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the bard path, the fowls of the air soon take it away: or like seed that falls upon a rock. Other things will stick; but divine things rebound: and if they were cast into the mind, they meet with that there which soon thrusts them out again: they meet with no suitable entertainment, but are soon chased away.

Hence also it is, that natural men are with difficulty per-suaded to be constant in the duty of secret prayer. They would not be so averse to spending a quarter of an hour, night and morning, in some bodily labour; but it is because they are averse to work, wherein they have so immediately to do with God; and they naturally love to keep at a distance from him.

3. Their wills are contrary to his will. God's will and theirs are exceeding cross the one to the other. God wills those things that they hate, and are most averse to; and they will those things that God hates. Hence they oppose God in their wills: there is a dreadful, violent, and obstinate opposition of the will of natural men, to the will of God.

They are very opposite to the commands of God. It is from the enmity of the will, (Rom. vii. 7,) that the carnal mind is not subject to the law of God, neither indeed can be. Hence natural men are enemies to God's government. They are not loyal subjects, but enemies to God, considered as Lord of the world. They are entire enemies to God's authority.

4. They are enemies to God in their affections. There is in every natural man a seed of malice against God. And it often dreadfully breaks forth. Phough it may in great measure lie hid in secure times, when God lets men alone, and they meet with no great disturbance of body or mind; yet, if God does but touch men in their consciences, by manifesting to them a little of bis wrath for their sins, this oftentimes brings out the principle of malice against him. This is exercised in dreadful heart-risings, inward wranglings and quarrellings, and blasphemous thoughts: wherein the heart is like a viper, bissing and spitting poison at God. And however free froni it the heart may seem to be, when let alone and secure, yet a very little thing will set it in a rage. Temptations will shew what is in the heart. The alteration of a man's circumstances will often discover the heart. Pharaoh had no more natural enmity against God than other men; and if other natural men had been in Pharaoh's circumstances, the same corruptions would have put forth themselves in as dreadful a manner. The scribes and Pharisees had naturally no more malice in their hearts against Christ than other men; and other natural men would, in their case, and having as little restraint, exercise as much malice against Christ as they did. When wicked men come to be cast into bell, then their malice against God will

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appear. Then their hearts will appear as full of malice, as hell is full of fire. But when wicked men come to be in hell, there will be no new corruptions put into their heart; but only old ones will then break forth without restraint. That is all the difference between a wicked man on earth, and a wicked man in hell, that in bell there will be more to stir up the exercise of corruption, and less to restrain it than on earth: but there will be no new corruption put in. A wicked man will baye no principle of corruption in hell, but what he carried to hell with him. There are now the seeds of all the malice that will be exercised then. The malice of damned spirits is but a branch of the root, that is in the hearts of natural men now. A natural man has a beart, like the heart of a devil; only corruption is more under restraint in man than in devils.

5. They are enemies in their practice. They walk contrary to him. In their enmity against God, they are exceeding active. They are engaged in war against God. Indeed they cannot injure God, he is so much above them; but yet they do what they can. They oppose themselves to bis honour and glory

: they oppose themselves to the interest of his kingdom in the world: they oppose themselves to the will and command of God: and oppose him in his government. They oppose God in his works, and in his declared designs; while he is doing one work, they are doing the contrary. God seeks one thing, and they seek directly the contrary. They list under Satan's banner, and are his willing soldiers in opposing the kingdom of God.


The Degree of Men's Natural Enmity to God.

I now proceed to say something with respect to the degree of this enmity : tending in some measure to shew, how great enemies to God are natural men.

1. They have no love to God; their enmity is mere enmity without any mixture of love. A natural man is wholly destitute of any principle of love to God, and therefore never had the least exercise of this love. Some natural men have better tempers than others; and some are better educated ihan others; and some live a great deal more soberly than others : but one has no more love to God than another; for none bave the least spark of that. The heart of a natural man is as destitute of love to God, as a dead, stiff, cold corpse is of vital heat. John v. 43. I know you, that ye have not the love of

God in you.


2. Every faculty and principle of action is wholly under the dominion of enmity against God. The nature of man is wholly infected with this enmity against God. He is tainted with it throughout, in all his faculties and principles. And not only so, but every faculty is entirely and perfectly subdued under it, and enslaved to it. This enmity against God, has the absolute possession of man. The apostle Paul, speaking of what he was naturally, says, Rom. vii. 14, I am carnal, sold under sin.

The understanding is under the reigning power of this enmity against God, so that it is entirely darkened and blinded with regard to the glory and excellency of God. The will is wholly under the reigning power of it. All the affections are governed by enmity against God: there is not one affection, nor one desire, that a natural man has, or that he is ever stirred up to act from, but what contains in it enmity against God. A natural man is as full of enmity against God, as any viper, or any venomous beast, is full of poison.

3. The power of the enmity of natural men against God, is so great, that it is insuperable by any finite power. It has too great and strong a possession of the heart, to be overcome by any created power. Indeed, a natural man never sincerely strives to root out his enmity against God; his endeavours are hypocritical : he delights in his enmity, and chooses it. Neither can others do it, though they sincerely, and to their utmost, endeavour to overcome this enmity. If godly friends and neighbours labour to persuade them to cast away their enmity, and become friends to God, they cannot persuade them to it. Though ministers use never so many arguments and entreaties, and set forth the loveliness of God, tell them of the goodness of God to them, hold forth God's own gracious invitations, and intreat them never so earnestly to cast off their opposition, and be reconciled; yet they cannot overcome it; still they will be as bad enemies to God, as ever they were.—The tongue of men or of angels cannot persuade them to relinquish their opposition to God. Miracles will not do it.--How many miracles did the children of Israel see in the wilderness! yet their enmity against God remained; as appeared by their often murmuring. And how often did Christ use miracles to this end without effect, but the Jews obstinately stood out. Matt. xxiii. 37. “ O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would' I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not.” °And how great did the enmity of these people appear to be after all; how spiteful and venomous were their hearts towards Christ, as appears by their cruel treatment of him, in his last sufferings!



4. They are mortal enemies to God; i. e. they have that enmity in their hearts, that strikes at the life of God. A man may be no friend to another, and may have an ill spirit towards him; and yet not be his mortal enemy: his enmity will be satisfied with something short of the death of the person. But it is not so with natural men, with respect to God: they are mortal enemies. Their imbecility is no argument that this is not the tendency of the principle.

Natural men are enemies to the dominion of God; and their nature shews their good will to dethrone bim if they could! Yea, they are enemies to the being of God, and would be glad if there was no God. And therefore it necessarily follows, that they would cause that there should be none, if they could. Psalm xiv. 1. The fool hath said in his heart, There is no God. This implies not only an aptness to question the being of God; but, that he inclines it should be so. His heart says, i. e. bis inclination says. The words in the original are,

“ Tbe fool hath said in his heart, no God." That is, I would have none, I do not desire any, I wish there was none; that would suit my inclination best. Let the world be emptied of a God, he stands in my way. And hence he is an Atheist in his heart.

The viper's poison is deadly poison; and when he bites he sceks the precious life. And men are in this respect a generation of vipers. Their poison, which is enmity against God, seeks the life of God. Matt. iii. 7. O generation of vipers.--Psalm. lviii. 3, 4. The wicked are estranged from the womb - Their poison is like the poison of a serpent. Deut. xxxii. 32, 33. For their vine is the vine of Sodom, and of the fields of Gomorrah: their grapes are the grapes of gall, their clusters are bitter. Their vine is the poison of dragons, and the cruel venom of asps. The divine nature being immortal, and infinitely out of our reach, there is no other trial possible, whether the enmity that is naturally in the heart against God, be mortal or no, but only for God to take on him the human nature, and beconie man; so as to come within man's reach. There can be no other experiment. And what has been the event ? Why, when once God became man, and came down to dwell here, among such vipers as fallen men, thry hated and persecuted him; and never desisted till they had imbrued their hands in his blood. There was a multitude of them that appeared combined in this design. Nothing would do, but he must be put to death. All cry out, Crucify him, crucify him, Away with him. They had rather Barabbas, who greatly deserved death, should live, than he should not die. Nothing would restrain them from it; even all his preaching, and all his miracl's: but they would kill him. And it was not the ordinary kind of execution that would satisfy them: but it must be the most cruel and most ignominious they possibly could invent. And they aggravated it as much as they could, by mocking him, and spitting on him, and scourging him. This shews what the nature and tendency of man's enmity against God is; here it appeared in its true colours.

5. Natural men are greater enemies to God, than they are to any other being whatsoever. Natural men may be very great enemies to their follow-creatures; but not so great as they are to God. There is no other being that so much stands in sinners' way, in those things that they chiefly set their hearts upon, as God. Men are wont to hate their enemies in proportion to two things, vis. their opposition to what they look upon to be their interest, and their power and ability. A great and powertul enemy, will be more hated, than one who is weak and impotent. But none is so powerful as God.

Man's enmity to others may be got over: time may wear it out, and they may be reconciled. But natural men, without a mighty work of God to change their hearts, will never get over their enmity against God. They are greater enemies to God, than they are to the devil. Yea, they treat the devil as their friend and master, and join with him against God.-Jobn viii. 44. Ye are of your father the devil, and the lusts of your father ye will do: he was a murderer from the beginning


On what dccount are Men Enemies to God.

The general reason is, That God is opposite to them in the worship of their idols. The apostacy of man summarily consists in departing from the true God, to idols; forsaking his Creator, and setting up other things in his room. When God at first created man, he was uvited to his creator; the God that made him was his God. The true God was the object of his highest respect, and had the possession of his heart. Love to God was the principle in his heart, that ruled over all other principles; and every thing in the soul was wholly in subjection to it. But when man fell, he departed from the true God, and the union that was between his heart and his Creator was broken: he wholly lost his principle of love to God. And henceforward man clave to other gods. He gave that respect to the creature, which is due to the Creator.When God ceased to be the object of his supreme love and respect, other things of course became the objects of it.

Man will necessarily have something that he respects as

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