The Existence and Attributes of God. Stephen Charnock

to the true religion under those that were pious. Before I come to the use of this, give me leave to evince this practical atheism by two other considerations.

      1. Unworthy imaginations of God. “The fool hath said in his heart, There is no God:” that is, he is not such a God as you report him to be; this is meant by their being “corrupt,” in the second verse, corrupt being taken for playing the idolaters (Exod. xxxii. 7). We cannot comprehend God; if we could, we should cease to be finite; and because we cannot comprehend him, we erect strange images of him in our fancies and affections. And since guilt came upon us, because we cannot root out the notions of God, we would debase the majesty and nature of God, that we may have some ease in our consciences, and lie down with some comfort in the sparks of our own kindling. This is universal in men by nature. “God is not in all his thoughts;”277 not in any of his thoughts, according the excellency of his nature and greatness of his majesty. As the heathen did not glorify God as God, so neither do they conceive of God as God; they are all infected with some one or other ill opinion of him, thinking him not so holy, powerful, just, good, as he is, and as the natural force of the human understanding might arrive to. We join a new notion of God in our vain fancies, and represent him not as he is, but as we would have him to be, fit for our own use, and suited to our own pleasure. We set that active power of imagination on work, and there comes out a god (a calf) whom we own for a notion of God. Adam cast him into so narrow a mould, as to think that himself, who had newly sprouted up by his almighty power, was fit to be his corrival in knowledge, and had vain hopes to grasp as much as infiniteness; if he, in his first declining, begun to have such a conceit, it is no doubt but we have as bad under a mass of corruption. When holy Agur speaks of God, he cries out that he had not “the understanding of a man, nor the knowledge of the holy;”278 he did not think rationally of God, as man might by his strength at his first creation. There are as many carved images of God as there are minds of men, and as monstrous shapes as those corruptions into which they would transform him. Hence sprang,

      1. Idolatry. Vain imaginations first set afloat and kept up this in the world. Vain imaginations of the God “whose glory they changed into the image of corruptible man.”279 They had set up vain images of him in their fancy, before they set up idolatrous representations of him in their temples; the likening him to those idols of wood and stone, and various metals, were the fruit of an idea erected in their own minds. This is a mighty debasing the Divine nature, and rendering him no better than that base and stupid matter they make the visible object of their adoration; equalling him with those base creatures they think worthy to be the representations of him. Yet how far did this crime spread itself in all corners of the world, not only among the more barbarous and ignorant, but the more polished and civilized nations! Judea only, where God had placed the ark of his presence, being free from it, in some intervals of time only after some sweeping judgment. And though they vomited up their idols under some sharp scourge, they licked them up again after the heavens were cleared over their heads: the whole book of Judges makes mention of it. And though an evangelical light hath chased that idolatry away from a great part of the world, yet the principle remaining coins more spiritual idols in the heart, which are brought before God in acts of worship.

      2. Hence all superstition received its rise and growth. When we mint a god according to our own complexion, like to us in mutable and various passions, soon angry and soon appeased, it is no wonder that we invent ways of pleasing him after we have offended him, and think to expiate the sin of our souls by some melancholy devotions and self‑chastisements. Superstition is nothing else but an unscriptural and unrevealed dread of God.280 When they imagined him a rigorous and severe master, they cast about for ways to mitigate him whom they thought so hard to be pleased: a very mean thought of him, as if a slight and pompous devotion could as easily bribe and flatter him out of his rigors, as a few good words or baubling rattles could please and quiet little children; and whatsoever pleased us, could please a God infinitely above us. Such narrow conceits had the Philistines, when they thought to still the anger of the God of Israel, whom they thought they possessed in the ark, with the present of a few golden mice.281 All the superstition this day living in the world is built upon this foundation: so natural it is to man to pull God down to his own imaginations, rather than raise his imaginations up to God. Hence doth arise also the diffidence of his mercy, though they repent; measuring God by the contracted models of their own spirits; as though his nature were as difficult to pardon their offences against him, as they are to remit wrongs done to themselves.

      3. Hence springs all presumption, the common disease of the world. All the wickedness in the world, which is nothing else but presuming upon God, rises from the ill interpretations of the goodness of God, breaking out upon them in the works of creation and providence. The corruption of man’s nature engendered by those notions of goodness a monstrous birth of vain imaginations; not of themselves primarily, but of God; whence arose all that folly and darkness in their minds and conversations (Rom. i. 20, 21). They glorified him not as God, but, according to themselves, imagined him good that themselves might be bad; fancied him so indulgent, as to neglect his own honor for their sensuality. How doth the unclean person represent him to his own thoughts, but as a goat; the murderer as a tiger; the sensual person as a swine; while they fancy a God indulgent to their crimes without their repentance! As the image on the seal is stamped upon the wax, so the thoughts of the heart are printed upon the actions. God’s patience is apprehended to be an approbation of their vices, and from the consideration of his forbearance, they fashion a god that they believe will smile upon their crimes. They imagine a god that plays with them; and though he threatens doth it only to scare, but means not as he speaks. A god they fancy like themselves, that would do as they would do, not be angry for what they count a light offence (Psalm l. 21): “Thou thoughtest I was such a one as thyself;” that God and they were exactly alike as two tallies. “Our wilful misapprehensions of God are the cause of our misbehavior in all his worship. Our slovenly and lazy services tell him to his face what slight thoughts and apprehensions we have of him.”282 Compare these two together. Superstition ariseth from terrifying misapprehensions of God: presumption from self‑pleasing thoughts. One represents him only rigorous, and the other careless. One makes us over‑officious in serving him by our own rules; and the other over‑bold in offending him according to our humors. The want of a true notion of God’s justice makes some men slight him; and the want of a true apprehension of his goodness makes others too servile in their approaches to him. One makes us careless of duties, and the other makes us look on them rather as physic than food; an unsupportable penance, than a desirable privilege. In this case hell is the principle of duty performed to heaven. The superstitious man believes God hath scarce mercy to pardon; the presumptuous man believes he hath no such perfection as justice to punish. The one makes him insignificant to what he desires, kindness and goodness; the other renders him insignificant to what he fears, his vindictive justice. What between the idolater, the superstitious, the presumptuous person, God should look like no God in the world. These unworthy imaginations of God are likewise,

      2. A vilifying of him. Debasing the Creator to be a creature of their own fancies; putting their own stamp upon him; and fashioning him not according to that beautiful image he impressed upon them by creation; but the defaced image they inherit by their fall, and which is worse, the image of the devil which spread itself over them at their revolt and apostasy. Were it possible to see a picture of God, according to the fancies of men, it would be the most monstrous being, such a God that never was, nor ever can be. We honor God when we have worthy opinions of him suitable to his nature; when we conceive of him as a being of unbounded loveliness and perfection. We detract from him when we ascribe to him such qualities as would be a horrible disgrace to a wise and good man as injustice and impurity. Thus men debase God when they invert his order, and would create him according to their image, as he first created them according to his own; and think him not worthy to be a God, unless he fully answer the mould they would cast him into, and be what is unworthy of his nature. Men do not conceive of God as he would have them; but he must be what they would have him, one of their own shaping.

      1. This is worse than idolatry. The grossest idolater commits not a crime so heinous, by changing his glory into the image of creeping things and senseless creatures, as the imagining God to be as one of our sinful selves, and likening him to those filthy images we erect in our fancies. One makes him an earthly God, like an earthly creature; the other fancies him an unjust and impure God, like a wicked