296 SERMONS UPON 2 CORINTHIANS V. [SeR. XXXIX.
these are joined, it should awaken us, and we should get out of this condition as fast as we can.
[1.] We are enemies and rebels to God. In our natural estate, we are all so ; we will not own this, and are ready to defy any that should say we are God's enemies or haters of God ; we count him to be a most profligate and forlorn wretch, that should profess himself to be so. That little spark of conscience, that is left in corrupt nature, will not suffer men openly to own themselves to be so ; they are ready to say as Hazael, ' Is thy servant a dog, that I should do this thing ? ' Yet the matter is clear ; we are in our natural estate enemies to God.
(1.) It is possible that human nature may be so far forsaken, as that among men there should be found haters of God and enemies to him : Kom. i. 30, Oeoarvyel^, 'Haters of God;' and Ps. cxxxix. 21, ' Do not I hate them, 0 Lord, that hate thee ? ' There are an opposite party to God in the world, some that hate him, as well as some that love him ; some that walk contrary to him, that oppose his interest, oppress his servants : Ps. Ixxxiii. 2, ' They that hate thee are risen up against us without a cause.' The thing is possible then ; all the business is to find who they are.
(2.) There are open enemies to God, and secret enemies. The open enemies are such as bid defiance to him, blaspheming his name and breaking his laws, opposing his interests and oppressing his servants. The open enmity is declared ; the secret is carried on under a pretence of friendship, by their living in the church, and having a form of godliness, and a blind zeal, John xvi. 2. Not only Turks, and infidels, and apostates, but also profane wretches, though they live within the verge of the church, yet if they go on still in their trespasses, Ps. Ixviii. 21, ' But God shall wound the head of his enemies, and the hairy scalp of all those that go on in their trespasses ; ' if they oppose whatsoever of God is set a-foot in their days, they are 6eofid-^oi, Acts v, 39, ' Fighters against God ; ' and Acts xxiii. 9, ' Let us not fight against God.'' Or if they oppose his servants, if they be not lovers of those Avhich are good, 2 Tim. iii. 3, ucjaXd'yadoc, ' despisers of those which are good.' God and his people have one common interest Those that malign his servants hate him ; for they hate his image, Prov, xxix. 27, ' The upright in his way is an abomination to tiie wicked.' There is a secret rising of heart against those that are stricter, and have more of the image of God, than they ; there is an old enmity between the seeds, as between the raven and the dove, the wolf and the lamb ; now this is enmity against God.
(3.) There are enemies to God directly and formally ; and implicitly and by interpretation. Directly and formally, where there is a positive enmity against God, whether secret or open. The expressions of the open enmity against God have been already mentioned, a hatred of his ways and a rage against his servants ; the secret positive enmity is seen in the effect of slavish fear, which only apprehended God as an avenger of sin ; and so men hate those whom they fear. We have wronged God exceedingly, and know that he will call us to an account; and being sensible of a revenge, we hate him. All that are afraid of God, with such a fear as hath torment in it, aut extinchim Deimi cupiunt, aut cxaniatuin ; it is a pleasing thought to them if no God,
VeR. 20.] SEEMONS UPON 2 CORINTHIANS V. 297
Ps. XIV, 1, ' The fool hath said in his heart, There is no God/ As the devils tremble at their own thoup^hts of God, it would he welcome news to them, if there were none ; these are enemies directly and for- mally. But now by interpretation, that will make us more work ; certainly there is such a thing as hatred by interpretation, as appeareth, Prov. viii. 36, ' He that sinneth against me wrongeth his own soul : all that hate me love death/ So where it is said, ' He that spareth the rod hateth his son,' Prov. xiii. 24. His fault is fond indulgence, but a wrong love is an interpretative hatred. Now apply it to the case between us and God ; and those that pretend no such thing can be charged upon them, may yet hate God. Three ways we may be guilty of this interpretative hatred and enmity.
(Isl.) If we love not God at all ; for not to love is to hate. In things worthy to be loved there is no medium ; for he that is not with God is against him, Mat. xii. 30 ; and he that loveth him not hateth him^ To be a neuter is to be a rebel ; and you speak all manner of misery to that man of whom 3'ou may say, ' that he loveth not God.' So Christ brandeth his enemies : John v. 42, ' But I know you, that ye have not the love of God in you.' They pleaded zeal for the sabbath, and opposed Christ for working a miracle on that day. Men are in a woful condition if they be void of the true love of God, love being the fountain of desiring communion with God, and the root of all sound obedience to him ; and certainly if men love not God, being so deeply engaged, and God so deserving their love, they hate him and are enemies to him, there being no neutral or middle estate : 1 Cor. xvi. 22, ' If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.' It is danger enough not to love him, though we break not out into open opposition against his ways.