The Existence and Attributes of God. Stephen Charnock

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 and devotion; in prosperity, he shall feel them kicking with contempt; they can pour out a prayer in distress, and scarce drop one when they are delivered.

      (2.) There is a slightness in our service of God. We are loth to come into his presence; and when we do come, we are loth to continue with him. We pay not an homage to him heartily, as to our Lord and Governor; we regard him not as our Master, whose work we ought to do, and whose honor we ought to aim at. 1. In regard of the matter of service. When the torn, the lame, and the sick is offered to God;187 so thin and lean a sacrifice, that you may have thrown it to the ground with a puff; so some understand the meaning of “you have snuffed at it.” Men have naturally such slight thoughts of the majesty and law of God, that they think any service is good enough for him, and conformable to his law. The dullest and deadest time we think fittest to pay God a service in; when sleep is ready to close our eyes, and we are unfit to serve ourselves, we think it a fit time to open our hearts to God. How few morning sacrifices hath God from many persons and families! Men leap out of their beds to their carnal pleasures or worldly employments, without any thought of their Creator and Preserver, or any reflection upon his will as the rule of our daily obedience. And as many reserve the dregs of their lives, their old age, to offer up their souls to God, so they reserve the dregs of the day, their sleeping time, for the offering up their service to him. How many grudge to spend their best time in the serving the will of God, and reserve for him the sickly and rheumatic part of their lives; the remainder of that which the devil and their own lusts have fed upon! Would not any prince or governor judge a present half eaten up by wild beasts, or that which died in a ditch, a contempt of his royalty? A corrupt thing is too base and vile for so great a King as God is, whose name is dreadful.188 When by age men are weary of their own bodies, they would present them to God; yet grudgingly,