Chapter IX: Preface: a19 (8)

(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 {a113} 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 {a114} 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, {a115} 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 {a116} 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, {a117} 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 {a118} 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. {a119} 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; {a120} 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 {a121} 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 {a122} 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 man[202] 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. {a123} 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 {a124} 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 {a125} 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, {a126} 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 {a127} 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.