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

“Ye are of your father, the devil, and the lusts of your father you will do.” If we divide sin into spiritual and carnal, which division comprehends all, the devil’s authority is owned in both; in spiritual, we conform to his example, because those he commits; in carnal, we obey his will, because those he directs: he acts the one, and sets us a copy; he tempts to the other, and gives us a kind of a precept. Thus man by nature being a willing servant of sin, is more desirous to be bound in the devil’s iron chain, than in God’s silken cords. What greater atheism can there be, than to use God as if he were inferior to the devil? to take the part of his greatest enemy, who drew all others into the faction against him? to pleasure Satan by offending God, and gratify our adversary with the injury of our Creator? For a subject to take arms against his prince with the deadliest enemy both himself and prince hath in the whole world, adds a greater blackness to the rebellion.

      2. The more visible rule preferred before God in the world, is man. The opinion of the world is more our rule than the precept of God; and many men’s abstinence from sin is not from a sense of the Divine will, no, nor from a principle of reason, but from an affection to some man on whom they depend, or fear of punishment from a superior; the same principle with that in a ravenous beast, who abstains from what he desires, for fear only of a stick or club. Men will walk with the herds, go in fashion with the most, speak and act as the most do. While we conform to the world, we cannot perform a reasonable service to God, nor prove, nor approve practically what the good and acceptable will of God is; the apostle puts them in opposition to one another.198 This appears,

      1. In complying more with the dictates of men, than the will of God. Men draw encouragement from God’s forbearance to sin more freely against him; but the fear of punishment for breaking the will of man lays a restraint upon them. The fear of man is a more powerful curb, to restrain men in their duty, than the fear of God; so we may please a friend, a master, a governor, we are regardless whether we please God or no; men‑pleasers are more than God‑pleasers; man is more advanced as a rule, than God, when we submit to human orders, and stagger and dispute against divine. Would not a prince think himself slighted in his authority, if any of his servants should decline his commands, by the order of one of his subjects? And will not God make the same account of us, when we deny or delay our obedience, for fear of one of his creatures? In the fear of man, we as little acknowledge God for our sovereign, as we do for our comforter (Isa. li. 12, 13): “I, even I, am he that comforteth you; who art thou, that thou shouldst be afraid of a man that shall die,” &c. “and forgettest the Lord thy maker?” &c. We put a slight upon God, as if he were not able to bear us out in our duty to him, and incapable to balance the strength of an arm of flesh.

      2. In observing that which is materially the will of God, not because it is his will, but the injunctions of men. As the word of God may be received, yet not as his word, so the will of God may be performed, yet not as his will; it is materially done, but not formally obeyed. An action, and obedience in that action, are two things; as when man commands the ceasing from all works of the ordinary calling on the Sabbath, it is the same that God enjoins: the cessation, or attendance of his servants on the hearing of the word, are conformable in the matter of it to the will of God; but it is only conformable in the obediential part of the acts to the will of man, when it is done only with respect to a human precept. As God hath a right to enact his laws without consulting his creature in the way of his government, so man is bound to obey those laws, without consulting whether they be agreeable to men’s laws or no. If we act the will of God because the will of our superiors concurs with it, we obey not God in that, but man, a human will being the rule of our obedience, and not the divine; this is to vilify God, and make him inferior to man in our esteem, and a valuing the rule of man above that of our Creator. Since God is the highest perfection and infinitely good, whatsoever rule he gives the creature must be good, else it cannot proceed from God. A base thing cannot be the product of an infinite excellency, and an unreasonable thing cannot be the product of an infinite wisdom and goodness; therefore, as the respecting God’s will before the will of man is excellent and worthy of a creature, and is an acknowledging the excellency, goodness, and wisdom of God, so the eying the will of man before and above the will of God, is on the contrary, a denial of all those in a lump, and a preferring the wisdom, goodness, and power of man in his law, above all those perfections of God in his. Whatsoever men do that looks like moral virtue or abstinence from vices, not out of obedience to the rule God hath set, but because of custom, necessity, example, or imitation, they may, in the doing of it, be rather said to be apes than Christians.

      3. In obeying the will of man when it is contrary to the will of God; as the Israelites willingly “walked after the commandment,”199 not of God, but of Jeroboam in the case of the calves, and “made the king’s heart glad with their lies.”200 They cheered him with their ready obedience to his command for idolatry (which was a lie in itself, and a lie in them) against the commandment of God, and the warnings of the prophets, rather than cheer the heart of God with their obedience to his worship instituted by him; nay, and when God offered them to cure them their wound, their iniquity breaks out afresh; they would neither have him as a lord to rule them, nor a physician to cure them (Hosea vii. 1): “When I would have healed Israel, then the iniquity of Ephraim was discovered.” The whole Persian nation shrunk at once from a duty due by the light of nature to the Deity, upon a decree that “neither God or man should be petitioned to for thirty days, but only their king;”201 one only, Daniel, excepted against it, who preferred his homage to God, above obedience to his prince. An adulterous generation is many times made the rule of men’s professions, as is implied in those words of our Saviour (Mark viii. 38): “Whosoever shall be ashamed of me and my words in this adulterous and sinful generation:” own him among his disciples, and be ashamed of him among his enemies. Thus men are said to deny God (Tit. i. 16), when they “attend to Jewish fables and the precepts of men rather than the word of God;” when the decrees or canons of fallible men are valued at a higher rate, and preferred before the writings of the Holy Ghost by his apostles. As man naturally disowns the rule God sets him, and owns any other rule than that of God’s prescribing, so,

      Thirdly, He doth this in order to the setting himself up as his own rule; as though our own wills, and not God’s, were the true square and measure of goodness. We make an idol of our own wills, and as much as self is exalted, God is deposed; the more we esteem our own wills, the more we endeavor to annihilate the will of God; account nothing of him, the more we account of ourselves, and endeavor to render ourselves his superiors, by exalting our own wills. No prince but would look upon his authority as invaded, his royalty derided, if a subject should resolve to be a law to himself, in opposition to his known will; true piety is to hate ourselves, deny ourselves, and cleave solely to the service of God. To make ourselves our own rule, and the object of our chiefest love, is atheism. If self‑denial be the greatest part of godliness, the great letter in the alphabet of religion; self‑love is the great letter in the alphabet of practical atheism. Self is the great antichrist and anti‑God in the world, that sets up itself above all that is called God; self‑love is the captain of that black band (2 Tim. iii. 2): it sits in the temple of God, and would be adored as God. Self‑love begins; but denying the power of godliness, which is the same with denying the ruling power of God, ends the list. It is so far from bending to the righteous will of the Creator, that it would have the eternal will of God stoop to the humor and unrighteous will of a creature; and this is the ground of the contention between the flesh and spirit in the heart of a renewed man; flesh wars for the godhead of self, and spirit fights for the godhead of God; the one would settle the throne of the Creator, and the other maintain a law of covetousness, ambition, envy, lust, in the stead of God. The evidence of this will appear in these propositions:

      1. This is natural to man as he is corrupted. What was the venom of the sin of Adam, is naturally derived with his nature to all his posterity. It was not the eating a forbidden apple, or the pleasing his palate that Adam aimed at, or was the chief object of his desire, but to live independently on his Creator, and be a God to himself (Gen. iii. 5): “You shall be as gods.” That which was the matter of the devil’s temptation, was the incentive of man’s rebellion; a likeness to God he aspired to in the judgment