Today we will be looking at Charnock's third reason (p.41) why the existence of a god is natural and innate. We have seen that it is not because of mere tradition that there is a universal consent to this truth. Nor can we say that it is because of societies leaders having made this notion up so as to keep the masses in check. His third reason is that it is not fear that introduced this belief.
Charnock's argument here is simple. Fear is the consequence of wickedness. You do not fear a god unless a god was already there prior. Unless you feel that you have offended a Deity there is no reason for fear to rise up. As he has argued prior, "it is not the existence of a thing that excites any of [these] affections, but the relationship a thing bears to us in particular." Charnock also notes that it was more often love and hope of blessing which gave birth to sacrifices than fear of punishment. "The fear of evils in the world, and the hopes of relief and assistance from the gods, and not a terrifying fear of God, was the principal spring of their worship". Even in Scripture when we think of the "fear of God as the beginning of wisdom" we think of it not as a terrifying fear but a reverential fear.
Fear, whether reverential or terrifying, only comes from already knowing an established god. It is not grounds for making one up. The question I believe the Lord would ask us today is this. What does a meditation upon His character spring up in us? Are we shamed by the worshippers of a false god? Are they more devoted than we who worship the real and living God? The character of God should excite all sorts of passions within us, all reach their climax in humble exuberant worship of the living God. The existence of fear, then, is not a reason to deny the existence of God but to worship Him all the more!

Some might think that if God desires us to be content always then does that must mean that we can never have a frown on our face. Does this mean we cannot weep? Does this mean that it is a sin for a Christian to be sad? In his typically profound way Burroughs will help us see three things (page 3)that this "quiet of heart" is not opposed to:

1. To a due sense of affliction. What Burroughs means by this is that the Christian should not ignore and refuse to acknowledge that there are difficult times. If we were totally unaware that we were being afflicted then what type of virtue would it be to have joy amidst the trial? The very nature of being content in all circumstances points to the necessity of being sensible to our afflictions.
2. To making our cries known to God. Notice in the life of Job that he was able to make his affliction known to his friends without sin. He was able to even make his plea to God without sin. But what if we are being disciplined? Can we then make our moan known to God? Burroughs seems to think this unfitting when he says, "...a Christian ought to be quiet under God's correcting hand". However, Burroughs also says, "without a breach of Christian contentment complain to God". The way this is done is by a "quiet, still, submissive way [in which we disclose our] heart to God."
3. To seeking help and refuge from the difficult circumstance. Who knows if it is God's will to alter our condition? Perhaps God wills to bring us through this suffering time. Indeed we should pray and seek to be relieved. As Burroughs says, "God is thus far mercifully indulgent to our weakness, and He will not take it ill at our hands if by [serious intention] and [persistent] prayer we seek Him for deliverance until we know His good pleasure in the matter." Which should thus desire that our "wills [be] melted into the will of God".

These things then are not opposed to Christian contentment. It is soothing to a broken soul to know that it is not merely okay to make their request known to God but strongly suggested. Nor is it wrong to be broken and to cry out to the Almighty! James 1:2-18 confirms this. Especially focus on verse 5. James is specifically saying that if any of us lack wisdom [in the context referring to wisdom in our trials] we should ask the Lord. Then we are encouraged by the character of God, "who gives generously without reproach". The word for reproach means he does so without rebuking us, without thinking we are stupid for asking, or without laughing at us and scorning us. I am reminded of Psalm 103:14, that God "knows our frame; he remembers that we are but dust." Therefore today let us make our request known to God. But also might we fashion our prayer after what Burroughs said, that "our wills be melted into the will of God".

In what has been the first "complication" to my wife's pregnancy the other day she was diagnosed with possible placenta previa. Placenta previa is a condition where the placenta is near to or covers the cervix. To put this in "what does this mean" terms--it means that if it stays in its current position Nikki will not be able to have a normal birth but will have to have a C-section. However, there is still much hope. She has been put on bed rest (not complete bed-rest, as of yet). The hope is that the placenta might "move up" and Nikki will be able to have a normal delivery. So, I am asking that you please pray that the Lord might heal this condition and that the placenta might move up and allow my wife to have a normal delivery. But, above all it is my prayer that He might be glorified and give us the strength to enjoy Him no matter His will on this. As my friend Will has prayed for and encouraged me--pray that "our eyes will be fixed on Christ and His wonderful sovereign grace". Oh, how the Lord loves us and wants what is best for us. Even if it's a trial.