens the principall of all the reſt; and as it were an All in all: who governes all things by his providence, and by whoſe favour wee have all that wee have, In whom we live and move, and have our being: ſo that if hee had not bound us to love him by the tranſcendent excellency of his nature, yet he hath even brought us by the infiniteneſſe of his merciemercy p. 110towards us, and can wee repay all this Love with Hatred? And doe wee hate God? Scientia neminem habet inimicum niſi ignorantem; ſay the Heathen, that have not knowne his Nature, hate him, but as for them that live in the boſome of the Church, that have ſucked milke out of the breaſts of the Spouſe of Chriſt, they cannot chuſe but draw in the love of God their Father, with the milke of the Church their Mother. And doe we hate God? Or doe not you rather like ſome foreign, an hater of mankinde; ſay mankinde is an hater of God, and faſten a falſe accuſation, a ſlander upon them all unjuſtly?

Indeede (to anſwer this, if I ſpeake this without the warrant of the Word of God, then ſay, if you will, that my tongue is noſlander: but if I p. 111bring that to avouch ſo much as I have ſaid of every unregenerate man; conſider well whether I have not ſlandered them with a truth: I neede not put you in minde of this place which (as I obſerved before) ſayes it in effect: but I will produce a parallell place, which will give better light to this, and greater ſtrength to the matter in queſtion, Col. 1. 21. And you that were ſometimes ſtrangers and enemies in your minde by wicked workes, yet now hath hee reconciled: Where you ſee you have the ſame phraſe of reconciling, and leſt men ſignifie this obſcurely; you have further, you that were ſtrangers and enemies in your minde, foreign, where that was but intimated and inſinuated onelyonly in the former wotd is literally and punctually expreſſed. And that there are p. 112ſome indeede that hate God that are his enemies, appeares generally out of infinite places of Scripture, where there is mention made of Gods enemies; and more particularly in the 139. Pſalme, 21. Uerſe. Doe not I hate them O Lord that hate thee? And am not I grieved with thoſe that riſe up againſt thee? I hate them with a perfect hatred, I count them my enemies. And tell me what mans is that title of honour, that Elogium that Paul gives the Heathen and naturall men in the Catalogue, Rom. 1. where he hath heaped up the moſt of them together, Backebiters, haters of God, deſpitefull, &c. there you have among the reſt foreign, haters of God: And if that be not plaine enough, I thinke the eight Chapter of the Romans ſpeakes home enough to this purpoſe: where you ſhall finde theſe words in the ſeventh verſe, foreign p. 113foreign: where according to the ſtreame of our interpreters, the ſubject is emphaticall, foreign, not the inferiour faults, as the Papiſts would have it, but the higheſt, the moſt refined portion of the unregenerate, foreign: and the predicate is emphaticall foreign the abſtract for the concreat, as though there were no compoſition of ſubſtance and quality, of conſtitution and corruption, but all were turned into meere and ſimple enmity foreign. The wiſedome of the fleſh ſaith the old tranſlation, the carnall minde, ſaith the new, is enmity againſt God: and if the common axiome be true, mens cujuſque, is eſt quiſque. I thinke it may be thus reſolved at laſt, The carnall man is an enemy to God: And what doe they want thinke you of being Gods enemies, p. 114or what injury ſhould a man doe them if he called them ſo, of whom the Apoſtle ſpeakes, in 2 Tim. 3, 4. that they are foreign, Lovers of pleaſure more then lovers of God: doe not you thinke that they love God much, that love pleaſures more: If there were yet need of further teſtimony to this truth, I might confirme it with advantage out of the third Chapter of the Pilippians and the 18. verſe. For many walke, of whom I have told you often, and now tell you even weeping, that they are the enemies of the Croſſe of Chriſt: Here be enemies, and many enemies, and that of Chriſt (which is more I thinke then of God) and that of the Croſſe of Chriſt, which is more perhaps than of Chriſt ſimply: of whom the Apoſtle told the Philippians, and told them often, p. 115and told them weeping. But I thinke by this time it is cleare enough out of Scripture that ſo it is, that we are enemies of God, and hate him: Now to anſwer the objection diſtinctly, and ſhew how this may be, that God may be hated as an enemy, ſeeing he is goodneſſe it ſelfe, and the object of hatred is ſome evill: You muſt conſider three things.

Firſt, the degrees of hatred which are three.

Firſt, the firſt is not to love ſo much as we ought, or not ſo much as ſome other: and ſo the beloved Wife, and the hated are diſtinguiſhed in the Law, where is not meant that ſhe is abſolutely hated, but not ſo much loved as the other, and from this degree may ariſe this diſtinction of hatred, that is, either abſolute or comparative.

p. 116Secondly, the ſecond degree is, where there is no love at all, and in this caſe this is ſufficient from this negation, to conclude an affirmation of the contrary, for betweene love and hatred in reſpect of God, there is no Medium abnegationis, according to our Saviours ſpeech: He that is not with me is againſt me: And from this degree you may frame a ſecond diſtinction of Hatred, that it is either Negative or Poſitive.

Thirdly, the third degree is a poſitive ill-will or hatred, where there may be conceived a great latitude, and ſo many degrees likewiſe: but it will be ſufficient to declare the nature of it, if you obſerve but one diſtinction: for this poſitive hatred may be either explicitely ſuch, or implicitely, either formaliter, or interpretativè: by the former I meane p. 117ſuch hatred as a man entertaines againſt any thing wittingly, and upon actuall conſideration and intention: by the latter, ſuch as (although the former be not ſeene) by which a man doth the ſame things in effect, as if he did purpoſely hate a thing: He that ſinneth againſt me hateth his owne ſoule, ſaith Wiſedome, Prov. 8. All they that hate me love death: not that any man hateth his owne ſoule expreſſely or purpoſely: for no man ever yet hated his owne fleſh, ſaith the Apoſtle, Epheſ. 5. much leſſe his ſpirit, his ſoule: neither doth any man love death in that manner: but they that doe thoſe things which proceed indeed from hatred (though they intend not ſo much) are ſaid to hate interpretativè: So the Wiſe man ſaith, He that ſpareth the rod hateth his ſonne: becauſe if p. 118he hated him, he could not doe him a worſe turne: And thus you have a third diſtinction of hatred, that it is either of Ignorance or Malice.

And this is the firſt thing to be conſidered, the degrees, or if you pleaſe, the ſeverall acceptions of hatred.

Secondly, the ſecond thing is the degrees of Corruption which is to be found in a carnall man: which be two, according to the two kindes Originall and Actuall,

Firſt, Originall is equall in all men: for it containes in it all ſinnes, and all degrees of ſinnes, tanquam in origine, and that I may ſo ſpeake, tanquam in ratione ſeminati: but

Secondly, Actuall is diverſe in diverſe men; in ſome more, in ſome leſſe, and that not from any ſpeciall, which is in one man more then another p. 119by nature, for all (as I ſaid) are equally poyſoned and infected with the bitter roote of Originall ſinne, but from the Generall Grace of God, who in his providence doth bridle and reſtaine that unlimited boundleſſe diſpoſition of ſinning, as it ſeemes good to his owne wiſedome, by civill education, and morall inſtructions and the like; and doth not adminiſter thoſe occaſions which ſhould ſerve to educe it into acts, which if they were applyed to all alike, all would be alike, as ranke in ſinne one as another. And this is the ſecond thing, the degrees of corruption.

Thirdly, the third thing to be conſidered, is concerning the Object of love or hatred, Good or Evill: which are of two ſorts.

Firſt Abſolute, as they are in their owne nature: and p. 120ſo every creature much more; God is good and cannot be hated, and no creature, much leſſe God, is evill.

Secondly Relative, in reſpect of ſome other thing: and ſo we ſee there is a naturall hatred or oppoſition betweene ſome creatures, which is properly called Antipathy, where the cauſe is ſecret: not becauſe ſuch a nature is in it ſelfe evill, but becauſe it is evill to it: and the firſt of theſe kinds may be called ſimply Bonum or Malum, the ſecond perhaps, bitter, conveniens or inconveniens, Congruum or Incongruum: and that which is bonum may not be conveniens: And theſe two are to be found in God, who according to his abſolute being is foreign, but according to diverſe reſpect to diverſe creatures, may have diverſe aſpects of convenience p. 121or unconvenience? theſe three things being premiſed according to the faculty, and the degree of corruption in it, and the object with the kindes of good or evill in it, and the affection or habit of hatred, in the degrees of it, it is not hard to anſwer the queſtion, and declare how it comes to paſſe that man by nature ſhould be Gods enemy and hate him: and thus you may take it.

All men, that are yet in their originall corruption, be the degree of their actuall, what it will, more or leſſe, cannot chuſe but hate God in all the degrees of hatred, Comparative, Negative, Poſitive: though in ſome more appeare, in ſomeleſſe: in thoſe namely whoſe actuall corruption, is improoved more through Gods juſt judgement, there it appeares more foule, p. 122and more cleere, and more explicitely, who harden their forehead, and with ſet malice fight againſt God: in thoſe whom Gods bridle of reſtraining grace hath curbed, more or leſſe, and but implicitely, according to that explication which I gave before: and the ground is manifeſt out of that which hath beene ſaid before in generall; now, not for any evill that is in God, but for that good rather, becauſe they being evill, there is no congruity or convenience betweene them and it: And as there be two things in them Firſt A Love to Malum Culpae, and ſecondly an Hatred to Malum Poenae: and two things in God, cleane oppoſite to thoſe, firſt an Hatred to their Malum Culpae, and ſecondly a Love to their Malum Poenae, ſuppoſing the other: the former flowing from his Holyneſſ, p. 123the latter from his Juſtice, they muſt needs hate him in both reſpects: As Author legis prohibiting all Malum Culpae which they love, by ſevere lawes, and as ultor peccati inflicting upon them Malum Poenae which they hate, vindicating their Malum Culpae by ſharpe puniſhment: and theſe are ſo predominant in them, that they caſt an aſpect of deformity upon other the moſt lovely attributes of God, an aſperſion of bitternes upon the moſt ſweete among them: ſo that his infinite perfection, and incomparable mercy, are ſo farre from altering and inchanting them, that they drive them further from him; becauſe though they can ſee in them foreign, yet not finding foreign: they ſee perfection of beauty, but they cannot ſee affection whereupon to ground propriety: And p. 124therefore they thinke they doe, as indeed they doe, make ſo much the more againſt them: and hence it is, that though they cannot hate God for them directly, yet they hate him with them, and indirectly for them; as infinitely aggravating by accident, the hainouſneſſe of their crime, as well as the grievouſneſſe of their condemnation: And thus you ſee the truth is ſalved, and the objection ſatisfied: which if it be not ſufficiently opened out of the teſtimony of the word, and the generall ground of mans ſinfullneſſe, I will further ſhew how that makes a man enemy to God.

And firſt you may eaſily underſtand it out of the generall nature of ſinne: which ſtanding ſo oppoſite to God, the love of it muſt needes argue the hatred of God: for as our p. 125Saviour requires obedience as a tryall of the truth of his Diſciples love to him, If you love me keepe my Commandements; Then the Argument will be as ſtrong to conclude backeward, If you keepe not Gods Commandements ye hate him. But this hath beene intimated already: the ſecond more particularly, Sinne is enmity to God, and that two wayes.

Firſt, Immediately in himſelfe, Secondly, Mediately.

Immediately, againſt in all thoſe three degrees of hatred; which I mentioned before.

Firſt, Comparative Hatred; which is, when ſomething is preferred before God in our affection, and prized above him: and this is done in every ſinne, otherwiſe how could it come to paſſe that p. 126we ſhould cleave to it, or any inferiour thing rather then to God, nay forſake God to cleave to it? How could we diſobey God to obey a filthy luſt: and that this is truely hatred, appeares by that of our Saviour, Matth. 6. 24. No man can ſerve two Miſters, for either he will hate the one and love the other, or elſe he will hold to the one and deſpiſe the other. Ye cannot ſerve God and Mammon, nor God and pleaſure, and the like: Where you ſee ſuch an oppoſition, that if we love any thing beſide God, ſo as to be a ſervant to it, we are beſide the love of God that ſhould make us his ſervants, we will hate him: we muſt be ſo farre from ſerving any thing before him, that we have no liberty to ſerve any thing beſide him, if we meane to ſtay in his ſervice, this Text excludes not onelyonly all ſuperiors p. 127that may outſtrippe him, but all equalls that may compare with him, yea all comportures and competitors with him in our love and ſervice: If this be not plaine enough then that is, Mat. 10. 37. He that loveth Father or Mother more then me, is not worthy of me: compared with Luke 14. 26. If any man come to me, and hate not his Father and Mother, and Wife and children, and brethren, and ſiſters, yea and his owne life alſo, he cannot be my Diſciple: Whence it appeares that remiſſer love is but hatred, and ſo to love any thing more then God, is to hate him; and the reaſon is plaine, both in generall becauſe if thoſe two ſo unequally loved ſhould come to thwart one another, then to ſhew the love to the principall, they would not ſticke to doe reall acts of hatred againſt the other, and ſo p. 128diſcover themſelves: and in particular becauſe of the infinite eminency of Gods goodneſſe above any other thing, and ſo of our obligation to proportionable love: But I need not ſtay long in this: it being ſo plaine that men by nature are wholly averſe from God and convert themſelves to the creature, and therefore enemies and haters of God.

Secondly, the ſecond degree is of Negative hatred, namely, where there is no love at all: and this is eaſie to be obſerved in all naturall men toward God: for whereas it is the nature of love whereſoever it is rooted to have the command of the whole man, and ſway it as it liſteth, all other affections, and faculties, and parts giving attendance to it as their Queene and Soveraigne: and in the love of p. 129God this is to be ſeene in a peculiar manner: and therefore we are commanded to love him with all our heart, and all our ſoule and all our might; and all our minde: The underſtanding, the will, the affections, all the faculties of the ſoule together, with all the powers of the body, muſt be wholly taken up with this love, you ſhall find that none of theſe in the carnall man, are any thing of kin to the love of God. Love is buſie in:

Firſt, Not his underſtanding, the mind and thoughts will be alway running on the party beloved; dies inoctiſque …ames me, me deſideres, me ſomnies, me expectes, de me cogites, me ſpires, me te oblectes, mecum tota ſis, meus fac ſis postremo animus, quando ego ſumtum. You know who ſaid it, and in this caſe; and in this reſpect the common ſaying I thinke is verifyed, p. 130eſpecially animus eſt ubi amat potiùs quàm ubi animat. Where it loves rather then where it lives: But is there any ſuch thing in the wicked toward God? No ſurely, All things concerning him are meere ſtrangers with them, and very unwelcome gueſts, that marre all their mirth.

The wicked will not ſeeke after God, God is not in all his thoughts, Pſal. 10. 4. And if God offer himſelfe, as he doth many times, And be found of thoſe that ſought him not, they will not ſticke to ſay, either with the foole, in their heart there is no God, or with them in Job 20. 14. That ſay unto God depart from us, for we deſire not the knowledge of thy wayes.

Againe, Love is learned in the knowledge of all the commendable parts, and perfections in the party beloved: But is there any ſuch thing in p. 131the wicked toward God? No ſurely, the Booke of Nature lies open before them, and will not ſuffer them to looke off it, though they would: and yet they will not vouchſafe to looke on it though they ought, and reade a noble ſtory of the Power, and Wiſedome, and Goodneſſe, and Magnificence and Beauty of their Creator, but ſeale up their eyes with a ſullen ignorance, which would faine feaſt themſelves with the ſight of of their bleſſed Maker, and bury their talent of underſtanding, which would faine be imployed to his uſe, and improved to his honour, with this prophane Epitaph, aaforeign.The ſweeteſt life is to underſtand nothing.

Laſtly, Love is witty in deviſing meanes to injoy the party beloved: if wanting to procure it, if gotten, to p. 132perpetuate, if loſt, to rerecover union with him.

But is there any ſuch thing in the wicked towards God? No truely: For my people (ſaith the Lord in Jeremie, 4. 22.) is fooliſh, they have not knowne me, they are ſottiſh children, and they have no underſtanding; they are wiſe to doe evill, but to doe good they have no knowledge. I might inlarge this, but I muſt paſſe to that which is behinde: for though wee have viewed the intellectuall part of the carnall man, and can obſerve no footſteps of the love of God, yet perhaps his will and affections are better, which are indeede the proper reaſon of Love; but if there be ſo little light in the underſtanding, I am afraid there is little heate to be expected in them; What the eye ſees not, the heart rues not, is ſo of ſorrow, a and a liking is derived p. 133foreign.from looking; and who knowes not ^b Ignoti nulla cupido: The will moves when the underſtanding gives the watch-word, and depends upon it, as the Verdict of the Iury upon the Judges information: and that as wee have ſeene that his underſtanding hath no tang of the love of God in the firſt place, ſo it muſt needes follow. Secondly in the ſecond place, Not his will and affections neither, which you ſhall underſtand, if you runne over in your minde, but three kind of affections.

Firſt, ſuch as are converſant immediately about the good wee love, either abſent, as Deſire, or preſent, as Joy; where there is no joy in the preſence of God in the light of his countenance, nor deſire of it; where there is no delight in his Ordinances, nor deſire to them which ſhould p. 134leade us, as it were, by the hand to him, to heare him ſpeake in his Word to us, or to ſpeake in our prayers to him, to walke with him in obedience of his Commandements: where there is no cheerefull intertainment of meſſengers that come frō him; no delight or deſire to heare of him, which is evident of the naturall man to God, you ſhal pardon me if I beleeve not that there is any here.

Secondly, looke upon ſuch affections as are occupied about the will, that are contrarie to the good. 1 of love: either abſent, as feare; or preſent as griefe; where there is no feare of the loſſe of the former good even now mentioned, or griefe, if through our fault or negligence wee have loſt them; I thinke my caution will not deſerve blame, if I dare not truſt with ſuch a rich Jewell, ſuch a precious grace, as the Love of God is, without p. 135better ſecurity than their ſimple word, a better pawne than their bare profeſſion.

Thirdly, looke upon their anger, a mixt affection, the object it ſelfe being evill indeede, but the motive good, whereby the mind riſes againſt ſome evill of difficulty, that hinders it in the proſecution of ſome good: where there is not an holy anger, a zeale, an indignation againſt ſinne or Satan, the world, or the fleſh, that either diminiſheth the good of God or derogates from his glory, as wee love him for him ſelfe, amore benevolentiae, or deſturbs our union and conjunction with God, as we love him for our onelyonly happineſſe, amore concupiſcentiae: in this cauſe tis true that Phavorinus in Collins, ſaith of of anger in great wits, aaforeign.It is well neigh, or almoſt a noble paſſion: and where this is not p. 136to be found, at leaſt in ſome meaſure (and it is impoſſible it ſhould be found in wicked men and carnall) that is true, which Auſtin ſaith in a like caſe, Qui non zelat non amat: and you may conclude, The love of God dwells not in him. You ſee then how a naturall man doth not love God ccforeign.with all the minde; ddforeign.nor with all the heart: and perhappes it will be needleſſe to touch the third, eeforeignwith the whole ſtrengh, becauſe as the underſtanding compoſes the Ditty, ſo the will chants the Song: and after theſe, the reſt of the powers and parts will dance: yet we will mention this too, as we have done the reſt, and but mention it, and that may note the higheſt intenſion of the other, that they muſt be ſet at the higheſt pegge and pitch that can be, and that both in actu primo & ſecundo: p. 137but wee will take it now for all other things by which the former doe uſe to manifeſt their love: and they are three.

Firſt, a mans tongue: ſecondly, the reſt of his members: thirdly, his goods.

All theſe, how willingly will they be imployed about that we love? with what dexteritie, what diligence, what expedition will they behave themſelves therein? Well might Plato deſcant upon the word **foreign.Whom men call Love, the immortall call winged: for love hath two wings when, it is to goe to or for the thing that is loved: but on the contrary, what dulneſſe, what deadneſſe, what difficulty is there for a carnall man to performe any ſervice for God; which is an evident argument there is no love: but I doe but name this. I ſhould come to the Poſitive Hatred, which p. 138I principally and onelyonly intended. My purpoſe is not to repeate any thing that hath beene ſaid concerning thoſe two degrees of hatred of God, which are to be found in every naturall and unregenerate man Comparativè, whereby he comes ſhort both of that which he owes him, and that which he beſtowes moſt freely upon other things: and Negativè, whereby hee denies him that love that he requires in all particulars, foreign; neither loving him with all his minde, or all his heart, or all his might: neither will inlarge any of them: but proceede rather to ſhew

The third degree, the poſitive hatred, that every carnall man hath towards God: and as this is moſt properly Hatred, ſo it is principally to be conſidered: for though p. 139that be a pittifull condition, man, in whom the Image of God is, ſhould ſo farre degenerate from his nature, as to preferre in his affections the creature before the Creator, and as the Apoſtle ſpeakes, ggforeign.Rom. 1. 25. They worſhipped and ſerved the creature before the Creator, who is God bleſſed for ever: and that yet worſe, to yeeld him no love, no ſervice at all: yet to harden the forehead, to profeſſe open enmity, to proclaime warre againſt him, to make our underſtandings, or wills and affections, our tongues, together with all our members, which …hee hath formed and faſhioned, with all our outward good things which his providence hath faſtened upon us, to make all theſe as ſo many weapons of unrighteouſnes, to fight againſt him; I know not whether I ſhould ſay that it ſtirres more miſery, p. 140or more madneſſe, but this I thinke you all conceive that it is the toppe and heighth of both: But ſo it is with every ſonne of Adam, in his naturall condition, by the ſame reaſon that he is the Heire of Originall, and the Father of Actuall ſinne, his ſoule and all the powers thereof, being but a ſhop of ſinne, his body and all the parts of it tooles of ſinne, his life and all his actions of both ſoule and body, a trade of ſinne, by the ſame reaſon.

I ſay he is foreign, and Gyant-like, doth fight againſt Heaven and againſt God: I muſt deſire you here to remember onelyonly the diſtinction, which I propounded when I ſpake of this laſt degree of poſitive hatred, that it is either explicite, when it is purpoſed and intended, upon actuall conſideration; or inplicite when the ſame thing is done p. 141which we would doe, if we did purpoſe and intend hatred againſt God, the uſe and ground of which I then ſhewed you out of ſome; places of Scripture.

Secondly, remember the difference of the degrees of corruption in men: for though all men be equally infected in regard of the roote and originall of ſinne; yet it doth not equally breake forth into actuall, but in great variety, according as they be more or leſſe bridled and curbed by Gods reſtraining grace: which makes that though all men have the ſeedes of all ſinnes, and all the degrees of ſinne in them, yet they doe not bud and bring forth fruite in all alike; Theſe things being remembred, I ſhall eaſily cleare the point in hand, which in plaine termes is this.

That Sinne (in which all p. 142men are naturall) is direct enmity to God, and hatred of him: And ſo conſequently, all men as they are in this eſtate of ſinne (in which they are all naturally) are direct enemies and haters of God.

To Illuſtrate this you may conſider

The definition of Love, and ſo compare hatred with it, according to the nature of oppoſition; and that is this, as you have it in Ariſtotle aaforeignTo love is to will to any one the things be thinkes good for his ſake, but not for his owne ſake, and to practiſe them according to his ability: and others ſay the ſame in ſubſtance: in which deſcription there be three things obſerveable eſpecially.

Firſt, the affection it ſelfe, the willing of good to the party we love.

Secondly, the ground and formalis ratio of this affection, p. 143not for our owne benefit, or any good that redounds to us therefrom, but ſincerely for his ſake.

Thirdly, the effect or fruite of it, which is a forward diſpoſition and indeavour, to procure the good we wiſh him, ſo farre as it ſhall lye in our power to doe it: and the contrary to theſe three will ſhadow forth unto us the nature of hatred, which hath therefore three things in it.

Firſt, a wiſhing of evill to the party hated.

Secondly, not for any injury of his offered to us, but ſimply for himſelfe.

Thirdly, a diſpoſition to endeavour ſo much as lyes in us, to bring thoſe evills upon him which we wiſh unto him: for though the ſecond condition be not ſo neceſſarily required, to make up that hatred which the Schoolemen call odium immicitiae p. 144but rather makes that other kind, which they uſe to call odium abominationis, which is not needfull to finde in ſinners toward God: yet becauſe it doth indeed agree to them, and therefore to ſet it out ſo much the more fully; and becauſe it then agrees better with the deſcription of love alleaged out of Ariſtotle, and therefore to parallell it more fitly, I would not omit it. Now that all three are in the carnall man,

Firſt, A wiſhing of all evill to him.

Secondly, and that not for any injury done to him, or good that would redound to him for his evill.

Thirdly, and both with a diſpoſition and indeavour to bring the evill upon him, ſo much as lyes in him, it were no hard thing to ſhew diſtinctly and ſeverally, if I did not feare I p. 145ſhould exceed the time, and excerciſe your patience too much in a tedious diſcourſe upon one and the ſame argument: and therefore were not forced in a manner to contract as much as I may conveniently: I will inſiſt therefore onelyonly, which vertually includes the reſt, in the laſt: and make it plaine, how naturall men ſtudy and labour to the utmoſt of their power, to bring all evill upon God.

'Tis true indeed that he by reaſon of the excellency of his nature is not capable of any ſuffering in that kinde, and therefore as he anſwered them that told him the company laughed at him, bbforeign.Theſe men ſcoffe at thee; but I ſcoffe not, ſaid hee againe: ſo though theſe men wrong God, he is not wronged: yet no thanke to them, for they doing their good will to doe it, though it p. 146ſucceed not for another reaſon beyond their reach: nay, ſo farre are they from hurting God, that it reflects all upon themſelves: as the bigge and boiſtrous waves, ſwolne as it were with pride as well as exhalations, ruſhe furiouſly upon ſome ſolid rocke, thinking ſurely to overturne it, or eate it up, and ſwallow it preſently: but what is the iſſue, the rocke remaines unmoveable, and they doe but daſh themſelves in a thouſand peeces: ſo it is with the wicked that riſe up againſt God; and yet this doth not excuſe them: nay more, God hath ſuch an over-ruling hand in all their actions, that what is done by them to his hurt, is directed by him to his honour: non fit praeter Dei voluntatem, quod fit contra ejus voluntatem, ſaith Auſtin: And againe, Non ſineret omnipotens fieri mala, niſi p. 147ſciret de malis bonum facere: the wicked in breaking his command, fulfill his counſell, in oppoſing his will they doe but accompliſh it; and yet this doth not excuſe them: for though the hand that acts whether it will or not, be an inſtrument of God, yet the wicked minde which aimes at another thing quite contrary, makes them culpable though the execution muſt needs ſuite with his decree, and cannot croſſe it, yet the wicked intention, whereby they would faine, makes them as guilty before him: Jaſon had little cauſe to thanke his enemy, that meant to kill him by ſhedding his blood, though he chanced to cure him by opening his Impoſthume, which the Phyſitians could not doe. As little thanke may Iudas looke for at Gods hand, for betraying his Lord and Maſter, the Lord of life, though he did p. 148that which God had determined: And the Iewes as little as Iudas, who crucified Chriſt, ffforeign.Him have ye taken, being delivered by the determinate counſell, and foreknowledge of God, Act. 2. 23. and all ſinners as little as the Iewes: for the wages is given according to the worke indeed, but the worke is judged according to the will of him that doth it: ſo that the wicked doing thoſe things whereby they bring evill to God as much as they can, it muſt be imputed to them, as if they had indeed power to doe it, and had done it. And thus I come to the point, which is this.

That all naturall men doe wiſh and worke all evill to God, and therefore are direct enemies and haters of him.

Now becauſe we cannot conceive any thing of God almoſt, but in ſome proportion p. 149that we finde in the creature to him: Removing all imperfections: I will inſtance in three good things, wherein they goe about to wrong God.

Firſt, In the content and tranquillity of minde, or if you will, his pleaſure, by diſpleaſing him.

Secondly, In his good name, and honor due to him, by diſhonoring him.

Thirdly, In his Riches and poſſeſſions, by dammaging him, yea even his Kingdome it ſelfe, in a manner de-throning, and depoſing him. I will but briefely give a touch of every one of theſe, becauſe otherwiſe I ſhall not compaſſe to diſpatch ſo much as I deſire.

The firſt then is the diſpleaſing of God: Without faith it is impoſſible to pleaſe God, ſaith the Apoſtle, and ſo it is impoſſible p. 150for the unregenerate man butto diſpleaſe God: their beſt actions ſtinke in his noſtrills, The prayers of the wicked is abomination to the Lord; in the Proverbes, My Soule abborreth your new Moones and appointed feaſts, they are a trouble unto me, I am weary to beare them, as the Lord himſelfe complaineth of the Iewes, by the Prophet Eſay 1. 14. But my purpoſe is not to ſhew how much the Lord is diſpleaſed with them, becauſe I ſhall have better opportunity for that in the next point, but how much they diſpleaſed the Lord: it is their whole courſe, and ſtudy ſo to doe almoſt; I know ſaith Moſes to the Iſraelites, that evill will befall you in the latter dayes, becauſe ye will doe evill in the ſight of the Lord to provoke him to anger through the workes of your hands, Deut. 31. 29. And the Prophet threatens in Gods p. 151name, 1 King. 14, 15. The Lord ſhall ſmite Iſrael, and ſhall roote him out of this good Land, becauſe they have made their Groves to provoke the Lord to anger: and Ieroboams ſinnes, wherewith he ſinned againſt God are termed in the ſame Booke 15. 30. His provocations wherewith he provoked the Lord God of Iſrael to anger: And in the ſecond Booke, 17. 17. Where you have a Catalogue of the ſinnes of Iſrael, this concludes all: They cauſed their ſonnes and their daughters to paſſe through the fire, and uſed divinations, and inchantments, and ſold themſelves to doe evill in the ſight of the Lord, to provoke him to anger. Therefore the Lord was very angry with Iſrael, and removed them out of his ſight. Out of which places you may ſee what is the iſſue of the ſinne of the wicked, what the ſcope, upon which their wit, and p. 152will, and wayes, are wholly ſet, namely to provoke the Lord to anger: and that ſinne in this reſpect is enmity to God, and ſinners enemies, I thinke it is plaine enough: for is not this enmity to doe all things, that we know will thwart and croſſe a man, and to omit and neglect any thing, that might in any ſort be to his liking: to delight to grieve, and vexe, and fret him? which the wicked doe in ſinning againſt God.

Secondly, I might further illuſtrate this, from another peeviſhneſſe, which the Apoſtle Paul hath obſerved in our nature, which is ſuch that the Law of God, which ſhould be a bridle to reſtraine and curbe our lawleſſe luft, is a ſpurre to provoke and pricke it forward to runne more violently; the more God forbids ſinne, the more we bid for it, the more p. 153greedily we deſire it, Sinne ſaith the Apoſtle, Rom. 7. 8. Taking occaſion by the Commandement wrought in me all manner of concupiſcence: for without the Law ſinne was dead, for I was alive without the Law once, but when the Commandement came, ſinne revived and I dyed, And the Commandement, which was ordained to life, I found to be unto death, for ſinne taking occaſion by the Commandement, deceived me, and by it ſlew me: As if we did ſinne upon purpoſe, ſo much the more, becauſe it is offenſive to God, to diſpleaſe him, and as you had it even now, to provoke him to anger: and if God had need to deale with us, as he did in the ſtory, who was wont to command the contrary, when hee would have any thing done, becauſe he knew they would croſſe him, and as the Philoſopher couſend Alexander, p. 154who thinking that he would make ſute to him to reſtore his Country, which he had ruined (from which he was utterly averſe) when he ſaw him come toward him ſwore he would deny whatſoever he ſhould deſire, and he therefore demanded the cleane contrary of what he intended, that he would not reſtore his Country, and by that wile ſped in his ſute becauſe he did not ſpeed.

Thirdly, I might further preſſe this, becauſe our diſpoſition is ſuch naturally toward God, for the moſt part, as we will be moſt refractary, in thoſe things which he moſt earneſtly requires at our hands: if there be any ſervice more pure to him, any performance of ours more precious then other in his ſight, any duty that he delights in, we are more aukward and untoward p. 155to that, as if we did it of purpoſe to diſpleaſe him, and to provoke him to anger, and I could inſtance here particularly, in the Sanctifying of his day, in private and frequent prayer, and many other the like, but this that hath beene ſaid already may ſuffice concerning the firſt, the diſpleaſing of God, to ſhew that it is a character of enmity, a badge of hatred: and as it is ſaid in the Goſpell of the Tares, ſowne while the huſbandman ſlept foreign, an enemy hath done this, ſo the wicked that doe this continually, may be branded in the forehead with this marke, and knowne to bee an enemie.

Secondly, the ſecond act of enmity whereby the wicked men ſeeke to bring evill upon God is by diſhonouring him: which they doe in ſinning p. 156many wayes, both in conceiving very meanely and baſely of him in their minde, or elſe they could not ſinne, and ſo ſpeaking diminitively of his Majeſtie, yea, blaſpheming his holy Name; as alſo in the very ſinne it ſelfe, which as it brings a deformity upon themſelves is diſhonourable to him as the Creator, and as it is a difformitie from his holy Will, and diſobedience thereto is diſhonourable to him, as the King and Governour of all things; for as the mangling and defacing of ſome noble Pictures, robs the Artificer of his deſerved praiſe, and ſo tends to his diſgrace: and as the diſobedience of the Subjects is a diſhonour to their Soveraigne: ſo we blurring and mangling of our owne ſoules with ſinne, and the Image of God in them, doe impaire the glory of his Wiſedome and p. 157Workemanſhippe of which hee made them to have beene Statues and Monuments, and rebelling againſt him, deny him the glory of his power and Soveraignetie, and make both his Wiſedome and Power to be called in queſtion: the defects that be in us, redounding in ſome ſort to the diſcredit of him that made us, as though hee wanted either power or wiſedome to have prevented, or to redreſſe it. Now ye know that God made all things to his glory, and he is moſt tender of his honor, and therefore to deprive him of that is the greateſt indignity we can offer him, and muſt needs proceede from the greateſt enmity: Wee cannot adde any thing indeede to the glory of God, who was all glorious in himſelfe before the world was made, and ſtands not in neede of the p. 158creature; much leſſe can wee dimme or diminiſh it, but we are ſaid to glorifie him, and he takes it ſo, and rewards it ſo, when wee doe according to the preſcript of his Will, the proper end of our creation: and then wee diſhonour him, when wee tranſgreſſe and ſwerve from that, as much as lies in us, though God cannot ſuſtaine any loſſe in this neither, becauſe hee is able to correct our active injuſtice, by his vindicative juſtice, and ſo reduce them to his glory, and then when wee will not glorifie him, yet hee will be, and is glorified by us: Now both this and the former, the diſpleaſing and diſhonouring of God argues the deeper hatred in us, becauſe they are joyned with contempt.

Firſt, in that we doe theſe things and ſinne, notwithſtanding p. 159Gods command, his promiſes, his threatnings, is not this open contempt, as Ariſtotle defines it: bbforeign.Diſdaine is an action of glory about that ſeemes nothing worth.

Secondly, in that we doe it in his preſence, and before his face, as it were.

Thirdly, that wee doe it upon ſuch beggerly termes, for ſo little advantage to our ſelves: The firſt ſinne, was it not for an Apple; and are wee any wiſer Merchants, who exchange God and his favour for as ſmall trifles for a little brutiſh pleaſure, for a little red earth, for a ſhadow of honour, &c. which argues infinite contempt of the infinite Majeſtie.

But I paſſe to the third. Thirdly, evill which carnall men labour to bring upon God, which is of loſſe and dammage, and that of his p. 160Kingdome: Thou Lord God Almighty art King of Saints, Revel. 15. 3. and there God reigneth in a more particular manner, where his Lawes are obeyed; but they that diſobey him, caſt off his yoake, and acknowledge no ſubjection to him: and they rebell and fight againſt him, and ſo are enemies in all properties, and he accounts them ſo, as you ſee in the Parable, Luke 19. 14. But his citizens hated him, and ſent a meſſage after him, ſaying, we will not have this man to reigne over us: and the noble man at his returne, ſaith, v. 27. But thoſe mine enemies which would not have that I ſhould reigne over them, bring hither and ſlay them before me: yea, they doe not onelyonly breake their allegeance to God, and breake out into rebellion againſt him, but even depoſe him, and ſet another p. 161in his throne: they make themſelves the worſt part of themſelves, their fleſh their God, nay, the ſins of their fleſh their maſter, For know yee not, ſaith the Apoſtle, Rom. 6. 16. that to whom yee yeeld your ſelves ſervants to obey, his ſervants yee are to whom yee obey, whether of ſinne unto death, or of obedience unto righteouſneſſe: now carnall men obey the law of the fleſh, the law of ſinne, and it they follow, therefore that is their Maſter, their Lord, their God.

Secondly, the world is their God, and therefore covetouſneſſe one principall part of the worſhip of the world is ſtiled Idolatry, Col. 3. 5. which may be proportionably accommodated to any other thing that is predominant in our heart and affections.

Thirdly, the Devill is their God, and ſo the ſpirituall enemies p. 162of the regenerate man are called, Principalities, and Powers, foreign, Epheſ. 6. 1. and it is ſaid of wicked men, 2 Cor. 4. 4. In whom the God of this world hath blinded the minds of them which beleeve not, leſt the light of the glorious Goſpell of Chriſt, who is the Image of God ſhould ſhine unto them: and they are dead in treſpaſſes and ſinnes, Epheſ. 2. Wherein in times paſt yee walked according to the courſe of this world, according to the Prince of the power of the aire, the Spirit that now worketh in the children of diſobedience. And is not this enough to make it true that man naturally is enemie to God and hates him, when they thruſt him out of his Throne, and thruſt the Devill, the World, the Fleſh, into his Throne, to doe all ſervice and homage to them? And this leads me unto the laſt Conſideration, whereby wee p. 163may diſcover their hatred to God; for you may remember that I told you the laſt time, that wee might take notice of their affection, both as it reſpected God immediatly; which wee have hitherto treated, and mediately as it is carried to ſome other thing: and that is of two kindes, the enemies of God, and the friends of God: for Amicorum omnia ſunt communia; but more eſpecially they have common enemies, and common friends: And therefore hence wee know the hatred of carnall men to God, firſt, in that they love Gods enemies, the Fleſh, the World, the Devill, and all ſuch men as yeeld their ſervice and obedience to them, and that in ſo high a degree, that they rob God to pay them, that which they never owed them: They make them their King, they honour them, they pleaſe p. 164them: they love them with all their heart, and all their mind, and all their ſtrength: which are due onelyonly to God; like ſome impudent whores, that beſtow all their Iewels which they had received as love tokens, from their loving husbands, upon their luſtfull lovers; As the Lord alſo complaines of the Iſraelites, by the Prophet Ezechiel, 16. 17. Thou haſt alſo taken thy faire Iewels, of my gold, and of my ſilver, which I had given thee, and madeſt to thy ſelfe images of men, and diddeſt commit whoredome with them. And tookeſt thy broidered garments and covered them, and thou haſt ſet mine oyle and mine incenſe before them: My meate alſo which I gave thee, fine flower, and oyle, and honey, wherewith I fed thee, thou haſt even ſet it before them, for a ſweet ſavour: And thus it was, ſaith the Lord God: As Eudocia the Empreſſe, unwittingly p. 165incurred her Husband Theodoſius his diſpleaſure, by giving a faire Apple which he had given her, to Paulinus, who ignorant of the matter, preſented it againe as a rare one to the Emperour: and this was an Apple of ſtrife betweene them: So both our firſt Parents gave the Apple to Diod as it were, and we all give all thoſe precious graces of minde and body, and eſtate, which God hath given us, to the ſervice of Gods enemies, and ſo diſcover our hatred to him.

The Friendſhip of the world, &c. is enmity with God. Iohn 4. 4.

Secondly, As this appeares by our love to Gods enemies, ſo by our hatred to his friends: The Apoſtle Iohn ſaith, 1 Ioh. 4. 20. If a man ſay I love God, and hateth his brother, he is a lyar: for he that loveth not his brother p. 166whom he hath ſeene, how can he love God whom he hath not ſeene? Now this is perpetuall, for wicked men to oppoſe and hate the children of God. Ponam inimicitiam, &c. ſaith God himſelfe, I will put enmity betweene thee and her, and betweene thy ſeed and her ſeed, the ſeed of the woman, and the ſeed of the Serpent, the ſeed of Sathan, and the ſeed of Saints: And in thoſe words, as one ſaid, Incipit liber bellorum Domini, the Booke of the warres of God beginnes: and as there is an hatred in generall, ſo

Secondly, Thoſe are moſt oppoſed of the world, and worldly men, which have moſt ſimilitude with God, which is moſt like their heavenly Father, and reſemble him moſt in all gracious cariage, all holineſſe of life and converſation: And thoſe who in that reſpect are moſt deare to God: thoſe eſpecially, p. 167doe wicked men ſhoot at, with reproaches and ſcorne, and ſlander: That garment of righteouſneſſe, parti-coloured with all variety of graces, is a great eyeſore to them, and makes them maligned, as Ioſeph was of his Brethren, for ſome ſuch teſtimonies of his Fathers ſpeciall love toward him.

Thirdly, thoſe that have more neere and ſpeciall relation to God, as his ſervants, in peculiar title, His Meſſengers, his Miniſters, they are ſure to have a large ſhare in the worlds hatred: …ecially if they chance to come within a mans walke, if they come neere them, then they will be ſure to blurt it out, though they ſmothered it before perhaps, and ſay as Ahab to Elias, Haſt thou found me, O mine enemy? All which doe argue that naturall Antipathy which is betweene p. 168a naturall man to God; for this is a certaine concluſion, that they doe inwardly hate the Saints of God: And that is a certaine evidence that they remaine ſtill in their corruption, even as when we can ſay with the Pſalmiſt, All my delight is in the Saints upon earth, thoſe that excell in vertue, when we love the Brethren, that we are paſſed from death to life. 1 Ioh. 3. 14. And this is a certaine conſequence, if we hate Gods children, we hate God himſelfe: And now beſide our aptneſſe to the hatred of God, directly confirmed, I might ſtrengthen the ſame with the conſideration of our aukerneſſe and averſeneſſe from all reconciliation to him: I have ſtretched out my band, ſaith Wiſedome, Prov. 1. 14. And no man regardeth, Yea all the day long, ſaith the Lord in the Prophet, to a rebellious people: We are not p. 169willing to heare of a parley, much leſſe of a peace: and this place is proofe enough of it, where you ſee how farre the Lord is forced as it were to condeſcend and yeeld to our untowardneſſe, when his Ambaſſadours, to whom he hath committed the word of reconciliation, ſay thus, We are Ambaſſadors for Christ, as if God did beſeech you by us. We pray you in Chriſts ſtead be ye reconciled to God. But it is time to paſſe to the ſecond point; and having ſhewed the enmity of man to God, to ſhew now in like manner the other part of this relative and reciprocall affection. The enmity of God to man.

The point then is this, that God is an enemy to all men, as they are by nature, and hates them. Before I proceed any further in the declaration of this truth, it will not be amiſſe I thinke p. 170to remove one objection, one ſcruple leſt ſome may happily ſtumble at it: and that is this.

How can God whoſe eſſence is himſelfe, who is a moſt pure and ſimple Act, and therefore foreign, &c. be ſaid to have any affection, or be that granted, how can God who is ſaid to hate nothing that he hath made; and whoſe foreign is tender love to mankinde, is particularly commended by the Apoſtle, Tit. 3. 4. be ſaid to hate men? or admit that too de poſſe, that it may be, how can this appeare true de facto eſſe, when as without controverſie the elect of God, whom he loved from all eternity, never fall from that love, no not while they are in the ſtate of nature, and for the Reprobate, God beſtowes many favours upon them in the things of this life, p. 171and offers freely and truely to them, at leaſt many the participation of eternall life and happineſſe; and ſo that it is their fault that they have it not? There be three branches you ſee of this objection, which I will anſwer as I can, briefely and orderly.

Firſt, for the firſt, there is no great difficulty: The anſwer conſiſting in two things.

Firſt, God is to be conſidered two wayes. Firſt, as he is in himſelfe, and his owne excellency. Secondly, as he hath revealed himſelfe, and ſo as it were bowed himſelfe downe to our capacity, in the former conſideration, as in himſelfe he is a ſimple eſſence, and pure act, without any compoſition of matter and forme, and without all diſtinction and variety of qualities, p. 172he is onelyonly that which he is, and thus we cannot at all apprehend him but in the ſecond as he hath revealed himſelfe, ſo we may diſtinguiſh many attributes in him, which he hath taken to himſelfe: That what we could not graſpe together, we may by parts in ſome ſort lay hold of: As Cyrus paſſed the river Euphrates by dividing it into many ſmall ſtreames.

Secondly, the ſecond thing to be conſidered, is that among thoſe things that are attributed to God from the creature: ſome things are ſimply perfections, ſome involve ſome imperfection in them alſo, or perhaps better, ſome thing in them is conceived as a perfection, to which notwithſtanding there cleaves ſome imperfection alſo: here we muſt ſever the one from the other, and aſcribe the perfection p. 173to God, but proſcribe and baniſh the imperfection: As in this caſe, Hatred is attributed to God, being taken from living, eſpecially reaſonable creatures: as it imports a diſlike of evill, ſo it notes a perfection; but as it connotates a diſlike by way of paſſion or perturbation, as it is in the creatures, ſo it hath a mixture of imperfection: in the former ſenſe it is properly given to God, in the latter it cannot: thus you ſee the firſt part how hatred agrees to God: as an Attribute taken from Analogy to the reaſonable creature, being a ſimple diſlike, and averſion from evill without any motion or perturbation,

The ſecond is, how God can hate any of his creatures, eſpecially man.

I anſwer, man may be conſidered two wayes, firſt as created, p. 174and ſo; God ſaw all things that they were good, and loved them, and above all, man, whom he had made according to his owne Image. Secondly, as corrupted and defiled with ſinne, and God, who is a God of pureſt eyes, who is not a God that delighteth in iniquity, cannot chuſe but abhorre him.

The third is ſomething harder, and ſo the place, though it be alledged but out of the Apocrypha, God bateth nothing that he hath made, may be ſatisfied: not ſimply in it ſelfe and for it ſelfe, but yet he hateth Sinne in man, which is not of his making, and man ſecondarily for his ſinne.

Thirdly, the third is ſomewhat harder. How this is true, ſince neither Elect nor Reprobate are hated by God, though in the ſtate of corruption: for the Elect I anſwer they may be p. 175conſidered two wayes, firſt according to Gods eternall counſell and ſecret will toward them, and ſo he is unchangeable, he loves them from the beginning to the end, from eternity to eternity, Whom God loveth once, he loveth to the end: Iob. 13. 1. bbforeignFor the gifts and calling of God, are without repentance, Rom. 11. 29. There is no interruption of this love, much leſſe blotting out of the Booke of life. Nulla litura in deretis ſapientum, as the Stoickes were wont to ſay. I have bleſſed him, and he ſhall be bleſſed, as Iſaack ſaid of Iacob. Quod ſcrip ſi ſcrip ſi, that which I have written, I have written, as Pilate ſaid to the Jewes.

But ſecondly the elect may be conſidered according to Gods revealed will, and ſo during the time of their corruption, he reveales no other, but that he hates them: And he may be p. 176truely ſaid to hate them in two reſpects, or with a double hatred.

Firſt, as they are in themſelves, Odio paterno, as a Father may be truely angry with his child, and during that ſtate be ſaid to hate him.

Secondly, as they are in Chriſt, Odio inimicitiae & proprio, as one doth his enemy: the former may be conceived in three reſpects.

Firſt, Ex quoad parte termini, that I may ſpeake ſo, becauſe hee ſees nothing in them which hee can love, being all over-ſpread with ſin and corruption, nothing but what he may moſt juſtly hate:

Secondly, Ex parte effectus, becauſe hee gives no ſignification of any thing but diſpleaſure and hatred, neither cauſing the light of his countenance to ſh ine upon them, p. 177not ſo much as giving them a good looke, much leſſe beſtowing his favours upon them in that manner that hee doth where hee loveth; but on the contrary in token of diſpleaſure many times ſharpely correcting and chaſtizing them.

Thirdly, Ex parte ſenſus, which followes from the former two, becauſe he behaves himſelfe towards them, that they gather no comfortable aſſurance of love toward them, but evident tokens of wrath: and thus hee may bee ſaid to hate them, as they are conſidered in themſelves with a fatherly and improper kinde of hatred: but ſecondly, as they have Chriſt their ſuretie, ſo hee hates them indeed and properly, ſo that hee will inflict the utmoſt puniſhment upon that their ſinne, juſtice doth deſerve, which p. 178being conſidered as ſuffered and undergone by them in the perſon of Chriſt their ſurety, then his love towards them is grounded upon a new title: for beſides his free merciemercy of predeſtination, he loves them now in juſtice, as juſt by vertue of Christs purchaſe and Redemption.

Now ſecondly, in the ſecond place for the Reprobate, I ſay that God doth abſolutely and ſimply hate them in the ſtate of naturall corruption: neither doth his favours of this life temporary confer'd upon them, nor eternall of a better offered unto them prove the contrary: for the favours of God are of two ſorts.

Firſt, Common, which are indifferently diſtributed to all out of his generall bounty and liberality.

Secondly, Speciall, ſuch as p. 179are proper and Peculiar to his elect, both thoſe are of the former kinde, and all ſuch gifts as in Gods Decree have no neceſſary and infallible connexion with everlaſting life, and ſo no marvell if the Reprobate have part in them as well as the Elect or rather: God cauſeth his Sunne to ſhine, and his raine to fall upon the evill and the good, the just and the unjuſt, Matth. 5. 45. for theſe are ſuch things, as a man cannot know love or hatred by them, Eccle. 1. 9. The Papiſts abuſe this place to prove that no man can know whether we be in the ſtate of grace or no; but Salomon affirmes not that, but onelyonly thus much at the moſt: no man can know it by all that is before them, as our Tranſlation hath it, that is, by outward and common favours; for Iunius reads it cleane otherwiſe, onelyonly thoſe p. 180are ſpeciall favours, and tokens of Gods ſpeciall love which are conjoyned with everlaſting life, as faith, and other ſaving graces, and thoſe belong onelyonly to the Elect. And thus having removed this dead Amaſa out of the way which might have hindered our march; I goe on to the proofe of the Point: That God is an enemie to all men in their naturall corruption, and doth hate them: I will not trouble you with many places of Scripture heaped up, becauſe all that have beene produced in the former Point, doe give witneſſe to this alſo, the terme Enemy, as I then ſhewed importing a reciprocall affection of hatred betweene two: two or three ſhall ſuffice: and firſt, that place I thinke is moſt pregnant in the Epheſians 2. 3. We were by Nature children of wrath, even p. 181as others; where the Apoſtle ſaith, that both the regenerate and others, even all men are children of wrath: which implies two things.

Firſt, that wee are ſubject and obnoxious to the wrath of God and the heavy effects of that eternall condemnation, for both, I thinke, are included in the word wrath.

Secondly, that we are borne ſo, which is the meaning of the other word, ſonnes or children of wrath; and to ſet that downe yet more expreſly, there is another word joyned with it, by nature, We are by nature children of wrath: Againe, Rom. 5. 18. By the offenceof one the fault, as the old Tranſlation ſupplies the Text, judgement, as the New, came on all men to condemnation; and in the 12. verſe, By one man ſinne entred into the world, and death by ſinne; and ſo death paſſed p. 182upon all men for that all have ſinned: Againe, Gal. 3. 10. For as many as are of the Law are under the curſe, for it is written, Curſed is every man that continueth not in all things which are written in the Booke of the Law to doe them: and ſuppoſing that all are borne in ſinne, you have a plaine and literall teſtimony, Pſa. 5. 5. Thou hateſt all workers of iniquitie: But this will be more cleare in laying out the ground of this hatred, which in generall hath beene already opened the laſt time, to be that diſſimilitude which is betweene God and us: he is foreign, according to the acclamation of the Elders, Rev. 4. which the Etymologiſts derive from the privative Particle and foreign, earth, in whom there is no earth, no pollution, but all heavenly puritie: & we are according to that proclamation of God, Ier. 22. 29. Earth, p. 183earth, earth, our underſtanding and will, and affection being altogether earthly, no purity in them, but all earthly pollution: He is the King of Saints, as you had it out of the Revelation 15. the holy one of Iſrael: but wee are the ſlaves of ſinnes and Satan, and by going a whoring from God, and committing folly with the creature, we are become everie one of us, as Tamar told her brother Ammon like one of the foolies in Iſrael. we are an adulterous ſeed, and he is a jealous God, and no marvell if there be adivorce of our affections: For what fellowſhip hath righteouſneſſe with unrighteouſneſſe? and what communion hath light with darkeneſſe? and what concord hath Chriſt with Belial? 2 Cor. 6. 14. And can two walke together except they be agreed, ſaith the Prophet: but more particularly, as I ſaid before, p. 184that mans hatred to God aroſe from two things.

Firſt, Becauſe he forbids the evill of ſinne, which they love as an holy Law, and

Secondly, becauſe he inflicts the evill of puniſhment, which they hate as a juſt Judge, and ſo croſſes them in both reſpects, for in the former they ſee he is not like them, in the latter they perceive hee likes them not: ſo proportionably there is a double reſpect in naturall men as ſinners upon which Gods hatred to them is a ground.

Firſt, ſinne as it is ſinne, by reaſon of which they are not like to God.

Secondly, ſin as it is hatred to God, by which it appeares they like not God: for there be two cauſes of love principal, as Gregory de Valentia notes, the firſt is the goodneſſe of it; the ſecond is the good inclination towards p. 185us: goodneſſe of it ſelfe is attractive, foreign from foreign and foreign, from foreign, becauſe it doth as it were invite and call to it, and every man is willingly to runne after it, but love is more lovely and more forcible, magnes amoris amor, as they ſay: the reaſon is becauſe that ſeemes to give us ſome proprietie in this thing, ſo that we love it as our owne, and this is enough to recompence the want of the other, yea to make it ſeeme to be where it is not, Suum cuique, pulchrum, the Crow thinkes her bird the whiteſt: and as it is in love, ſo you muſt underſtand it contrary, in hatred: there are two cauſes: firſt, evill in a thing: ſecondly hatred too, and theſe two things are in wicked and carnall men by nature: for which God is an enemie unto them, and hates them.

p. 186Firſt, Sinne, Eſay 59. 2. But your iniquities have ſeparated betweene you and your God, and your ſinnes have bid his face from you. Sinne makes the wall of ſeparation betweene God and his people: Sinne is the veile of covering that hinders the plople from beholding the Holy of Holies: and in the ſecond of the Epheſians you have naturall men, ſtiled aaforeign.the children of diſobedience; in the ſecond verſe, and in the third, it followes, **foreign.the children of wrath, to note that our diſobedience is that onelyonly cauſe of Gods diſpleaſure: and you ſhall obſerve it through the whole courſe of Scripture, that God was never angry with Iſrael, but Iſrael firſt provoked him by his ſinnes: and therefore offenſé to note the connexion of both theſe ſignifies both ſinne and anger, and this appeares ſufficiently p. 187out of all other places that have beene alleaged.

The ſecond ground of Gods enmity to us for our ſinne as it is hatred of him, is contained in the former, and needes no further explication: But now for the further illuſtration and confirmation of the whole Point, that God is an enemy, and hates men as in the ſtate of ſinne and corruption; three things may be conſidered, out of which will appeare, both that it is, and what it is, and wherein it conſiſts, and what are the fruits of it.

The firſt is the filthineſſe of ſinne,

Secondly, the ſecond the holineſſe of God.

Thirdly, the third, the grievouſneſſe of the puniſhments that God inflicts for ſinne.

The two former I will paſſe over now, becauſe I meane p. 188to make uſe of that which I thinke needfull and pertinent in them, in a more oportune place: onelyonly remember what hath beene delivered in the former point, that may helpe to the underſtanding of them.

I come to the third and laſt of them, the Puniſhments which God in his juſt wrath againſt ſin, and hatred of it doth inflict upon ſinners: which if you will ſee how great and grievous they are, take but a view of them three wayes.

Firſt, in ſome particular and remarkable examples.

Secondly, in the generall nature and kindes of them.

Thirdly, in one ſingular, which hath both undergone, and overcome them all, our Saviour Ieſus Chriſt. And by this, Gods deteſtation of ſin, and ſinners for ſinnes ſake, will be ſufficiently manifeſted; and as I declared mans hatred to p. 189God by the effects of it, ſo the ſame courſe is more fit here, and more neceſſary, becauſe there is no ſuch affection to be conceived in God, but in relation to thoſe effects, which he produceth like unto thoſe creatures which are, and when they are ſo affected.

To ſpeake firſt of the generall nature and kindes of puniſhments, as man ſuſtaines for his ſinnes; Puniſhment is nothing elſe but ſome evill inflicted, for ſome fault committed; and therefore includes two things.

Firſt, the ſufferance of ſome evill, and this is as it were the materiall of it.

Secondly, the reference to ſome fault precedent, and this is the formal as it were; which makes it properly puniſhment, which otherwiſe would break malum naturae: as ſuppoſe Adam, p. 190had beene, blind or ſo before his tranſgreſſion, that blindneſſe would have beene evill to him indeed, but onelyonly malum naturae, but becauſe it was not inflicted by juſtice for ſin, it would not have beene malum Poenae, a Puniſhment: for Iuſtice ſheweth its diſlike to ſinne two wayes.

Firſt, before ſinne committed by prohibition.

Secondly, after ſin is committed by puniſhment: I might perhaps adde another clauſe, and ſay, there muſt be a third condition to make an evill, a puniſhment, that it be inflicted with a mind of puniſhment, and ſo maketwo kinds, or two ſignifications of puniſhment.

Firſt, Proper, where all thoſe three conditions are found.

Secondly, Improper, where the laſt is wanting: the evils that God brings upon the wicked, are properly Puniſhments, p. 191becauſe they are evils, and they flow from Gods juſtice againſt ſinne, and that with a purpoſe of puniſhing that ſinne, the evils that Gods children ſuffer, are improperly puniſhments, but properly chaſtiſements, becauſe though they be evill, and laid upon them for their ſinne, yet they are not ſo much animo puniendi, as animo corrigendi, not as from a Iudge, but as from a Father, not to revenge, but to reforme them: or rather they may be diſtinguiſhed, not from the perſons upon whom they are inflicted, but from themſelves: for Puniſhments may be conſidered, either as intermedia or as ultima: the intermedia, &c. Chaſtiſements of their owne nature, intended for the amendment, both of the wicked and godly, upon whomſoever they fall: but Supplicium ultimum, becauſe p. 192it cannot be conceived as medicinall at all, but as Poenall onelyonly that is properly and ſimply Puniſhment: ſo in Commonwealths, all other Puniſhments inflicted upon the delinquent party, are medicinall, for the recovering of them to honeſt life, according to the lawes, but the laſt of Death, which is the laſt that the Magiſtrates power can extend it ſelfe unto, is onelyonly Poenall, and cannot be conceived as intended in love, for amendment of the malefactours.

But this ſhall ſuffice to have pointed out the nature of a Puniſhment, now to conceive diſtinctly of the kindes of puniſhments in generall, which God in his juſt wrath, and indignation againſt ſin, inflicts upon ſinners: I thinke you muſt take the whole extent of the materiall of them, namely p. 193Evill: for man having offended againſt Gods juſtice, which is infinit, cannot be ſatisfied unleſſe all evill be brought upon the ſinner, which he is capable of: for in civill Courts of Iuſtice, indeed a puniſhment in the ſame kind that the offence was, at leaſt in one kind of evill, will make ſufficient ſatisfaction: but where the offence is againſt God, it is not ſo: for though it be exparte principii, but one fault, yet it hath ex parte objecti, an infinite guilt.

Nay, Secondly though it be ex parte principii, but one formaliter in that ſelfe, yet even in that reſpect alſo it is all virtualiter, in the ſeede, in ſo much as the offender in that once offended againſt God the Authour of the Law, and ſo againſt the whole Law, according to that in the Apoſtle Iames 2. 10. Whoſoever p. 194ſhall keepe the whole Law, and yet offend in one point, he is guilty of all. For he … ſaid Doe not commit adultery, ſaid alſo doe not kill.

And thirdly, though it be but one actually, yet it is interpretatively by all, becauſe the ſame party hath a mind and will to commit all, if there were the like occaſion, now as God accepteth the will for the deed, when: there is a willing minde, ſo he imputeth; And though we doe not ſay that God will de facto puniſh the wicked for all the ſinnes that they would have committed (as ſome fondly would have infants predeſtinated either to life eternall for the good, or to condemnation, for the evill which he foreſaw they would have done, had he lent them longer life) becauſe then all ſhould have equall puniſhment; whereas there are degrees, p. 195and that no doubt according to the degrees of their actuall ſinnes. Yet it is no errour to ſay, that God may de jure, puniſh any one ſinne with all kindes, and all degrees of puniſhment, not for ſinnes they would have committed, to ſpeake properly, but for that one which deſerves all in ſtrict rigour of Iuſtice, as well as if all were indeed committed, and that for this reaſon, becauſe that containes all in it, and is as much as all in the minde of the ſinner that committed it, though he were hindered, that they did actually breake forth: and as this is true of all ſinne, ſo properly of originall, which is all: ſo that to make the fault and the puniſhment equall, wee muſt divide puniſhment by the evill, and make it all evill that a man is capable of.

The whole laitude of evill, p. 196then you ſhall take by a threefold diſtinction:

The firſt is this, the firſt evill is either Damni or Senſus, as they uſe to diſtinguiſh puniſhment: either a loſſe and privation of good, or a poſition and feeling of ſome evill, privative or poſitive: for this diſtinction muſt not be reſtrained to eternall puniſhments, as the Schoole ſeemes to doe, but is generall to all, as you eaſily doe and ſhall perceive: and this diſtinction is taken from the adjuncts or affections of evill, or at leaſt we will take it ſo without ſcrupulous inquirie for the preſent.

Secondly, the ſecond is taken from the cauſes or integrall parts: and ſo evill is loathſome in effects, that death, as it is generally uſed in Scripture, and by name, in that of Geneſis the intermination of God, 2. 17. In the ſame p. 197day that thou eateſt therereof, that is, of the forbidden tree, thou ſhalt die ſurely: where according to the meaning of God, there is a Synec doche of one eminent kind of puniſhment for all the reſt; and if the ſignification of the word be extended to all the particulars there under comprehended, there muſt needs be a metaphor in regard of ſome: for both the ſeparation of the ſoule from God is ſo called Death by the trope, and eternall death hath the ſame reaſon: now to lay out the parts in ſome order: as if divided the good of man, in the explication of Happineſſe; and it was either Summum, the favour of God: or ſecondly, Subordinatum, and that againe two fold; firſt, Internum, with the eſſence of man, as it were; or ſecondly, Externum, without him. Internum againe p. 198two-fold, firſt, in the Vnderſtanding, ſecondly, in the Will: firſt, in the Soule, ſecondly, in the Body. In the Soule againe two-fold, ſo it is contrary here, which you may reduce to theſe five.

Firſt, the diſpleaſure of God, and enmity with him.

Secondly, darkeneſſe of the Vnderſtanding, and ignorance.

Thirdly, perverſneſſe and crookedneſſe of the Will.

Fourthly, Diſtemper and diſeaſes of the body.

Fifthly, Croſſes in the outward eſtate, want, and ſhame, and all the reſt: And let no man looke backe to the ſcope of this Diſcourſe, which was to ſhew how God ſhewes his enmitie to ſinners, and hatred to ſin, in bringing thoſe puniſhments upon them for it, and than looke upon this p. 199Catalogue and wonder, to ſee both mans ſinne which is in the third, the untowardneſſe of the will, and Gods wrath, which is the firſt of them: to be brought as puniſhments: for there is a double conſideation of theſe two.

Firſt, for the riſe of them, and then the order of them is thus. Mans ſinne is the firſt which provokes Gods diſpleaſure, which brings all other puniſhments upon man.

Secondly, for the continuation, and then it is thus: God being provoked, juſtly ſuffers man to continue and goe on in his ſinnes, which continually addes fewell to the fire of Gods wrath, and that being the principall linke drawes the chaine of all plagues along with it: So that you ſee in this reſpect, both the continuation of ſinne, and of Gods wrath, ariſeth from p. 200Gods wrath provoked by the firſt ſinne, and ſo are mutuall cauſes one to the other: and this is the ſecond diſtinction.

Thirdly, the third is from the effects, and containes the Species of puniſhment, which are two; firſt Temporall in this life; ſecondly, Eternall in the life to come: and the principall differences betweene theſe two are three-fold:

Firſt, in regard of the intenſion of them for the puniſhments that God inflicts here, are not in the higheſt degree that they may be, but in a more remiſſe, mingled with the fruition of many mercies.

Secondly, in the Extenſion: for all puniſhments that make up our full miſery are not inflicted, no not upon the wicked here, but in the life to come they are.

p. 201Thirdly, In duration: for puniſhments ſuffered here by the wicked, are neither continued without intermiſſion, but have many Lucida intervalla, nor continuall without end, but are all concluded in death, which brings a change of this eſtate: but the puniſhments of the life to come, are to indure without eaſe or end. And the reaſon is, becauſe this life is the time of Gods patience and long ſufferance, and gentleneſſe towards ſinners; wherein he doth either win them by his bleſſings beſtowed, or leaves them without excuſe, by reaſon of his bleſſings abuſed, and ſo manifeſt both the inability of nature to helpe it ſelfe out of its miſery, which it is fallen into by ſinne, and the equitie of his judgements which are ſo ſweetly tempered with many mercies, before they are p. 202excluded, and therfore all Gods dealing towards men here is medicinall, though in it owne nature it prove mortall, through the corruption of the wicked: but the other is ſupplicium ultimum, &c. And thoſe are the three diſtinctions of Evill or Puniſhment: where the firſt muſt be in the ſecond; and the affections in the parts; and both firſt and ſecond in the third, as in the kindes. For example, in the diſtribution into integrall parts.

The firſt was the Diſplicere and wrath of God: where you muſt underſtand a double puniſhment, both Poena damni, the loſſe of Gods favour, and Poena ſenſus, the feeling of his diſpleaſure, and ſo for all the reſt; there is both the privation of ſome good conferring to our happineſſe, and the Poſition of ſome evill conſpiring p. 203to our miſery.

So likewiſe in the third Diſtribution, which was into Species or kindes, but in the firſt of Temporall, you muſt apply all the particulars of the ſecond ranke by the parts of puniſhment (of which I named them as principall) and that both privately, and poſitively according to the firſt: and in the ſecond eternall, you muſt doe the like, onelyonly adding thoſe differences, which I mentioned before to their kindes.

And now if I ſhould goe about to rehearſe the particulars, it would fill a large Volume which would be written Without and within, lamentation and mourning and woe: like that which the Prophet Ezekiel ſaw, 2. 10. If I ſhould muſter them all together, under their ſeverall Colours and Enſignes they would make a p. 204mighty army, the Army of the great Lord of Hoſts: and it would appeare by them, I thinke how highly the Lord is diſpleaſed with Sinne, how terrible an Enemy hee is to Sinners, and how he hates them. You may read a copious enumeration of many particulars, eſpecially of externall puniſhments, which are therefore ſet downe, not becauſe they are the greateſt, but becauſe carnall men are moſt ſenſible of them, Deut. 28. and this is alſo evident out of that place, that all thoſe are brought upon a man in Gods juſt hatred and anger for the tranſgreſſions of the Law: Who can tell the miſery of man, when God doth not onelyonly withdraw the light of his countenance from him, which the Pſalmist accounts the onelyonly good; Many ſay, who whill ſhew us any good, but Lord p. 205lift thou up the light of thy countenance upon us, as you have it diverſe times repeated, Levit. when it is, as Job ſpeakes, 16. 12, He ſets me up for his marke, His arrowes compaſſe mee round about, hee cleaveth my reines aſunder and doth not ſpare: hee powreth out my gall upon the ground, he breaketh me with breach upon breach, he runneth upon me like a Gyant: and Chapter 6. verſe 4. The arrowes of the Almighty are with me, the poyſon whereof drinketh up my Spirit, the terrours of God doe ſet themſelves in array against me: when as the Prophet Ieremy complaines, Lament. 3. 12. Hee hath bent his how, and that like an enemy. Chap. 2. ver. 4. Hee ſtood with his right hand as an adverſary, and ſet me as a marke for the arrow: he hath cauſed the ſonnes of his quiver, as the Hebrew Text hath it, the arrowes to enter into my reines.

p. 206Secondly, Againe, what a miſery to be ſtrucke with ſuch blindndſſe, that we cannot finde the way to heaven, no more than the Sodomties that groped for, but could not finde Lots doore where the Angels went in, no, nor ſee the plaineſt truths that concerne that way, not the fundamentall and Elementary principle, no more than blind Sampſon could ſee the pilla's of the houſe, but was faine to have a guide to leade him to them: but live in more than Egyptian darkeneſſe, and are given over to moſt groſſe errors by the juſt wrath of God againſt ſinne, as it was, and is in many Nations at this day, and in the Church of Rome, where Antichriſt, in 2 Theſ. 2. 9. whoſe comming is after the working of Satan, with all power and ſignes, and lying wonders, and with all deceive ableneſſe of unrighteouſneſſe p. 207in them that periſh: and the reaſon followes, becauſe they received not the love of the truth, that they might be ſaved, for this cauſe God hath ſent them ſtrong deluſions, that they ſhould be leeve a lye, that they all might be damned, who beleeved not the truth, but had pleaſure in unrighteouſneſſe.

Thirdly, What a depth of miſery is it, that man ſhould degenerate below the bruite beaſts in brutiſhneſſe, which notwithſtanding is a juſt effect of Gods wrath for ſinne, as it may appeare out of the firſt to the Romans, 21. Becauſe that when they knew not God, they glorifyed him not as God, neither were thankefull, but became vaine in their imaginations, and their fooliſh heart was darkened, &c. God alſo gave them up to uncleanneſſe through the luſts of their owne hearts to diſhonour their owne bodies: And againe, ver. 26. p. 208God gave them up to vile affections: And Againe, ver. 28. God gave them over to a reprobate mind, to doe thoſe things that are not convenient.

But what Arithmeticke can count the number of thoſe miſeries that attend man in regard of his body and outward man; deformity, aches, diſeaſes, death, diſhonour, poverty, famine, peſtilence, warre, and the reſt: If the Cabaliſts count be good, there be ſo many precepts in the Law, as there are Letters in the Decalogue, and as many as are included in the numerall Letters of the word foreign namely 611. of which there are 365. Negative as many as there be dayes in the yeare: Affirmative 246. as many as the Anatomiſts number bones in a mans body: I anſwer, there be more puniſhments for every joynt of a ſinner, with which he hath p. 209tranſgreſſed every part of the moſt holy Law of God, than there are dayes in the yeare: And all theſe are the juſt effects of Gods enmity to ſinners, his wrath againſt ſinners: And yet ye have not all, for what is all this, though we had called every one of thoſe particular plagues by the name, as Cyrus could have done all his Souldiers, and ſet them all in battle aray againſt you, to that which is behind: the torments of hel, the blackneſſe of darkeneſſe, the Rivers of brimſtone, the fire that never goeth out, the worme that never dyeth, the breath of the Lord kindles that fire, and the wrath of the Lord feedes that worme, the apprehenſion of which gnawes the conſcience: That weeping, and wailing, and gnaſhing of teeth. Nomina vel ipſo pene tremenda ſono, that I may not tell you of that p. 210banne of Proſcription, that bill of Divorce, by vertue of which they ſhall be ſeparated from God, and caſt out of his bleſſed preſence for evermore: Excommunicated as Adam was out of Paradice, and baniſhed for ever out of Heaven, from the beatificall viſion of God, from beholding of Chriſt Ieſus, from the ſociety and Quire of Saints, and Angels, which ſing perpetuall Hallelujahs to the Lord, and to the Lambe that ſits upon the throne: while they goe curſed into everlaſting fire, which was prepared for the Devill and his Angels; in a word, into everlaſting condemnation: O Eternitas, as he cries out, O Eternitas in bonis infinitum bonum in malis infinitum malum!

I liſt not to play the Rhetoritian, upon the conſideration of Eternity.

p. 211But which of you can think upon it, and weigh thoſe words inſerted, for Ever, without horror and aſtoniſhment? And now perhaps if you could but repeate thoſe words ſometimes with your ſelves, tormented for ever, and ſo often as you were about to be angry with God, to ſinne againſt him, as he counſelled Auguſtus to repeate the Alphabet when he was angry, if you could rehearſe that for ever, you would take heed how you ever ſinned. Dives thought his brethren would beleeve, if ſome were ſent from hell to tell them the torments of the place, and to take heede that they neere come there: Beleeve ye Moſes, and the Prophets, beleeve the Law, and threatnings of God: Beleeve an humbled Chriſtian, for he comes from hell ſcorched with the flames of Gods wrath: and beleeve p. 212me that theſe argue Gods hatred againſt ſinne, his enmity to ſinners.

And thus much of the firſt things I propounded in generall, to illuſtrate the wrath of God againſt ſinne, from the nature and ſeverall kindes of puniſhment which a ſinner doth incurre.

Secondly, the ſecond thing was (as you may remember) the conſideration of ſome remarkeable particulars.

Firſt, let the firſt be of the Angels.

The Angels, for one ſinne as moſt thinke, and it is probable, The Angels which kept not their firſt eſtate, but left their owne habitation, he hath reſerved in everlaſting chaines under darkeneſſe, unto the judgement of the great day, Iude 6. The excellency of their nature, which bare that Image of God with the neareſt reſemblance, and p. 213are therefore called the Sonnes of God in a ſingular manner: their multitude, the good that might have come from their preſervation, their ſervice and prayſing of God; the evill which was like to follow upon the contrary, the fall of man, their eternall blaſphemies could not move God to compaſſion: but if Angels ſinne, even Angels ſhall ſmart for it: And now as it is Iob 4. 18. Behold he put no truſt in his ſervants, and his Angels he charged with folly: How much leſſe on them which dwell in houſes of clay, whoſe foundation is in the duſt: which are cruſhed before the mouth; that you may learne from hence how great the hatred of God is to ſinne.

Secondly, for I muſt but name thoſe things that remaine: Looke upon the firſt ſin of man, our forefather: w… though ſome ignorantly p. 214have thought it ſo ſmall that they called in queſtion God juſtice in puniſhing it, and the proud Pope blaſphemouſly concluded, that if God were ſo angry for an Apple then he might be juſtly much more for a Peacocke, which he miſſed at his table, yet how hath God ſhewed his deteſtation of ſinne in that; in that for it man was deprived of that glorious Image of God, in which he was created, and caſt out of Paradiſe, contracting alſo that guilt of eternall condemnation, and lying under the curſe of God, the ſlavery of ſinne, the tyranny of the devill, and not himſelfe onelyonly, but with his 100000. of ſoules that were in his loynes, even all his poſterity.

Thirdly, a third may be the Univerſall deluge, wherein God, the God of mercy, without mercy or compaſſion p. 215to man, of what condition or ſexe, or age ſoever; to beaſts, to plants, to any creature, the workemanſhip of his owne hands, ſwept away all, and defaced the beauty of the world, reducing all to the firſt Chaos. When the Earth was without forme and void, and darkeneſſe was upon the face of the deepe, rather then not to revenge himſelfe upon his enemies, the ſinfull men of thoſe times: As though he had blotted that out of his titles which he ſaith of himſelfe, Exod. 34. 6. The Lord, the Lord God, mercifull and gracious, long ſuffering, and abundant in goodneſſe and truth, keeping mercy for thouſands, forgiving iniquities, and tranſgreſſion, and ſinne: And now tooke up that Emperours Motto, Fiat Iuſtitia & pereat mundus.

A Fourth, may be the deſtruction p. 216of Sodom and Gomorrha with fire and brimſtone from heaven, which before are ſaid to have beene like the Garden of Eden, the Paradiſe of God, and perhappes the fruits like the tree of Life: but now is famous for the dead ſea, which will admit of no living thing, and the fruit of Sodom, or apples are ſaid to be nothing but duſt or aſhes: and of theſe, as the Apoſtle Peter reaſons, 2 Pet. 2. 4. If God ſpared not the Angels that ſinned, but caſt them downe into hell, and delivered them into the chaines of darkeneſſe to be reſerved unto judgement: and ſpared not the old world but ſaved Noah, the eight perſon the Preacher of righteouſneſſe, bringing in the flood upon the world of the ungodly, and turning the cities of Sodome and Gomorrha into aſhes, condemned them with an overthrow, making them an enſample p. 217unto thoſe that after ſhould live ungodly. Then as he inferres, The Lord knoweth how to reſerve the unjuſt unto the day of Iudgement to be puniſhed: Then ſay I, you ſee how God ſheweth himſelfe an enemy to ſinners.

I might tell you of the ſtrange plagues of Egypt, and above all, the lamentable deſtruction and diſperſion of Gods owne peculiar people; the Iewes, and their calamities which they have undergone, the ten Tribes for more then two thouſand yeares, the two for almoſt 1600. ſo great, as one of their owne Rabbins concludes from thence, that their Meſſiah muſt needs be come, and they muſt needs ſuffer ſo much for killing him, and ſo alſo the Apoſtle Paul, Rom. 11. 22. Behold the ſeverity of God in their fall.

And I might adde ſomething p. 218of the laſt conflagration of the world, when by reaſon of the filthineſſe of this latter age of the world, it ſhall be ſo, that it cannot be waſhed with water as the old world was, God ſhall waſte it with fire: When the heavens ſhall paſſe away with a great noyſe, and the elements ſhall melt with fervent heate, the earth alſo, and the workes that are therein ſhall be burnt up, 2 Pet. 3. 10. but I will paſſe to the third, and but name that neither.

Thirdly, the third thing then in which we may behold the wrath of God and hatred againſt ſinne, is one ſingular example, which have both undergone and overcome all puniſhments due for our ſinnes, namely, our Lord and Saviour Ieſus Chriſt: In which if you will conſider three things.

Firſt, who it was that ſuffred.

p. 219Secondly, what he ſuffred.

Thirdly, for what.

The two former are excellently expreſſed, Philip. 2. 6. Chriſt Ieſus, who being in the forme of God, thought it not robbery to be equall with God, but made himſelfe of no reputation, and tooke upon him the forme of a ſervant, and was made in the likeneſſe of man, and being found in faſhion as a man he humbled himſelfe, and became obedient unto death, even the death of the Croſſe: Chriſt Ieſus then the Son of God, equall with God was the perſon: And his ſufferings were,

Firſt, his Incarnation, whereby he became in the forme of a ſervant: laying downe the glory which he had from all eternity, with his father, he abhorred not the wombe of the Virgin.

Secondly, in his whole life, he humbled himſelfe and became p. 220obedient.

Thirdly, in his death, and that the moſt ſhamefull, and painefull death of the Croſſe: if you will but read the Goſpell, and goe along with our Saviour, in every paſſage of his infinite ſufferings, and then conſider ſomething in your mind, which you cannot ſee with your eyes, even the paines of hell, which he ſuffered, as our beſt Divines thinke, and gather from his bloody ſweat, arguing more then outward ſuffering, the apprehenſion of the wrath of God, and his exclamation, My God, My God, why haſt thou forſaken me? arguing a kind of ſeparation of God, which makes the principall ſubſtance of hell torments, though he did not ſuffer them as the damned doe, for in the greateſt Paroxyſme, when he complained, why haſt thou forſaken me, even then he called p. 221him My God, My God: But thinke withall this is the Son of God that Created the heavens and the earth, that ſuffers this by vile ſinners, his creatures, and for vile ſinners, his enemies: And then conſider if here be not a moſt incomparable demonſtration of Gods hatred againſt ſinne: and that in three reſpects.

Firſt, in that it appeares by this, he will not be appeaſed without ſatisfaction, ſo great is his anger, for ever then his nature inclined to mercy, yet he would not heare of it till his juſtice were anſwered, and though hee purpoſed in his Counſell to receive ſome ſinners to grace, yet he will have the whole debt payed: and though it be curiouſly diſputed, whether God might not have freely pardoned ſin without ſuch expiation, yet it is ſufficient for us to know that p. 222hee did not, nor would not.

Secondly, hee requires an equivalent ranſome, ex rigore juſtitiae: if not more than juſtice required: for ſuppoſe wee could imagine a terme of eternity in which ſinners ſhould have ſuffered that would bee a full ſatisfaction, but the ſuffering of Chriſt the Sonne of God is farre more than that would be, ſo farre as the Creator ſurpaſſeth the creature in infinite degrees of excellencies; now becauſe the ſuffering of any creature, or all creatures could not countervaile the wrong done to his Juſtice, rather than that full reſtitution ſhould not be made, he would have it made by him, who could not chuſe but pay it with overplus, if he did it at all, by reaſon of his infinite dignity.

p. 223Againe, if all the world had beene redeemed by the ſuffering of Chriſt, whereas the greateſt part is not, hee neede not have ſuffered more than he did, but that would have beene enough, ex rigore juſtitiae, nay, for all the devills too, if there were not another defect of a condition, rather propriety in that nature that ſuffered (he not taking upon him the nature of Angels) then ſufficiency of the ſufferings themſelves, nay, for another world too if there were another world imagined, it would be ſufficient for that too: ſo that God rather than hee would depart one jot from his juſtice, he would revenge himſelfe to the full, in taking a full diſcharge for all our debts, if not more, as hath beene ſaid.

Thirdly, rather than that ſhould faile, he tooke it not of p. 224the debters but of the ſureties, and that though hee were in ſo neere relation to him, His onelyonly begotten and beloved ſonne in whom he is well pleaſed, and ſo as God ſaid to Abraham. Now I know that thou loveſt me, in that thou haſt not ſpared thins onelyonly ſonne Iſaac: ſo wee may ſay to God, not onelyonly now wee know, O Lord, that thou loveſt us, ſince thou haſt not ſpared thine onelyonly ſonne Jeſus; but alſo, Now we know that thou hateſt ſinne, ſeeing thou haſt not ſpared thine onelyonly ſonne, but haſt given him to die, rather than that ſhould goe unpuniſhed, unpaied to the utmoſt farthing.

It remaines now onelyonly that we come to make ſome uſe of that which hath beene delivered, and ſo conclude the firſt Point: but as I have done in the reſt hitherto, ſo I ſhall here alſo propound many things p. 225briefely, rather than preſſe any thing, and proſecute it fully: one generall uſe I purpoſe to commend unto you,

For Inſtruction; Wee may from hence take notice of the miſerable condition of every naturall man: And this is not the leaſt part thereof, that we are not ſenſible of it: it is Satans courſe to deale with his captives, as the Philiſtins dealt with Sampſon tyrannically, firſt, to put out their eyes; and all ſinners are poſſeſſed with a ſpirituall kinde of drunkenneſſe which makes them ſee no danger when they are in moſt, as Salomon deſcribes the corporall, Prov. 23. 34. Thou ſhalt be as he that lieth downe in the midſt of the ſea, or as be that lieth downe upon the toppe of the maſt: they have ſtriken me, ſhalt thou ſay, and I was not ſicke: they have beaten me, and I felt it not: and ſo p. 226it will not be amiſſe to awaken the enemies of God with an alarum from heaven, to cauſe an heavenly light to ſhine round about them, as it befell Saul in his furious march to Damaſcus, and I know not how it may be better done than by collecting the beames of thoſe truths divine that ye have had already (as they doe the Sunne in a burning glaſſe) and caſting them in their faces: for they, I thinke will effectually diſcover the deſperate miſery they are in; for miſery being oppoſite to happineſſe, as that is a ſtate of Good, ſo it is of Evill, and evill being of two ſorts, Evill of ſinne and puniſhment, it appeares by that which hath beene ſaid, That a naturall man is deepe plunged in both theſe.

In ſinne by the firſt point, where it was ſhewed, That p. 227man is an enemy to God and hates him: in puniſhment, where you heard, That God is an enemy to man and hates him: now can there be any greater height of ſinne, than that man ſhould become an enemy to God? Or any greater weight of puniſhment, than that God ſhould be an enemy to man? Or can there be any greater depth of miſery, than both theſe joyned? For though ſome may thinke perhappes according to the ſtrict acceptions of miſery that it is onelyonly in penall evill, and includes not ſinne; yet there muſt be a concurrence of both: for

Firſt, it is impoſſible that there ſhould be any miſery properly where there is not ſinne: nay, it is ſinne that makes the thing which is but a naturall evill in it ſelfe to be a mortall evill to the ſinner.

p. 228Secondly, as there is required both an foreign and an foreign, to happineſſe, ſo contrary to miſery, nay, as well doing is the principall in Happineſſe, ſo is doing evill in miſery, rather than ſuffering evill: to ſpeake then a little of both.

There is none of us but would defie any that ſhould ſay that we are Gods enemies, to be haters of him: and would account him a moſt profligate and forlorne wretch that ſhould profeſſe himſelfe to be ſo: even that little ſparke of conſcience left in corrupt nature ſhines in the midſt of darkeneſſe, and diſcovers ſo much, that that muſt needs be a miſerable eſtate to be ſo farre forſaken? and would not every one be ready to ſay to the Preacher that tells him ſuch a thing, as Hazael told to the Prophet that foretold p. 229him of his cruelty, Am I a dogge that I ſhould doe this thing? But you have heard that every naturall man is an enemy to God many wayes, and labours to doe him all the miſchiefe he can in diſpleaſing him, in diſobeying, in diſhonouring, and as much as lies in him in dethroning him: and ſetting up another in his place, even the world, the luſts of his owne fleſh, the devill, the baſeſt things, the moſt bitter enemies of God that are: and imployes their mind and ſoule and ſtrength to advance their kingdome; bring that curſedneſſe home to themſelves, and make much of it: but to lay out unto you the vileneſſe of the naturall man in this reſpect; conſider ſome ſew circumſtances in it more diſtinctly: and to omit that filthineſſe with which itdefiles the nature of man, and many other, I will p. 230name but two: firſt, the univerſality: there is ſcarce any ſo bad almoſt, but hee miſlikes ſome that are given to other vices than himſelfe or more, and thinkes himſelfe ſome body in that he is not ſo bad as he: but if there were one that were infected with all vices, in the higheſt degree, how would they which are bad enough themſelves, deplore his caſe as lamentable, and bleſſe themſelves an hundreth times that they are not ſo: and I pray tell me what ſin is there which is not included in this to be an enemy to God? What would ſuch an one ſticke to commit? But I paſſe from this.

Secondly, The iniquity: for

Firſt, there is no reaſon for this hatred of God: as the Apoſtle Paul ſpeakes, 2 Cor. 7. 2. Receive us, we have wronged no man, we have corrupted no man, wee have defrauded no p. 231man: might not the Lord challenge entertainement in our hearts and beſt affections by the ſame reaſon? nay, doth he not expoſtulate the matter with the Iſraelites, Iere. 2. 5. to this purpoſe, Thus ſaith the Lord, what iniquitie have your fathers found in me, that they are gone farre from me, and have walked after vanity, and are become vaine: if the Lord ſhould make uſe of his Prerogative, yet ſhall the clay ſay to the Potter, what doſt thou? yet he never doth ſo. But it were well if this were all: but

Secondly, there is great reaſon to the contrary why wee ſhould love God, and you may conceive that; eſpecially three-fold.

Firſt, for that excellencie that is in God: how doth beauty intice the amorous, and gold the covetous, and honour the ambitious, every thing that hath but p. 232any luſter of good in it, breeds in us a luſt to have it; the leaſt appearance of it, is a loadſtone of our affections, and is attractive: and how comes it to paſſe that the Ocean of goodneſſe and beautie that is in God doth not draw us to him? nay, rather drives us from him; for then this to ſay truth is the height of our miſery, that we are ſofar from loving God, that wee loath him for his goodneſſe: this is the ground of the quarrell betweene us, as I ſhewed in handling the Point before: and who doth not deteſt in his heart ſuch a perverſe nature, and hold it accurſed? but this is not all yet, for

Secondly, God is not onelyonly good in himſelfe, for if he were ſo, and withall, averſe from us, and cruell to us, there were ſiſtence of love (though even in this caſe wee ſhould p. 233ſay with Iob, though he kill mee, yet will I truſt in him, yet will I love him) but it is not ſo, for God is alſo good to us; and may ſay too, as our Saviour once to the Iewes, many good workes have I done among you, and for which of them doe you ſtone me? I have created you of nothing, partly, and partly worſe almoſt than nothing, the duſt of the earth, and that according to mine owne Image. I ſuſtaine and ſupport you, In me you live, and move, and have your being; I have made you Lords of the creatures, all doe ſervice to you, even my glorious Angels have I made miniſtring ſpirits for your good, not a day paſſes in which you receive not from me, a thouſand remembrances of Love, a thouſand love tokens, both poſitive and primitive graces, proviſion of good, and preſervation p. 234from evill; I have ſent my beloved Sonne out of my boſome to die for you, ſo did I love the world, and when you had caſt me off, how often have I offered conditions of peace, and how often would I have gathered you as an hen gathereth her young under her wings, and ye would not. Would ye have any more yet, Behold I, even I beſeech you, I have made heaven and earth, that touch the Mountaines and they ſmoke, the Earth and it trembles, I beſeech you by my Miniſters to be reconciled. All this have I done and much more, if you were not your owne enemies in being my enemies, O ye Sonnes of men: and for which of my good workes doe you ſtone me, for which of them doe you hate me, O ungratefull Children! Is this your kindneſſe to your friend? to your benefactor? to your Creator? p. 235Heare O Heaven, and harken O Earth, for the Lord hath ſpoken, I have nouriſhed and brought up children, and they have rebelled againſt me: The Oxe knoweth his Owner, and the Aſſe his Maſters crib, but Iſrael doth not know, my people doth not conſider: Iſai. 1. 2. Perhaps that which hath been ſaid, will make you to ſee ſomething into the miſery of a mans naturall eſtate, and like it ſomething the worſe: For who is moſt ready to condemne an ungratefull wretch, and they are ſuch in ſuch meaſure as you ſee: but this is not all neither: for

Thirdly, God beſide his eſſentiall goodneſſe, and his actuall graciouſneſſe to us, may allure us to love, or at leaſt ſcare us from hatred, by his infinite greatneſſe and Power; Who would not feare thee O Lord? Rev. 15. 4. And p. 236ſo who ſhall not love thee O Lord and glorifie thy name? if not for piety, yet at leaſt for policy; Who doth not pitty thoſe ſimple nations, that when it thunders, gather together and ſhoote their arrowes to heaven, as who would ſay, to warre and fight with God? who doth not pitty thoſe men that runne themſelves againſt ſtone walls, and the like, as thinking to beare downe all before them? As Vlyſſes his companions told him, when he would needes provoke Polydimus foreign may not we ſay ſo to them much more that will needes provoke the Lord of hoſtes? if that be true any where, I am ſure it is here: dulce bellum inexpertis: let them that know not the weight of Gods hand, vant of their owne ſtrength, and deſire him for their adverſary: p. 237but let them know the Charots of God are twenty thouſand, &c. which he will bring forth againſt his enemies, and ſee their owne nullity, ſend Ambaſſadors before and deſire peace: If God be with me, as David once ſaid, I will not be afraid for ten thouſand that ſhall campe round about me: but if God be the enemy, all the armies in the world cannot ſecure me. Therefore this argues the deſperate miſery and madneſſe of a naturall man, that will wage warre with God: this might be wonderfully inlarged, and that not onelyonly from his power, to love us, but to do good unto us alſo

I might uſe this as a paſſage to the ſecond conſideration, but I ſhall omit that, becauſe the vileneſſe of our condition, doth appeare ſufficiently out of this, that we are enemies unto God, in our ſinnes by nature, p. 238though our hearts abhor almoſt to thinke that any ſhould be ſuch, it is ſo fowle; and it appeares the more, if we adde that this enmity to God includes in it an univerſall pollution of Nature, becauſe he that hates God, will not ſticke to doe any thing againſt him: yea the more, if we conſider that this enmity is moſt unjuſt, upon no reaſon, which is extreamely barbarous, yea it is againſt many reaſons, as the incomprehenſible excellency, and beauty, and goodneſſe of Gods nature, the unſpeakeable multitude and value of his graciouſneſſe and bleſſings, the incomprehenſible omnipotency of his power, in rewarding or puniſhing, and in all which we cannot chooſe but give ſentence againſt our ſelves, for the horrible baſeneſſe and vileneſſe of our nature.

FINIS.