Two Discourses, Sermon 1 (1 of 2)

Two Discourses · Sermon 1 (1 of 2)

p. 1Man's Enmity to God.

ROM. 8.7.

Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.

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

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

foreign signifies,

1. Affectum, Affection. Rom. 12.16. foreign.

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

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

Frequent Thoughts discover rooted Affections.

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

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

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

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

Death and Life,

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

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

p. 4The proof of this is, v. 7. 'Tis death, because it is enmity to, and aversion from God, who is the fountain of life.

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

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

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

foreign. Not Enemy, but Enmity.

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

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

p. 53. Enmity. How directly opposite is Man to God? God is said to be Love, and Man Enmity, both in the abstract. Like that in Ezek. 44.6 Thou shalt say to the rebellion, foreign Rebellion instead of Rebellious. Enmity in Nature; the Nature of God, and that of a corrupt Man, can never be reconciled.

In the Verse observe,

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

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

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

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

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

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

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

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

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

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

For the first.

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

p. 71. For the Explication. 2. The Confirmation. 3. The Application.

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

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

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

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

p. 8God did not in Creation implant in us a Principle of contrariety to him; neither could a God of infinite Goodness dash any such blot upon Man's Nature, for he fram'd him in an exact harmony to his own Will, and printed him a fair Copy without any Errata's, according to his own Image, which is nothing but Holiness and Love.

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

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

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

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

p. 9Luxurious Persons, that make their Belly their God, are term'd Enemies to the Cross of Christ, Phil. 3.18. And if Enemies to the Cross of Christ, then Enemies to God, who was engaged in the greatest Design that ever was upon the Stage of Heaven and Earth, at the time of Christ's being upon the Cross. And if Enemies to the Cross of Christ, then Enemies to all those Attributes of Wisdom, Power, Holiness, Truth, Justice, Mercy, which God glorified in the Death of Christ, and in the most illustrious manner.

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

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

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

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

p. 10A foreign, is one led by the Rational Dictates of his Mind, and foreign is a man led by his Sensitive Affections.

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

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

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

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

22. What kind of Enmity this is.

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

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

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

p. 12And as Waters relish of the Mineral-Vein they run through, so the Actions of a Wicked man are tinctured with the enmity they spring from, but the mass and strength of this is lodg'd in his Nature.

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

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

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

2. 'Tis a state of Enmity.

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

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

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

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

p. 14You can never suppose a thing to exist, and be without its Nature, and the Modes and Qualities due to such a Being; or a man to live, and be without a Soul.

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

22. In every sinful Act.

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

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

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

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

33. Objectively universal against all the Attributes of God.

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

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

33dly. This enmity against God 'tis habitually seated in the mind.

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

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

p. 17Hence a natural man is describ'd to be one that fulfils the desires of the mind, as well as of the flesh, Eph. 2.3. In this part, wherein God placed the most splendid part of his Image, doth the Devil diffuse his poison: And Wisdom, the chiefest Flower in the rational part of Man, is infected with this Plague, for that is devilish too, Jam. 3.15.

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

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

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

But more particularly, there is,

p. 1811. Odium aversionis, as opposed to desire.

Thus man hates God, because he turns from him.

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

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

p. 19God's presence and purity is too dazling a sight for sinful men: And therefore they cannot look upon God, but are like sore Eyes that are distemper'd with the Sun.

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

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

1. Alienation, which is aversion.

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

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

This Odium persecutionis is,

p. 2011. Natural, which we call Antipathy.

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

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

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

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

p. 21The enmity between God and a Sinner is not founded in Nature, but Corrupt Nature; and this Nature may be remov'd by satisfaction and regeneration.

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

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

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

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

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

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

22ly. Acquired hatred, which is grounded upon diversity of interests.

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

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

This is either,

11. Direct.

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

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

p. 24In this, some place the Sin against the Holy Ghost, and make it to be a direct and malicious hatred of God. But that will be a question, whether a Creature in a possibility, and probability of Salvation, and presuming upon mercy, can maliciously take up Arms against God as God. For as I believe, there is no settled Opinionative Atheism in the World, nor a man ever in any Age, that did deliberately think there was no God, so I believe there is no setled malice against God.

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

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

22ly. Implicitè & interpretativè.

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

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

p. 26For no Man doth formally love death as death, or despise his own Soul, but in doing those things, the effects whereof are such as a man may be said to contemn himself.

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

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

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

11. Negatively.

11. We hate not God as God.

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

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

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

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

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

p. 28And though Timon was sirnam'd foreign, because possess'd with a melancholly kind of hatred; yet he profess'd he hated bad Men, because of their Vices; and good Men, because they did not concur with him in so intense and exact a hatred of the Enormities of the World.

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

22ly. We hate not God as Creator and Preserver.

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

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

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

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

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

22ly. Positively.

11. We hate God as a Soveraign.

Man cannot endure a superior: He would be uncontrolable.

p. 31Pharaoh's principle, that would acknowledge none above him, but proclaim'd War against Heaven, this dwells naturally in every one, Psal. 12.4. Our Lips are our own, who is Lord over us? Exod. 5.2. Who is the Lord, that I should obey his Voice, to let Israel go? I know not the Lord, neither will I let Israel go. How contemptible doth he speak of God, which is the dialect of every man's heart? Who is the Lord, that I should obey his Voice, and let my dearest carnal pleasures go? I know not the Lord, neither will I let them depart from me.

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

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

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

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

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

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

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

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

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

Hos. 4.16. Mal. 1.13.Hos 4:16Mal 1:13The Sum is, Man would be as a Lamb in a large place, like a Heifer sliding from the yoke. He snuffs at the Commands of his Lord, and would be subject to no Law but his own, and be guided by no Will but that of the flesh. Have you not many times wished, that there were no Law, or that it were not so strict as to check your darling lusts? What is this but an Enmity to the authority of that Law you account so burdensome?

p. 3522ly. We hate God as a Judge. As Autor legis, and Ʋltor legis. As Peccati Prohibitor, and Poenae Executor.

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

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

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

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

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

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

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

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

Evils hurt us not by a single apprehension of their nature: for the contemplation may be delightful, as a picture of a storm at Sea, or a battel at Land; but they affect us as they have relation to us; That which was the Devil's Language to Christ, Mat. p. 378.29. What have we to do with thee, Jesus, thou Son of God? art thou come to torment us before the time? This is the dialect of our hearts, Job 21.14. Depart from us, we desire not the knowledge of thy ways of Holiness, nor thy ways of Justice.

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

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

33ly. When this fear riseth high, or Men are under a sense of punishment, they hate the very being of God.

p. 38This riseth so high, that it aims at the very Essence of God, as in Spira's Case, who wished that he could destroy him.

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

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

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

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

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

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

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

p. 40As the hatred of Sin aims at the destruction of Sin, and men's hatred of Saints would cause their Expulsion out of the World; so the hatred of God is a desire to despoil him of his Being. And their not doing it, is not for want of an innate disposition, but for want of strength; for Men hate God more than the best Saint doth Sin. All hatred includes a virtual Murder, 1 Joh. 3.15. Whosoever hates his brother, is a murderer. If he who hates his Brother is in the Court of exact Judgment a Murderer of his Brother, he that hates God is a Murderer of God.

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

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

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

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

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

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

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

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

p. 43But the Apostle in Rom. 5.10. declares it; If when we are enemies, we were reconcil'd to God. If when we were enemies, we all of us; not the best Saint on Earth, nor the most illustrious glorifi'd Saint in Heaven, but had once this black Character of being God's Enemy.

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

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

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

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

p. 44Tit. 1. ult. The Apostle tells us of some that denied God, though they profess they knew him. They knew him notionally, and denied him practically, yea every Attribute of his, and his very Being. Deny'd God!

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

Luk. 19.29.Luke 19:29This Enmity is against the Soveraignty of God.

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

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

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

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

p. 46The Enmity against this Soveraignty is in three things:

1. In the breach of God's Laws.

2. In setting up other Soveraigns.

3. In usurping God's Prerogative.

1. In the breach of God's Laws.

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

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

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

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

Rom. 7.12.Rom 7:12For if his Command be holy, just, and good; if it be the image of God's holiness, the transcript of his Righteousness, p. 47and the efflux of his Goodness, then in the breach of it all those Attributes are despis'd. The Law is then slighted as it is a Medal of God's Holiness, as it is equitable in its self, and as it is in its goodness design'd for our conveniency and advantage.

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

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

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

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

Hence those Expressions,**Zech. 7.11.Zech 7:11 Refusing to hearken, and stopping the ears that we should not hear. **Rom. 3.10.Rom 3:10None understands; there is none that seeks after God; unwillingness to seek the knowledge of him; yea, though it be the most advantagious and refreshing to their Soul; yet they would not hear, Isa. 28.12.

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

p. 49And when any motion of the Spirit thrusts it self in, to enlighten them, they exalt themselves against the knowledge of God, 2 Cor. 10.5. and resist the Holy Ghost, keep their Hearts barr'd, that he may not have admittance. The word foreign, Acts 7.51. is emphatical, To fall against; as a Stone or any other ponderous Body falls against that which lies in its way; they would dash in pieces or grind to powder that very motion which is made for their instruction, yes, and the Spirit too which makes it; and that not in a fit of Passion, but from an habitual Enmity always. Whereas a faithful Subject or Servant who loves his Prince or Master, would fain know what his Will is, and what Laws are order'd, that he may observe them.

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

p. 50Men are more generally fond of the Knowledge of any thing, than of God's Will. Do not the most of Men, that are intent upon Knowledge, spend more Time, and engage more serious and affectionate Thoughts in the study of some Science or Trade, than in the Knowledge of God's Will? With what readiness and dexterity will a man discourse about Philosophy, Mathematicks, History, &c. but any discourse of God began in Company, strikes them dead: He is quite at a loss in the Knowledge of Him and his Will, which was the great End of his coming into the World, and the great Concern of his Soul.

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

22ly. Ʋnwillingness to be determin'd by any Law of God.

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

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

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

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

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

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

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

p. 56The Jews were much for Sacrifices, and very diligent in them, which were but the Skirts of the Law, and which God did not principally require at their hands; but for Holiness, Mercy, Pity, and other duties most valued by God, they were mere strangers unto them. Men will grant God the Lip, and the Ear, but deny him that which he most calls for, viz the Heart.

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

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

44ly. Man hates his own Conscience, when p. 58it puts him in mind of the law of God. Man cannot naturally endure a quick and lively practical thought of God and his Law, and is an Enemy to his own Conscience for putting him in mind of God. This is evidenced by our stifling of Conscience, when it doth dictate any practical conclusions from the Law, and would stamp suitable impressions upon the Soul. As it is an evidence of an Enmity in one Man against another, when he cannot bear his Company, nor endure to hear him speak; so it is an evidence of an Enmity to God, when a Man cannot cannot endure to listen to that which is in himself, and more intimate with him than any Friend he hath, for the wholesome and necessary advice it gives him as God's Viceroy in him.

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

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

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

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

p. 60Now since Men hate their own Consciences for putting them in mind of God's Laws, it is clear that they hate God himself, because Conscience is God's Officer in them: Since they would destroy the Memorials and Prints of God in the Conscience: Since they would destroy God's Commissioner for doing his work, they would destroy God himself. The Apostle therefore calls Disobedience to the Light of Nature, a Contention, Rom. 2.8. To them that are contentious, and obey not the truth, foreign, that act out of Contention: It must be a Contention against Conscience, the Light of Nature, and consequently against God: for the Apostle in that Chapter speaks of Disobedience to the Light of Nature; they obey not the Truth, out of Contention against it, and against God, who hath published that Truth, and had imprinted it on their Souls as a Guide to them: For God hath put into Man a Conscience as his Deputy, to have a Command over him, and to keep up his Prerogative as a Lawgiver in him.

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

55ly. Man sets up another Law in him, in opposition to the Law of God.

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

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

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

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

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

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

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

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

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

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

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

66ly. In being at greater pains and charge to break God's Law, than is necessary to keep it.

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

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

77ly. In doing that which is just and righteous upon any other consideration, rather than of Obedience to God's Will.

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

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

11st. Out of respect to some humane Consideration.

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

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

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

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

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

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

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

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

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

p. 70Has not then our own Credit more power over us than God? And do we not sooner observe the opinion of the World, which fright us, than the Authority of God which commands us?

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

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

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

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

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

33. Out of a slavish Fear.

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

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

88thly. In being more observant of the Laws of men, than of the Law of God. The fear of man is a more powerful Curb to retain men in their duty, than the fear of God: For men are restrain'd from breaking human Laws, for fear of the present Penalties annexed to them; but they encourage themselves in the breach of Divine by God's forbearance; whereby they attribute a greater Right of Dominion to man, than they will acknowledge to be in God.Hos. 5.11.Hos 5:11 They willingly walk after the commandment of man, though in case of Idolatry, but like Snails creep after the p. 74Commandment of God, if they move at all.

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

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

99thly. In mans unwillingness to have God's Laws observ'd by any. Man would not have God have a Loyal Subject in the world.

p. 76What is the reason else of the Persecution of those who would be the strictest Observers of God's Injunctions, as if they were the most execrable persons under the Cope of Heaven? What is the reason the Seed of the Serpent hates the Seed of the Woman with as much vehemency as the holy Angels do the most prodigious Villanies? 'Tis ordinary for prophane men to look upon such as would walk before God unto all well pleasing, as strange and abominable Monsters. 1 Pet. 4.4. Wherein they think it strange, that you run not with them to the same excess of riot; speaking evil of you. Speaking evil of you; foreign, railing, libelling the whole Profession, loading them with many opprobrious Epithets: Because they will not be as diffusive in Sensuality as themselves: Because they run not, foreign; thus censuring those acts of theirs, which are pleasing to God, at the Bar of Prophaness.

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

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

1010thly. In the pleasure we take to see his Laws broken by others.

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

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

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

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

22dly. We are Enemies to God's Sovereignty, in setting up other Sovereigns in the stead of God.

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

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

11st. Idols.

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

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

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

'Tis call'd a loathing God,Ezek. 16.45.Ezek 16:45 who is the Husband of Christians; a loathing of all his Authority over them.

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

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

22ly. We are Enemies to God's Soveraignty in setting up Self.

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

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

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

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

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

Sin and Self are all one; what is call'd a living in Sin in one place, Rom. p. 866.2. is a living to Self in another, 2 Cor. 5.15. That they which live, should not live to themselves. What a man serves, and directs all his projects, and the whole labour of his life to, that is his God and Lord, and that is Self.

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

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

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

33ly. We are Enemies to God's Soveraignty in setting up the World.

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

44ly. We are Enemies to God's Soveraignty in setting up sensual pleasures.

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

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

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

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

55ly. We are Enemies to God's Soveraignty in setting up the Devil.

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

p. 91As the Spirit dwells in a Godly Man to guide him,Eph. 2.2, 3.Eph 2:2Eph 2:3 so doth the Devil in a Natural Man, to direct him to Evil; so that every Sin is an Effect of the Devil's Government: Therefore Sins are call'd his Lusts, which natural Men (who being the Devil's Children, are under his paternal Government) fulfil and do with a resolute Obedience, Joh. 8.44. His lusts you will do.

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

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

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

33ly. In usurping God's Prerogative, and exacting those observances which belong to God.

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

p. 941st. In challenging Titles and Acts of Worship due only to God. What Act of Worship is there due to God, but Man hath one time or other challeng'd it as pertaining to him?

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

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

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

22ly. Ʋsurping God's Prerogative, in lording over the Consciences and Reasons of others.

p. 95Whence else springs the restless desire in some Men, to model all Consciences according to their own Wills, which belongs to a greater Power than Man is capable of?

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

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

33ly. Usurping God's Prerogative, in prescribing Rules of Worship which ought only to be appointed by God.

In putting out, or leaving in, what they think fit to be the Rule of Worship; in prescribing by humane Laws, what they judge good and right in divine. All the reason under Heaven could not have inform'd us what God was in himself, or what Worship he expected of us, without supernatural Revelation: Therefore, when God hath fixed it, for Men to be making alterations in it, and additions to it, is an intolerable invading of his Right, at least it is an equalling our own fallible Inventions with his infallible Oracles, imperiously to obtrude upon People humane Inventions with as much authority as if they had been sign'd and seal'd in Heaven, and were unquestionably warranted by God himself. The prescribing the manner of Worship, is a part of God's Soveraignty; therefore in the two last p. 79Chapters of Exodus, where the erecting of the Tabernacle is describ'd, those words, As the Lord commanded, are seventeen times inserted. And to prescribe any thing which God hath not commanded (though he hath not forbidden it) is such an invasion of his Prerogative, that he hath punish'd it by a remarkable Judgment.Lev. 10.1.Lev 10:1 When Nadab and Abihu took strange fire, i. e. other fire than what was upon the Altar, wherewith to kindle their Incense, though God had given no Command to the contrary, yet because he had not commanded the Offering with strange Fire, he cut them off by a terrible Judgment.