The Marrow of Sacred Divinity, Book 1 · Chapter 1 – Chapter 2
The first Chapter.
Of the Definition, or Nature of Divinity.
DIvinity is the doctrine of living to God, Iohn 6. 68. The words of eternall life, Acts 5. 20. The words of this life, Rom. 6. 11. Reckon your selves to be alive unto God.
2. It is called a doctrine, not as if the name of Intelligence, Science, Sapience, Art, or Prudence were not hereto belonging; for all these are in every accurate Discipline, and especially in Divinity: but because this discipline is not from Nature and humane invention, (as others are) but from divine revelation and institution. Isay 51. 4. Doctrine shall proceed from me, Matth. 21. 25. From Heaven: why did you not then believe him? Iohn 9. 29. we know that God spake to Moses, Gal. 1. 11. 12. The Gospell is not according to man: for neither did I receive it from man, neither was I taught it, but by Revelation, Iohn 6. 45.
3. The principles of other Arts being inbred in us may be polished and brought to perfection, by sense, observation, experience, and induction: but the solid principles of Divinity how ever they may be brought to perfection by study and industry, yet they are not in us from Nature. Matth. 16. 17. flesh and blood hath not revealed this unto thee.
4. But seeing every Art consists of rules, whereby some Act of the Creature is directed, and seeing life is the most noble of all acts, it (that is Divinity) cannot properly be conversant about any other thing then about life.
5. And seeing, that, that life of the Creature is most perfect, which comes neerest to the living, and life-giving God, therefore the nature of Divinity life is to live to God.
6. Men live to God when they live, according to the will of God, to the glory of God, God inwardly working in them, 1. Pet. 4. 2. 6. that he might live after the will of God; according to God. Gal. 2. 19. 20. That I may live to God: Christ lives in me. 2. Cor. 4. 10. that that life of Jesus might be manifest in our bodies. Phil. 1. 20. Christ shall be magnified in my body, whether by life or death.
7. This life, as touching its essence remaines one and the same, from its beginning unto eternity. Iohn 3. 36. & 5. 24. He that believeth in the Sonne hath eternall life, 1. Iohn …. 15. Life eternall remaining in him.
8. But although in this life there is contained as well to live happily as to live wel, yet foreign, to live well, is more excellent then foreign, to live happily; and that which ought cheifly and finally to be respected is not blessednesse, which respects our profit, but goodnesse, which is referred to Gods glory. Therefore Divinity is better defined by that good life whereby we live to God, then by a blessed life whereby we live to our selves; as it is called of the Apostle by a Synecdoche. The doctrine according to God lives, 1. Tim. 6. 3.
9. Moreover seeing this life is a spirituall act of the whole man, whereby he is caried on to enjoy God, and to doe according to his will, and it is manifest that those things are proper to the will, it followes that the prime and proper subject of Divinity is the will. Pro. 4. 23. From the heart commeth actions of life. And 23. 26. Give me thy heart.
10. But seeing this life and will is truly and properly our most perfect practise, It is of it selfe manifest, that Divinity is practicall, and not a speculative discipline, not onelyonly in that common respect, whereby other disciplines have their foreign, well doing for their end, but it is practicall in a peculiar and speciall manner and above all other.
11. Neither indeed is there any thing in Divinity which is not referred to the last end, or to the meanes pertaining to that end: all of which kind doe directly tend to Practise.
12. This practise of life is so perfectly contained in Divinity, that there is no precept universally true pertaining to living well, contained in the disciplines of houshold government, morality, politicall government or making Lawes, which doth not properly pertaine to Divinity.
13. Divinity therefore is of all Arts, the supreame, most noble, and the master-peece, proceeding in a speciall manner from God, treating of God, and divine matters, and tending and leading man to God, in which respect it may be not unfitly called foreign, or foreign, as well as foreign, that is a living to God, or a working to God, as well as a speaking of God.
CHAPTER II.
Of the Distribution or parts of Divinity.
1. THere are two parts of Divinity, Faith and observance. 2. Tim. 1. 13. Hold the expresse forme of wholesome words, which thou hast heard of mee with faith and love. 1. Tim. 1. 19. Having faith and a good conscience. Psal. 37. 3. Trust in the Lord and doe good. Of those parts did the Divinity of Paul consist, Acts 24. 14, 15, 16. I believe all things that are written, and have hope in God: I exercise myselfe to have a conscience void of offence: the same were the parts of Abrahams divinity, Gen. 15. 6. & 17. 1. Abraham believed Iehova: walke before me continually and be perfect. The same doth Christ require of his Disciples, when besides faith he requires that they observe all things that he hath commanded, Mat. 28. 20. The same doth Paul handle, in the Epist. to the Rom. wherein tis manifest that the summe of Divinity is contained. Finally, he would that the same should be taught in the Churches, Tit. 3. 8. these things I will that thou affirme, that they that have believed God, might be carefull to goe before in well doing.
2. A property of this distribution (which is required in a genuine distribution of every art) is, that it flouwes from the nature of the object. For seeing the beginning and first act of spirituall life, (which is the proper object of Divinity) is faith, and the second act or operation flowing from that principle is observance, it necessarily followes that those two are the genuine parts of Divinity, neither is there any other to be sought for.
3. In the old Testament (fitly for that legall and servile estate) Divinity seemes sometime to be divided into the feare of God and observing of his Commandements, according to that Eccles. 12. 15. The summe of all is, feare God, and keepe his Commandements, for this is the whole duty of man. But by a metonymie faith is included on the former part, as appeares out of Pro. 3. 5. 7. Trust in the Lord with all thine heart: feare the Lord, and depart from evill.
4. These two parts in use indeed and exercise are alwayes joyned together, yet in nature and precepts then are distinguished.
5. They are also so distinguished in order of nature, that faith holds the first place, and spirituall obedience the latter: for there can be no vitall actions brought forth, unlesse a principle of life be first begotten within.