The Existence and Attributes of God. Stephen Charnock

God is the author of his law and word, so he is the best interpreter of it; the Scripture having an impress of divine wisdom, holiness, and goodness, must be regarded according to that impress, with a submission and meekness of spirit and reverence of God in it; but when, in our inquiries into the word, we inquire not of God, but consult flesh and blood, the temper of the times wherein we live, or the satisfaction of a party we side withal, and impose glosses upon it according to our own fancies, it is to put laws upon God, and make self the rule of him. He that interprets the law to bolster up some eager appetite against the will of the lawgiver, ascribes to himself as great an authority as he that enacted it.

      9. In falling off from God after some fair compliances, when his will grateth upon us, and crosseth ours. They will walk with him as far as he pleaseth them, and leave him upon the first distaste, as though God must observe their humors more than they his will. Amos must be suspended from prophesying, because the “land could not bear his words,” and his discourses condemned their unworthy practices against God.233 The young man came not to receive directions from our Saviour, but expected a confirmation of his own rules, rather than an imposition of new.234 He rather cares for commendations than instructions, and upon the disappointment turns his back; “he was sad,” that Christ would not suffer him to be rich, and a Christian together; and leaves him because his command was not suitable to the law of his covetousness. Some truths that are at a further distance from us, we can hear gladly; but when the conscience begins to smart under others, if God will not observe our wills, we will, with Herod, be a law to ourselves.235 More instances might be observed.—Ingratitude is a setting up self, and an imposing laws on God. It is as much as to say, God did no more than he was obliged to do; as if the mercies we have were an act of duty in God, and not of bounty.—Insatiable desires after wealth: hence are those speeches (James iv. 13), “We will go into such a city, and buy and sell, &c. to get gain;” as though they had the command of God, and God must lacquey after their wills. When our hearts are not contented with any supply of our wants, but are craving an overplus for our lust; when we are unsatisfied in the midst of plenty, and still like the grave, cry, Give, give.—Incorrigibleness under affliction, &c.

      II. The second main thing: As man would be a law to himself, so he would be his own end and happiness in opposition to God. Here four things shall be discoursed on. 1. Man would make himself his own end and happiness. 2. He would make anything his end and happiness rather than God. 3. He would make himself the end of all creatures. 4. He would make himself the end of God.

      First, Man would make himself his own end and happiness. As God ought to be esteemed the first cause, in point of our dependence on him, so he ought to be our last end, in point of our enjoyment of him. When we therefore trust in ourselves, we refuse him as the first cause; and when we act for ourselves, and expect a blessedness from ourselves, we refuse him as the chiefest good, and last end, which is an undeniable piece of atheism; for man is a creature of a higher rank than others in the world, and was not made as animals, plants, and other works of the divine power, materially to glorify God, but a rational creature, intentionally to honor God by obedience to his rule, dependence on his goodness, and zeal for his glory. It is, therefore, as much a slighting of God, for man, a creature, to set himself up as his own end, as to regard himself as his own law. For the discovery of this, observe that there is a three‑fold self‑love.

      1. Natural, which is common to us by the law of nature with other creatures, inanimate as well as animate, and so closely twisted with the nature of every creature, that it cannot be dissolved but with the dissolution of nature itself. It consisted not with the wisdom and goodness of God to create an unnatural nature, or to command anything unnatural, nor doth he; for when he commands us to sacrifice ourselves, and dearest lives for himself, it is not without a promise of a more noble state of being in exchange for what we lose. This self‑love is not only commendable, but necessary, as a rule to measure that duty we owe to our neighbor, whom we cannot love as ourselves, if we do not first love ourselves. God having planted this self‑love in our nature, makes this natural principle the measure of our affection to all mankind of the same blood with ourselves.

      2. Carnal self‑love: when a man loves himself above God, in opposition to God, with a contempt of God; when our thoughts, affections, designs, centre only in our own fleshly interest, and rifle God of his honor, to make a present of it to ourselves: thus the natural self‑love, in itself good, becomes criminal by the excess, when it would be superior and not subordinate to God.

      3. A gracious self‑love: when we love ourselves for higher ends than the nature of a creature, as a creature dictates, viz. in subserviency to the glory of God. This is a reduction of the revolted creature to his true and happy order; a Christian is therefore said to be “created in Christ to good works.”236 As all creatures were created, not only for themselves, but for the honor of God; so the grace of the new creation carries a man to answer this end, and to order all his operations to the honor of God, and his well‑pleasing. The first is from nature, the second from sin, the third from grace; the first is implanted by creation, the second the fruit of corruption, and the third is by the powerful operation of grace. This carnal self‑love is set up in the stead of God as our last end; like the sea, which all the little and great streams of our actions run to and rest in. And this is, 1. Natural. It sticks as close to us as our souls; it is as natural as sin, the foundation of all the evil in the world. As self‑abhorrency is the first stone that is laid in conversion, so an inordinate self‑love was the first inlet to all iniquity. As grace is a rising from self to centre in God, so is sin a shrinking from God into the mire of a carnal selfishness; since every creature is nearest to itself and next to God, it cannot fall from God, but must immediately sink into self;237 and, therefore, all sins are well said to be branches or modifications of this fundamental passion. What is wrath, but a defence and strengthening self against the attempts of some real or imaginary evil? Whence springs envy, but from a self‑love, grieved at its own wants in the midst of another’s enjoyment, able to supply it? What is impatience, but a regret that self is not provided for at the rate of our wish, and that it hath met with a shock against supposed merit? What is pride, but a sense of self‑worth, a desire to have self of a higher elevation than others? What is drunkenness, but a seeking a satisfaction for sensual self in the spoils of reason? No sin is committed as sin, but as it pretends a self‑satisfaction. Sin, indeed, may well be termed a man’s self, because it is, since the loss of original righteousness, the form that overspreads every part of our souls. The understanding assents to nothing false but under the notion of true, and the will embraceth nothing evil but under the notion of good; but the rule whereby we measure the truth and goodness of proposed objects, is not the unerring Word, but the inclinations of self, the gratifying of which is the aim of our whole lives. Sin and self are all one: what is called a living to sin in one place,238 is called a living to self in another: “That they that live should not live unto themselves.”239 And upon this account it is that both the Hebrew word, חטא, and the Greek word, ἁμαρτάνειν, used in Scripture to express sin, properly signify to miss the mark, and swerve from that white to which all our actions should be directed, viz. the glory of God. When we fell to loving ourselves, we fell from loving God; and, therefore, when the Psalmist saith (Psalm xiv. 2), there were none that sought God, viz. as the last end; he presently adds, “They are all gone aside,” viz. from their true mark, and therefore become filthy. 2. Since it is natural, it is also universal.240 The not seeking God is as universal as our ignorance of him. No man in a state of nature but hath it predominant; no renewed man on this side heaven but hath it partially. The one hath it flourishing, the other hath it struggling. If to aim at the glory of God as the chief end, and not to live to ourselves, be the greatest mark of the restoration of the divine image,241 and a conformity to Christ, who glorified not himself,242 but the Father;243 then every man, wallowing in the mire of corrupt nature, pays a homage to self, as a renewed man is biassed by the honor of God. The Holy Ghost excepts none from this crime (Phil. ii. 21): “All seek their own.” It is rare for them to look above or beyond themselves. Whatsoever may be the immediate subject of their thoughts and inquiries, yet the utmost end and stage is their profit, honor, or pleasure. Whatever it be that immediately possesses the mind and will, self sits like a queen, and sways the sceptre, and orders things at that rate, that God is excluded, and can find no room in all his thoughts (Psalm x. 4): “The wicked, through the pride of his countenance, will not seek after God; God is not