Читать книгу The Existence and Attributes of God (Vol. 1&2) - Stephen Charnock - Страница 11

4. In running the greatest hazards, and exposing ourselves to more trouble to cross the will of God, than is necessary to the observance of it. It is a vain charge men bring against the divine precepts, that they are rigorous, severe, difficult; when, besides the contradiction to our Saviour, who tells us his “yoke is easy,” and his “burthen light,” they thwart their own calm reason and judgment. Is there not more difficulty to be vicious, covetous, violent, cruel, than to be virtuous, charitable, kind? Doth the will of God enjoin that that is not conformable to right reason, and secretly delightful in the exercise and issue? And on the contrary, what doth Satan and the world engage us in, that is not full of molestation and hazard? Is it a sweet and comely thing to combat continually against our own consciences, and resist our own light, and commence a perpetual quarrel against ourselves, as we ordinarily do when we sin? They in the Prophet (Micah vi. 6–8) would be at the expense of “thousands of rams, and ten thousand rivers of oil,” if they could compass them; yea, would strip themselves of their natural affection to their first‑born to expiate the “sin of their soul,” rather than to “do justice, love mercy, and walk humbly with God;” things more conducible to the honor of God, the welfare of the world, the security of their souls, and of a more easy practice than the offerings they wished for. Do not men then disown God when they will walk in ways hedged with thorns, wherein they meet with the arrows of conscience, at every turn, in their sides; and slide down to an everlasting punishment, sink under an intolerable slavery, to contradict the will of God? when they will prefer a sensual satisfaction, with a combustion in their consciences, violation of their reasons, gnawing cares and weary travels before the honor of God, the dignity of their natures, the happiness of peace and health, which might be preserved at a cheaper rate, than they are at to destroy them?

5. In the unwillingness and awkwardness of the heart, when it is to pay God a service. Men “do evil with both hands earnestly,”184 but do good with one hand faintly; no life in the heart, nor any diligence in the hand. What slight and loose thoughts of God doth this unwillingness imply? It is a wrong to his providence, as though we were not under his government, and had no need of his assistance; a wrong to his excellency, as though there were no amiableness in him to make his service desirable; an injury to his goodness and power, as if he were not able or willing to reward the creatures’ obedience, or careless not to take notice of it; it is a sign we receive little satisfaction in him, and that there is a great unsuitableness between him and us.

(1.) There is a kind of constraint in the first engagement. We are rather pressed to it than enter ourselves volunteers. What we call service to God is done naturally much against our wills; it is not a delightful food, but a bitter potion; we are rather haled, than run to it. There is a contradiction of sin within us against our service, as there was a contradiction of sinners without our Saviour against his doing the will of God. Our hearts are unwieldy to any spiritual service of God; we are fain to use a violence with them sometimes: Hezekiah, it is said, “walked before the Lord, with a perfect heart” (2 Kings xx. 9); he walked, he made himself to walk: man naturally cares not for a walk with God; if he hath any communion with him, it is with such a dulness and heaviness of spirit as if he wished himself out of his company. Man’s nature, being contrary to holiness, hath an aversion to any act of homage to God, because holiness must at least be pretended. In every duty wherein we have a communion with God, holiness is requisite: now as men are against the truth of holiness, because it is unsuitable to them, so they are not friends to those duties which require it, and for some space divert them from the thoughts of their beloved lusts. The word of the Lord is a yoke, prayer a drudgery, obedience a strange element. We are like fish, that “drink up iniquity like water,”185 and come not to the bank without the force of an angle; no more willing to do service for God, than a fish is of itself to do service for man. It is a constrained act to satisfy conscience, and such are servile, not son‑like performances, and spring from bondage more than affection; if conscience, like a task‑master, did not scourge them to duty, they would never perform it. Let us appeal to ourselves, whether we are not more unwilling to secret, closet, hearty duty to God, than to join with others in some external service; as if those inward services were a going to the rack, and rather our penance than privilege. How much service hath God in the world from the same principle that vagrants perform their task in Bridewell! How glad are many of evasions to back them in the neglect of the commands of God, of corrupt reasonings from the flesh to waylay an act of obedience, and a multitude of excuses to blunt the edge of the precept! The very service of God shall be a pretence to deprive him of the obedience due to him. Saul will not be ruled by God’s will in the destroying the cattle of the Amalekites, but by his own; and will impose upon the will and wisdom of God, judging God mistaken in his command, and that the cattle God thought fittest to be meat to the fowls, were fitter to be sacrifices on the altar.186 If we do perform any part of his will, is it not for our own ends, to have some deliverance from trouble? (Isa. xxvi. 16): “In trouble have they visited thee; they poured out a prayer when thy chastening was upon them.” In affliction, he shall find them kneeling in homage and devotion; in prosperity, he shall feel them kicking with contempt; they can pour out a prayer in distress, and scarce drop one when they are delivered.

(2.) There is a slightness in our service of God. We are loth to come into his presence; and when we do come, we are loth to continue with him. We pay not an homage to him heartily, as to our Lord and Governor; we regard him not as our Master, whose work we ought to do, and whose honor we ought to aim at. 1. In regard of the matter of service. When the torn, the lame, and the sick is offered to God;187 so thin and lean a sacrifice, that you may have thrown it to the ground with a puff; so some understand the meaning of “you have snuffed at it.” Men have naturally such slight thoughts of the majesty and law of God, that they think any service is good enough for him, and conformable to his law. The dullest and deadest time we think fittest to pay God a service in; when sleep is ready to close our eyes, and we are unfit to serve ourselves, we think it a fit time to open our hearts to God. How few morning sacrifices hath God from many persons and families! Men leap out of their beds to their carnal pleasures or worldly employments, without any thought of their Creator and Preserver, or any reflection upon his will as the rule of our daily obedience. And as many reserve the dregs of their lives, their old age, to offer up their souls to God, so they reserve the dregs of the day, their sleeping time, for the offering up their service to him. How many grudge to spend their best time in the serving the will of God, and reserve for him the sickly and rheumatic part of their lives; the remainder of that which the devil and their own lusts have fed upon! Would not any prince or governor judge a present half eaten up by wild beasts, or that which died in a ditch, a contempt of his royalty? A corrupt thing is too base and vile for so great a King as God is, whose name is dreadful.188 When by age men are weary of their own bodies, they would present them to God; yet grudgingly, as if a tired body were too good for him, snuffing at the command for service. God calls for our best, and we give him the worst. 2. In respect of frame. We think any frame will serve God’s turn, which speaks our slight of God as a Ruler. Man naturally performs duty with an unholy heart, whereby it becomes an abomination to God (Prov. xxviii. 9): “He that turns away his ear from hearing the law, even his prayers shall be an abomination to God.” The services which he commands, he hates for their evil frames or corrupt ends (Amos v. 21): “I hate, I despise your feast‑days, I will not smell in your solemn assemblies.” God requires gracious services, and we give him corrupt ones. We do not rouse up our hearts, as David called upon his lute and harp to awake (Psalm lvii. 8). Our hearts are not given to him; we put him off with bodily exercise. The heart is but ice to what it doth not affect. [1.] There is not that natural vigor in the observance of God, which we have in worldly business. When we see a liveliness in men in other things, change the scene into a motion towards God, how suddenly doth their vigor shrink and their hearts freeze into sluggishness! Many times we serve God as languishingly as if we were afraid he should accept us, and pray as coldly as if we were unwilling he should hear us, and take away that lust by which we are governed, and which conscience forces us to pray against; as if we were afraid God should set up his own throne and government in our hearts. How fleeting are we in divine meditation, how sleepy in spiritual exercises! but in other exercises active. The soul doth not awaken itself, and excite those animal and vital spirits, which it will in bodily recreations and sports; much less the powers of the soul: whereby it is evident we prefer the latter before any service to God. Since there is a fulness of animal spirits, why might they not be excited in holy duties as well as in other operations, but that there is a reluctancy in the soul to exercise its supremacy in this case, and perform anything becoming a creature in subjection to God as a Ruler? [2.] It is evident also in the distractions we have in his service. How loth are we to serve God fixedly one hour, nay a part of an hour, notwithstanding all the thoughts of his majesty, and the eternity of glory set before our eye! What man is there, since the fall of Adam, that served God one hour without many wanderings and unsuitable thoughts unfit for that service? How ready are our hearts to start out and unite themselves with any worldly objects that please us! [3.] Weariness in it evidenceth it. To be weary of our dulness signifies a desire, to be weary of service signifies a discontent, to be ruled by God. How tired are we in the performance of spiritual duties, when in the vain triflings of time we have a perpetual motion! How will many willingly revel whole nights, when their hearts will flag at the threshold of a religious service! like Dagon,189 lose both our heads to think, and hands to act, when the ark of God is present. Some in the Prophet wished the new moon and the Sabbath over, that they might sell their corn, and be busied again in their worldly affairs.190 A slight and weariness of the Sabbath, was a slight of the Lord of the Sabbath, and of that freedom from the yoke and rule of sin, which was signified by it. The design of the sacrifices in the new moon was to signify a rest from the tyranny of sin, and a consecration to the spiritual service of God. Servants that are quickly weary of their work, are weary of the authority of their master that enjoins it. If our hearts had a value for God, it would be with us as with the needle to the loadstone; there would be upon his beck a speedy motion to him, and a fixed union with him. When the judgments and affections of the saints shall be fully refined in glory, they shall be willing to behold the face of God, and be under his government to eternity, without any weariness: as the holy angels have owned God as their sovereign near these six thousand years, without being weary of running on his errands. But, alas, while the flesh clogs us, there will be some relics of unwillingness to hear his injunctions, and weariness in performing them; though men may excuse those things by extrinsic causes, yet God’s unerring judgment calls it a weariness of himself (Isaiah xliii. 22): “Thou hast not called upon me, O Jacob, but thou hast been weary of me, O Israel.” Of this he taxeth his own people, when he tells them he would have the beasts of the field, the dragons and the owls—the Gentiles, that the Jews counted no better than such—to honor him and acknowledge him their rule in a way of duty (ver. 20, 21).

6. This contempt is seen in a deserting the rule of God, when our expectations are not answered upon our service. When services are performed from carnal principles, they are soon cast off when carnal ends meet not with desired satisfaction. But when we own ourselves God’s servants and God our Master, “our eyes will wait upon him till he have mercy on us.”191 It is one part of the duty we owe to God as our Master in heaven to continue in prayer (Col. iv. 1, 2); and by the same reason in all other service, and to watch in the same with thanksgiving: to watch for occasions of praise, to watch with cheerfulness for further manifestations of his will, strength to perform it, success in the performance, that we may from all draw matter of praise. As we are in a posture of obedience to his precepts, so we should be in a posture of waiting for the blessing of it. But naturally we reject the duty we owe to God, if he do not speed the blessing we expect from him. How many do secretly mutter the same as they in Job xxi. 15: “What is the Almighty that we should serve him, and what profit shall we have if we pray to him?” They serve not God out of conscience to his commands, but for some carnal profit; and if God make them to wait for it, they will not stay his leisure, but cease soliciting him any longer. Two things are expressed;—that God was not worthy of any homage from them,—“What is the Almighty that we should serve him?” and that the service of him would not bring them in a good revenue or an advantage of that kind they expected. Interest drives many men on to some kind of service, and when they do not find an advance of that, they will acknowledge God no more; but like some beggars, if you give them not upon their asking, and calling you good master, from blessing they will turn to cursing. How often do men do that secretly, practically, if not plainly, which Job’s wife advised him to, curse God, and cast off that disguise of integrity they had assumed! (Job ii. 9): “Dost thou still retain thy integrity? curse God.” What a stir, and pulling, and crying is here! Cast off all thoughts of religious service, and be at daggers drawing with that God, who for all thy service of him has made thee so wretched a spectacle to men, and a banquet for worms. The like temper is deciphered in the Jews (Mal. iii. 14), “It is in vain to serve God, and what profit is it that we have kept his ordinances, that we have walked mournfully before the Lord?” What profit is it that we have regarded his statutes, and carried ourselves in a way of subjection to God, as our Sovereign, when we inherit nothing but sorrow, and the idolatrous neighbors swim in all kind of pleasures? as if it were the most miserable thing to acknowledge God? If men have not the benefits they expect, they think God unrighteous in himself, and injurious to them, in not conferring the favor they imagine they have merited; and if they have not that recompense, they will deny God that subjection they owe to him as creatures. Grace moves to God upon a sense of duty; corrupt nature upon a sense of interest. Sincerity is encouraged by gracious returns, but is not melted away by God’s delay or refusal. Corrupt nature would have God at its back, and steers a course of duty by hope of some carnal profit, not by a sense of the sovereignty of God.

7. This contempt is seen in breaking promises with God. “One while the conscience of a man makes vows of new obedience, and perhaps binds himself with many an oath; but they prove like Jonah’s gourd, withering the next day after their birth. This was Pharaoh’s temper: under a storm he would submit to God, and let Israel go; but when the storm is ended, he will not be under God’s control, and Israel’s slavery shall be increased. The fear of Divine wrath makes many a sinner turn his back upon his sin, and the love of his ruling lust makes him turn his back upon his true Lord. This is from the prevalency of sin, that disputes with God for the sovereignty.”192 When God hath sent a sharp disease, as a messenger to bind men to their beds, and make an interruption of their sinful pleasures, their mouths are full of promises of a new life, in hope to escape the just vengeance of God: the sense of hell, which strikes strongly upon them, makes them full of such pretended resolutions when they howl upon their beds. But if God be pleased in his patience to give them a respite, to take off the chains wherewith he seemed to be binding them for destruction, and recruit their strength, they are more earnest in their sins than they were in their promises of a reformation, as if they had got the mastery of God, and had outwitted him. How often doth God charge them of not returning to him after a succession of judgments!193 So hard it is, not only to allure, but to scourge men, to an acknowledgment of God as their Ruler!

Consider then, are we not naturally inclined to disobey the known will of God? Can we say, Lord, for thy sake we refrain the thing to which our hearts incline? Do we not allow ourselves to be licentious, earthly, vain, proud, revengeful, though we know it will offend him? Have we not been peevishly cross to his declared will? run counter to him and those laws which express most of the glory of his holiness? Is not this to disown him as our rule? Did we never wish there were no law to bind us, no precept to check our idols? What is this, but to wish that God would depose himself from being our governor, and leave us to our own conduct? or else to wish that he were as unholy as ourselves, as careless of his own laws as we are; that is, that he were no more a God than we, a God as sinful and unrighteous as ourselves? He whose heart riseth against the law of God to unlaw it, riseth against the Author of that law to undeify him. He that casts contempt upon the dearest thing God hath in the world, that which is the image of his holiness, the delight of his soul; that which he hath given a special charge to maintain, and that because it is holy, just, and good, would not stick to rejoice at the destruction of God himself. If God’s holiness and righteousness in the beam be despised, much more will an immense goodness and holiness in the fountain be rejected: he that wisheth a beam far from his eyes, because it offends and scorcheth him, can be no friend to the sun, from whence that beam doth issue. How unworthy a creature is man, since he only, a rational creature, is the sole being that withdraws itself from the rule of God in this earth! And how miserable a creature is he also, since, departing from the order of God’s goodness, he falls into the order of his justice; and while he refuseth God to be the rule of his life, he cannot avoid him being the Judge of his punishment! It is this is the original of all sin, and the fountain of all our misery. This is the first thing man disowns, the rule which God sets him.

Secondly, Man naturally owns any other rule rather than that of God’s prescribing. The law of God orders one thing, the heart of man desires another. There is not the basest thing in the world, but man would sooner submit to be guided by it, rather than by the holiness of God; and when anything that God commands crosses our own wills, we value it no more than we would the advice of a poor despicable beggar. How many are “lovers of pleasure, more than lovers of God!”194 To make something which contributes to the perfection of nature, as learning, wisdom, moral virtues, our rule, would be more tolerable; but to pay that homage to a swinish pleasure, which is the right of God, is an inexcusable contempt of him. The greatest excellency in the world is infinitely below God; much more a bestial delight, which is both disgraceful and below the nature of man. If we made the vilest creature on earth our idol, it is more excusable than to be the slave of a brutish pleasure. The viler the thing is that doth possess the throne in our heart, the greater contempt it is of him who can only claim a right to it, and is worthy of it. Sin is the first object of man’s election, as soon as the faculty whereby he chooses comes to exercise its power; and it is so dear to man, that it is, in the estimate of our Saviour, counted as the right hand, and the right eye, dear, precious, and useful members.

1. The rule of Satan is owned before the rule of God. The natural man would rather be under the guidance of Satan than the yoke of his Creator. Adam chose him to be his governor in Paradise. No sooner had Satan spoke of God in a way of derision (Gen. iii. 1, 5), “Yea, hath God said,” but man follows his counsel and approves of the scoff; and the greatest part of his posterity have not been wiser by his fall, but would rather ramble in the devil’s wilderness, than to stay in God’s fold. It is by the sin of man that the devil is become the god of the world, as if men were the electors of him to the government; sin is an election of him for a lord, and a putting the soul under his government. Those that live according to the course of the world, and are loth to displease it, are under the government of the prince of it. The greatest part of the works done in the world is to enlarge the kingdom of Satan. For how many ages were the laws whereby the greatest part of the world was governed in the affairs of religion, the fruits of his usurpation and policy? When temples were erected to him, priests consecrated to his service; the rites used in most of the worship of the world were either of his own coining, or the misapplying the rites God had ordained to himself, under the notion of a God: whence the apostle calls all idolatrous feasts the table of devils, the cup of devils, sacrifice to devils, fellowship with devils;195 devils being the real object of the pagan worship, though not formally intended by the worshipper; though in some parts of the Indies, the direct and peculiar worship is to the devil, that he might not hurt them. And though the intention of others was to offer to God, and not the devil, yet since the action was contrary to the will of God, he regards it as a sacrifice to devils. It was not the intention of Jeroboam to establish priests to the devil, when he consecrated them to the service of his calves, for Jehu afterwards calls them “the servants of the Lord” (2 Kings x. 23), “See if there be here none of the servants of the Lord,” to distinguish them from the servants of Baal; signifying that the true God was worshipped under those images, and not Baal, nor any of the gods of the heathens; yet the Scripture couples the calves and devils together, and ascribes the worship given to one to be given to the other: “He ordained him priests for the high places, and for the devils, and for the calves which he had made;”196 so that they were sacrifices to devils, notwithstanding the intention of Jeroboam and his subjects that had set them up and worshipped them, because they were contrary to the mind of God, and agreeable to the doctrine and mind of Satan, though the object of their worship in their own intention were not the devil, but some deified man or some canonized saint. The intention makes not a good action; if so, when men kill the best servants of God with a design to do God service, as our Saviour foretells,197 the action would not be murder; yet who can call it otherwise, since God is wronged in the persons of his servants? Since most of the worship of the world, which men’s corrupt natures incline them to, is false and different from the revealed will of God, it is a practical acknowledgment of the devil, as the governor, by acknowledging and practising those doctrines, which have not the stamp of divine revelation upon them, but were minted by Satan to depress the honor of God in the world. It doth concern men, then, to take good heed, that in their acts of worship they have a divine rule; otherwise it is an owning the devil as the rule: for there is no medium; whatsoever is not from God, is from Satan. But to bring this closer to us, and consider that which is more common among us: men that are in a natural condition, and wedded to their lusts, are under the paternal government of Satan (John viii. 44): “Ye are of your father, the devil, and the lusts of your father you will do.” If we divide sin into spiritual and carnal, which division comprehends all, the devil’s authority is owned in both; in spiritual, we conform to his example, because those he commits; in carnal, we obey his will, because those he directs: he acts the one, and sets us a copy; he tempts to the other, and gives us a kind of a precept. Thus man by nature being a willing servant of sin, is more desirous to be bound in the devil’s iron chain, than in God’s silken cords. What greater atheism can there be, than to use God as if he were inferior to the devil? to take the part of his greatest enemy, who drew all others into the faction against him? to pleasure Satan by offending God, and gratify our adversary with the injury of our Creator? For a subject to take arms against his prince with the deadliest enemy both himself and prince hath in the whole world, adds a greater blackness to the rebellion.

2. The more visible rule preferred before God in the world, is man. The opinion of the world is more our rule than the precept of God; and many men’s abstinence from sin is not from a sense of the Divine will, no, nor from a principle of reason, but from an affection to some man on whom they depend, or fear of punishment from a superior; the same principle with that in a ravenous beast, who abstains from what he desires, for fear only of a stick or club. Men will walk with the herds, go in fashion with the most, speak and act as the most do. While we conform to the world, we cannot perform a reasonable service to God, nor prove, nor approve practically what the good and acceptable will of God is; the apostle puts them in opposition to one another.198 This appears,

1. In complying more with the dictates of men, than the will of God. Men draw encouragement from God’s forbearance to sin more freely against him; but the fear of punishment for breaking the will of man lays a restraint upon them. The fear of man is a more powerful curb, to restrain men in their duty, than the fear of God; so we may please a friend, a master, a governor, we are regardless whether we please God or no; men‑pleasers are more than God‑pleasers; man is more advanced as a rule, than God, when we submit to human orders, and stagger and dispute against divine. Would not a prince think himself slighted in his authority, if any of his servants should decline his commands, by the order of one of his subjects? And will not God make the same account of us, when we deny or delay our obedience, for fear of one of his creatures? In the fear of man, we as little acknowledge God for our sovereign, as we do for our comforter (Isa. li. 12, 13): “I, even I, am he that comforteth you; who art thou, that thou shouldst be afraid of a man that shall die,” &c. “and forgettest the Lord thy maker?” &c. We put a slight upon God, as if he were not able to bear us out in our duty to him, and incapable to balance the strength of an arm of flesh.

2. In observing that which is materially the will of God, not because it is his will, but the injunctions of men. As the word of God may be received, yet not as his word, so the will of God may be performed, yet not as his will; it is materially done, but not formally obeyed. An action, and obedience in that action, are two things; as when man commands the ceasing from all works of the ordinary calling on the Sabbath, it is the same that God enjoins: the cessation, or attendance of his servants on the hearing of the word, are conformable in the matter of it to the will of God; but it is only conformable in the obediential part of the acts to the will of man, when it is done only with respect to a human precept. As God hath a right to enact his laws without consulting his creature in the way of his government, so man is bound to obey those laws, without consulting whether they be agreeable to men’s laws or no. If we act the will of God because the will of our superiors concurs with it, we obey not God in that, but man, a human will being the rule of our obedience, and not the divine; this is to vilify God, and make him inferior to man in our esteem, and a valuing the rule of man above that of our Creator. Since God is the highest perfection and infinitely good, whatsoever rule he gives the creature must be good, else it cannot proceed from God. A base thing cannot be the product of an infinite excellency, and an unreasonable thing cannot be the product of an infinite wisdom and goodness; therefore, as the respecting God’s will before the will of man is excellent and worthy of a creature, and is an acknowledging the excellency, goodness, and wisdom of God, so the eying the will of man before and above the will of God, is on the contrary, a denial of all those in a lump, and a preferring the wisdom, goodness, and power of man in his law, above all those perfections of God in his. Whatsoever men do that looks like moral virtue or abstinence from vices, not out of obedience to the rule God hath set, but because of custom, necessity, example, or imitation, they may, in the doing of it, be rather said to be apes than Christians.

3. In obeying the will of man when it is contrary to the will of God; as the Israelites willingly “walked after the commandment,”199 not of God, but of Jeroboam in the case of the calves, and “made the king’s heart glad with their lies.”200 They cheered him with their ready obedience to his command for idolatry (which was a lie in itself, and a lie in them) against the commandment of God, and the warnings of the prophets, rather than cheer the heart of God with their obedience to his worship instituted by him; nay, and when God offered them to cure them their wound, their iniquity breaks out afresh; they would neither have him as a lord to rule them, nor a physician to cure them (Hosea vii. 1): “When I would have healed Israel, then the iniquity of Ephraim was discovered.” The whole Persian nation shrunk at once from a duty due by the light of nature to the Deity, upon a decree that “neither God or man should be petitioned to for thirty days, but only their king;”201 one only, Daniel, excepted against it, who preferred his homage to God, above obedience to his prince. An adulterous generation is many times made the rule of men’s professions, as is implied in those words of our Saviour (Mark viii. 38): “Whosoever shall be ashamed of me and my words in this adulterous and sinful generation:” own him among his disciples, and be ashamed of him among his enemies. Thus men are said to deny God (Tit. i. 16), when they “attend to Jewish fables and the precepts of men rather than the word of God;” when the decrees or canons of fallible men are valued at a higher rate, and preferred before the writings of the Holy Ghost by his apostles. As man naturally disowns the rule God sets him, and owns any other rule than that of God’s prescribing, so,

Thirdly, He doth this in order to the setting himself up as his own rule; as though our own wills, and not God’s, were the true square and measure of goodness. We make an idol of our own wills, and as much as self is exalted, God is deposed; the more we esteem our own wills, the more we endeavor to annihilate the will of God; account nothing of him, the more we account of ourselves, and endeavor to render ourselves his superiors, by exalting our own wills. No prince but would look upon his authority as invaded, his royalty derided, if a subject should resolve to be a law to himself, in opposition to his known will; true piety is to hate ourselves, deny ourselves, and cleave solely to the service of God. To make ourselves our own rule, and the object of our chiefest love, is atheism. If self‑denial be the greatest part of godliness, the great letter in the alphabet of religion; self‑love is the great letter in the alphabet of practical atheism. Self is the great antichrist and anti‑God in the world, that sets up itself above all that is called God; self‑love is the captain of that black band (2 Tim. iii. 2): it sits in the temple of God, and would be adored as God. Self‑love begins; but denying the power of godliness, which is the same with denying the ruling power of God, ends the list. It is so far from bending to the righteous will of the Creator, that it would have the eternal will of God stoop to the humor and unrighteous will of a creature; and this is the ground of the contention between the flesh and spirit in the heart of a renewed man; flesh wars for the godhead of self, and spirit fights for the godhead of God; the one would settle the throne of the Creator, and the other maintain a law of covetousness, ambition, envy, lust, in the stead of God. The evidence of this will appear in these propositions:

1. This is natural to man as he is corrupted. What was the venom of the sin of Adam, is naturally derived with his nature to all his posterity. It was not the eating a forbidden apple, or the pleasing his palate that Adam aimed at, or was the chief object of his desire, but to live independently on his Creator, and be a God to himself (Gen. iii. 5): “You shall be as gods.” That which was the matter of the devil’s temptation, was the incentive of man’s rebellion; a likeness to God he aspired to in the judgment of God himself, an infallible interpreter of man’s thoughts; “Behold, man is become as one of us, to know good and evil,” in regard of self‑sufficiency and being a rule to himself. The Jews understand the ambition of man to reach no further than an equality with the angelical nature; but Jehovah here understands it in another sense; God had ordered man by this prohibition not to eat of the fruit of the “tree of knowledge of good and evil;” not to attempt the knowledge of good and evil of himself, but to wait upon the dictates of God; not to trust to his own counsels, but to depend wholly upon him for direction and guidance. Certainly he that would not hold off his hand from so small a thing as an apple, when he had his choice of the fruit of the garden, would not have denied himself anything his appetite had desired, when that principle had prevailed upon him; he would not have stuck at a greater matter to pleasure himself with the displeasing of God, when for so small a thing he would incur the anger of his Creator. Thus would he deify his own understanding against the wisdom of God, and his own appetite against the will of God. This desire of equality with God, a learned man202 thinks the apostle intimates (Phil. ii. 6): “Who being in the form of God, thought it not robbery to be equal with God;” the Son’s being in the form of God, and thinking it no robbery to be equal with God, implies that the robbery of sacrilege committed by our first parents, for which the Son of God humbled himself to the death of the cross, was an attempt to be equal with God, and depend no more upon God’s directions, but his own conduct; which could be no less than an invasion of the throne of God, and endeavor to put himself into a posture to be his mate. Other sins, adultery, theft, &c. could not be committed by him at that time, but he immediately puts forth his hand to usurp the power of his Maker; this treason is the old Adam in every man. The first Adam contradicted the will of God to set up himself; the second Adam humbled himself, and did nothing but by the command and will of his Father. This principle wherein the venom of the old Adam lies, must be crucified to make way for the throne of the humble and obedient principle of the new Adam, or quickening Spirit; indeed sin in its own nature is nothing else but “a willing according to self, and contrary to the will of God;” lusts are therefore called the wills of the flesh and of the mind.203 As the precepts of God are God’s will, so the violation of these precepts is man’s will; and thus man usurps a godhead to himself, by giving that honor to his own will which belongs to God, appropriating the right of rule to himself, and denying it to his Creator. That servant that acts according to his own will, with a neglect of his master’s, refuseth the duty of a servant, and invades the right of his master. This self‑love and desire of independency on God has been the root of all sin in the world. The great controversy between God and man hath been, whether he or they shall be God; whether his reason or theirs, his will or theirs, shall be the guiding principle. As grace is the union of the will of God and the will of the creature, so sin is the opposition of the will of self to the will of God; “Leaning to our own understanding,” is opposed as a natural evil to “trusting in the Lord,”204 a supernatural grace. Men commonly love what is their own, their own inventions, their own fancies; therefore the ways of a wicked man are called the “ways of his own heart.”205 and the ways of a superstitious man his own devices (Jer. xviii. 11): “We will walk after our own devices;” we will be a law to ourselves; and what the Psalmist saith of the tongue, Our tongues are our own, who shall control us? is as truly the language of men’s hearts, Our wills are our own, who shall check us?

2. This is evident in the dissatisfaction of men with their own consciences when they contradict the desires of self. Conscience is nothing but an actuated or reflex knowledge of a superior power and an equitable law; a law impressed, and a power above it impressing it. Conscience is not the lawgiver, but the remembrancer to mind us of that law of nature imprinted upon our souls, and actuate the considerations of the duty and penalty, to apply the rule to our acts, and pass judgment upon matter of fact: it is to give the charge, urge the rule, enjoin the practice of those notions of right, as part of our duty and obedience. But man is as much displeased with the directions of conscience, as he is out of love with the accusations and condemning sentence of this officer of God: we cannot naturally endure any quick and lively practical thoughts of God and his will, and distaste our own consciences for putting us in mind of it: they therefore “like not to retain God in their knowledge,”206 that is, God in their own consciences; they would blow it out, as it is the candle of the Lord in them to direct them, and their acknowledgments of God, to secure themselves against the practice of its principles: they would stop all the avenues to any beam of light, and would not suffer a sparkle of divine knowledge to flutter in their minds, in order to set up another directing rule suited to the fleshly appetite: and when they cannot stop the light of it from glaring in their faces, they rebel against it, and cannot endure to abide in its paths.207 He speaks not of those which had the written word, or special revelations; but only a natural light or traditional, handed from Adam: hence are all the endeavors to still it when it begins to speak, by some carnal pleasures, as Saul’s evil spirit with a fit of music; or bribe it with some fits of a glavering devotion, when it holds the law of God in its commanding authority before the mind: they would wipe out all the impressions of it when it presses the advancement of God above self, and entertain it with no better compliment than Ahab did Elijah, “Hast thou found me, O my enemy?” If we are like to God in anything of our natural fabric, it is in the superior and more spiritual part of our souls. The resistance of that which is most like to God, and instead of God in us, is a disowning of the Sovereign represented by that officer. He that would be without conscience, would be without God, whose vicegerent it is, and make the sensitive part, which conscience opposes, his lawgiver. Thus a man, out of respect to sinful self, quarrels with his natural self, and cannot comport himself in a friendly behavior to his internal implanted principles: he hates to come under the rebukes of them, as much as Adam hated to come into the presence of God, after he turned traitor against him: the bad entertainment God’s deputy hath in us, reflects upon that God whose cause it pleads: it is upon no other account that men loathe the upright language of their own reasons in those matters, and wish the eternal silence of their own consciences, but as they maintain the rights of God, and would hinder the idol of self from usurping his godhead and prerogative. Though this power be part of a man’s self, rooted in his nature, as essential to him and inseparable from him as the best part of his being; yet he quarrels with it, as it is God’s deputy, and stickling for the honor of God in his soul, and quarrelling with that sinful self he would cherish above God. We are not displeased with this faculty barely as it exerciseth a self‑reflection; but as it is God’s vicegerent, and bears the mark of his authority in it. In some cases this self‑reflecting act meets with good entertainment, when it acts not in contradiction to self, but suitable to natural affections. As suppose a man hath in his passion struck his child, and caused thereby some great mischief to him, the reflection of conscience will not be unwelcome to him; will work some tenderness in him, because it takes the part of self and of natural affection; but in the more spiritual concerns of God it will be rated as a busy‑body.

3. Many, if not most actions, materially good in the world, are done more because they are agreeable to self, than as they are honorable to God. As the word of God may be heard not as his word,208 but as there may be pleasing notions in it, or discourses against an opinion or party we disaffect; so the will of God may be performed, not as his will, but as it may gratify some selfish consideration, when we will please God so far as it may not displease ourselves, and serve him as our Master, so far as his command may be a servant to our humor; when we consider not who it is that commands, but how short it comes of displeasing that sin which rules in our heart, pick and choose what is least burdensome to the flesh, and distasteful to our lusts. He that doth the will of God, not out of conscience of that will, but because it is agreeable to himself, casts down the will of God, and sets his own will in the place of it; takes the crown from the head of God, and places it upon the head of self. If things are done, not because they are commanded by God, but desirable to us, it is a disobedient obedience; a conformity to God’s will in regard of the matter, a conformity to our own will in regard of the motive; either as the things done are agreeable to natural and moral self, or sinful self.

(1). As they are agreeable to natural or moral self. When men will practise some points of religion, and walk in the track of some divine precepts; not because they are divine, but because they are agreeable to their humor or constitution of nature; from the sway of a natural bravery, the bias of a secular interest, not from an ingenuous sense of God’s authority, or a voluntary submission to his will; as when a man will avoid excess in drinking, not because it is dishonorable to God, but as it is a blemish to his own reputation, or an impair of the health of his body: doth this deserve the name of an observance of the divine injunction, or rather an obedience to ourselves? Or when a man will be liberal in the distribution of his charity, not with an eye to God’s precept, but in compliance with his own natural compassion, or to pleasure the generosity of his nature: the one is obedience to a man’s own preservation; the other an obedience to the interest or impulse of a moral virtue. It is not respect to the rule of God, but the authority of self, and, at the best, is but the performance of the material part of the divine rule, without any concurrence of a spiritual motive or a spiritual manner. That only is a maintaining the rights of God, when we pay an observance to his rule, without examining the agreeableness of it to our secular interest, or consulting with the humor of flesh and blood; when we will not decline his service, though we find it cross, and hath no affinity with the pleasure of our own nature: such an obedience as Abraham manifested in his readiness to sacrifice his son; such an obedience as our Saviour demands in cutting off the right hand. When we observe anything of divine order upon the account of its suitableness to our natural sentiments, we shall readily divide from him, when the interest of nature turns its point against the interest of God’s honor; we shall fall off from him according to the change we find in our own humors. And can that be valued as a setting up the rule of God, which must be deposed upon the mutable interest of an inconstant mind? Esau had no regard to God in delaying the execution of his resolution to shorten his brother’s days, though he was awed by the reverence of his father to delay it; he considered, perhaps, how justly he might lie under the imputation of hastening 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 bound his hands from the act, no more than they did his heart from the resolution (Gen. xxvii. 41): “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.” So many children, that expect at the death of their parents great inheritances of portions, may be observant of them, not in regard of the rule fixed by God, but to their own hopes, which they would not frustrate by a disobligement. Whence is it that many men abstain from gross sins, but in love to their reputation? Wickedness may be acted privately, which a man’s own credit puts a bar to the open commission of. The preserving his own esteem may divert him from entering into a brothel house, to which he hath set his mind before, against a known precept of his Creator. As Pharaoh parted with the Israelites, so do some men with their blemishing sins; not out of a sense of God’s rule, but the smart of present judgments, or fear of a future wrath. Our security then, and reputation, is set up in the place of God. This also may be, and is in renewed men, who have the law written in their hearts, that is, an habitual disposition to an agreement with the law of God; when what is done is with a respect to this habitual inclination, without eying the divine precept, which is appointed to be their rule. This also is to set up a creature, as renewed self is, instead of the Creator, and that law of his in his word, which ought to be the rule of our actions. Thus it is when men choose a moral life, not so much out of respect to the law of nature, as it is the law of God, but as it is a law become one with their souls and constitutions. There is more of self in this than consideration of God; for if it were the latter, the revealed law of God would, upon the same reason, be received as well as his natural law. From this principle of self, morality comes by some to be advanced above evangelical dictates.

(2.) As they are agreeable to sinful self. Not that the commands of God are suited to bolster up the corruptions of men, no more than the law can be said to excite or revive sin:209 but it is like a scandal taken, not given; an occasion taken by the tumultuousness of our depraved nature. The Pharisees were devout in long prayers, not from a sense of duty, or a care of God’s honor; but to satisfy their ambition, and rake together fuel for their covetousness,210 that they might have the greater esteem and richer offerings, to free by their prayers the souls of deceased persons from purgatory; an opinion that some think the Jewish synagogue had then entertained,211 since some of their doctors have defended such a notion. Men may observe some precepts of God to have a better conveniency to break others. Jehu was ordered to cut off the house of Ahab. The service he undertook was in itself acceptable, but corrupt nature misacted that which holiness and righteousness commanded. God appointed it to magnify his justice, and check the idolatry that had been supported by that family; Jehu acted it to satisfy his revenge and ambition: he did it to fulfil his lust, not the will of God who enjoined him: Jehu applauds it as zeal; and God abhors it as murder, and therefore would avenge the blood of Jezreel on the house of Jehu (Hos. i. 4). Such kind of services are not paid to God for his own sake, but to ourselves for our lusts’ sake.

4. This is evident in neglecting to take God’s direction upon emergent occasions. This follows the text, “None did seek God.” When we consult not with him, but trust more to our own will and counsel, we make ourselves our own governors and lords independent upon him; as though we could be our own counsellors, and manage our concerns without his leave and assistance; as though our works were in our own hands, and not in the “hands of God;”212 that we can by our own strength and sagacity direct them to a successful end without him. If we must “acquaint ourselves with God” before we decree a thing,213 then to decree a thing without acquainting God with it, is to prefer our purblind wisdom before the infinite wisdom of God: to resolve without consulting God, is to depose God and deify self, our own wit and strength. We would rather, like Lot, follow our own humor and stay in Sodom, than observe the angel’s order to go out of it.

5. As we account the actions of others to be good or evil, as they suit with, or spurn against our fancies and humors. Virtue is a crime, and vice a virtue, as it is contrary or concurrent with our humors. Little reason have many men to blame the actions of others, but because they are not agreeable to what they affect and desire; we would have all men take directions from us, and move according to our beck, hence that common speech in the world, Such an one is an honest friend. Why? because he is of their humor, and lackeys according to their wills. Thus we make self the measure and square of good and evil in the rest of mankind, and judge of it by our own fancies, and not by the will of God, the proper rule of judgment. Well then, let us consider: Is not this very common? are we not naturally more willing to displease God than displease ourselves, when it comes to a point that we must do one or other? Is not our own counsel of more value with us, than conformity to the will of the Creator? Do not our judgments often run counter to the judgment of God? Have his laws a greater respect from us, than our own humors? Do we scruple the staining his honor when it comes in competition with our own? Are not the lives of most men a pleasing themselves, without a repentance that ever they displeased God? Is not this to undeify God, to deify ourselves, and disown the propriety he hath in us by the right of creation and beneficence? We order our own ways by our own humors, as though we were the authors of our own being, and had given ourselves life and understanding. This is to destroy the order that God hath placed between our wills and his own, and a lifting up of the foot above the head; it is the deformity of the creature. The honor of every rational creature consists in the service of the First Cause of his being; as the welfare of every creature consists in the orders and proportionable motion of its members, according to the law of its creation. He that moves and acts according to a law of his own, offers a manifest wrong to God, the highest wisdom and chiefest good; disturbs the order of the world; nulls the design of the righteousness and holiness of God. The law of God is the rule of that order he would have observed in the world; he that makes another law his rule, thrusts out the order of the Creator, and establishes the disorder of the creature. But this will yet be more evident, in the fourth thing.

Fourthly, Man would make himself the rule of God, and give laws to his Creator. We are willing God should be our benefactor, but not our ruler; we are content to admire his excellency and pay him a worship, provided he will walk by our rule. “This commits a riot upon his nature, To think him to be what we ourselve ‘would have him, and wish him to be’ (Psalm l. 21), we would amplify his mercy and contract his justice; we would have his power enlarged to supply our wants, and straitened when it goes about to revenge our crimes; we would have him wise to defeat our enemies, but not to disappoint our unworthy projects; we would have him all eye to regard our indigence, and blind not to discern our guilt; we would have him true to his promises, regardless of his precepts, and false to his threatenings; we would new mint the nature of God according to our models, and shape a God according to our own fancies, as he made us at first according to his own image;” instead of obeying him, we would have him obey us; instead of owning and admiring his perfections, we would have him strip himself of his infinite excellency, and clothe himself with a nature agreeable to our own. This is not only to set up self as the law of God, but to make our own imaginations the model of the nature of God.214 Corrupted man takes a pleasure to accuse or suspect the actions of God: we would not have him act conveniently to his nature; but act what doth gratify us, and abstain from what distastes us. Man is never well but when he is impeaching one or other perfection of God’s nature, and undermining his glory, as if all his attributes must stand indicted at the bar of our purblind reason: this weed shoots up in the exercise of grace. Peter intended the refusal of our Saviour’s washing his feet, as an act of humility, but Christ understands it to be a prescribing a law to himself, a correcting his love (John xiii. 8, 9). This is evidenced,

1. In the strivings against his law. How many men imply by their lives, that they would have God deposed from his government, and some unrighteous being step into his throne; as if God had or should change his laws of holiness into laws of licentiousness: as if he should abrogate his old eternal precepts, and enact contrary ones in their stead? What is the language of such practices, but that they would be God’s lawgivers and not his subjects? that he should deal with them according to their own wills, and not according to his righteousness? that they could make a more holy, wise, and righteous law than the law of God? that their imaginations, and not God’s righteousness, should be the rule of his doing good to them? (Jer. ix. 31): “They have forsaken my law, and walked after the imaginations of their own heart.” When an act is known to be a sin, and the law that forbids it acknowledged to be the law of God, and after this we persist in that which is contrary to it, we tax his wisdom as if he did not understand what was convenient for us; “we would teach God knowledge;”215 it is an implicit wish that God had laid aside the holiness of his nature, and framed a law to pleasure our lusts. When God calls for weeping and mourning, and girding with sackcloth upon approaching judgments, then the corrupt heart is for joy and gladness, eating of flesh and drinking of wine, because to‑morrow they should die;216 as if God had mistaken himself when he ordered them so much sorrow, when their lives were so near an end; and had lost his understanding when he ordered such a precept: disobedience is therefore called contention (Rom. ii. 8): “Contentious, and obey not the truth:” contention against God, whose truth it is that they disobey; a dispute with him, which hath more of wisdom in itself, and conveniency for them, his truth of their imaginations. The more the love, goodness, and holiness of God appears in any command, the more are we naturally averse from it, and cast an imputation on him, as if he were foolish, unjust, cruel, and that we could have advised and directed him better. The goodness of God is eminent to us in appointing a day for his own worship, wherein we might converse with him, and he with us, and our souls be refreshed with spiritual communications from him; and we rather use it for the ease of our bodies, than the advancement of our souls, as if God were mistaken and injured his creature, when he urged the spiritual part of duty. Every disobedience to the law is an implicit giving law to him, and a charge against him that he might have provided better for his creature.

2. In disapproving the methods of God’s government of the world. If the counsels of Heaven roll not about according to their schemes, instead of adoring the unsearchable depths of his judgments, they call him to the bar, and accuse him, because they are not fitted to their narrow vessels, as if a nut‑shell could contain an ocean. As corrupt reason esteems the highest truths foolishness, so it counts the most righteous ways unequal. Thus we commence a suit against God, as though he had not acted righteously and wisely, but must give an account of his proceedings at our tribunal. This is to make ourselves God’s superiors, and presume to instruct him better in the government of the world; as though God hindered himself and the world, in not making us of his privy council, and not ordering his affairs according to the contrivances of our dim understandings. Is not this manifest in our immoderate complaints of God’s dealings with his church, as though there were a coldness in God’s affections to his church, and a glowing heat towards it only in us? Hence are those importunate desires for things which are not established by any promise, as though we would overrule and over persuade God to comply with our humor. We have an ambition to be God’s tutors and direct him in his counsels: “Who hath been his counsellor?” saith the apostle.217 Who ought not to be his counsellor? saith corrupt nature. Men will find fault with God in what he suffers to be done according to their own minds, when they feel the bitter fruit of it. When Cain had killed his brother, and his conscience racked him, how saucily and discontentedly doth he answer God! (Gen. iv. 9), “Am I my brother’s keeper?” Since thou dost own thyself the rector of the world, thou shouldst have preserved his person from my fury; since thou dost accept his sacrifice before my offering, preservation was due as well as acceptance. If this temper be found on earth, no wonder it is lodged in hell. That deplorable person under the sensible stroke of God’s sovereign justice, would oppose his nay to God’s will (Luke xvi. 30): “And he said, Nay, father Abraham, but if one went to them from the dead they will repent.” He would presume to prescribe more effectual means than Moses and the prophets, to inform men of the danger they incurred by their sensuality. David was displeased, it is said (2 Sam. vi. 8), when the Lord had made a breach upon Uzzah, not with Uzzah, who was the object of his pity, but with God, who was the inflicter of that punishment. When any of our friends have been struck with a rod, against our sentiments and wishes, have not our hearts been apt to swell in complaints against God, as though he disregarded the goodness of such a person, did not see with our eyes, and measure him by our esteem of him? as if he should have asked our counsel, before he had resolved, and managed himself according to our will, rather than his own. If he be patient to the wicked, we are apt to tax his holiness, and accuse him as an enemy to his own law. If he inflict severity upon the righteous, we are ready to suspect his goodness, and charge him to be an enemy to his affectionate creature. If he spare the Nimrods of the world, we are ready to ask, “Where is the God of judgment?”218 If he afflict the pillars of the earth, we are ready to question, where is the God of mercy? It is impossible, since the depraved nature of man, and the various interests and passions in the world, that infinite power and wisdom can act righteously for the good of the universe, but he will shake some corrupt interest or other upon the earth; so various are the inclinations of men, and such a weather‑cock judgment hath every man in himself, that the divine method he applauds this day, upon a change of his interest, he will cavil at the next. It is impossible for the just orders of God to please the same person many weeks, scarce many minutes together. God must cease to be God, or to be holy, if he should manage the concerns of the world according to the fancies of men. How unreasonable is it thus to impose laws upon God! Must God revoke his own orders? govern according to the dictates of his creature? Must God, who hath only power and wisdom to sway the sceptre, become the obedient subject of every man’s humor, and manage everything to serve the design of a simple creature? This is not to be God, but to set the creature in his throne: though this be not formally done, yet that it is interpretatively and practically done, is every hour’s experience.

3. In impatience in our particular concerns. It is ordinary with man to charge God in his complaints in the time of affliction. Therefore it is the commendation the Holy Ghost gives to Job (ch. i. 22), that in all this, that is, in those many waves that rolled over him, he did not charge God foolishly, he never spake nor thought anything unworthy of the majesty and righteousness of God; yet afterwards we find him warping; he nicknames the affliction to be God’s oppression of him, and no act of his goodness (x. 3): “Is it good for thee, that thou shouldst oppress?” He seems to charge God with injustice, for punishing him when he was not wicked, for which he appeals to God: “Thou knowest that I am not wicked” (ver. 7), and that God acted not like a Creator (ver. 8). If our projects are disappointed, what fretfulness against God’s management are our hearts racked with! How do uncomely passions bubble upon us, interpretatively at least wishing that the arms of his power had been bound, and the eye of his omniscience been hoodwinked, that we might have been left to our own liberty and designs? and this oftentimes when we have more reason to bless him than repine at him. The Israelites murmured more against God in the wilderness, with manna in their mouths, than they did at Pharaoh in the brick‑kilns, with their garlic and onions between their teeth. Though we repine at instruments in our afflictions, yet God counts it a reflection upon himself. The Israelites speaking against Moses, was, in God’s interpretation, a rebellion against himself:219 and rebellion is always a desire of imposing laws and conditions upon those against whom the rebellion is raised. The sottish dealings of the vine‑dressers in Franconia with the statue of St. Urban, the protector of the vines, upon his own day, is an emblem of our dealing with God: if it be a clear day and portend a prosperous vintage, they honor the statue and drink healths to it; if it be a rainy day, and presage a scantiness, they daub it with dirt in indignation. We cast out our mire and dirt against God when he acts cross to our wishes, and flatter him when the wind of his providence joins itself to the tide of our interest. Men set a high price upon themselves, and are angry God values them not at the same rate, as if their judgment concerning themselves were more piercing than his. This is to disannul God’s judgment, and condemn him and count ourselves righteous, a ’tis Job xl. 8. This is the epidemical disease of human nature; they think they deserve caresses instead of rods, and upon crosses are more ready to tear out the heart of God, than reflect humbly upon their own hearts. When we accuse God, we applaud ourselves, and make ourselves his superiors, intimating that we have acted more righteously to him than he to us, which is the highest manner of imposing laws upon him; as that emperor accused the justice of God for snatching him out of the world too soon.220 What a high piece of practical atheism is this, to desire that infinite wisdom should be guided by our folly, and asperse the righteousness of God rather than blemish our own! Instead of silently submitting to his will and adoring his wisdom, we declaim against him, as an unwise and unjust governor: we would invert his order, make him the steward and ourselves the proprietors of what we are and have: we deny ourselves to be sinners, and our mercies to be forfeited.

4. It is evidenced in envying the gifts and prosperities of others. Envy hath a deep tincture of practical atheism, and is a cause of atheism.221 We are unwilling to leave God to be the proprietor and do what he will with his own, and as a Creator to do what he pleases with his creatures. We assume a liberty to direct God what portions, when and how, he should bestow upon his creatures. We would not let him choose his own favorites, and pitch upon his own instruments for his glory; as if God should have asked counsel of us how he should dispose of his benefits. We are unwilling to leave to his wisdom the management of his own judgments to the wicked, and the dispensation of his own love to ourselves. This temper is natural: it is as ancient as the first age of the world. Adam envied God a felicity by himself, and would not spare a tree that he had reserved as a mark of his sovereignty. The passion that God had given Cain to employ against his sin, he turns against his Creator. He was wroth with God and with Abel;222 but envy was at the root, because his brother’s sacrifice was accepted and his refused. How could he envy his accepted person, without reflecting upon the Acceptor of his offering? Good men have not been free from it. Job questions the goodness of God, that he should shine upon the counsel of the wicked (Job x. 3). Jonah had too much of self, in fearing to be counted a false prophet, when he came with absolute denunciations of wrath;223 and when he could not bring a volley of destroying judgments upon the Ninevites, he would shoot his fury against his Master, envying those poor people the benefit, and God the honor of his mercy; and this after he had been sent into the whale’s belly to learn humiliation, which, though he exercised there, yet those two great branches of self‑pride and envy were not lopped off from him in the belly of hell; and God was fain to take pains with him, and by a gourd scarce makes him ashamed of his peevishness. Envy is not like to cease till all atheism be cashiered, and that is in heaven. This sin is an imitation of the devil, whose first sin upon earth was envy, as his first sin in heaven was pride. It is a wishing that to ourselves, which the devil asserted as his right, to give the kingdoms of the world to whom he pleased:224 it is an anger with God, because he hath not given us a patent for government. It utters the same language in disparagement of God, as Absalom did in reflection on his father: If I were king in Israel, justice should be better managed; if I were Lord of the world, there should be more wisdom to discern the merits of men, and more righteousness in distributing to them their several portions. Thus we impose laws upon God, and would have the righteousness of his will submit to the corruptions of ours, and have him lower himself to gratify our minds, rather than fulfil his own. We charge the Author of those gifts with injustice, that he hath not dealt equally; or with ignorance, that he hath mistook his mark. In the same breath that we censure him by our peevishness, we would guide him by our wills. This is an unreasonable part of atheism. If all were in the same state and condition, the order of the world would be impaired. Is God bound to have a care of thee, and neglect all the world besides? “Shall the earth be forsaken for thee?”225 Joseph had reason to be displeased with his brothers, if they had muttered because he gave Benjamin a double portion, and the rest a single. It was unfit that they, who had deserved no gift at all, should prescribe him rules how to dispense his own doles; much more unworthy it is to deal so with God; yet this is too rife.

5. It is evidenced in corrupt matter or ends of prayer and praise. When we are importunate for those things that we know not whether the righteousness, holiness, and wisdom of God can grant, because he hath not discovered his will in any promise to bestow them, we would then impose such conditions on God, which he never obliged himself to grant; when we pray for things not so much to glorify God, which ought to be the end of prayer, as to gratify ourselves. We acknowledge, indeed, by the act of petitioning, that there is a God; but we would have him ungod himself to be at our beck, and debase himself to serve our turns. When we desire those things which are repugnant to those attributes whereby he doth manage the government of the world; when, by some superficial services, we think we have gained indulgence to sins, which seems to be the thought of the strumpet, in her paying her vows, to wallow more freely in the mire of her sensual pleasures—“I have peace‑offerings with me; this day I have paid my vows, I have made my peace with God, and have entertainment for thee;”226 or when men desire God to bless them in the commission of some sin, as when Balak and Balaam offered sacrifices, that they might prosper in the cursing of the Israelites (Numb. xxv. 1, &c.) So for a man to pray to God to save him, while he neglects the means of salvation appointed by God, or to renew him when he slights the word, the only instrument to that purpose; this is to impose laws upon God, contrary to the declared will and wisdom of God, and to desire him to slight his own institutions. When we come into the presence of God with lusts reeking in our hearts, and leap from sin to duty, we would impose the law of our corruption on the holiness of God. While we pray “the will of God may be done,” self‑love wishes its own will may be performed, as though God should serve our humors, when we will not obey his precepts. And when we make vows under any affliction, what is it often but a secret contrivance to bend and flatter him to our conditions? We will serve him if he will restore us; we think thereby to compound the business with him, and bring him down to our terms.

6. It is evidenced in positive and bold interpretations of the judgments of God in the world. To interpret the judgments of God to the disadvantage of the sufferer, unless it be an unusual judgment, and have a remarkable hand of God in it, and the sin be rendered plainly legible in the affliction, is a presumption of this nature. When men will judge the Galileans, whose blood Pilate mingled with the sacrifices, greater sinners than others, and themselves righteous, because no drops of it were dashed upon them; or when Shimei, being of the house of Saul, shall judge according to his own interest, and desires David’s flight upon Absalom’s rebellion to be a punishment for invading the rights of Saul’s family, and depriving him of the succession in the kingdom,227 as if he had been of God’s privy council, when he decreed such acts of justice in the world. Thus we would fasten our own wills as a law or motive upon God, and interpret his acts according to the motions of self. Is it not too ordinary, when God sends an affliction upon those that bear ill‑will to us, to judge it to be a righting of our cause, to be a fruit of God’s concern for us in revenging our wrongs, as if we “had heard the secrets of God,” or, as Eliphaz saith, “had turned over the records of heaven?” (Job xv. 8.) This is a judgment according to self‑love, not a divine rule; and imposeth laws upon heaven, implying a secret wish that God would take care only of them, make our concerns his own, not in ways of kindness and justice, but according to our fancies; and this is common in the profane world, in those curses they so readily spit out upon any affront, as if God were bound to draw his arrows and shoot them into the heart of all their offenders at their beck and pleasure.

7. It is evidenced, in mixing rules for the worship of God with those which have been ordered by him. Since men are most prone to live by sense, it is no wonder that a sensible worship, which affects their outward sense with some kind of amazement, is dear to them, and spiritual worship most loathsome. Pompous rites have been the great engine wherewith the devil hath deceived the souls of men, and wrought them to a nauseating the simplicity of divine worship, as unworthy the majesty and excellency of God.228 Thus the Jews would not understand the glory of the second temple in the presence of the Messiah, because it had not the pompous grandeur of that of Solomon’s erecting. Hence in all ages men have been forward to disfigure God’s models, and dress up a brat of their own; as though God had been defective in providing for his own honor in his institutions, without the assistance of his creature. This hath always been in the world; the old world had their imaginations, and the new world hath continued them. The Israelites in the midst of miracles, and under the memory of a famous deliverance, would erect a calf. The Pharisees, that sate in Moses’ chair, would coin new traditions, and enjoin them to be as current as the law of God.229 Papists will be blending the christian appointments with pagan ceremonies, to please the carnal fancies of the common people. “Altars have been multiplied” under the knowledge of the law of God.230 Interest is made the balance of the conveniency of God’s injunctions. Jeroboam fitted a worship to politic ends, and posted up calves to prevent his subjects revolting from his sceptre, which might be occasioned by their resort to Jerusalem, and converse with the body of the people from whom they were separated.231 Men will be putting in their own dictates with God’s laws, and are unwilling he should be the sole Governor of the world without their counsel; they will not suffer him to be Lord of that which is purely and solely his concern. How often hath the practice of the primitive church, the custom wherein we are bred, the sentiments of our ancestors, been owned as a more authentic rule in matters of worship, than the mind of God delivered in his Word! It is natural by creation to worship God; and it is as natural by corruption for man to worship him in a human way, and not in a divine; is not this to impose laws upon God, to esteem ourselves wiser than he? to think him negligent of his own service, and that our feeble brains can find out ways to accommodate his honor, better than himself hath done? Thus do men for the most part equal their own imaginations to God’s oracles: as Solomon built a high place to Moloch and Chemoch, upon the Mount of Olives, to face on the east part Jerusalem and the temple;232 this is not only to impose laws on God, but also to make self the standard of them.