The Existence and Attributes of God (Vol. 1&2). Stephen Charnock

ἠκυρώσατε.

      3. We have the greatest slight of that will of God which is most for his honor and his greatest pleasure. It is the nature of man, ever since Adam, to do so (Hos. vi. 6, 7). God desired mercy and not a sacrifice; the knowledge of himself more than burnt offering; but they, like men as Adam, have transgressed the covenant, invade God’s 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 honor of God, as governor of the world, and were imitations of the holiness and goodness of God, they were strangers to. This is God’s complaint (Isa. i. 11, 12, xvi. 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 Governor; 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 to these. But this part of his will our hearts most swell against, our corruption doth most snarl at; whereas those laws which are only positive, and have no intrinsic righteousness in them, but depend purely upon the will of the Lawgiver, and may be changed at his pleasure (which the other, that have an intrinsic righteousness in them, cannot), we better comply with, than that part of his will that doth express more the righteousness of his nature;183 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 bullrush” is not difficult; but the “breaking the heart,” like a potter’s 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 most loathes, as most contrary to his will, we most love: no sin did God so severely hate, and no sin were the Jews more inclined unto, than that of idolatry. The heathen had not changed their God, as the Jews had changed their glory (Jer. ii. 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, though sealed by greater testimonies from heaven than their own records could report in favor of their idols.

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

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

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