Existence and Attributes of God, Discourse 2 (1 of 3)

Existence and Attributes of God · Discourse 2 (1 of 3)

p. 47A DISCOURSE UPON PRACTICAL ATHEISM.

Pſalm 14.1.

Doct. 2. PRACTICAL Atheiſm is natural to Man in his depraved ſtate, and very frequent in the hearts and lives of Men.

The Fool hath ſaid in his heart there is no God. He regards him as little as if he had no being: He ſaid in his heart, not with his tongue, nor in his head: He never firmly thought it, nor openly aſſerted it: Shame put a Bar to the firſt, and natural reaſon to the ſecond. Yet perhaps he had ſometimes ſome doubts whether there were a God or no: He wiſhed there were not any, and ſometimes hoped there were none at all: He could not raſe out the Notion of a Deity in his mind, but he neglected the fixing the ſence of God in his heart, and made it too much his buſineſs to deface and blot out thoſe Characters of God in his Soul, which had been left under the ruines of original nature.

Men may have Atheiſtical hearts without Atheiſtical heads. Their reaſons may defend the Notion of a Deity, while their hearts are empty of affection to the Deity: Jobs Children may curſe God in their hearts, tho not with their lips.**Job. 1.5.Job 1:5

There is no God. Moſt underſtand it of a denial of the Providence of God; as I have ſaid in opening the former Doctrine.

He denies ſome eſſential Attribute of God, or the exerciſe of that Attribute in the world.**So the Chalde reads. foreign Non poteſtas, denying the authority of God in the world.

He that denies any eſſential Attribute, may be ſaid to deny the being of God. Whoſoever denies Angels or men to have Reaſon and Will, denies the human and Angelical nature, becauſe Underſtanding and Will are eſſential to both thoſe Natures; there could neither be Angel nor Man without them. No Nature can ſubſiſt without the perfections eſſential to that Nature, nor God be conceived of without His: The Apoſtle tells us, Eph. 2.12. that the Gentiles were without God in the World: So in ſome ſence all unbelievers may be termed Atheiſts; for rejecting the Mediator appointed by God, they reject that God who appointed him.

But this is beyond the intended ſcope; Natural Atheiſm being the only ſubject: Yet this is deducible from it. That the title of foreign, doth not only belong to thoſe who deny the Exiſtence of God, or to thoſe who contemn all ſence of a Deity, and would root the Conſcience and Reverence of God out of their Souls: But p. 48it belongs alſo to theſe who give not that Worſhip to God which is due to him: Who Worſhip many Gods, or who Worſhip one God in a falſe and ſuperſtitious manner; when they have not right conceptions of God, nor intend an adoration of him according to the excellency of his Nature: All thoſe that are unconcerned for any particular Religion, fall under this Character. Though they own a God in general, yet are willing to acknowledge any God that ſhall be coined by the powers under whom they live. The Gentiles were without God in the world; without the true Notion of God, not without a God of their own framing.

This general or practical Atheiſm is natural to men.

1. Not natural by Created, but by corrupted Nature: Tis againſt nature, as nature came out of the hand of God: But univerſaly natural, as nature hath been ſophiſticated and infected by the Serpents breath. Inconſideration of God, or miſrepreſentations of his nature, are as agreeable to corrupt nature, as the diſowning the being of a God is contrary to common reaſon. God is not denied naturâ, ſed vitiis.**Auguſtin de Civit. Dei.

2. Tis univerſally natural: The wicked are eſtranged from the Womb, Pſa. 58.3. They go aſtray as ſoon as they be born, their poyſon is like the poyſon of a Serpent. The wicked: And who by his birth hath a better title? They go aſtray from the dictates of God and the rule of their Creation as ſoon as ever they be born; Their poyſon is like the poyſon of a Serpent, which is radically the ſame in all of the ſames ſpecies. Tis ſeminally and fundamentally in all men, though there may be a ſtronger reſtraint by a Divine hand upon ſome men, than upon others. This principle runs through the whole ſtream of Nature. The natural bent of every mans heart is diſtant from God: When we attempt any thing pleaſing to God, tis like the climbing up a Hill, againſt nature; when any thing is diſpleaſing to him, tis like a Current running down the Channel in its natural courſe: When we attempt any thing that is an acknowledgment of the Holineſs of God, we are fain to ruſh with Armes in our hands through a multitude of natural paſſions, and fight the way through the oppoſitions of our own ſenſitive appetite. How ſoftly do we naturally ſink down into that which ſets us at a greater diſtance from God? There is no active, potent, efficacious ſence of a God by nature. The heart of the Sons of men is fully ſet in them to do evil, Eccl. 8.11. The heart in the ſingular number; as if there were but one Common heart beat in all mankind, and bent as with own pulſe, with a joynt conſent and force to wickedneſs, without a ſence of the Authority of God in the Earth; as if one heart acted every Man in the world.

The great Apoſtle cites the Text to verefie the charge he brought againſt all mankind.**Rom. 3.9, 10.11.12.Rom 3:9Rom 3:10Rom 3:11Rom 3:12 In his interpretation, the Jews, who owned one God, and were dignified with ſpecial priviledges, as well as the Gentiles that maintained many Gods, are within the compaſs of this Character: The Apoſtle leaves out the firſt part of the Text, the fool hath ſaid in his heart, but takes in the latter part, and the verſes following: He charges all, becauſe all, every man of them was under ſin: There is none that ſeeks God, and ver. 19. He adds what the law ſaith, it ſpeaks to thoſe that are under the Law. That none ſhould imagine he included only the Gentiles and exempted the Jews from this deſcription. The Leproſie of Atheiſm had infected the whole Maſs of human nature: No Man among Jews or Gentiles did naturally ſeek God; and therefore all were void of any ſpark of the practical ſence of the Deity. The effects of this Atheiſm are not in all externally of an equal ſize: Yet in the fundamentals and radicals of it, there is not a hairs difference between the beſt and the worſt men that ever traverſed the world. The diſtinction is laid either in common Grace, bounding and ſuppreſſing it; or in ſpecial Grace killing and crucifying it. Tis in every one either triumphant or militant, reigning or depoſed. No Man is any more born with ſenſible acknowledgments of God, than he is born with a clear knowledge of the nature of all the Stars in the Heavens, or Plants upon the Earth. None ſeeks after God. **Coccei.None ſeek God as his rule, as his end, as his happineſs, which is a debt the Creature naturally owes to God; he deſires no communion with God: He places his happineſs in any thing inferior to God: He prefers every thing before him, glorifies every thing above him; he hath no delight to know him; he regards not thoſe paths which lead to him; he loves his own filth better than Gods Holineſs; his actions are tinctured, and dyed with ſelf, and are void of that reſpect which is due from him to God.

p. 49The nobleſt Faculty of Man, his Underſtanding, wherein the remaining Lineaments of the Image of God are viſible; the higheſt Operation of that Faculty, which is Wiſdom, is in the Judgment of the Spirit of God Deviliſh, whiles it is earthly and ſenſual **Jam. 3.15.Jas 3:15: and the Wiſdom of the beſt man is no better by Nature; a legion of impure Spirits poſſeſs it. Deviliſh, as the Devil, who though he believe there is a God, yet acts as if there were none, and wiſhes he had no Superior to preſcribe him a Law, and inflict that puniſhment upon him which his Crimes have merited. Hence the Poyſon of Man by Nature is ſaid to be like the Poyſon of a Serpent, alluding to that ſerpentine temptation which firſt infected Mankind, and changed the nature of Man into the likeneſs of that of the Devil.**Pſal. 58.4.Ps 58:4 So that notwithſtanding the Harmony of the World that preſents men not only with the Notice of the Being of a God, but darts into their minds ſome remarks of his Power and Eternity; yet the thoughts and reaſonings of Man are ſo corrupt, as may well be called Diabolical, and as contrary to the Perfection of God and the original Law of their Nature, as the actings of the Devil are: For ſince every natural Man is a Child of the Devil, and is acted by the Diabolical Spirit, he muſt needs have that Nature which his Father hath, and the Infuſion of that Venom which the Spirit that acts him, is poſſeſſed with; though the full Diſcovery of it may be reſtrained by various Circumſtances, Eph. 2.2. To conclude, though no man, or at leaſt very few arrive to a round and poſitive Concluſion in their hearts that there is no God, yet there is no man that naturally hath in his heart any reverence of God.

In general, before I come to a particular Proof, take ſome Propoſitions.

Propoſition 1. Actions are a greater diſcovery of a Principle than Words. The Teſtimony of Works is louder and clearer than that of Words, and the Frame of mens hearts muſt be meaſured, rather by what they do, than by what they ſay. There may be a mighty diſtance between the Tongue and the Heart, but a Courſe of Actions is as little guilty of lying as Intereſt is, according to our common ſaying: All outward Impieties are the branches of an Atheiſm at the root of our Nature, as all peſtilential ſores are expreſſions of the Contagion in the Blood. Sin is therefore frequently called Ungodlineſs in our Engliſh Dialect. Mens Practices are the beſt Indexes of their Principles: The Current of a Mans Life, is the counter-part of the Frame of his Heart: Who can deny an Error in the Spring or Wheels, when he perceives an Error in the hand of the Dial? Who can deny an Atheiſm in the Heart, when ſo much is viſible in the Life? The Taſt of the water diſcovers what Mineral 'tis ſtrained through. A practical Denial of God is worſe than a verbal, becauſe deeds have uſually more of deliberation than words; words may be the fruit of a Paſſion, but a ſet of evil actions are the fruit and evidence of a predominant evil Principle in the Heart: All ſlighting words of a Prince do not argue an habitual Treaſon, but a ſucceſſion of overt treaſonable Attempts ſignifie a ſetled treaſonable diſpoſition in the Mind: Thoſe therefore are more deſervedly termed Atheiſts, who acknowledge a God and walk as if there were none, than thoſe (if there can be any ſuch) that deny a God and walk as if there were one.

A Senſe of God in the Heart, would burſt out in the Life: Where there is no reverence of God in the Life, 'tis eaſily concluded there is leſs in the Heart.

What doth not influence a Man when it hath the addition of the Eyes, and cenſures of outward Spectators, and the care of a Reputation (ſo much the God of the world) to ſtrengthen it and reſtrain the action, muſt certainly have leſs power over the Heart when it is ſingle without any other concurrence. The Flames breaking out of a houſe diſcover the Fire to be much ſtronger and fiercer within. The Apoſtle judgeth thoſe of the Circumciſion, who gave heed to Jewiſh Fables, to be Denyers of God, though he doth not tax them with any notorious Prophaneſs. Tit. 1.16. They profeſs that they know God, but in works they deny him; he gives them Epithites contrary to what they arrogated to themſelves:**Illyric. They boaſted themſelves to be holy, the Apoſtle calls them abominable; They bragged that they fulfilled the Law and obſerved the Traditions of their Fathers, the Apoſtle calls them diſobedient, or unperſwadable; They boaſted that they only had the Rule of Righteouſneſs, and a ſound Judgment concerning it, the Apoſtle ſaid they had a Reprobate Senſe and unfit for any good work; and judges againſt all their vain glorious braggs, that they had not a Reverence of God in their Hearts; there was more of the Denial of p. 50God in their Works than there was Acknowledgement of God in their Words: Thoſe that have neither God in their Thoughts, nor in their Tongues, nor in their Works, cannot properly be ſaid to acknwledge him: Where the Honour of God is not practically owned in the lives of men, the Being of God is not ſenſibly acknowledged in the hearts of men: The Principle muſt be of the ſame kind with the Actions; if the Actions be Atheiſtical, the Principal of them can be no better.

Prop. 2. All Sin is founded in a ſecret Atheiſm. Atheiſm is the Spirit of every Sin; all the Flouds of Impieties in the World break in at the Gate of a ſecret Atheiſm: And though ſeveral ſins may diſagree with one another, yet like Herod and Pilate againſt Chriſt, they joyn hand in hand againſt the intereſt of God. Though luſts and pleaſures be divers, yet they are all united in Diſobedience to him.**Tit. 3.3.Titus 3:3 All the wicked inclinations in the heart, and ſtrugling motions, ſecret repinings, ſelf applauding confidences in our own wiſdom, ſtrength, &c. envy, ambition, revenge, are ſparks from this latent fire; the language of every one of theſe is, I would be a Lord to my ſelf, and would not have a God Superior to me.

The variety of ſins againſt the firſt and ſecond Table, the neglects of God and violences againſt Man are derived from this in the Text, firſt the Fool hath ſaid in his heart, and then follows a legion of Devils: As all vertuous actions ſpring from an acknowledgment of God; ſo all vitious actions riſe from a lurking Denial of him. All licentiouſneſs goes glib down where there is no ſenſe of God. Abraham judged himſelf not ſecure from Murder, nor his Wife from Defilement in Gerar, if there were no Fear of God there.**Gen. 20.11.Gen 20:11 He that makes no Conſcience of Sin has no regard to the Honour, and conſequently none to the Being of God. By the Fear of God men depart from Evil, Pro. 16.6. By the non-regarding of God men ruſh into Evil. Pharaoh oppreſt Iſrael becauſe he knew not the Lord. If he did not deny the Being of a Deity, yet he had ſuch an unworthy Notion of God as was inconſiſtent with the Nature of a Deity; he a poor Creature thought himſelf a Mate for the Creator.

In ſins of Ommiſſion we own not God, in neglecting to perform what he enjoyns: In ſins of Commiſſion we ſet up ſome luſt in the place of God, and pay to that the Homage which is due to our Maker: In both we diſown him; in the one by not doing what he commands, in the other by doing what he forbids.

We deny his Soveraignty when we violate his Laws; we diſgrace his Holineſs when we caſt our filth before his Face; we diſparage his Wiſdom when we ſet up another Rule as the Guide of our Actions than that Law he hath fixed; we ſlight his Sufficiency when we prefer a ſatisfaction in ſin before a happineſs in Him alone, and his Goodneſs, when we judge it not ſtrong enough to attract us to him. Every ſin invades the Rights of God, and ſtrips him of one or other of his Perfections: 'Tis ſuch a vilifying of God as if he were not God; as if he were not the ſupream Creator and Benefactor of the World; as if we had not our Being from Him; as if the Air we breathed in, the Food we lived by, were our own by right of Supreamacy not of Donation: For a Subject to ſlight his Soveraign, is to ſlight his Royalty; or a Servant his Maſter, is to deny his Superiority.

Prop. 3. Sin implies that God is unworthy of a Being. Every Sin is a kind of curſing God in the Heart **Job. 1.5.Job 1:5; an aim at the deſtruction of the Being of God; not actually, but vertually; not in the intention of every Sinner, but in the nature of every Sin. That Affection which excites a man to break his Law, would excite him to annihilate his Being if it were in his power. A Man in every ſin aims to ſet up his own will as his rule, and his own glory as the end of his actions againſt the will and glory of God; and could a Sinner attain his end, God would be deſtroyed: God cannot out live his will and his glory: God cannot have another rule but his own will, nor another end but his own honour: Sin is called a turning the back upon God,**Jer. 32.33. Deut. 32.15.Jer 32:33Deut 32:15 a kicking againſt him, **Jer. 32.33. Deut. 32.15.Jer 32:33Deut 32:15as if he were a ſlighter perſon than the meaneſt beggar. What greater contempt can be ſhew'd to the meaneſt, vileſt perſon, than to turn the back, lift up the heel, and thruſt away with indignation? All which actions, though they ſignifie that ſuch a one hath a Being; yet they teſtifie alſo that he is unworthy of a Being, that he is an unuſeful Being in the world, and that it were well the world were rid of him.

All Sin againſt Knowledge is called a Reproach of God. **Numb. 15.30. Ezek. 20.27.Num 15:30Ezek 20:27Reproach is a vilifying p. 51a man as unworthy to be admitted into Company. We naturally Judge God unfit to be converſed with. God is the term turned from by a ſinner: Sin is the term turned to; which implies a greater excellency in the nature of ſin, than in the nature of God. And as we naturally Judge it, more worthy to have a being in our affections, ſo conſequently more worthy to have a being in the world, than that infinite nature from whom we derive our beings, and our all; and upon whom with a kind of diſdain we turn our backs. Whoſoever thinks the Notion of a Deity unfit to be cheriſhed in his mind by warm Meditation, implies that he cares not whether he hath a being in the world or no. Now tho the light of a Deity ſhines ſo clearly in Man, and the ſtings of Conſcience are ſo ſmart, that he cannot abſolutely deny the being of a God; yet moſt Men endeavour to ſmother this knowledge, and make the Notion of a God a ſapleſs and uſeleſs thing, Rom. 1.28. They like not to retain God in their knowledge.

It is ſaid, Cain went out from the preſence of the Lord, Gen. 4.16. That is, from the Worſhip of God. Our refuſing or abhorring the preſence of a man implies a careleſſneſs whether he continue in the World or no: Tis a uſing him, as if he had no being, or as if we were not concerned in it. Hence all men in Adam, under the Emblem of the prodigal, are ſaid to go into a far Country. Not in reſpect of place, becauſe of Gods Omnipreſence; but in reſpect of acknowledgment and affection; they mind and love any thing but God. And the deſcriptions of the Nations of the world, lying in the Ruines of Adams fall, and the dregs of that revolt, is that they know not God: They forget God, as if there were no ſuch being above them; and indeed he that doth the works of the Devil, owns the Devil to be more worthy of obſervance, and conſequently of a being, than God, whoſe nature he forgets and whoſe preſence he abhors.

Propoſition, 4. Every ſin in its own nature would render God a fooliſh and impure being. Many Tranſgreſſors eſteem their acts, which are contrary to the Law of God, both Wiſe and Good: If ſo, the Law againſt which they are committed, muſt be both fooliſh and impure: What a reflection is there then upon the Law-giver? The Moral Law is not properly a meer act of Gods Will conſidered in it ſelf, or a Tyrannical Edict, like thoſe of whom it may well be ſaid, ſtat pro ratione voluntas: But it commands thoſe things, which are good in their own nature, and prohibits thoſe things, which are in their own nature evil; and therefore is an act of his Wiſdom and Righteouſneſs; the reſult of his wiſe Council, and an extract of his pure nature; as all the Laws of juſt Law-givers, are not only the acts of their Will, but of a Will governed by Reaſon and Juſtice, and for the good of the publick, whereof they are conſervators. If the Moral commands of God were only acts of his Will, and had not an intrinſick neceſſity, reaſon and goodneſs, God might have commanded the quite contrary, and made a contrary Law, whereby that which we now call Vice, might have been canonized for Virtue: He might then have forbid any Worſhip of him, Love to him, fear of his name: He might then have commanded Murders, Thefts, Adulteries. In the firſt he would have untied the link of duty from the Creature, and diſſolved the obligations of Creatures to him, which is impoſſible to be conceived; for from the Relation of a Creature to God, obligations to God, and duties upon thoſe obligations, do neceſſarily reſult. It had been againſt the rule of Goodneſs and Juſtice, to have commanded the Creature not to love him, and fear and obey him: This had been a command againſt Righteouſneſs, Goodneſs, and intrinſick obligations to Gratitude: And ſhould Murder, Adulteries, Rapines have been commanded inſtead of the contrary, God would have deſtroyed his own Creation; he would have acted againſt the rule of goodneſs and order; he had been an unjuſt tyrannical Governor of the world: Publick ſociety would have been crackt in peices, and the world become a Shambles, a Brothel Houſe, a place below the common ſentiments of a meer man. All ſin therefore being againſt the Law of God, the Wiſdom and holy rectitude of Gods Nature is denyed in every Act of diſobedience: And what is the conſequence of this, but that God is both fooliſh and unrighteous in commanding that, which was neither an Act of Wiſdom, as a Governour, nor an Act of goodneſs, as a benefactor to his Creature?

As was ſaid before, preſumptuous ſins are called reproaches of God, Num. 15.30. The Soul that doth ought preſumptuouſly, reproacheth the Lord. Reproaches of men p. 52are either for natural, moral, or intellectual defects. All reproaches of God muſt imply a charge, either of unrighteouſneſs, or ignorance: If of unrighteouſneſs, tis a denial of his Holineſs: If of Ignorance, tis a blemiſhing his Wiſdom. If Gods Laws were not wiſe and holy, God would not enjoyn them: And if they are ſo, we deny infinite Wiſdom and Holineſs in God by not complying with them. As when a man believes not God when he promiſes, he makes him a lyar, 1 John 5.10. So he that obeys not a wiſe and holy God commanding, makes him guilty either of folly, or unrighteouſneſs.

Now ſuppoſe you knew an abſolute Atheiſt, who denyed the being of a God, yet had a life free from any notorious ſpot or defilement; would you in reaſon count him ſo bad as the other that owns a God in being, yet lays, by his courſe of action, ſuch a black imputation, of folly and impurity upon the God he profeſſeth to own; an imputation which renders any man a moſt deſpicable Creature?

Propoſition, 5. Sin in its own nature endeavours to render God the moſt miſerable being. Tis nothing but an oppoſition to the will of God: The will of no Creature is ſo much contradicted, as the Will of God is by Devils and Men: And there is nothing under the Heavens that the affections of human nature ſtand more point blank againſt, than againſt God. There is a ſlight of him in all the faculties of Man; our Souls are as unwilling to know him, as our Wills are averſe to follow him, Rom. 8.7. The carnal mind is enmity againſt God, tis not ſubject to the Law of God, nor can be ſubject. Tis true, Gods will cannot be hindered of its effect, for then God would not be ſupremely bleſſed, but unhappy and miſerable: All miſery ariſeth from a want of that, which a nature would have, and ought to have: Beſides if any thing could fruſtrate Gods Will, it would be ſuperior to him: God would not be Omnipotent, and ſo would loſe the perfection of the Deity, and conſequently the Deity it ſelf; for that which did wholly defeat Gods Will, would be more powerful than he. But ſin is a contradiction to the Will of Gods Revelation; to the Will of his precept, and therein doth naturally tend to a ſuperiority over God, and would uſurp his Omnipotence, and deprive him of his bleſſedneſs. For if God had not an infinite power to turn the deſigns of it to his own glory, but the will of ſin could prevail, God would be totally deprived of his bleſſedneſs. Doth not ſin endeavour to ſubject God to the extravagant and contrary wills of men, and make him more a ſlave than any Creature can be? For the Will of no Creature, not the meaneſt and moſt deſpicable Creature, is ſo much croſt, as the Will of God is by ſin, Iſa. 43.24. Thou haſt made me to ſerve with thy ſins: Thou haſt endeavoured to make a meer ſlave of me by ſin: Sin endeavors to ſubject the bleſſed God to the humour and luſt of every perſon in the world.

Propoſition, 6. Men ſometimes in ſome circumſtances do wiſh the not being of God. This ſome think to be the meaning of the Text, the fool hath ſaid in his heart there is no God, that is, he wiſhes there were no God. Many tamper with their own hearts to bring them to a perſwaſion that there is no God: And when they cannot do that, they conjure up wiſhes that there were none. Men naturally have ſome Conſcience of ſin, and ſome notices of Juſtice; Rom. 1.32. They know the Judgement of God, and they know the demerit of ſin; they know the Judgment of God, and that they which do ſuch things are worthy of death. What is the conſequent of this but fear of puniſhment; and what is the iſſue of that fear, but a wiſhing the Judge either unwilling or unable to vindicate the Honour of his violated Law? When God is the object of ſuch a wiſh, tis a vertual undeifying of him: Not to be able to puniſh, is to be impotent; not to be willing to puniſh, is to be unjuſt; Imperfections inconſiſtent with the Deity: God cannot be ſuppoſed without an infinite Power to act, and an infinite Righteouſneſs as the Rule of acting. Fear of God is natural to all men; not a Fear of offending him, but a Fear of being puniſhed by him: The wiſhing the Extinction of God has its degree in men, according to the degree of their Fears of his juſt Vengeance: And though ſuch a Wiſh be not in its Meridian but in the Damned in Hell, yet it hath its ſtarts and motions in affrighted and awakened Conſciences on the Earth: Under this Rank of Wiſhers, that there were no God, or that God were deſtroyed, do fall

1. Terrified Conſciences, that are Magor miſſabib, ſee nothing but matter of fear round about. As they have lived without the bounds of the Law, they are affraid p. 53to fall under the ſtroak of his Juſtice: Fear wiſhes the deſtruction of that which it apprehends hurtful: It conſiders him as a God to whom Vengeance belongs, as the Judge of all the Earth. **Pſal. 94.12.Ps 94:12The leſs hopes ſuch a one hath of his Pardon, the more joy he would have to hear that his Judge ſhould be ſtript of his Life: He would entertain with delight any reaſons, that might ſupport him in the conceit that there were no God: In his preſent State ſuch a Doctrine would be his Security from an Account: He would as much rejoyce, if there were no God to enflame an Hell for him, as any guilty Malefactor would if there were no Judge to order a Gibbet for him. Shame may bridle mens words, but the Heart will be caſting about for ſome Arguments this way, to ſecure it ſelf: Such as are at any time in Spira's Caſe, would be willing to ceaſe to be Creatures, that God might ceaſe to be Judge. The Fool hath ſaid in his heart, there is no Elohim, no Judge, fancying God without any exerciſe of his judicial Authority. And there is not any wicked man under anguiſh of Spirit, but, were it within the reach of his power, would take away the Life of God, and rid himſelf of his fears, by deſtroying his Avenger.

2. Debaucht Perſons are not without ſuch wiſhes ſometimes: An obſtinate Servant wiſhes his Maſters death, from whom he expects Correction for his Debaucheries. As Man ſtands in his corrupt Nature, 'tis impoſſible but one time or other moſt debaucht perſons, at leaſt have ſo me kind of velleities, or imperfect wiſhes. 'Tis as natural to men to abhor thoſe things which are unſuteable and troubleſome, as it is to pleaſe themſelves in things agreeable to their minds and humours: And ſince Man is ſo deeply in love with Sin, as to count it the moſt eſtimable good, he cannot but wiſh the abolition of that Law which checks it, and conſequently the change of the Law-Giver which Enacted it; and in wiſhing a change in the holy Nature of God, he wiſhes a deſtruction of God, who could not be God, if he ceaſed to be immutably holy. They do as certainly wiſh, that God had not a holy Will to command them, as deſparing Souls wiſh, that God had not a righteous Will to puniſh them; and to wiſh Conſcience extinct for the moleſtations they receive from it, is to wiſh the power Conſcience repreſents out of the world alſo.

Since the State of Sinners is a State of diſtance from God, and the Language of Sinners to God is departed from us: **Joh. 21.14.John 21:14They deſire as litle the continuance of his Being as they deſire the knowledge of his Ways: The ſame reaſon which moves them to deſire Gods diſtance from them, would move them to deſire Gods not Being: Since the greateſt diſtance would be moſt agreeable to them, the Deſtruction of God muſt be ſo too: Becauſe there is no greater diſtance from us, than in not Being. Men would rather have God not to be, than themſelves under controle, that ſenſuality might range at pleaſure: He is like a Heifer ſliding from the Yoke, Hoſ. 4.16. The Curſing of God in the Heart feared by Job of his Chidren, intimates a wiſhing God deſpoild of his Authority, that their pleaſure might not be dampt by his Law. Beſides, is there any natural man that ſins againſt actuated knowledge, but either thinks or wiſhes that God might not ſee him, that God might not know his actions? And is not this to wiſh the Deſtruction of God, who could not be God unleſs he were immenſe and omniſcient?

3. Under this rank fall thoſe, who perform external Duties only out of a Principle of ſlaviſh Fear. Many Men perform thoſe Duties that the Law enjoyns with the ſame Sentiments that Slaves perform their Drudgery, and are conſtrained in their Duties by no other conſiderations but thoſe of the Whip and the Cudgel. Since therefore they do it with reluctancy, and ſecretly murmur while they ſeem to obey, they would be willing that both the Command were recall'd, and the Maſter that commands them were in another world. The Spirit of Adoption makes men act towards God as a Father, a Spirit of Bondage only eyes him as a Judge. Thoſe that look upon their Superiors as tyrannical, will not be much concerned in their welfare; and would be more glad to have their Nails pared, than be under perpetual fear of them.

Many men regard not the infinite goodneſs in their ſervice of him, but conſider him as cruel, tyrannical, injurious to their Liberty. Adam's Poſterity are not free from the Sentiments of their common Father, till they are regenerate. You know what Conceit was the Hammer whereby the Helliſh Jael ſtruck the Nail into our firſt Parents, which conveyed Death, together with the ſame Imagination to all p. 54their Poſterity, Gen. 3.5. God knows that in the day you eat thereof, your eyes ſhall be opened, and you ſhall be as Gods knowing Good and Evil: Alas poor Souls! God knew what he did when he forbad you that Fruit: He was jealous you ſhould be too happy: It was a cruelty in him to deprive you of a Food ſo pleaſant and delicious. The apprehenſion of the ſeverity of Gods Commands riſeth up no leſs in deſires that there were no God over us, than Adam's apprehenſion of Envy in God for the reſtraint of one Tree mov'd him to attempt to be equal with God: Fear is as powerful to produce the one in his Poſterity, as Pride was to produce the other in the Common-Root. When we apprehend a thing hurtful to us, we deſire ſo much evil to it, as may render it uncapable of doing us the hurt we fear. As we wiſh the preſervation of what we love or hope for; ſo we are naturally apt to wiſh the not being of that whence we fear ſome hurt or trouble. We muſt not underſtand this as if any man did formally wiſh the deſtruction of God, as God. God in himſelf is an infinite Mirror of Goodneſs and raviſhing Lovelineſs: He is infinitely good, and ſo univerſally good, and nothing but good; and is therefore ſo agreeable to a Creature, as a Creature, that it is impoſſible that the Creature, while it bears itſelf to God as a Creature, ſhould be guilty of this, but thirſt after him and cheriſh every motion to him. As no man wiſhes the deſtruction of any Creature, as a Creature, but as it may conduce to ſomething which he counts may be beneficial to himſelf; ſo no man doth, nor perhaps can wiſh the ceſſation of the Being of God, as God; for then he muſt wiſh his own Being to ceaſe alſo; But as he conſiders him clothed with ſome perfections, which he apprehends as injurious to him; as his Holineſs in forbidding Sin, his Juſtice in puniſhing Sin: And God being judged in thoſe perfections contrary to what the revolted Creature thinks convenient and good for himſelf, he may wiſh God ſtript of thoſe perfections, that thereby he may be free from all fear of trouble and grief from him in his fallen State. In wiſhing God deprived of thoſe, he wiſhes God deprived of his Being; becauſe God cannot retain his Deity without a love of Righteouſneſs and Hatred of Iniquity; and he could not teſtifie his love to the one, or his loathing of the other, without encouraging Goodneſs, and witneſſing his Anger againſt Iniquity.

Let us now appeal to ourſelves, and examin our own Conſciences: Did we never pleaſe our ſelves ſometimes in the thoughts, how happy we ſhould be, how free in our vain pleaſures, if there were no God? Have we not deſired to be our own Lords without controle, ſubject to no Law but our own, and be guided by no Will but that of the Fleſh? Did we never rage againſt God under his afflicting Hand? Did we never wiſh God ſtript of his Holy Will to command, and his Righteous Will to puniſh, &c.

Thus much for the general.

For the proof of this, many conſiderations will bring in Evidence: Moſt may be reduced to theſe two Generals.

Man would ſet himſelf up, Firſt as his own Rule. Secondly as his own End and Happineſs.

1. Man would ſet himſelf up as his own Rule inſtead of God: This will be evidenced in this Method.

1. Man naturally diſowns the Rule God ſets him.

2. He owns any other Rule rather than that of Gods preſcribing.

3. Theſe he doth in order to the ſetting himſelf up as his own Rule.

4. He makes himſelf not only his own Rule, but would make himſelf the Rule of God, and give Laws to his Creator.

1. Man naturally diſowns the Rule God ſets him. 'Tis all one to deny his Royalty and to deny his Being: When we diſown his Authority, we diſown his God-head: 'Tis the Right of God to be the Soveraign of his Creatures; and it muſt be a very looſe and trivial aſſent that ſuch men have to Gods Superiority over them, (and conſequently to the Excellency of his Being, upon which that Authority is founded) who are ſcarce at eaſe in themſelves, but when they are invading his Rights, breaking his Bands, caſting away his Cords, and contradicting his Will.

Every man naturally is a Son of Belial, would be without a Yoke, and leap over Gods Incloſures; and in breaking out againſt his Soveraignity, we diſown his Being as God: For to be God and Soveraign are inſeparable: He could not be God, if he p. 55were not Supreme; nor could he be a Creator without being a Law-giver. To be God and yet inferior to another, is a Contradiction. To make Rational Creatures without preſcribing them a Law, is to make them without Holineſs, Wiſdom and Goodneſs.

1. There is in Man naturally an unwillingneſs to have any acquaintance with the Rule God ſets him, Pſal. 14.2. None that did underſtand and ſeek God. The refuſing Inſtruction and caſting his Word behind the back is a part of Atheiſm.**Pſal. 50.1….Ps 50:1 We are heavy in hearing the Inſtructions either of Law or Goſpel,**Heb. 5.11, 12.Heb 5:11Heb 5:12 and ſlow in the Apprehenſion of what we hear. The people that God had hedged in from the Wilderneſs of the World for his own Garden, were fooliſh and did not know God; were ſottiſh and had no underſtanding of him.**Jer. 4.22.Jer 4:22 The Law of God is accounted a ſtrange thing; **Hoſ. 8.12.Hos 8:12a thing of a different Clymate, and a far Country from the heart of Man; wherewith the mind of Man had no natural acquaintance, and had no deſire to have any; or they regarded it as a ſordid thing: What God accounts great and valuable, they account mean and deſpicable. Men may ſhew a Civility to a Stranger, but ſcarce contract an Intimacy: There can be no Amicable Agreement between the holy Will of God and the heart of a depraved Creature: One is holy, the other unholy; one is univerſally good, the other ſtark naught. The purity of the Divine Rule renders it nauſeous to the impurity of a carnal heart. Water and Fire may as well friendly kiſs each other and live together without quarrelling and hiſſing, as the holy Will of God and the unregenerate heart of a fallen Creature.

The nauſeating a Holy Rule is an Evidence of Atheiſm in the heart, as the nauſeating wholeſome Food is of putrified Flegm in the Stomack. 'Tis found more or leſs in every Chriſtian, in the Remainders, though not in a full Empire As there is a Law in his Mind whereby he delights in the Law of God, ſo there is a Law in his Members whereby he wars againſt the Law of God, Rom. 7.22, 23, 25. How predominant is this loathing of the Law of God, when corrupt Nature is in its full ſtrength, without any Principle to controul it? There is in the Mind of ſuch a one a Darkneſs, whereby it is ignorant of it, and in the Will a Depravedneſs whereby it is repugnant to it. If Man were naturally willing and able to have an intimate acquaintance with, and delight in the Law of God, it had not been ſuch a ſignal favour for God to promiſe to write the Law in the heart. A man may ſooner engrave the Chronicle of a whole Nation, or all the Records of God in the Scripture upon the hardeſt Marble with his bare finger, than write one Syllable of the Law of God in a ſpiritual manner upon his heart. For,

1. Men are negligent in uſing the means for the knowledge of Gods Will. All natural men are Fools, who know not how to uſe the price God puts into their hands; **Pro. 17.16.Prov 17:16They put not a due eſtimate upon opportunities and means of Grace, and account that Law-Folly which is the Birth of an infinite and holy Wiſdom. The knowledge of God which they may glean from Creatures, and is more pleaſant to the natural guſt of men, is not improved to the Glory of God, if we will believe the Indictment the Apoſtle brings againſt the Gentiles. **Rom. 1.21.Rom 1:21And moſt of thoſe that have dived into the depths of Nature, have been more ſtudious of the qualities of the Creatures, than of the excellency of the nature, or the diſcovery of the mind of God in them; who regard only the riſing and motions of the Star, but follow not with the wiſe men, its conduct to the King of the Jews. How often do we ſee men filled with an eager thirſt for all other kind of knowledge, that cannot acquieſce in a twilight diſcovery, but are inquiſitive into the cauſes and reaſons of effects, yet are contented with a weak and languiſhing knowledge of God and his Law, and are eaſily tired with the Propoſals of them?

He now that nauſeates the means whereby he may come to know and obey God, has no intention to make the Law of God his Rule: There is no man that intends ſeriouſly an end, but he intends means in order to that end: As when a man intends the preſervation or recovery of his health, he will intend means in order to thoſe ends, otherwiſe he cannot be ſaid to intend his health: So he that is not diligent in uſing means to know the mind of God, has no ſound intention to make the Will and Law of God his Rule. Is not the inquiry after the Will of God made a work by the by, and fain to lacquy after other concerns of an inferior nature, if it hath any place at all in the Soul? which is a deſpiſing the Being of God: The Notion of the Soveraignty of God, bears the ſame date with the Notion of his Godhead; p. 56and by the ſame way that he reveals Himſelf, he reveals his Authority over us; whether it be by Creatures without, or Conſcience within. All Authority over Rational Creatures conſiſts in commanding and directing; the duty of Rational Creatures in compliance with that Authority conſiſts in obeying: Where there is therefore a careleſs neglect of thoſe means which convey the knowledge of Gods Will and our Duty, there is an utter diſowning of God as our Soveraign and our Rule.

2. When any part of the Mind and Will of God breaks in upon Men, they endeavour to ſhake it off; As a Man would a Sergeant that comes to arreſt him; they like not to retain God in their Knowledge, Rom. 1.28. A natural Man receives not the things of the Spirit of God; that is, into his Affection; he puſheth them back as men do troubleſome and importunate Beggers: They have no kindneſs to beſtow upon it: They thruſt with both ſhoulders againſt the Truth of God, when it preſſeth in upon them; and daſh as much contempt upon it as the Phariſees did upon the Doctrine our Saviour directed againſt their Covetouſneſs. As men naturally delight to be without God in the world, ſo they delight to be without any offspring of God in their thoughts. Since the Spiritual Palate of Man is depraved, Divine Truth is unſavoury and ungrateful to us, till our taſte and reliſh is reſtored by Grace: Hence men damp and quench the motions of the Spirit to Obedience and Compliance with the Dictates of God; ſtrip them of their Life and Vigor, and kill them in the Womb. How unable are our Memories to retain the ſubſtance of ſpiritual Truth; but like Sand in a Glaſs, put in at one part and runs out at the other? Have not many a ſecret wiſh, that the Scripture had never mentioned ſome truths, or that they were blotted out of the Bible, becauſe they face their Conſciences, and diſcourage thoſe boiling Luſts they would with eagerneſs and delight purſue? Me thinks that interruption John gives our Saviour when he was upon the Reproof of their Pride, looks little better**Mark 9.33.38Mark 9:33Mark 9:38 than a deſign to divert him from a diſcourſe ſo much againſt the grain, by telling him a ſtory of their prohibiting one to caſt out Devils, becauſe he followed not them. How glad are men when they can raiſe a Battery againſt a Command of God, and raiſe ſome ſmart Objection whereby they may ſhelter themſelves from the ſtrictneſs of it?

3. When men cannot ſhake off the Notices of the Will and Mind of God, they have no pleaſure in the conſideration of them. Which could not poſſibly be, if there were a real and fixed deſign to own the Mind and Law of God as our Rule: Subjects or Servants that love to obey their Prince and Maſter, will delight to read and execute their Orders. The Devils underſtand the Law of God in their minds, but they loath the impreſſions of it upon their Wills: Thoſe miſerable Spirits are bound in Chains of Darkneſs, evil Habits in their Wills, that they have not a thought of obeying that Law they know. It was an unclean Beaſt under the Law, that did not chew the Cud: 'Tis a corrupt Heart, that doth not chew Truth by Meditation. A natural man is ſaid not to know God, or the things of God; he may know them notionally, but he knows them not affectionately. A ſenſual Soul can have no delight in a ſpiritual Law. To be ſenſual and not to have the Spirit are inſeparable. Jude 19.

Natural Men may indeed meditate upon the Law and Truth of God, but without delight in it; if they take any pleaſure in it, 'tis only as 'tis knowledge, not as it is a Rule; for we delight in nothing that we deſire, but upon the ſame account that we deſire it. Natural Men deſire to know God and ſome part of his Will and Law, not out of a ſenſe of their practical excellency, but a natural thirſt after knowledge: and if they have a delight, 'tis in the act of knowing, not in the Object known, not in the Duties that ſtream from that Kowledge; they deſign the furniſhing their Underſtandings, not the quickning their Affections; like idle Boys that ſtrike Fire, not to warm themſelves by the heat, but ſport themſelves with the Sparks; Whereas a gracious Soul accounts not only his Meditation, or the Operations of his Soul about God and his Will to be ſweet, but he hath a joy in the object of that Meditation.**Pſal. 104.34.Ps 104:34 Many have the knowledge of God, who have no delight in Him or his Will. Owls have Eyes to perceive that there is a Sun, but by reaſon of the weakneſs of their ſight have no pleaſure to look upon a Beam of it: So neither can a man by Nature love, or delight in the Will of God, becauſe of his natural corruption: That Law that riſeth up in men for Conviction and Inſtruction, p. 57they keep down under the power of Corruption; making their Souls not the Sanctuary, but Priſon of Truth, Rom. 1.18. They will keep it down in their hearts, if they cannot keep it out of their heads, and will not endeavour to know and taſte the Spirit of it.

4. There is farther, a riſing and ſwelling of the Heart againſt the Will of God. (1.) Internal. Gods Law caſt againſt a hard Heart, is like a Ball thrown againſt a ſtone Wall, by reaſon of the reſiſtance rebounding the further from it: The meeting of a Divine Truth and the Heart of Man, is like the meeting of two Tides, the weaker ſwells and foams: We have a natural Antipathy againſt a Divine Rule; and therefore when it is clapt cloſe to our Conſciences, there is a ſnuffing at it, high reaſonings againſt it, corruption breaks out more ſtrongly: As Water poured on Lime ſets it on Fire by an Antiperiſtaſis, and the more Water is caſt upon it, the more furiouſly it burns: Or as the Sun Beams ſhining upon a Dung-hill makes the ſteams the thicker and the ſtench the noyſomer, neither being the poſitive cauſe of the ſmoke in the Lime, or the ſtench in the Dung-hill; but by accident the cauſes of the eruption, Rom. 7.8. But Sin taking occaſion by the Commandment, wrought in me all manner of Concupiſcence, for without the Law Sin was dead. Sin was in a languiſhing poſture, as if it were dead; like a lazy Garriſon in a City, till upon an Alarm from the Adverſary it takes Arms and revives its courage; all the ſin in the heart gathers together its force, to maintain its ſtanding; like the vapours of the Night, which unite themſelves more cloſely to reſiſt the Beams of the riſing Sun. Deep Conviction often provokes fierce Oppoſition; ſometimes Diſputes againſt a Divine Rule end in Blaſphemies, Acts 13.45. Contradicting and Blaſpheming are coupled together. Men naturally deſire things that are forbidden, and reject things commanded, from the corruption of Nature, which affects an unbounded Liberty, and is impatient of returning under that Yoke it hath ſhaken off; and therefore rageth againſt the bars of the Law, as the Waves roar againſt the reſtraint of a bank: When the Underſtanding is dark and the Mind Ignorant, Sin lies as dead;**Theſ. Salmur. De Spiritu. Servitutis Theſ. 19. [a man ſcarce knows he hath ſuch Motions of Concupiſcence in him, he finds not the leaſt breath of Wind but a full calm in his Soul; but when he is awakened by the Law, then the vitiouſneſs of nature being ſenſible of an Invaſion of its Empire, arms it ſelf againſt the Divine Law, and the more the Command is urged, the more vigorouſly it bends its ſtrength, and more inſolently lifts up it ſelf againſt it] he perceives more and more Atheiſtical Luſts than before; all manner of Concupiſcence, more leprous and contagious than before: When there are any motions to turn to God, a reluctancy is preſently perceived; Atheiſtical thoughts bluſter in the mind like the wind, they know not whence they come, nor whether they go: So unapt is the heart to any acknowledgement of God as his Ruler, and any re-union with him. Hence men are ſaid to reſiſt the Holy Ghoſt, Acts 7.51. to fall againſt it, as the word ſignifies, as a ſtone or any ponderous body falls againſt that which lies in its way: They would daſh to pieces or grind to powder that very motion which is made for their inſtruction, and the Spirit too which makes it, and that not from a fit of paſſion, but an habitual repugnance. Ye always reſiſt, &c. (2.) External, 'tis a fruit of Atheiſm in the fourth verſe of this Pſalm; Who eat up my people as they eat bread. How do the revelations of the Mind of God meet with oppoſition? And the Carnal World like dogs bark againſt the ſhining of the Moon? So much men hate the Light, that they ſpurn at the Lanthorns that bear it: And becauſe they cannot endure the Treaſure, often fling the earthen veſſels againſt the ground wherein it is held. If the entrance of Truth render the Market worſe for Diana's Shrines, the whole City will be in an uproar. **Act. 19.24.28.29.Acts 19:24Acts 19:28Acts 19:29When Socrates upon natural Principles confuted the Heathen Idolatry, and aſſerted the unity of God, the whole cry of Athens, a learned Univerſity, is againſt him; and becauſe he oppoſed the publick received Religion, though with an undoubted Truth, he muſt end his Life by Violence: How hath every Corner of the World ſteam'd with the blood of thoſe, that would maintain the Authority of God in the World! The Devils Children will follow the ſteps of their Father, and endeavour to bruiſe the Heel of Divine Truth, that would endeavour to break the Head of corrupt Luſt.

5. Men often ſeem deſirous to be acquainted with the Will of God, not out of any reſpect to his Will and to make it their Rule, but upon ſome other Conſideration. Truth is p. 58ſcarce received as truth. There is more of Hypocriſie than Sincerity in the pale of the Church, and attendance on the Mind of God. The outward dowry of a religious Profeſſion makes it often more deſirable than the Beauty. Judas was a follower of Chriſt for the Bag, not out of any affection to the Divine Revelation: Men ſometime pretend a deſire to be acquainted with the Will of God, to ſatisfie their own paſſions, rather than to conform to Gods Will: The Religion of ſuch is not the judgment of the Man, but the paſſion of the Brute. Many entertain a Doctrine's for the perſons ſake, rather than a perſon for the Doctrine ſake; and believe a thing becauſe it comes from a Man they eſteem, as if his lips were more Canonical than Scripture.

The Apoſtle implies in the Commendation he gives the Theſſalonians, **1 Theſ. 2.13.1 Thess 2:13that ſome receive the Word for human intereſt, not as it is in truth the Word and Will of God to command and govern their Conſciences by its Soveraign Authority: Or elſe they have the Truth of God (as St. James ſpeaks of the Faith of Chriſt) with reſpect of perſons: **Jam. 2.2.Jas 2:2and receive it not for the ſake of the Fountain, but of the Channel: So that many times the ſame Truth delivered by another, is diſregarded, which when dropping from the fancy and mouth of a Mans own Idol, is cryed up as an Oracle. This is to make not God, but Man the Rule: For though we entertain that which materially is the Truth of God, yet not formally as his Truth, but as conveyed by one we affect: And that we receive a Truth and not an Error, we ow the obligation to the honeſty of the Inſtrument, and not to the ſtrength and clearneſs of our own Judgment. Wrong conſiderations may give admittance to an unclean as well as a clean beaſt into the Ark of the Soul: That which is contrary to the Mind of God, may be entertained, as well as that which is agreeable. 'Tis all one to ſuch that have no reſpect to God, what they have; As it is all one to a Spunge to ſuck up the fouleſt water or the ſweeteſt wine, when either is applyed to it.

6. Many that entertain the Notions of the Will and Mind of God, admit them with unſettled and wavering Affections. There is a great Levity in the heart of Man. The Jews that one day applaud our Saviour with Hoſannahs as their King, vote his Crucifixion the next, and uſe him as a Murderer. We begin in the Spirit and end in the Fleſh. Our hearts like Lute-ſtrings are changed with every change of weather, with every appearance of a Temptation; ſcarce one motion of God in a thouſand prevails with us for a ſetled abode. 'Tis a hard task to make a ſignature of thoſe Truths upon our affections, which will with eaſe paſs currant with our underſtandings; Our affections will as ſoon loſe them, as our underſtandings embrace them. The heart of Man is unſtable as water. **Gen. 49.4. Jam. 1.8.Gen 49:4Jas 1:8Some were willing to rejoyce in Johns Light, which reflected a luſtre on their minds; but not in his heat, which would have conveyed a warmth to their hearts: and the Light was pleaſing to them but for a ſeaſon,**Joh. 5.35.John 5:35 while their corruptions lay as if they were dead, not when they were awakened. Truth may be admitted one day, and the next day rejected. As Auſtin ſaith of a wicked Man, he loves the Truth ſhining, but he hates the Truth reproving. This is not to make God, but our own humor our rule and meaſure.

7. Many deſire an acquaintance with the Law and Truth of God, with a deſign to improve ſome luſt by it. To turn the Word of God to be a Pander to the Breach of his Law. This is ſo far from making Gods Will our Rule, that we make our own vile affections the Rule of his Law. How many forced Interpretations of Scripture have been coyned to give content to the luſts of men; and the Divine Rule forced to bend and be ſquared to mens looſe and carnal apprehenſions! 'Tis a part of the inſtability or falſeneſs of the heart to wreſt the Scriptures to their own deſtruction; **2 Pet. 3.16.2 Pet 3:16which they could not do, if they did not firſt wring them to countenance ſome deteſtable Error or filthy Crime. In Paradiſe the firſt Interpretation made of the firſt Law of God, was point blank againſt the mind of the Law-giver, and venemous to the whole Race of Mankind. Paul himſelf feared that ſome might put his Doctrine of Grace to ſo ill a uſe, as to be an Altar and Sanctuary to ſhelter their Preſumption, Rom. 6.1.15. ſhall we then continue in Sin, that Grace may abound? Poyſonous Conſequences are often drawn from the ſweeteſt Truths: As when Gods Patience is made a Topick, whence to argue againſt his Providence, **Pſal. 94.1.Ps 94:1or an encouragement to commit Evil more greedily; as though becauſe he had not preſently a revenging Hand, he had not an all ſeeing Eye: Or when the Doctrine of Juſtification p. 59by Faith, is made uſe of to depreſs a holy life; or Gods readineſs to receive returning ſinners, an encouragement to defer repentance till a death bed. A Lyar will hunt for ſhelter in the reward God gave the Midwifes that lyed to Pharaoh for the preſervation of the Males of Iſrael, and Rahabs ſaving the Spies by falſe intelligence. God knows how to diſtinguiſh between grace and corruption, that may lie cloſe together; or between ſomething of moral goodneſs and moral evil, which may be mixed: We find their fidelity rewarded, which was a moral good; but not their lye approved, which was a moral evil. Nor will Chriſts converſing with ſinners, be a plea for any to thruſt themſelves into evil Company. Chriſt converſed with ſinners, as a Phyſitian with diſeaſed perſons, to cure them, not approve them; others with profligate perſons to receive infection from them, not to communicate holineſs to them. Satans Children have ſtudied their Fathers art, who wanted not perverted Scripture to ſecond his Temptations againſt our Saviour.**… How often do carnal hearts turn Divine Revelation to carnal ends, as the Sea freſh water into ſalt? As me… … ject the precepts of God to carnal intereſts, ſo they ſubject the truths of God to … nal fancies. When men will allegorize the Word, and make a humorous and crazy fancy the Interpreter of Divine oracles, and not the Spirit ſpeaking in the Word; This is to enthrone our own imaginations as the rule of Gods Law, and depoſe his Law from being the rule of our reaſon: This is to riflle truth of its true mind and intent. Tis more to rob a man of his reaſon, the eſſential conſtitutive part of man, than of his eſtate. This is to refuſe an intimate acquaintance with his Will. We ſhall never tell what is the matter of a precept, or the matter of a promiſe, if we impoſe a ſenſe upon it contrary to the plain meaning of it: Thereby we ſhall make the Law of God to have a diſtinct ſenſe according to the variety of mens imaginations, and ſo make every mans fancy a Law to himſelf.

Now that this unwillingneſs to have a Spiritual acquaintance with Divine Truth, is a diſowning God as our rule, and a ſetting up ſelf in his ſtead, is evident; becauſe this unwillingneſs reſpects Truth,

1. As it is moſt Spiritual and Holy. A fleſhly mind is moſt contrary to a Spiritual Law, and particularly as it is a ſearching and diſcovering Law, that would dethrone all other rules in the Soul. As men love to be without a Holy God in the world, ſo they love to be without a holy Law, the tranſcript and image of Gods Holineſs in their hearts; and without holy men, the lights kindled by the Father of lights. As the holineſs of God, ſo the holineſs of the Law moſt offends a carnal heart. Iſa. 30.11. Cauſe the holy one of Iſrael to ceaſe from before us, prophecy to us right things: They could not endure God as a holy one. Herein God places their Rebellion, rejecting him as their rule, ver. 9. Rebellious Children that will not hear the Law of the Lord. The more pure and precious any diſcovery of God is, the more it is diſreliſht by the world: As Spiritual ſins are ſweeteſt to a carnal heart, ſo Spiritual truths are moſt diſtaſtful. The more of the brightneſs of the Sun any beam conveys, the more offenſive it is to a diſtempered eye.

2. As it doth moſt relate to, or lead to God. The Devil directs his fierceſt batteries againſt thoſe Doctrines in the Word, and thoſe Graces in the heart, which moſt exalt God, debaſe man, and bring men to the loweſt ſubjection to their Creator; Such is the Doctrine and grace of juſtifying faith. That men hate not knowledge as knowledge, but as it directs them to chooſe the fear of the Lord, was the determination of the Holy Ghoſt long ago. Prov. 1.29. for that they hated knowledge and did not chooſe the fear of the Lord. Whatſoever reſpects God, clears up guilt, witneſſes mans revolt to him, rouzeth up Conſcience, and moves to a return to God, a man naturally runs from, as Adam did from God, and ſeeks a ſhelter in ſome weak buſhes of error, rather than appear before it. Not that men are unwilling to inquire into and contemplate ſome Divine Truths, which lie furtheſt from the heart, and concern not themſelves immediatly with the rectifying the ſoul: They may view them with ſuch a pleaſure as ſome might take in beholding the Miracles of our Saviour, who could not endure his ſearching Doctrine. The light of ſpeculation may be pleaſant, but the light of conviction is grievous; that which galls their Conſciences, and would affect them with a ſenſe of their duty to God.

Is it not eaſy to perceive, that when a man begins to be ſerious in the concerns of the Honour of God and the duty of his ſoul, he feels a reluctancy within him, even p. 60againſt the pleas of Conſcience; which evidenceth that ſome unworthy principle has got footing in the hearts of men which fights againſt the declarations of God without, and the impreſſions of the Law of God within, at the ſame time when a mans own Conſcience takes part with it, which is the ſubſtance of the Apoſtles diſcourſe, Rom. 7.15, 16, &c.

Cloſe diſcourſes of the Honour of God, and our duty to him are irkſome, when men are upon a merry pin: They are like a damp in a Mine that takes away their breath; they ſhuffle them out as ſoon as they can, and are as unwilling to retain the-ſpeech of them in their mouths, as the knowledge of them in their hearts. Gracious ſpeeches, inſtead of bettering many men, diſtemper them, as ſometimes ſweet perfumes affect a weak head with aches.

3. As tis moſt contrary to ſelf. Men are unwilling to acquaint themſelves with any truth that leads to God, becauſe it leads from ſelf. Every part of the Will of God, is more or leſs diſpleaſing, as it ſounds harſh againſt ſome carnal intereſt men would ſet above God, or as a Mate with him. Man cannot deſire any intimacy with that Law which he regards as a Bird of prey, to pick out his right eye or gnaw off his right hand, his luſt dearer than himſelf. The reaſon we have ſuch hard thoughts of Gods Will, is becauſe we have ſuch high thoughts of our ſelves. Tis a hard matter to Believe or Will that, which hath no affinity with ſome principle in the underſtanding, and no intereſt in our Will and Paſſions: Our unwillingneſs to be acquainted with the Will of God ariſeth from the diſproportion between that and our corrupt hearts, We are alienated from the life of God in our minds, Eph. 41 18, 19. As we live not like God, ſo we neither think, or Will as God: There is an antipathy in the heart of man againſt that Doctrine, which teaches us to deny our ſelves and be under the rule of another: But whatſoever favours the ambition, luſts, and profits of men, is eaſily entertainable. Many are fond of thoſe Sciences, which may enrich their underſtandings, and grate not upon their ſenſual delights. Many have an admirable dexterity in finding out Philoſophical reaſons, Mathematical demonſtrations, or raiſing obſervations upon the Records of Hiſtory, and ſpend much time and many ſerious and affectionate thoughts in the ſtudy of them; In thoſe they have not immediatly to do with God, their beloved pleaſures are not impaired: Tis a ſatisfaction to ſelf without the exerciſe of any hoſtility againſt it. But had thoſe Sciences been againſt ſelf, as much as the Law and Will of God, they had long ſince been rooted out of the World. Why did the Young-man turn his back upon the Law of Chriſt? becauſe of his worldly ſelf: Why did the Phariſees mock at the Doctrine of our Saviour and not at their own traditions? becauſe of Covetous ſelf. Why did the Jews ſlight the perſon of our Saviour and put him to death, after the reading ſo many Credentials of his being ſent from Heaven? becauſe of ambitious ſelf, that the Romans might not come and take away their Kingdom. If the Law of God were fitted to the humors of ſelf, it would be readily and cordially obſerved by all men: Self is the meaſure of a world of ſeeming Religious actions; while God ſeems to be the object, and his Law the motive, ſelf is the rule and end; Zach. 7.5. Did you faſt unto me, &c.

2 As men diſcover their diſowning the Will of God as a rule by unwillingneſs to be acquainted with it, ſo they diſcover it, by the contempt of it, after they cannot avoid the Notions and ſome impreſſions of it. The rule of God is burthenſome to a ſinner, he flies from it as from a frightful bug-bear, and unpleaſant Yoke: Sin againſt the knowledge of the Law is therefore called, a going back from the Commandment of Gods lips, Job. 23.12. A caſting Gods word behind them, **Pſal. 50.17.Ps 50:17as a contemptible thing, fitter to be trodden in the durt, than lodged in the heart: Nay it is a caſting it off as an abominable thing, for ſo the word foreign ſignifies, Hoſ. 8.3. Iſrael hath caſt off the thing that is good; an utter refuſal of God, Jer. 44.16. As for the word which thou haſt ſpoken to us in the name of the Lord, we will not hearken. In the ſlight of his precepts his eſſential perfections are ſlighted. In diſowning his Will as a Rule, we diſown all thoſe attributes which flow from his Will, as Goodneſs, Righteouſneſs and Truth. As an Act of the Divine underſtanding is ſuppoſed to precede the Act of the Divine Will, ſo we ſlight the infinite reaſon of God. Every Law, tho it proceeds from the Will of the Law-giver, and doth formally conſiſt in an Act of the Will, yet it doth preſuppoſe an act of the underſtanding. If the Commandment be holy, juſt and p. 61good, as it is Rom. 7.12. if it be the image of Gods holineſs, a tranſcript of his righteouſneſs, and the efflux of his goodneſs; then in every breach of it durt is caſt upon thoſe Attributes which ſhine in it, and a ſlight of all the regards he hath to his own Honour, and all the proviſions he makes for his Creature. This Atheiſm or contempt of God, is more taken notice of by God than the matter of the ſin it ſelf: As a reſpect to God in a weak and imperfect obedience is more than the matter of the obedience it ſelf, becauſe it is an acknowledgment of God: So a contempt of God in an act of diſobedience, is more than the matter of the diſobedience. The Creature ſtands in ſuch an Act not only in a poſture of diſtance from God, but defiance of him: It was not the bare act of Murder and Adultery which Nathan charged upon David, but the Atheiſtical principle which Spirited thoſe evil acts. The deſpiſing the Commandment of the Lord, was the venom of them.**2 Sam. 12.….1….2 Sam 12 Tis poſſible to break a Law without contempt; But when men pretend to believe there is a God, and that this is the Law of God, it ſhews a contempt of his Majeſty:**Claud. Men naturally account Gods Laws too ſtrict, his Yoak too heavy, and his limits too ſtrait: And he that liveth in a contempt of this Law, curſeth God in his life: How can they believe there is a God, who deſpiſe him as a Ruler? How can they believe him to be a guide, that diſdain to follow him? To think we firmly believe a God without living conformable to his Law, is an idle and vain imagination. The true and ſenſible Notion of a God cannot ſubſiſt with diſorder and an affected unrighteouſneſs.

This contempt is ſeen,

1. In any preſumptuous breach of any part of his Law. Such ſins are frequently called in Scripture Rebellions, which are a denial of the Allegiance we owe to him. By a wilful refuſal of his right in one part we root up the foundation of that rule he doth juſtly challenge over us: His Right is as extenſive to command us in one thing, as in another: And if it be diſowned in one thing, tis vertually diſowned in all, and the whole Statute book of God is contemned. Jam. 2.10.11. Whoſoever ſhall keep the whole Law, and yet offend in one point is guilty of all. A willing breaking one part, tho there be a willing obſervance of all the other points of it, is a breach of the whole, becauſe the Authority of God, which gives ſanction to the whole is ſlighted: The obedience to the reſt is diſſembled: For the Love, which is the root of all obedience, is wanting; For Love is the fulfilling the whole Law: **Rom. 13.…Rom 13The reſt are obeyed becauſe they croſs not carnal deſire ſo much as the other, and ſo tis an obſervance of himſelf, not of God. Beſides, the Authority of God, which is not prevalent to reſtrain us from the breach of one point, would be of as little force with us to reſtrain us from the breach of all the reſt, did the allurements of the fleſh give us as ſtrong a diverſion from the one, as from the other: And tho the Command that is tranſgreſt be the leaſt in the whole Law, yet the Authority which enjoyns it is the ſame with that which enacts the greateſt. And it is not ſo much the matter of the command, as the Authority commanding which lays the obligation.

2. In the natural averſeneſs to the declarations of Gods Will and mind, which way ſo ever they tend. Since man affected to be as God, he deſires to be boundleſs; he he would not have Fetters, tho they be Golden ones, and conduce to his happineſs; tho the Law of God be a ſtrength to them, yet they will not, Iſa. 30.15. In returnning ſhall be your ſtrength and you would not. They would not have a bridle to reſtrain them from running into the pit, nor be hedged in by the Law, tho for their ſecurity: As if they thought it too ſlaviſh and low Spirited a thing to be guided by the Will of another: Hence man is compared to a Wild-Aſs, that loves to ſnuff up the wind in the Wilderneſs at her pleaſure, rather than come under the guidance of God;**Jer. 2.2…Jer 2:2 From whatſoever quarter of the Heavens you purſue her ſhe will run to the other.

The Iſraelites could not indure what was Commanded, **Heb. 12.…Heb 12tho in regard of the Moral part, agreeable to what they found written in their own Nature; And to the obſervance whereof, they had the higheſt obligations of any people under Heaven, ſince God had by many prodigies delivered them from a cruel ſlavery: The memory of which prefac'd the Decalogue; Exod. 20.2. I am the Lord thy God which have brought thee out of the Land of Egypt, out of the Houſe of bondage: They could not think of the rule of their duty, but they muſt reflect upon the grand incentive of it in their Redemption from Aegyptian thraldome: Yet this people were croſs to God, p. 62which way ſoever he moved: When they were in the Brick-kilns, they cryed for deliverance; when they had heavenly Manna, they longed for their Onions and Garlick. In Num. 14.3. They repent of their deliverance from Egypt, and talk of returning again to ſeek the Remedy of their Evils in the hands of their cruelleſt Enemies; and would rather put themſelves into the Irons, whence God had delivered them, than believe one word of the Promiſe of God for giving them a fruitful Land: But when Moſes tells them Gods Order, that they ſhould turn back by the way of the Red-Sea, **ver. 25.and that God had confirmed it by an Oath, that they ſhould not ſee the Land of Canaan **ver. 28.: They then run croſs to this Command of God, and inſtead of marching towards the Red-Sea, which they had wiſhed for before, they will go up to Canaan, as in ſpight of God and his threatning. We will go to the Place which the Lord hath promiſed, v. 40. which Moſes calls a Tranſgreſſing the Comandment of the Lord, v. 41. They would preſume to go up, notwithſtanding Moſes his Prohibition, and are ſmitten by the Amalekites: When God gives them a Precept, with a Promiſe to go up to Canaan, they long for Egypt; when God commands them to return to the Red-Sea, which was nearer to the place they longed for; they will ſhift ſides and go up to Canaan. **Num. 21.4, 5. & Daillê Serm. 1 Cor. 10. Ser. 9 p. 234. 235. 40.Num 21:4Num 21:51 Cor 10And when they found they were to traverſe the Solitudes of the Deſart, they took Pett againſt God, and inſtead of thanking him for the late Victory againſt the Cananites, they reproach him for his Conduct from Egypt, and the Manna wherewith he nouriſhed them in the Wilderneſs: They would not go to Canaan, the way God had choſen, nor preſerve themſelves by the means God had ordained: They would not be at Gods diſpoſal, but complain of the badneſs of the way, and the lightneſs of Manna, empty of any neceſſary juyce to ſuſtain their Nature. They murmuringly ſollicite the Will and Power of God to change all that Order which he had reſolved in his Council, and take another, conformable to their vain fooliſh deſires: And they ſignified thereby that they would invade his Conduct, and that he ſhould act according to their fancy; which the Pſalmiſt calls a tempting of God, and limiting the Holy One of Iſrael, Pſal. 78.41.

To what point ſoever the Declarations of God ſtand, the Will of Man turns the quite contrary way. Is not the carriage of this Nation, the beſt then in the world? A diſcovery of the depth of our natural corruption, how croſs Man is to God? And that charge God brings againſt them, may be brought againſt all men by Nature, that they deſpiſe his Judgements, and have a rooted Abhorrency of his Statutes in their Soul, Levit. 26.43. No ſooner had they recovered from one Rebellion, but they revolted to another: So difficult a thing it is for mans nature to be rendred capable of conforming to the Will of God: The carriage of this People is but a Copy of the Nature of Mankind, and is written for our admonition, 1 Cor. 10.11. From this temper men are ſaid to make void the Law of God **Pſal. 119.126.Ps 119:126: To make it of no obligation, an antiquated and moth-eaten Record. And the Phariſees by ſetting up their Traditions againſt the Will of God, are ſaid to make his Law of none effect, to ſtrip it of all its Authority, as the word ſignifies, Mat. 15.6. foreign

3. We have the greateſt ſlight of that Will of God which is moſt for his Honour and his greateſt Pleaſure. 'Tis the Nature of Man, ever ſince Adam, to do ſo, Hoſ. 6.6.7. God deſired Mercy and not Sacrifice, the Knowledge of Himſelf more than burnt Offering; but they like men, as Adam, have tranſgreſſed the Covenant, invade Gods Rights, and not let him be Lord of one Tree.

We are more curious Obſervers of the Fringes of the Law, than of the greater concerns of it. The Jews were diligent in Sacrifices and Offerings, which God did not urge upon them as Principals, but as Types of other things; but negligent of the Faith which was to be eſtabliſhed by him: Holineſs, Mercy, Pity which concerned the Honour of God, as Governour of the World, and were imitations of the Holineſs and Goodneſs of God, they were Strangers to. This is Gods Complaint, Iſa. 1.11, 12. and 16, 17.

We ſhall find our hearts moſt averſe to the obſervation of thoſe Laws which are Eternal and Eſſential to Righteouſneſs; ſuch, that he could not but command, as he is a Righteous Governour; in the obſervation of which, we come neareſt to him and expreſs his Image more clearly: As thoſe Laws for an inward and ſpiritual Worſhip, a ſupreme Affection to him. God in regard of his Righteouſneſs and Holineſs of his Nature, and the Excellency of his Being, could not command the contrary p. 63to theſe: But this part of his Will our hearts moſt ſwell againſt, our corruption doth moſt ſnarle at; whereas thoſe Laws which are only poſitive and have no intrinſick Righteouſneſs in them, but depend purely upon the Will of the Law-giver, and may be changed at his pleaſure, (which the other, that have an intrinſick Righteouſneſs in them, cannot) we better comply with, than that part of his Will that doth expreſs more the Righteouſneſs of his Nature;**Pſal. 5….6.17, 19.Ps 5:6Ps 5:17Ps 5:19 ſuch as the Ceremonial part of Worſhip, and the Ceremonial Law among the Jews: We are more willing to obſerve Order in ſome outward attendances and glavering devotions, than diſcard ſecret affections to evil, crucify inward luſts and delightful thoughts: A hanging down the head like a bulriſh is not difficult, but the breaking the heart like a Potters veſſel to ſhreds and duſt, (a ſacrifice God delights in, whereby the excellency of God and the vileneſs of the Creature is owned) goes againſt the grain: To cut off an outward branch is not ſo hard, as to hack at the root. What God moſts loaths, as moſt contrary to his Will, we moſt love: No ſin did God ſo ſeverely hate, and no ſin were the Jews more enclined unto, than that of Idolatry. The Heathen had not changed their God, as the Jews had changed their glory, Jer. 2.11. And all men are naturally tainted with this ſin, which is ſo contrary to the holy and excellent nature of God: By how much the more defect there is of purity in our reſpects to God, by ſo much the more reſpect there is to ſome Idol within or without us, to humor, cuſtom and intereſt, &c.

Never did any Law of God meet with ſo much oppoſition as Chriſtianity, which was the deſign of God from the firſt promiſe to the exhibiting the Redeemer, and from thence to the end of the World: All people drew Swords at firſt againſt it: The Romans prepared Yokes for their Neighbors, but provided Temples for the Idols, thoſe people Worſhipped. But Chriſtianity, the choiceſt deſign and moſt delightful part of the Will of God, never met with a kind entertainment at firſt in any place: Rome, that entertained all others, perſecuted this with Fire and Sword, tho ſealed by greater Teſtimonies from Heaven, than their own Records could report in favour of their Idols.

4. In running the greateſt hazards, and expoſing our ſelves to more trouble to croſs the Will of God, than is neceſſary to the obſervance of it. Tis 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 Vertuous, Charitable, Kind? Doth the Will of God enjoyn 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 our ſelves, as we ordinarily do when we ſin? They in the Prophet, Mich. 6.6, 7, 8. would be at the expence of thouſands of Rams, and ten thouſand Rivers of Oyl, 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 then to do Juſtice, love mercy and walk humbly with God; things more conducible to the Honour of God, the welfare of the world, the ſecurity of their Souls, and of a more eaſie 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 ſlidedown 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 Honour 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 awkardneſs of the heart, when it is to pay God a ſervice. Men do evil with both hands earneſtly, **Mich. 7.3.Mic 7:3but 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? Tis a wrong to his providence, as tho we were not under his Government, and had no need of his aſſiſtance. A wrong to his excellency, p. 64as tho there were no aimableneſs 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. Tis a ſign we receive little ſatisfaction in him, and that there is a great unſutableneſs between him and us.

1. There is a kind of conſtraint in the firſt engagement. We are rather preſt to it than enter our ſelves Volunteers. What we call ſervice to God, is done naturally, much againſt our Wills; tis 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 unweildy 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 20.9. he walked, he made himſelf to walk: Man naturally cares not for a walk with God: If he hath any Communion with him, tis with ſuch a dulneſs and heavineſs of Spirit, as if he wiſhed himſelf out of his Company. Mans 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 unſutable 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, **Job. 15.16.Job 15:16and come not to the bank without the force of an Angle: No more willing to do ſervice for God, than a fiſh is of it ſelf to do ſervice for Man. Tis a conſtrained act to ſatisfie 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 our ſelves, whether we are not more unwilling to ſecret, Cloſet, hearty duty to God, than to joyn with others in ſome external ſervice; as if thoſe inward ſervices, were a going to the rack, and rather our pennance than priviledg. How much ſervice hath God in the world from the ſame principle that Vagrants perform their task in Bridewel? 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 Gods 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 fouls, were fitter to be Sacrifices on the Altar.**1 Sam. 15.3.9.15.21.1 Sam 15:31 Sam 15:91 Sam 15:151 Sam 15:21

If we do perform any part of his Will, is it not for our own ends to have ſome deliverance from trouble? Iſa. 26.16. 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 poure 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 loath 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 Governour; we regard him not as our Maſter, whoſe work we ought to do, and whoſe Honour we ought to aime at.

1. In regard of the matter of ſervice. When the torn, the lame, and the ſick is offered to God;**Mal. 1.13.14.Mal 1:13Mal 1:14 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 ſnufft 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 times we think fitteſt to pay God a ſervice in; when ſleep is ready to cloſe our eyes and we are unfit to ſerve our ſelves, 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 dayly obedience. And as many reſerve the dregs of p. 65their Lives, their Old-age, to offer up their Souls to God: So they reſerve the Dreggs 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 rheumatick part of their Lives; the remainder of that which the Devil and their own Luſts have fed upon?

Would not any Prince or Governour 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. **Mal. 1.14.Mal 1:14When 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 Gods 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, Pro. 28.9. 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, 5.21. 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 rouze up our hearts, as David called upon his Lute and Harp to awake, Pſal. 57.8. 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 vigo… ſhrink and their hearts freeze into ſluggiſhneſs? Many times we ſerve God as lan… guiſhingly 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 it ſelf, and excite thoſe animal and vital Spirits, which it will in bodily recreations and ſports; much leſs the powers of the Soul; whereby tis 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 any thing becoming a Creature in ſubjection to God as a Ruler?

2. Tis 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 wandrings and unſutable 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, **1 Sam. 5.4.1 Sam 5:4loſe, 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:**Amos 8.5.Amos 8:5 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 ſignifie 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 enjoyns it: If our hearts had a value for God, it would be with us as with the needle to the Load-ſtone; 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 p. 66to Eternity, without any wearineſs. As the holy Angels, have owned God as their Soveraign neer theſe ſix thouſand years, without being weary of running on his Errands: But alas while the fleſh clogs us, there will be ſome Reliques of unwillingneſs to hear his Injunctions, and wearineſs in performing them; tho men may excuſe thoſe things by extrinſick cauſes, yet Gods unerring Judgment calls it a wearineſs of himſelf, Iſa. 43.22. Thou haſt not called upon me oh Jacob, but thou haſt been weary of me ch 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 honour 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 our ſelves Gods Servants, and God our Maſter, our eyes will wait upon him till he have mercy on us. **Pſal. 123.2.Ps 123:2Tis one part of the duty we owe to God as our Maſter in Heaven, to continue in Prayer, Col. 4.1, 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 chearfulneſs 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. 21.15. 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 leaſure, but ceaſe ſolliciting him any longer. Two things are expreſt 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 beggers, 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 Jobs Wife adviſed him to, Curſe God, and caſt off that diſguiſe of integrity they had aſſumed? Job. 2.9. Doſt thou ſtill retain thy integrity? Curſe God. What a ſtir and puling, 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. 3.14. Tis 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 carryed our ſelves in a way of ſubjection to God, as our Soveraign, 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 favour they imagine they have merited: And if they have not that recompence, 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 Gods 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 Soveraignty of God.

7. This contempt is ſeen in breaking promiſes with God. **Reyn.[One while the Conſcience of a man makes vows of new obedience, and perhaps binds himſelf with many an Oath, but they prove like Jonahs Gourd, withering the next day after their birth. This was Pharaohs temper; under a ſtorm he would ſubmit to God, and let Iſrael go; but when the ſtorm is ended, he will not be under Gods controul, and Iſraels 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 Soveraignty.]

p. 67When 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**Amos 4.6. to ver. 11.Amos 4:6 of not returning to him after a ſucceſſion of Judgments? So hard it is, not only to allure, but to ſcourge men to an acknowledgement 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 encline? Do we not allow our ſelves to be licentious, earthly, vain, proud, revengful, tho 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 Governour, and leave us to our own conduct? or elſe to wiſh that he were as unholy as our ſelves, as careleſs of his own laws as we are, that is, that he were no more a God then we, a God as ſinful and unrighteous as our ſelves? He whoſe heart riſeth againſt the Law of God to unlaw it, riſeth againſt the Author of that Law to undeifie 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 rejoyce at the deſtruction of God himſelf. If Gods 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 it ſelf from the rule of God in this Earth? And how miſerable a Creature is he alſo, Since departing from the order of Gods 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? Tis 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, 2. Man naturally owns any other rule rather than that of Gods 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 any thing that God commands croſſes our own Wills, we value it no more, than we would the adviſe of a poor deſpicable beggar

How many are lovers of pleaſure, more than lovers of God? **2 Tim. 3.4.2 Tim 3:4To make ſomething which contributes to the perfection of nature, as learning, wiſdom, moral vertues, 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, tis 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 mans election, as ſoon as the faculty whereby he choſes 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.