of avarice; uncleanness forsaken, not out of a hatred of lust, but love to their money; declining a denial of the interest and truth of God, not out of affection to them, but an ambitious zeal for their own reputation. There is a kind of conversion from sin, when God is not made the term of it (Jer. iv. 1): “If thou wilt return, O Israel, return unto me, saith the Lord.”268 When we forbear sin as dogs do the meat they love: they forbear not out of a hatred of the carrion, but fear of the cudgel; these are as wicked in their abstaining from sin, as others are in their furious committing it. Nothing of the honor of God and the end of his appointments is indeed in all this, but the conveniences self gathers from them. Again, many of the motives the generality of the world uses to their friends and relations to draw them from vices, are drawn from self, and used to prop up natural or sinful self in them. Come, reform yourself, take other courses, you will smut your reputation and be despicable; you will destroy your estate, and commence a beggar; your family will be undone, and you may rot in a prison: not laying close to them the duty they owe to God, the dishonor which accrues to him by their unworthy courses, and the ingratitude to the God of their mercies; not that the other motives are to be laid aside and slighted. Mint and cummin may be tithed, but the weightier concerns are not to be omitted; but this shows that self is the bias, not only of men in their own course, but in their dealings with others; what should be subordinate to the honor of God, and the duty we owe to him, is made superior.
3. It is evident, in performing duties merely for a selfish interest: making ourselves the end of religious actions, paying a homage to that, while we pretend to render it to God (Zech. vii. 5): “Did you at all fast unto me, even unto me?” Things ordained by God may fall in with carnal ends affected by ourselves; and then religion is not kept up by any interest of God in the conscience, but the interest of self in the heart: we then sanctify not the name of God in the duty, but gratify ourselves: God may be the object, self is the end; and a heavenly object is made subservient to a carnal design. Hypocrisy passes a compliment on God, and is called flattery (Psalm lxxviii. 36): “They did flatter him with their lips,” &c. They gave him a parcel of good words for their own preservation. Flattery, in the old notion among the heathens, is a vice more peculiar to serve our own turn and purvey for the belly: they knew they could not subsist without God, and therefore gave him a parcel of good words, that he might spare them, and make provision for them. Israel is an empty vine,269 a vine, say some, with large branches and few clusters, but brings forth fruit to himself: while they professed love to God with their lips, it was that God should promote their covetous designs, and preserve their wealth and grandeur;270 in which respect a hypocrite may be well termed a religious atheist, an atheist masked with religion. The chief arguments which prevail with many men to perform some duties and appear religious, are the same that Hamor and Shechem used to the people of their city to submit to circumcision, viz. the engrossing of more wealth (Gen. xxxiv. 21, 22): “If every male among us be circumcised, as they are circumcised, shall not their cattle and their substance, and every beast of theirs, be ours?” This is seen,
(1.) In unwieldiness to religious duties where self is not concerned. With what lively thoughts will many approach to God, when a revenue may be brought in to support their own ends! But when the concerns of God only are in it, the duty is not the delight, but the clog; such feeble devotions, that warm not the soul, unless there be something of self to give strength and heat to them. Jonah was sick of his work, and run from God, because he thought he should get no honor by his message: God’s mercy would discredit his prophecy.271 Thoughts of disadvantage cut the very sinews of service. You may as well persuade a merchant to venture all his estate upon the inconstant waves without hopes of gain, as prevail with a natural man to be serious in duty, without expectation of some warm advantage. “What profit should we have if we pray to him?” is the natural question (Job xxi. 15). “What profit shall I have if I be cleansed from my sin?” (Job xxxv. 3). I shall have more good by my sin than by my service. It is for God that I dance before the ark, saith David, therefore I will be more vile (2 Sam. vi. 22). It is for self that I pray, saith a natural man, therefore I will be more warm and quick. Ordinances of God are observed only as a point of interest, and prayer is often most fervent, when it is least godly, and most selfish; carnal ends and affections will pour out lively expressions. If there be no delight in the means that lead to God, there is no delight in God himself; because love is appetitus unionis, a desire of union; and where the object is desirable, the means that brings us to it would be delightful too.
(2.) In calling upon God only in a time of necessity. How officious will men be in affliction, to that God whom they neglect in their prosperity! “When he slew them, then they sought him, and they returned and inquired after God, and they remembered that God was their rock” (Psalm lxxviii. 34). They remembered him under the scourge, and forgot him under his smiles: they visit the throne of grace, knock loud at heaven’s gates, and give God no rest for their early and importunate devotions when under distress: but when their desires are answered, and the rod removed, they stand aloof from him, and rest upon their own bottom, as Jer. ii. 31: “We are lords; we will come no more unto thee.” When we have need of him, he shall find us clients at his gate; and when we have served our turn, he hears no more of us: like Noah’s dove sent out of the ark, that returned to him when she found no rest on the earth, but came not back when she found a footing elsewhere. How often do men apply themselves to God, when they have some business for him to do for them! And then too, they are loth to put it solely into his hand to manage it for his own honor; but they presume to be his directors, that he may manage it for their glory. Self spurs men on to the throne of grace; they desire to be furnished with some mercy they want, or to have the clouds of some judgments which they fear blown over: this is not affection to God, but to ourselves: as the Romans worshipped a quartan ague as a goddess, and Timorem and Pallorem, fear and paleness, as gods; not out of any affection they had to the disease or the passion, but for fear to receive any hurt by them. Again, when we have gained the mercy we need, how little do we warm our souls with the consideration of that God that gave it, or lay out the mercy in his service! We are importunate to have him our friend in our necessities, and are ungratefully careless of him, and his injuries he suffers by us or others. When he hath discharged us from the rock where we stuck, we leave him, as having no more need of him, and able to do well enough without him; as if we were petty gods ourselves, and only wanted a lift from him at first. This is not to glorify God as God, but as our servant; not an honoring of God, but a self‑seeking: he would hardly beg at God’s door, if he could pleasure himself without him.
(3.) In begging his assistance to our own projects. When we lay the plot of our own affairs, and then come to God, not for counsel but blessing, self only shall give us counsel how to act; but because we believe there is a God that governs the world, we will desire him to contribute success. God is not consulted with till the counsel of self be fixed; then God must be the executor of our will. Self must be the principal, and God the instrument to hatch what we have contrived. It is worse when we beg of God to favor some sinful aim; the Psalmist implies this (Psalm lxvi. 18): “If I regard iniquity in my heart, the Lord will not hear me.” Iniquity regarded as the aim in prayer, renders the prayer successless, and the suppliant an atheist, in debasing God to back his lust by his holy providence. The disciples had determined revenge; and because they could not act it without their Master, they would have him be their second in their vindictive passion (Luke ix. 55): “Call for fire from heaven.” We scarce seek God till we have modelled the whole contrivance in our own brains, and resolved upon the methods of performance; as though there were not a fulness of wisdom in God to guide us in our resolves, as well as power to breathe success upon them.
(4.) In impatience upon the refusal of our desires. How often do men’s spirits rise against God, when he steps not in with the assistance they want! If the glory of God swayed more with them than their private interest, they would let God be judge of his own glory, and rather magnify his wisdom than complain of his want of goodness. Selfish hearts will charge God with neglect of them, if he be not as quick in their supplies as they are in their desires; like those in Isa. lviii. 3, “Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our souls, and thou takest no knowledge?” When we aim at God’s glory in our importunities, we shall fall down in humble submissions when he denies us; whereas self riseth up in bold expostulations, as if God were our servant,
