1. In the strivings against his law. How many men imply by their lives, that they would have God deposed from his government, and some unrighteous being step into his throne; as if God had or should change his laws of holiness into laws of licentiousness: as if he should abrogate his old eternal precepts, and enact contrary ones in their stead? What is the language of such practices, but that they would be God’s lawgivers and not his subjects? that he should deal with them according to their own wills, and not according to his righteousness? that they could make a more holy, wise, and righteous law than the law of God? that their imaginations, and not God’s righteousness, should be the rule of his doing good to them? (Jer. ix. 31): “They have forsaken my law, and walked after the imaginations of their own heart.” When an act is known to be a sin, and the law that forbids it acknowledged to be the law of God, and after this we persist in that which is contrary to it, we tax his wisdom as if he did not understand what was convenient for us; “we would teach God knowledge;”215 it is an implicit wish that God had laid aside the holiness of his nature, and framed a law to pleasure our lusts. When God calls for weeping and mourning, and girding with sackcloth upon approaching judgments, then the corrupt heart is for joy and gladness, eating of flesh and drinking of wine, because to‑morrow they should die;216 as if God had mistaken himself when he ordered them so much sorrow, when their lives were so near an end; and had lost his understanding when he ordered such a precept: disobedience is therefore called contention (Rom. ii. 8): “Contentious, and obey not the truth:” contention against God, whose truth it is that they disobey; a dispute with him, which hath more of wisdom in itself, and conveniency for them, his truth of their imaginations. The more the love, goodness, and holiness of God appears in any command, the more are we naturally averse from it, and cast an imputation on him, as if he were foolish, unjust, cruel, and that we could have advised and directed him better. The goodness of God is eminent to us in appointing a day for his own worship, wherein we might converse with him, and he with us, and our souls be refreshed with spiritual communications from him; and we rather use it for the ease of our bodies, than the advancement of our souls, as if God were mistaken and injured his creature, when he urged the spiritual part of duty. Every disobedience to the law is an implicit giving law to him, and a charge against him that he might have provided better for his creature.
2. In disapproving the methods of God’s government of the world. If the counsels of Heaven roll not about according to their schemes, instead of adoring the unsearchable depths of his judgments, they call him to the bar, and accuse him, because they are not fitted to their narrow vessels, as if a nut‑shell could contain an ocean. As corrupt reason esteems the highest truths foolishness, so it counts the most righteous ways unequal. Thus we commence a suit against God, as though he had not acted righteously and wisely, but must give an account of his proceedings at our tribunal. This is to make ourselves God’s superiors, and presume to instruct him better in the government of the world; as though God hindered himself and the world, in not making us of his privy council, and not ordering his affairs according to the contrivances of our dim understandings. Is not this manifest in our immoderate complaints of God’s dealings with his church, as though there were a coldness in God’s affections to his church, and a glowing heat towards it only in us? Hence are those importunate desires for things which are not established by any promise, as though we would overrule and over persuade God to comply with our humor. We have an ambition to be God’s tutors and direct him in his counsels: “Who hath been his counsellor?” saith the apostle.217 Who ought not to be his counsellor? saith corrupt nature. Men will find fault with God in what he suffers to be done according to their own minds, when they feel the bitter fruit of it. When Cain had killed his brother, and his conscience racked him, how saucily and discontentedly doth he answer God! (Gen. iv. 9), “Am I my brother’s keeper?” Since thou dost own thyself the rector of the world, thou shouldst have preserved his person from my fury; since thou dost accept his sacrifice before my offering, preservation was due as well as acceptance. If this temper be found on earth, no wonder it is lodged in hell. That deplorable person under the sensible stroke of God’s sovereign justice, would oppose his nay to God’s will (Luke xvi. 30): “And he said, Nay, father Abraham, but if one went to them from the dead they will repent.” He would presume to prescribe more effectual means than Moses and the prophets, to inform men of the danger they incurred by their sensuality. David was displeased, it is said (2 Sam. vi. 8), when the Lord had made a breach upon Uzzah, not with Uzzah, who was the object of his pity, but with God, who was the inflicter of that punishment. When any of our friends have been struck with a rod, against our sentiments and wishes, have not our hearts been apt to swell in complaints against God, as though he disregarded the goodness of such a person, did not see with our eyes, and measure him by our esteem of him? as if he should have asked our counsel, before he had resolved, and managed himself according to our will, rather than his own. If he be patient to the wicked, we are apt to tax his holiness, and accuse him as an enemy to his own law. If he inflict severity upon the righteous, we are ready to suspect his goodness, and charge him to be an enemy to his affectionate creature. If he spare the Nimrods of the world, we are ready to ask, “Where is the God of judgment?”218 If he afflict the pillars of the earth, we are ready to question, where is the God of mercy? It is impossible, since the depraved nature of man, and the various interests and passions in the world, that infinite power and wisdom can act righteously for the good of the universe, but he will shake some corrupt interest or other upon the earth; so various are the inclinations of men, and such a weather‑cock judgment hath every man in himself, that the divine method he applauds this day, upon a change of his interest, he will cavil at the next. It is impossible for the just orders of God to please the same person many weeks, scarce many minutes together. God must cease to be God, or to be holy, if he should manage the concerns of the world according to the fancies of men. How unreasonable is it thus to impose laws upon God! Must God revoke his own orders? govern according to the dictates of his creature? Must God, who hath only power and wisdom to sway the sceptre, become the obedient subject of every man’s humor, and manage everything to serve the design of a simple creature? This is not to be God, but to set the creature in his throne: though this be not formally done, yet that it is interpretatively and practically done, is every hour’s experience.
3. In impatience in our particular concerns. It is ordinary with man to charge God in his complaints in the time of affliction. Therefore it is the commendation the Holy Ghost gives to Job (ch. i. 22), that in all this, that is, in those many waves that rolled over him, he did not charge God foolishly, he never spake nor thought anything unworthy of the majesty and righteousness of God; yet afterwards we find him warping;