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

1. No desire for the remembrance of him. How delightful are other things in our minds! How burdensome the memorials of God, from whom we have our being! With what pleasure do we contemplate the nature of creatures, even of flies and toads, while our minds tire in the search of Him, who hath bestowed upon us our knowing and meditating faculties! Though God shows himself to us in every creature, in the meanest weed as well as the highest heavens, and is more apparent in them to our reasons than themselves can be to our sense; yet though we see them, we will not behold God in them: we will view them to please our sense, to improve our reason in their natural perfections; but pass by the consideration of God’s perfections so visibly beaming from them. Thus we play the beasts and atheists in the very exercise of reason, and neglect our Creator to gratify our sense, as though the pleasure of that were more desirable than the knowledge of God. The desire of our souls is not towards his name and the remembrance of him, 285when we set not ourselves in a posture to feast our souls with deep and serious meditations of him; have a thought of him, only by the bye and away, as if we were afraid of too intimate acquaintance with him. Are not the thoughts of God rather our invaders than our guests; seldom invited to reside and take up their home in our hearts? Have we not, when they have broke in upon us, bid them depart from us, 286and warned them to come no more upon our ground; sent them packing as soon as we could, and were glad when they were gone? And when they have departed, have we not often been afraid they should return again upon us, and therefore looked about for other inmates, things not good, or if good, infinitely below God, to possess the room of our hearts before any thoughts of him should appear again? Have we not often been glad of excuses to shake off present thoughts of him, and when we have wanted real ones, found out pretences to keep God and our hearts at a distance? Is not this a part of atheism, to be so unwilling to employ our faculties about the giver of them, to refuse to exercise them in a way of a grateful remembrance of him; as though they were none of his gift, but our own acquisition; as though the God that truly gave them had no right to them, and he that thinks on us every day in a way of providence, were not worthy to be thought on by us in a way of special remembrance? Do not the best, that love the remembrance of him, and abhor this natural averseness, find, that when they would think of God, many things tempt them and turn them to think elsewhere? Do they not find their apprehensions too feeble, their motions too dull, and the impressions too slight? This natural atheism is spread over human nature.

2. No desire of converse with him. The word “remember” in the command for keeping holy the Sabbath‑day, including all the duties of the day, and the choicest of our lives, implies our natural unwillingness to them, and forgetfulness of them. God’s pressing this command with more reasons than the rest, manifests that man hath no heart for spiritual duties. No spiritual duty, which sets us immediately face to face with God, but in the attempts of it we find naturally a resistance from some powerful principle; so that everyone may subscribe to the speech of the apostle, that “when we would do good, evil is present with them.” No reason of this can be rendered, but the natural temper of our souls, and an affecting a distance from God under any consideration: for though our guilt first made the breach, yet this aversion to a converse with him steps up without any actual reflections upon our guilt, which may render God terrible to us as an offended judge. Are we not often also, in our attendance upon him, more pleased with the modes of worship which gratify our fancy, than to have our souls inwardly delighted with the object of worship himself? This is a part of our natural atheism. To cast such duties off by total neglect, or in part, by affecting a coldness in them, is to cast off the fear of the Lord. 287Not to call upon God, and not to know him, are one and the same thing (Jer. x. 25). Either we think there is no such Being in the world, or that he is so slight a one, that he deserves not the respect he calls for; or so impotent and poor, that he cannot supply what our necessities require.

3. No desire of a thorough return to him. The first man fled from him after his defection, though he had no refuge to fly to but the grace of his Creator. Cain went from his presence, would be a fugitive from God rather than a suppliant to him; when by faith in, and application of the promised Redeemer, he might have escaped the wrath to come for his brother’s blood, and mitigated the sorrows he was justly sentenced to bear in the world. Nothing will separate prodigal man from commoning with swine; and make him return to his father, but an empty trough: have we but husks to feed on, we shall never think of a father’s presence. It were well if our sores and indigence would drive us to him; but when our strength is devoured, we will not “return to the Lord our God, nor seek him for all this.” 288Not his drawn sword, as a God of judgment, nor his mighty power, as a Lord, nor his open arms, as the Lord their God, could move them to turn their eyes and their hearts towards him. The more he invites us to partake of his grace, the further we run from him to provoke his wrath: the louder God called them by his prophets, the closer they stuck to their Baal. 289We turn our backs when he stretches out his hand, stop our ears when he lifts up his voice. We fly from him when he courts us, and shelter ourselves in any bush from his merciful hand that would lay hold upon us; nor will we set our faces towards him, till our way be hedged up with thorns, and not a gap left to creep out any by‑way. 290Whosoever is brought to a return, puts the Holy Ghost to the pain of striving; he is not easily brought to a spiritual subjection to God, nor persuaded to a surrender at a summons, but sweetly overpowered by storm, and victoriously drawn into the arms of God. God stands ready, but the heart stands off; grace is full of entreaties, and the soul full of excuses; Divine love offers, and carnal self‑love rejects. Nothing so pleases us as when we are farthest from him; as if anything were more amiable, anything more desirable, than himself.

4. No desire of any close imitation of him. When our Saviour was to come as a refiner’s fire, to purify the sons of Levi, the cry is, “Who shall abide the day of his coming?” (Mal. iii. 2, 3.) Since we are alienated from the life of God, we desire no more naturally to live the life of God, than a toad, or any other animal, desires to live the life of a man. No heart that knows God but hath a holy ambition to imitate him. No soul that refuseth him for a copy, but is ignorant of his excellency. Of this temper is all mankind naturally. Man in corruption is as loth to be like God in holiness, as Adam, after his creation, was desirous to be like God in knowledge; his posterity are like their father, who soon turned his back upon his original copy. What can be worse than this? Can the denial of his being be a greater injury than this contempt of him; as if he had not goodness to deserve our remembrance, nor amiableness fit for our converse; as if he were not a Lord fit for our subjection, nor had a holiness that deserved our imitation? For the use of this:—

Use I. It serves for information.

1. It gives us occasion to admire the wonderful patience and mercy of God. How many millions of practical atheists breathe every day in his air, and live upon his bounty who deserve to be inhabitants in hell, rather than possessors of the earth! An infinite holiness is offended, an infinite justice is provoked; yet an infinite patience forbears the punishment, and an infinite goodness relieves our wants: the more we had merited his justice and forfeited his favor, the more is his affection enhanced, which makes his hand so liberal to us. At the first invasion of his rights, he mitigates the terror of the threatening which was set to defend his law, with the grace of a promise to relieve and recover his rebellious creature. 291Who would have looked for anything but tearing thunders, sweeping judgments, to raze up the foundations of the apostate world? But oh, how great are his bowels to his aspiring competitors! Have we not experimented his contrivances for our good, though we have refused him for our happiness? Has he not opened his arms, when we spurned with our feet; held out his alluring mercy, when we have brandished against him a rebellious sword? Has he not entreated us while we have invaded him, as if he were unwilling to lose us, who are ambitious to destroy ourselves? Has he yet denied us the care of his providence, while we have denied him the rights of his honor, and would appropriate them to ourselves? Has the sun forborne shining upon us, though we have shot our arrows against him? Have not our beings been supported by his goodness, while we have endeavored to climb up to his throne; and his mercies continued to charm us, while we have used them as weapons to injure him? Our own necessities might excite us to own him as our happiness, but he adds his invitations to the voice of our wants. Has he not promised a kingdom to those that would strip him of his crown, and proclaimed pardon upon repentance to those that would take away his glory? and hath so twisted together his own end, which is his honor, and man’s true end, which is his salvation, that a man cannot truly mind himself and his own salvation, but he must mind God’s glory; and cannot be intent upon God’s honor, but by the same act he promotes himself and his own happiness? so loth is God to give any just occasion of dissatisfaction to his creature, as well as dishonor to himself. All those wonders of his mercy are enhanced by the heinousness of our atheism; a multitude of gracious thoughts from him above the multitude of contempts from us. 292What rebels in actual arms against their prince, aiming at his life, ever found that favor from him; to have all their necessaries richly afforded them, without which they would starve, and without which they would be unable to manage their attempts, as we have received from God? Had not God had riches of goodness, forbearance, and long‑suffering, and infinite riches too, the despite the world had done him, in refusing him as their rule, happiness, and end, would have emptied him long ago. 293