When Men Are Gods
Where God is a Man, Men think they are Gods
But if you were sensible of the vanity of your own conceits, and that God was not such an one as you have imagined; but that he is, as he is indeed, an infinitely holy, just, sin hating and sin revenging God, who will not tolerate nor endure the worship of idols, you would be much more liable to feel the sensible exercises of enmity against him than you are now. And this experience confirms. For we see that when men come to be under convictions, and to be made sensible that God is not as they have heretofore imagined; but that he is such a jealous, sin hating God, and whose wrath against sin is so dreadful, they are much more apt to have sensible exercises of enmity against him than before.
Your having always been taught that God is infinitely above you, and out of your reach, has prevented your enmity being exercised in those ways, that otherwise it would have been. And hence your enmity has not been exercised in revengeful thoughts; because revenge has never found any room here; it has never found any handle to take hold of: A serpent will not bite, or spit poison, at that which it sees at a great distance; which if it saw near, would do it immediately.
Opportunity often shows what men are, whether friends or enemies. Opportunity to do puts men in mind of doing; wakens up such principles as lay dormant before. Opportunity stirs up desire to do, where there was before a disposition, that without opportunity would have lain still. If a man has had an old grudge against another, and has a fair opportunity to be revenged, this will revive his malice, and waken up a desire of revenge. If a great and sovereign prince injures a poor man, and what he does is looked upon as very cruel, that will not ordinarily stir up passionate revenge, because he is so much above him, and out of his reach.
Many a man has appeared calm and meek, when he has had no power in his hands, and has not appeared, either to himself or others, to have any disposition to cruel acts; yet afterwards, when he came to have opportunity by unexpected advancement, or otherwise, has appeared like a ravenous wolf, or devouring lion. So it was with Hazael. And he answered, Because I know the evil that thou wilt do unto the children of Israel: And Hazael said, But what is thy servant a dog, that he should do this great thing! Hazael was then a servant; he had no power in his hands to do as he pleased; and so his cruel disposition had lain hid, and he did not himself imagine that it was there.
But afterwards, when he became king of Syria, and was absolute, having none to control him; then it broke out and appeared, and he did as the prophet had foretold. He committed those very acts of cruelty, that he thought it was not in his heart to do. It was want of opportunity that made the difference. It was all in his heart before.
He was such a dog then as to do this thing, but only had not opportunity. You object against your having a moral hatred against God; that you never felt any desire to dethrone him. But one reason has been, that it has always been conceived so impossible by you. But if the throne of God were within your reach, and you knew it, it would not be safe one hour. Who knows what thoughts would presently arise in your heart by such an opportunity, and what disposition would be raised up in your heart.
Who would trust your heart, that there would not presently be such thoughts as these, though they are enough to make one tremble to mention them? And God has not done well by me in many instances. He has done most unjustly by me, in holding me bound to destruction for unbelief, and other things which I cannot help. I have now an opportunity to deliver myself, and there can be no danger of my being hurt for it. There will be nothing for us to be terrified about, and so keep us in slavery.
Who would trust your heart, that such thoughts would not arise? Or others much more horrid and too dreadful to be mentioned? And therefore I forbear. Those natural men are foolishly insensible of what is in their own hearts, who think there would be no danger of any such workings of heart, if they knew they had opportunity. You little consider how much your having no more of the sensible exercises of hatred to God is owing to a being restrained by fear.
You have always been taught what a dreadful thing it is to hate God, and how terrible his displeasure; that God sees the heart and knows all the thoughts; and that you are in his hands, and he can make you as miserable as he pleases, and as soon as he pleases. And these things have restrained you. And the fear that has risen from them, has kept you from appearing what you are; it has kept down your enmity, and made that serpent afraid to show its head, as otherwise it would do. If a wrathful man were wholly under the power of an enemy, he would be afraid to exercise his hatred in outward acts, unless it were with great disguise.
And if it be supposed that such an enemy, in whose power he was, could see his heart, and know all his thoughts; and apprehended that he would put him to a terrible death, if he saw the workings of malice there, how greatly would this restrain! He would be afraid so much as to believe himself, that he hated his enemy.
But there would be all manner of disguise and hypocrisy, and feigning even of thoughts and affections. Thus your enmity has been kept under restraint ; and thus it has been from your infancy. You have grown up in it, so that it is become an habitual restraint. You dare not so much as think you hate God. If you do exercise hatred, you have a disguise for it, whereby you endeavor even to hide it from your own conscience; and so have all along deceived yourself.
Your deceit is very old and habitual. There has been only restraint; not mortification. There has been an enmity against God in its full strength. It has been only restrained, like an enemy that durst not rise up and show himself. One reason why you have not felt more sensible hatred to God may be because you have not had much trial of what is in your heart. It may be God has hitherto, in a great measure, let you alone. But if anybody disturbs it, will soon hiss, and be enraged, and show its serpentine spiteful nature.
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Notwithstanding the good opinion you have of yourself, yet a little trial would show you to be a viper, and your heart would be set all on rage against God. One thing that restrains you now is your hope. You hope to receive many things from God. Your own interest is concerned. So that both hope and fear operate together, to restrain your enmity from sensible exercises.
But if once hope were gone, you would soon show what you were; you would feel your enmity against God in a rage. If you pretend that you do not feel enmity against God, and yet act as an enemy, you may certainly conclude that it is not because you are no enemy, but because you do not know your own heart.
Actions are the best interpreters of the disposition. They show, better than anything else, what the heart is. It must be because you do not observe your own behavior that you question whether you are an enemy to God. What other account can be given of your opposing God in your ways; walking so exceeding contrary to him, contrary to his counsels, contrary to his commands, and contrary to his glory? What other account can be given of your casting so much contempt upon God; your setting him so low; your acting so much against his authority, and against his kingdom and interest in the world?
What other account can be given of your joining so much with Satan, in the opposition he is making to the kingdom of God in the world? And that you will join with him against God, though it be so much against your own interest, and though you expose yourself by it to everlasting misery? Such like behavior in one man towards another, would be sufficient evidence of enmity. If he should be seen to behave thus, and that it was his constant manner, none would want better evidence that he was an enemy to his neighbor.
If you yourself had a servant that carried it towards you, as you do towards God, you would not think there was need of any greater evidence of his being your enemy. Suppose your servant should manifest much contempt of you; and disregard your commands as much as you do the commands of God; should go directly contrary, and in many ways act the very reverse of your commands; should seem to set himself in ways that were contrary to your will obstinately and incorrigibly, without any amendment from your repeated calls, warnings, and threatenings; and should act so cross to you day and night, as you do to God; would he not be justly deemed your enemy?
Suppose, further, when you sought one thing, he would seek the contrary; when you did any work, he would, as much as in him lay, undo and destroy that work; and suppose he should continually drive at such ends, as tended to overthrow the ends you aimed at. The objections, that they show respect to God, and experience some religious affections, answered. This makes many to think that they are far from being such enemies to God. They pray to him in secret, and attend on public worship, and take a great deal of pains to do it in a decent manner.
It seems to them that they show God a great deal of respect. They use many very respectful terms in their prayer. They are respectful in their manner of speaking, their voice, gestures, and the like. All this seeming respect is feigned, there is no sincerity in it. There is external respect, but none in the heart.
There is a show, and nothing else. You only cover your enmity with a painted veil. You put on the disguise of a friend, but in your heart you are a mortal enemy. There is external honor, but inward contempt; there is a show of friendship and regard, but inward hatred. You do but deceive yourself with your show of respect; and endeavor to deceive God; not considering that God looks not on the outward appearance, but on the heart.
That much of that seeming respect which natural men show to God, is owing to their education. They have been taught from their infancy that they ought to show great respect to God. They have been taught to use respectful language when speaking about God, and to behave with solemnity, when attending on those exercises of religion, wherein they have to do with him. From their childhood, they have seen that this is the manner of others, when they pray to God, to use reverential expressions.
Those who are brought up in places where they have, commonly from their infancy, heard men take the name of God in vain, and swear and curse, and blaspheme; they learn to do the same; and it becomes habitual to them. And it is the same way, and no other, that you have learned to behave respectfully towards God. In some parts of the world, men are brought up in the worship of idols of silver, and gold, and wood, and stone, made in the shape of men and beast.
In some parts of the world, they are brought up to worship serpents, and are taught from their infancy to show great respect to them. And in some places, they are brought up in worshipping the devil, who appears to them in a bodily shape; and to behave with a show of great reverence and honor towards him. And what respect you show to God has no better foundation; it comes the same way, and is worth no more. That show of respect which you make is forced. You come to God, and make a great show of respect to him, and use very respectful terms, with a reverential tone and manner of speaking; and your countenance is grave and solemn.
You put on an humble aspect; and use humble, respectful postures, out of fear. You are afraid that God will execute his wrath upon you, and so you feign a great deal of respect, that he may not be angry with you. In the original it is, shall thine enemies lie to thee. It is rendered therefore in the margin, shall yield feigned obedience to thee. All that you do in religion is forced and feigned. And so you feign a great deal of respect to him, that he might not destroy you.
As one might do towards an enemy that had taken him captive, though he at the same time would gladly make his escape, if he could, by taking away the life of him who had taken him captive. It is not real respect that moves you to behave so towards God. You do it because you hope you shall get by it. It is respect to yourself, and not respect to God that moves you. You hope to move God by it to bestow the rewards of his children. You are like the Jews who followed Christ, and called him Rabbi, and would make him a king. Not that they honored him so much in their hearts, as to think him worthy of the honor of a king; or that they had the respect of sincere subjects; but they did it for the sake of the loaves.
And when they had found him on the other side of the sea, they said unto him, Rabbi, how camest thou hither? These things do not argue but that you are implacable enemies to God. If you examine your prayers and other duties, your own consciences will tell you, that the seeming respect which you have shown to God in them, has been only in hypocrisy. Oftentimes you have set forth in your prayers, that God was a great, a glorious, and an infinitely holy God, as if you greatly honored him on the account of these attributes; and, at the same time, you had no sense in your heart of the greatness and glory of God, or of any excellency in his holiness.
Your own consciences will tell you, that you have often pretended to be thankful; you have told God, that you thanked him you was alive, and thanked him for various mercies, when you have not found the least jot of thankfulness in your heart. And so you have told God of your own unworthiness, and set forth what a vile creature you [were]; when you have had no humble sense of your own unworthiness.
If these forementioned restraints were thrown off, you would soon throw off all your show of respect. Take away fear, and a regard to your own interest, and there would soon be an end to all those appearances of love, honor, and reverence, which now you make. All these things are not at all inconsistent with the most implacable enmity. The devil himself made a show of respect to Christ, when he was afraid that he was going to torment him; and when he hoped to persuade Christ to spare him longer.
They may be ready to say that when they have come before God in prayer, they have not only used respectful terms and gestures, but they have prayed with affection; their prayers have been attended with tears, which they are ready to think showed something in the heart. They have risen from self-love, and not love to God. If you have wept before God, from the consideration of your own pitiful case; that has been because you loved yourself, and not because you had any respect to God.
If your tears have been from sorrow for your sins; you have mourned for your sins, because you have sinned against yourself, and not because you have sinned against God. Pride, and a good thought of themselves, very commonly has a great hand in the affections of natural men.
They have a good opinion of what they are doing when they are praying; and the reflection on that affects them. They are affected with their own goodness. A high opinion of themselves before God, and an imagination of their being persons of great account with him, has affected them in their transactions with God. There is commonly abundance of pride in the midst of tears; and often pride is in a great measure the source of them.
And then they are so far from being an argument that you are not an enemy to God, that on the contrary, they are an argument, that you are. In your very tears, you are, in a vain conceit of yourself, exalting yourself against God.
The affections of natural men often arise from wrong notions they have of God. They conceived of God after the manner they do of men, as though he were a being liable to be wrought upon in his affections. They conceive of him as one whose heart could be drawn, whose affections can be overcome, by what he sees in them. They conceive of him as being taken with them, and their performances; and this works on their affections; and thus one tear draws another, and their affections increase by reflection. And oftentimes they conceived of God as one that loves them, and is a friend to them.
And such a mistake may work much on their affections. But such affections that arise towards God, as they conceit him to be, is no argument that they have not the same implacable hatred towards God, considered as he really is. There is no concluding that men are not enemies, because they are affected and shed tears in their prayers, and the like.
Saul was very much affected when David expostulated with him about pursuing after him, and seeking to kill him. He was so affected that he wept aloud, and called David his son, though he was but just before seeking his life. But this affection of Saul was no argument that he did not still continue in his enmity against David. It was but a pang. His enmity was not mortified or done away. The next news we hear of Saul is that he was pursuing David, and seeking his life again.
Restraining grace a great privilege. For what has one that is an enemy in his disposition, to restrain him from acting against him to whom he is an enemy? Hatred will not restrain a man from acting anything against him that is hated. Nothing is too bad for hatred, if it be mere hatred and no love. Hatred shows no kindness either in doing, or forbearing. It will never make a man forbear to act against God; for the very nature of hatred is to seek evil. But wicked men, as has been shown, are mere enemies to God. They have hatred, without any love at all. And hence natural men have nothing within them, in their own nature, to restrain them from anything that is bad.
And therefore their restraint must not be owing to nature, but to restraining grace. And therefore whatever wickedness we have been kept from, it is not because we have not been bad enough to commit it; but it is God has restrained us, and kept us back from sin. There can be no worse principle, than a principle of hatred to God. And there can be no principle that will go further in wickedness than this, if it be neither mortified nor restrained. But it is not mortified in natural men; and therefore all that keeps them from any degree of wickedness, is restrained.
If we have seen others do things that we never did; and if they have done worse than we, this is owing to restraining grace. If we have not done as bad as Pharaoh, it is owing to divine restraints. If we have not done as bad as Judas, or as the scribes and Pharisees, or as bad as Herod, or Simon Magus, it is because God has restrained our corruption.
If we have ever heard or read of any that have done worse than we; if we have not gone the length in sinning, that the most wicked pirates or carnal persecutors have gone, this is owing to restraining grace. For we are all naturally the enemies of God as much as they. If we have not committed the unpardonable sin, it is owing to restraining grace. There is no worse principle in exercise in that sin, than enmity against God. There is the entire fountain, and all the foundation of the sin against the Holy Ghost, in that enmity against God that naturally reigns in us.
It is not we that restrain ourselves from the commission of the greatest imaginable wickedness; for enmity against God reigns in us and over us; we are under its power and dominion, and are sold under it. We do not restrain that which reigns over us. A slave, as long as he continues a mere slave, cannot control his master. So that the restraint of this our cruel tyrant, is owing to God, and not to us. What does a poor, impotent subject do to restrain the absolute Lord, that has him wholly under his power? How much will it appear that the world is indebted to the restraining grace of God, if we consider that the world is full of enemies to God.
What therefore would they not do, what work would they not make, if God did not restrain them? In hell, God lets the wickedness of wicked spirits have the reins, to rage without restraint; and it would be in a great measure upon earth as it is in hell, did not God restrain the wickedness of the world. But in order to the better understanding how it is owing to the restraining grace of God, that we are kept and withheld from the highest acts of sin, I would here observe several things.
If sinners are awakened, and are made sensible of the great guilt that sin brings, and that it exposes to a dreadful punishment; under such circumstances they dare not allow themselves in willful sin; God restrains them by the convictions of his Spirit; and therein their being kept from sin, is owing to restraining grace. And though they be not sufficient thoroughly to rouse them out of security, or make them reform; yet they keep them from going such lengths in sin, as otherwise they might do.
And this is restraining grace. They are indeed very stupid and sottish. Yet they would be a great deal more so, if God should let them wholly alone. All the restraints that men are under from the word and ordinances is from grace. When men are restrained by fear of those punishments that the Word of God threatens; or by the warnings, the offers, and promises of it; when the Word of God works upon hope, or fear, or natural conscience, to restrain men from sin, this is the restraining grace of God, and is owing to his mercy.
This which has great influence on men to keep them from sin, is the restraining grace of God. When men are restrained from sin, by the light of nature, this also is of grace.
The light of nature teaches that there is a God who governs the world, and will reward the good and punish the evil. God is the author of the light of nature, as well as the light of revelation. And that whether it be his general providence in ordering the state of mankind; or his providential disposals towards them in particular. God greatly restrains the corruption of the world, by ordering the state of mankind.
He hath set them here in a mortal state, and in a state of probation for eternity; and that is a great restraint to corruption. God hath set up a church in the world, made up of those who, if they are answerable to their profession, have the fear and love of God in their hearts; and they by holding forth revealed light, by keeping up the ordinances of God, and by warning others, are a great restraint to the wickedness of the world.
In all these things, the restraining grace of God appears. The wisdom of God, as well as the attributes of his grace, greatly appear in thus disposing things for the restraining of the wickedness of men. God greatly restrains the corruptions of men by his providence towards particular persons; by placing men in such circumstances as to lay them under restraints.
And to this it is often owing that some natural men never go such lengths in sinning, or are never guilty of such atrocious wickedness, as some others, that Providence has placed them in different circumstances. If it were not for this, many thousands of natural men, who now live sober and orderly lives, would do as Pharaoh did. The reason why they do not, is, that Providence has placed them in different circumstances.
If they were in the same circumstances as Pharaoh was in, they would do as he did. And so, if in the same circumstances as Manassah, as Judas, or Nero. But Providence restrains their corruptions, by putting them in such circumstances, as not to open such a door or outlet for their corruption, as he did to them.
So some do not perpetrate such horrid things, they do not live such horribly vicious lives, as some others, because Providence has restrained them, by ordering that they should have a better education than others. Providence has ordered that they should be the children of pious parents, it may be, or should live where they should enjoy many means of grace; and so Providence has laid them under restraints. Or something happens unexpected to hold men back from that which they were about to commit. Thus God restrained David by his providence from shedding blood, as he intended to do.
God withheld him from it no otherwise, than by ordering it so in his providence that Abigail should come, and by her wisdom should cool, pacify, and persuade him to alter his purpose. See verse 32, 33, Godly persons are greatly indebted to restraining grace, in keeping them from dreadful acts of sin. So it was in that instance of David, just mentioned. Even godly persons, when God has left, and has not restrained them, have fallen into dreadful acts of sin. So did David, in the case of Uriah; and Lot, and Peter.
And when other godly persons are kept from falling into such sins, or much worse sins than these, it is owing to the restraining grace of God. That the godly do not fall into the most horrid sins that can be conceived of, is owing not so much to any inconsistency between their falling into such sins, and the having a principle of grace in the heart, as it is owing to the covenant mercy of God, whereby he has promised never to leave nor forsake his people; and that he will not suffer them to be tempted above what they are able; but with the temptation will make a way for them to escape.
If saving grace restrains men from great acts of sin, that is owing to God who gives such exercises of grace at that time when the temptation comes, that they are restrained. Let not the godly therefore be insensible of their obligations to the restraining grace of God. Though they cannot be said to be enemies to God, because a principle of enmity does not reign; yet they have the very same principle and seed of enmity in them, though it be mortified. Though they be not enemies to God, because they have a principle of love; yet their old man, the body of sin and death that yet remains in them, is a mortal enemy to God.
Corruption in the godly, is not better than it is in the wicked; but is of as bad a nature every whit, as that which is in a mortal enemy to God. God give his restraining grace to both natural and godly men. But there is this difference; he gives his restraining grace to his children in the way of covenant mercy; it is part of the mercy promised in his covenant. God is faithful, and will not leave them to sin in like manner as wicked men do; otherwise they would do every whit as bad.
Why natural men are not willing to come to Christ, and their dreadful condition. They do not come because they will not come. When we say that natural men are not willing to come to Christ, it is not meant that they are not willing to be delivered from hell; for without doubt, no natural man is willing to go to hell. Nor is it meant, that they are not willing that Christ should keep them from going to hell.
Without doubt, natural men under awakenings often greatly desire this. But this does not argue that they are willing to come to Christ. For, notwithstanding their desire to be delivered from hell, their hearts do not close with Christ, but are averse to him. They see nothing in Christ wherefore they should desire him; no beauty nor comeliness to draw their hearts to him.
And they are not willing to take Christ as he is; they would fain divide him. There are some things in him that they like, and others that they greatly dislike. But consider him as he is, and as he is offered to them in the gospel, and they are not willing to accept of Christ; for in doing so, they must of necessity part with all their sins; they must sell the world, and part with their own righteousness. But they had rather, for the present, run the venture of going to hell, than do that.
When men are truly willing to come to Christ, they are freely willing. It is not what they are forced and driven to by threatenings; but they are willing to come, and choose to come without being driven. But natural men have no such free willingness. But on the contrary have an aversion. And the ground of it is that which we have heard, viz.
Their having such a reigning enmity against God, makes them obstinately refuse to come to Christ. If a man is an enemy to God, he will necessarily be an enemy to Christ too; for Christ is the Son of God; he is infinitely near to God, yea, has the nature of God, as well as the nature of man.
He is a Savior appointed of God. He anointed him, and sent him into the world. And in performing the work of redemption, he wrought the works of God; always did those things that pleased him; and all that he does as a Savior, is to his glory. And one great thing he aimed at in redemption, was to deliver them from their idols, and bring them to God. The case being so, and sinners being enemies to God, they will necessarily be opposite to coming to Christ; for Christ is of God, and as a Savior seeks them to bring them to God only.
But natural men are not of God, but are averse to him. Hence we see, how dreadful is the condition of natural men. Their state is a state of enmity with God. Consider, ye that are enemies to God, how great he is. He is the eternal God who fills heaven and earth, and whom the heaven of heavens cannot contain. He is the God that made you; in whose hand your breath is, and whose are all your ways; the God in whom you live, and move, and have your being; who has your soul and body in his hands every moment.
You would look on yourself as in very unhappy circumstances, if your neighbors were all your enemies, and none of your fellow-creatures were your friends. If everybody were set against you, and all despised and hated you, you would be ready to think, you had better be out of the world than in it. But if it be such a calamity to have enmity maintained between you and your fellow-creatures, what is it, when you and the almighty God are enemies?
What avails either the friendship or enmity of your neighbors, poor worms of the dust, in comparison of the friendship or enmity of the great God of heaven and earth? If you continue in your enmity a little longer, there will be a mutual enmity between God and you to all eternity.
God will appear to be your dreadful and irreconcilable enemy. If you should die an enemy to God, there will be no such thing as any reconciliation after death. God will then appear to you in hatred, without any love, any pity, and any mercy at all. As you hate God, he will hate you. And that will be verified of you. And then God will be your enemy forever. If you be not reconciled so as to become his friend in this life, God never will become your friend after death. If you continue an enemy to God till death, God will continue an enemy to you to all eternity. So that it becomes you to consider what it will be to have God your enemy to all eternity, without any possibility of being reconciled.
Consider, what will it be to have this enmity to be mutual, and maintained forever on both sides? For as God will forever continue an enemy to you, so you will forever continue an enemy to God. And after death your enmity will have no restraint, but it will break out and rage without control. When you come to be a fire-brand hell, you will be so in two respects, viz. You will be as full of the fire of malice, as you will with the fire of divine vengeance, and both will make you full of torment. Then you will appear as you are, a viper indeed.
But then your mask will be pulled off. You shall loose your garments, and walk naked. Then will you vent your rage and malice in fearful blasphemies. That same tongue, to cool which you will wish for a drop of water, will be eternally employed in cursing and blaspheming God and Christ.
And what a miserable way will this be of spending your eternity! Consider, what will be the consequence of a mutual enmity between God and you, if it be continued? Though hitherto you have met with no very great changes, yet they will come. After a little while, dying time will come; and then what will be the consequence of this enmity?
God, whose enemy you are, has the frame of your body in his hands. Your times are in his hand; and he it is that appoints your bounds. And when he sends death to arrest you, to change your countenance, to dissolve your frame, and to take you away from all your earthly friends, and from all that is dear and pleasant to you in the world; what will be the issue? Would not he be the best friend in such a case, worth more than ten thousand earthly friends? If God be your enemy, then to whom will you betake yourself for a friend? When you launch forth into the boundless gulf of eternity, then you will need some friend to take care of you, but if God be your enemy, where will you betake yourself?
Your soul must go naked into another world, in eternal separation from all worldly things; and your soul will not be in its own power, to defend or dispose of itself. Will you not then need to have God for a friend, into whose hands you may commend your spirit? But how dreadful will it be, to have God your enemy! The time is coming when the frame of this world shall be dissolved. Christ shall descend in the clouds of heaven, in the glory of his Father; and you, with all the rest of mankind, must stand before his judgment-seat.
Then what will be the consequence of this mutual enmity between God and you? If God be your enemy, who will stand your friend? Now, it may be, it does not appear to be very terrible to have God for your enemy. But when such changes as these are brought to pass, it will greatly alter the appearance of things. They, and they only, will then appear happy, who have the love of God. What God can do to his enemies. Or rather, what can he not do? How miserable can he who is almighty make his enemies! Consider, you that are enemies to God, whether or not you shall be able to make your part good with him.
Are we stronger than he? Have you such a conceit of your own strength, as that you think to try it out with God? Do you intend to run the risk of an encounter with him? Do you imagine that your hands can be strong, or your heart can endure? Do you think you shall be well able to defend yourself, or to escape out of his hand? Do you think that you shall be able to uphold your spirits, when God acts as an enemy towards you? If so, then gird up your loins, and see what the event will be. Is it not in vain to set the briers and thorns in battle array against devouring flames; which though they seemed to be armed with natural weapons ,yet the fire will pass through them, and burn them together?
Why should a worm think of supporting himself against an omnipotent adversary? Consider, God has made your soul; and he can fill it with misery. He made your body, and can bring what torments he will upon it. God who made you, has given you a capacity to bear torment; and he has that capacity in his hands. How dreadful must it be to fall into the hands of such an enemy!
If God be your enemy, you may rationally conclude that he will act as such in his dealings with you. We have already observed that you have enmity without any love or true respect. So, if you continue to be so, God will appear to be your mere enemy; and will be so forever, without being reconciled. But if it be so, he will doubtless act as such. If he eternally hates you, he will act in his dealings with you, as one that hates you without any love or pity.
The proper tendency and aim of hatred is the misery of the object hated; so that you may expect God will make you miserable, and that you will not be spared. If he corrects you, it is in measure. He now exercises abundance of mercy to you. He threatens you now; but it is in a way of warning, and so in a merciful way. He now calls, invites, and strives with you, and waits to be gracious to you.
But hereafter there will be an end to all these things. In another world God will cease to show you mercy. It is very dreadful to have a mighty prince for an enemy. But if the wrath of a man, a fellow-worm, be so terrible, what is the wrath of God! And God will doubtless show it to be immensely more dreadful. If you will be an enemy, God will act so as to glorify those attributes which he exercises as an enemy; which are his majesty, his power, and justice. His great majesty, his awful justice, and mighty power, shall be showed upon you. Consider, what God has said he will do to his enemies.
He has declared that they shall not escape; but that he will surely punish them. Yea, God hath sworn that he will be avenged on them; and that in a most awful and dreadful manner. If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and I will reward them that hate me. The terribleness of the threatened destruction is here variously set forth.
He will render their full reward. It shall not be a little of their blood that shall satisfy; but his arrows shall be glutted with their blood. This is the terrible manner in which God will one day rise up and execute vengeance on his enemies! Again, the completeness of their destruction is represented in the following words: The fat of lambs, when it is burnt in the fire, burns all up; there is not so much as a cinder left; it all consumes into smoke.
So God hath promised Christ; that he would make his enemies his footstool, Psa. He would pour the greatest contempt upon them, and as it were tread them under foot. God may justly withhold mercy. For is God obliged to show mercy to his enemies? Is God bound to set his love on them that have no love to him; but hate him with perfect hatred? Is he bound to come and dwell with them that have an aversion to him, and choose to keep at a distance from him, and fly from him as one that is hateful to them? Even should you desire the salvation of your soul, is God bound to comply with your desires, when you always resist and oppose his will?
Is God bound to put honor upon you, and to advance you to such dignity as to be a child of the King of kings, and the heir of glory, while at the same time you set him too low to have even the lowest place in your heart? This doctrine affords a strong argument for the absolute sovereignty of God, with respect to the salvation of sinners.
If God is pleased to show mercy to his haters, it is certainly fit that he should do it in a sovereign way, without acting as any way obliged. How long will you judge unjustly, and show partiality to the wicked? Defend the poor and fatherless; do justice to the afflicted and needy. Deliver the poor and needy; free them from the hand of the wicked. They do not know, nor do they understand; they walk about in darkness; all the foundations of the earth are unstable. But you shall die like men, and fall like one of the princes.
Often when Jesus quoted a verse the people knew of the surrounding verses. They are rulers God gave with authority. But they were not ruling over the people correctly, showing partiality to the wicked and neglected defending the weak. He is conveying that if unjust judges are called to rule with power and authority, how much more the Son of God whose authority they willfully rejected. They refused to recognize who was among them who called himself the Son of God.
Jesus is being sarcastic in a way only those familiar with the Scripture would understand.
Bible Theasaurus
This was all done according to the Scripture. So He could not be blaspheming. Since the Bible teaches us there is only one true God, Any creature, by its nature, disqualifies itself from being God. The only creature that exalted itself to claim to be a God, is Lucifer. All others that claim this follow in his footsteps. Considering this quote in the gospel of John upholds the deity of Christ, it makes this even more severe that men would take this out of the context and apply it to themselves.
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