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

think God unrighteous in himself, and injurious to them, in not conferring the favor they imagine they have merited; and if they have not that recompense, they will deny God that subjection they owe to him as creatures. Grace moves to God upon a sense of duty; corrupt nature upon a sense of interest. Sincerity is encouraged by gracious returns, but is not melted away by God’s delay or refusal. Corrupt nature would have God at its back, and steers a course of duty by hope of some carnal profit, not by a sense of the sovereignty of God.

      7. This contempt is seen in breaking promises with God. “One while the conscience of a man makes vows of new obedience, and perhaps binds himself with many an oath; but they prove like Jonah’s gourd, withering the next day after their birth. This was Pharaoh’s temper: under a storm he would submit to God, and let Israel go; but when the storm is ended, he will not be under God’s control, and Israel’s slavery shall be increased. The fear of Divine wrath makes many a sinner turn his back upon his sin, and the love of his ruling lust makes him turn his back upon his true Lord. This is from the prevalency of sin, that disputes with God for the sovereignty.”192 When God hath sent a sharp disease, as a messenger to bind men to their beds, and make an interruption of their sinful pleasures, their mouths are full of promises of a new life, in hope to escape the just vengeance of God: the sense of hell, which strikes strongly upon them, makes them full of such pretended resolutions when they howl upon their beds. But if God be pleased in his patience to give them a respite, to take off the chains wherewith he seemed to be binding them for destruction, and recruit their strength, they are more earnest in their sins than they were in their promises of a reformation, as if they had got the mastery of God, and had outwitted him. How often doth God charge them of not returning to him after a succession of judgments!193 So hard it is, not only to allure, but to scourge men, to an acknowledgment of God as their Ruler!

      Consider then, are we not naturally inclined to disobey the known will of God? Can we say, Lord, for thy sake we refrain the thing to which our hearts incline? Do we not allow ourselves to be licentious, earthly, vain, proud, revengeful, though we know it will offend him? Have we not been peevishly cross to his declared will? run counter to him and those laws which express most of the glory of his holiness? Is not this to disown him as our rule? Did we never wish there were no law to bind us, no precept to check our idols? What is this, but to wish that God would depose himself from being our governor, and leave us to our own conduct? or else to wish that he were as unholy as ourselves, as careless of his own laws as we are; that is, that he were no more a God than we, a God as sinful and unrighteous as ourselves? He whose heart riseth against the law of God to unlaw it, riseth against the Author of that law to undeify him. He that casts contempt upon the dearest thing God hath in the world, that which is the image of his holiness, the delight of his soul; that which he hath given a special charge to maintain, and that because it is holy, just, and good, would not stick to rejoice at the destruction of God himself. If God’s holiness and righteousness in the beam be despised, much more will an immense goodness and holiness in the fountain be rejected: he that wisheth a beam far from his eyes, because it offends and scorcheth him, can be no friend to the sun, from whence that beam doth issue. How unworthy a creature is man, since he only, a rational creature, is the sole being that withdraws itself from the rule of God in this earth! And how miserable a creature is he also, since, departing from the order of God’s goodness, he falls into the order of his justice; and while he refuseth God to be the rule of his life, he cannot avoid him being the Judge of his punishment! It is this is the original of all sin, and the fountain of all our misery. This is the first thing man disowns, the rule which God sets him.

      Secondly, Man naturally owns any other rule rather than that of God’s prescribing. The law of God orders one thing, the heart of man desires another. There is not the basest thing in the world, but man would sooner submit to be guided by it, rather than by the holiness of God; and when anything that God commands crosses our own wills, we value it no more than we would the advice of a poor despicable beggar. How many are “lovers of pleasure, more than lovers of God!”194 To make something which contributes to the perfection of nature, as learning, wisdom, moral virtues, our rule, would be more tolerable; but to pay that homage to a swinish pleasure, which is the right of God, is an inexcusable contempt of him. The greatest excellency in the world is infinitely below God; much more a bestial delight, which is both disgraceful and below the nature of man. If we made the vilest creature on earth our idol, it is more excusable than to be the slave of a brutish pleasure. The viler the thing is that doth possess the throne in our heart, the greater contempt it is of him who can only claim a right to it, and is worthy of it. Sin is the first object of man’s election, as soon as the faculty whereby he chooses comes to exercise its power; and it is so dear to man, that it is, in the estimate of our Saviour, counted as the right hand, and the right eye, dear, precious, and useful members.

      1. The rule of Satan is owned before the rule of God. The natural man would rather be under the guidance of Satan than the yoke of his Creator. Adam chose him to be his governor in Paradise. No sooner had Satan spoke of God in a way of derision (Gen. iii. 1, 5), “Yea, hath God said,” but man follows his counsel and approves of the scoff; and the greatest part of his posterity have not been wiser by his fall, but would rather ramble in the devil’s wilderness, than to stay in God’s fold. It is by the sin of man that the devil is become the god of the world, as if men were the electors of him to the government; sin is an election of him for a lord, and a putting the soul under his government. Those that live according to the course of the world, and are loth to displease it, are under the government of the prince of it. The greatest part of the works done in the world is to enlarge the kingdom of Satan. For how many ages were the laws whereby the greatest part of the world was governed in the affairs of religion, the fruits of his usurpation and policy? When temples were erected to him, priests consecrated to his service; the rites used in most of the worship of the world were either of his own coining, or the misapplying the rites God had ordained to himself, under the notion of a God: whence the apostle calls all idolatrous feasts the table of devils, the cup of devils, sacrifice to devils, fellowship with devils;195 devils being the real object of the pagan worship, though not formally intended by the worshipper; though in some parts of the Indies, the direct and peculiar worship is to the devil, that he might not hurt them. And though the intention of others was to offer to God, and not the devil, yet since the action was contrary to the will of God, he regards it as a sacrifice to devils. It was not the intention of Jeroboam to establish priests to the devil, when he consecrated them to the service of his calves, for Jehu afterwards calls them “the servants of the Lord” (2 Kings x. 23), “See if there be here none of the servants of the Lord,” to distinguish them from the servants of Baal; signifying that the true God was worshipped under those images, and not Baal, nor any of the gods of the heathens; yet the Scripture couples the calves and devils together, and ascribes the worship given to one to be given to the other: “He ordained him priests for the high places, and for the devils, and for the calves which he had made;”196 so that they were sacrifices to devils, notwithstanding the intention of Jeroboam and his subjects that had set them up and worshipped them, because they were contrary to the mind of God, and agreeable to the doctrine and mind of Satan, though the object of their worship in their own intention were not the devil, but some deified man or some canonized saint. The intention makes not a good action; if so, when men kill the best servants of God with a design to do God service, as our Saviour foretells,197 the action would not be murder; yet who can call it otherwise, since God is wronged in the persons of his servants? Since most of the worship of the world, which men’s corrupt natures incline them to, is false and different from the revealed will of God, it is a practical acknowledgment of the devil, as the governor, by acknowledging and practising those doctrines, which have not the stamp of divine revelation upon them, but were minted by Satan to depress the honor of God in the world. It doth concern men, then, to take good heed, that in their acts of worship they have a divine rule; otherwise it is an owning the devil as the rule: for there is no medium; whatsoever is not from God, is from Satan. But to bring this closer to us, and consider that which is more common among us: men that are in a natural condition, and