It is such a vilifying of God as if he were not God; as if he were not the supreme 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 supremacy, not of donation. For a subject to slight his sovereign, is to slight his royalty; or a servant his master, is to deny his superiority. _Prop. III._ Sin implies that God is unworthy of a being. Every sin is a kind of cursing God in the heart;[150] an aim at the destruction of the being of God; not actually, but virtually; not in the intention of every sinner, but in the nature of every sin. That affection which {a94} 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 outlive his will and his glory; God cannot have another rule but his own will, nor another end but his own honor. Sin is called a turning the back upon God,[151] a kicking against him,[152] as if he were a slighter person than the meanest beggar. What greater contempt can be shown to the meanest, vilest person, than to turn the back, lift up the heel, and thrust away with indignation? all which actions, though they signify that such a one hath a being, yet they testify 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.[153] Reproach is a vilifying a 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 though 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 endeavor to smother this knowledge, and make the notion of a God a sapless and useless thing (Rom. i. 28): “They like not to retain God in their knowledge.” It is said, “Cain went out from the presence of the Lord” (Gen. iv. 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; it is a using him as if he had no being, or as if we were not concerned in it. Hence all men in Adam, under