The Divine Life, Treatise 1 · Chapter 15 – Chapter 17
CHAP. XV.
14. THE third of these Relations, and the next point in the Knowledge of God to be spoken of, is, that he is [Our must Loving Father, or Bountiful Benefactor] As he is Good, so he doth Good, Psal. 119. 68. And as he is the chiefest Good, so he bestoweth the greatest Benefits: and therefore is thence by a Necessary Resultancy, our Most Bountiful Benefactor. The term [Father] comprehendeth in it all his three great Relations to us▪ 1. A Father gives Being to his Children, and therefore hath some Propriety in them; and God is the first cause▪ o… our whole Being, and therefore we are his Own. 2. A Father is the Governour of his Children: and God is our Chief Governour. 3. A Father tenderly Loveth his Children that are childlike, loving and obedient to him; and seeketh their felicity: and so doth God Love, and will make Happy his loving and obedient children, who have not only their Being from him as their Maker, but their New being or Holy nature from him as their Sanctifier. And this last being the end and perfection of the rest, doth communicate its nature to the rest as the Means. And so, 1. The new nature that God thus giveth us in our Regeneration, is not from his common Love, but is an act of special Grace, proceeding from his special Fatherly Love. 2. The Government that he exerciseth over them as his Regenerate children, is not a Common Government, such as is that of the meer Law of Nature or of works; but it is a special Government by a Law of Grace, a Justifying, Remedying, Saving Law, or Covenant; together with an internal illuminating, quickning, guiding spirit, with Church-state, and Officers and Ordinance▪ all suited to this way of Grace▪ Even as his Dominion or Propriety by Redemption, and our Sanctification and Resignation, is not a Common Propriety, but a gracious Relation to us as Our Own Father, who have the endeared Relation to him of being his Own Children. All is from Love▪ and in a way of Love, and for the exercise and demonstration of Love: so that when I call God [Our Benefactor] I precisely distinguish this last part of his Relations to us, from the rest: But when I call him [a Father] I mean the same thing, or Relation which a Benefactor signifieth; but with fuller aspect on the foregoing Relations, and connotation of them as they are perfected all in this.
And here I. I shall briefly name the Benefits on which this Relation of God is founded. And 1. Even in Creating us, he acted as a Benefactor, giving us the Fundamental Good of Being, and the excellency of manhood. 2. By setting us in a well furnished world, and putting all things under our feet, and giving us the use of Creatures. 3. By entering into the Relation of a Governour to us, and consequently engaging himself to terms of Justice in his dealing with us, and to protect us, and reward us, if we did obey; and making us capable of an everlasting happiness as our end, and appointing us sufficient means thereto. These Benefits denominated God the Great Benefactor or Father unto man, in the state of his Creation.
But then moreover he is a Common Benefactor also. 4. By so loving the world as to give his only begotten Son, to be their Redeemer; a sufficient sacrifice for sin. 5. By giving out his Promise or Covenant of Grace, and making a Common Deed of Gift of pardon, Reconciliation and Eternal Life, to all that will accept it in and with Christ, to Gospel ends. 6. By sending forth the Messengers of this Grace, commanding them to Preach to every creature the Gospel, or word of Reconciliation committed to them, and to beseech men in Christs stead, as his Embassadours, as if God himself did intreat by them, to be reconciled to God, Matth. 28. 18, 19. Mar. 16. 16. 2 Cor. 5. 19, 20. 7. By affording some common mercies without, and motions of his spirit within, to second these invitations. But though by this much God hath a Title to their dearest Love, yet they have no Title to his highest Benefits, nor are in the nearest Relation of Children or Beneficiaries to him.
But, 8. When he begetteth us again to a lively Hope, by his incorruptible seed, and giveth us both to will and to do, and when the Father effectually draweth us to the Son, and reneweth us according to his Image, and taketh away our old and stony hearts, and giveth us new and tender hearts, and giveth us to Know him, and Love him as a Father; then is he our Father in the dearest and most comfortable sense, and we are his children that have interest in his dearest Love. 9. And therefore we have his spirit, and pardon, Justification and Reconciliation with him. 10. And also we have special Communion with him in Prayer, Praises, Sacraments and all holy Ordinances and Conversation. 11. And we and our services are pleasing to him, and so we are in the light of his countenance, and under a special promise of his protection and provision, and that all things shall work together for our good. 12. And we have the promise of perfection in everlasting Glory.
II. And now as you see how God is our Benefactor, or most Gracious and Loving Father, let us next see what this must work on us.
And 1. Goodness and Bounty should shame men from their sin, and lead them to Repentance, Rom. 2. 4, 5. Love is not to be abused and requited with unkindness and provocation. He that can turn grace into wantonness, and do evil because grace hath abounded, or that it may abound, shall be forced to confess that his damnation is just. He that will not hate his sin, when he seeth such exceeding Benefits stand by, and heareth mercy, and wonderful mercy plead against it, and upbraid the sinner with ingratitude, is like to die a double death, and shall have no more sacrifice for sin.
2. The Fatherly Love and Benefits of God, do call for our best returns of Love. The Benefits of Creation, oblige all to Love him with all their Heart, and Soul, and Might: Much more the Benefits of Redemption, and especially (as applyed by sanctifying Grace to them that shall be heirs of life, it obligeth them by multiplied strongest obligations: The Worst are obliged to as much Love of God, as the Best (for none can be obliged to more than to Love him with all their Heart, &c.) but they are not as much obliged to that Love: We have new and special obligations; and therefore must return a Hearty Love, or we are doubly guilty. Mercies are Loves Messengers, sent from Heaven to win up our Hearts to Love again, and entice us thither. All mercies therefore should be used to this end. That mercy that doth not encrease, or excite and help our Love, is abused and lost, as seed that is buried when it's sowed, and never more appeareth. Earthly Mercies point to Heaven, and tell us whence they come, and for what. Like the Flowers of the Spring, they tell us of the reviving approaches of the Sun: But like foolish children, because they are near us, we Love the Flowers better than the Sun; forgetting that the Winter is drawing on. But Spiritual Mercies are as the Sunshine that more immediately dependeth on, and floweth from the Sun it self. And he that will not see (and value) the Sun by its Light, will never see it! These beams come down to invite our Minds and Hearts to God; and if we shut the windows, or play till night, and they return without us, we shall be left to utter darkness.
The Mercies of God must imprint upon our minds the fullest and deepest conceptions of him, as the most perfect, suitable, Lovely Objects to the soul of man; when all our Good is Originally in him, and all flows from him, that hath the Goodness of a Means, and finally himself is all; not to Love God then, is not to Love Goodness it self; and there is nothing but Good that's suited to our Love. Night and day therefore should the Believer be drawing and deriving from God, by the views and tasts of his precious Mercies, a sweetness of nature, and increase of holy Love to God, as the Bee sucks Honey from the flowers. We should not now and then for a recreation light upon a flower, and meditate on some Mercy of the Lord, but make this our work from day to day, and keep continually upon our souls, the lively tasts, and deep impressions of the Infinite Goodness and Amiableness of God. When we Love God most, we are at the best, most pleasing to God; and our lives are sweetest to our selves: And when we steep our minds in the believing thoughts of the abundant Fatherly Mercies of the Lord, we shall most abundantly Love him. Every Mercy is a Suiter to us from God! The contents of them all is this [My Son, Give mee thy Heart] [Love him that thus loveth thee] Love him, or you reject him. O wonderful Love! that God will regard the Love of man! that he will enter into a Covenant of Love! that he will be Related to us in a Relation of Love! and that he will deal with us on terms of Love! that he will give us leave to Love him, that are so base, and have so Loved Earth and Sin! yea and that he will be so earnest a suiter for our Love, as if he needed it, when it is only we that need! But the paths of Love are mysterious and incomprehensible.
3. As God is in special a Benefactor and Father to us, we must be the readiest, and most diligent in obedience to him. Childlike duty is the most willing and unwearied kind of duty. Where Love is the principle, we shall not be eye-servants, but delight to do the Will of God, and wish, O that I could please him more! It is a singular delight to a Gracious soul to be upon any acceptable duty; and the more he can do good, and please the Lord, the more he is pleased. As Fatherly Love and Benefits are the fullest and the surest, so will filial duty be. The Heart is no fit soil for Mercies, if they grow not up to holy fruits. The more you love, the more chearfully will you obey.
4. From hence we must well learn, both How God is mans End, and what are the chief Means that lead us to him.
1. God is not the End of Reason, nakedly considered, but he is Finis Amantis, the End which Love inclineth us to, and which by Love is attained, and by love enjoyed: The understanding of which would resolve many great perplexing difficulties that à natura finis do step into our way in Theological studies. I will name no more now, but only that it teacheth us, How both God and our own Felicity in the fruition of him, may be said to be our Ultimate End, without any contradiction, yet so that it be Eminently and Chiefly God. For it is a Union (such as our Natures are capable of) that is desired, in which the soul doth long to be swallowed up in God; Understand but what a filial or friendly Love is, and you may understand what a regular Intention is, and how God must be the Christians End.
2. And withall it shews us, that the most direct and excellent means of our felicity, and to our End, are those that are most suited to the work of Love. Others are means more Remotely, and necessary in their places; but these directly. And therefore the Promises and Narratives of the Love and Mercy of the Lord, are the most direct and powerful part of the Gospel conducing to our End: and the Threatnings the remoter means. And therefore as Grace was advanced in the world▪ the Promissory part of Gods Covenant or Law, grew more illustrious, and the Gospel consisted so much of Promises, that it is called Glad tydings of great joy. And therefore the most full demonstration of Gods Goodness and Loveliness to our hearers, is the most excellent part of all our Preaching, though it is not all. And therefore the meditation of Redemption, is more powerful than the bare meditation of Creation, because it is Redemption that most eminently revealeth Love. And therefore Christ is the Principal Means of Life, because he is the Principal Messenger and Demonstration of the Fathers Love, and by the wonders of Love which he revealeth, and exhibiteth in his wondrous Grace, he wins the soul to the Love of God. For God will have external objective means, and internal effective means concur, because he will work on man agreeably to the nature of man. Though there was never given out such prevalent invincible measures of the Spirit, as Christ hath given for the Renewing of those that he will save, yet shall not that Spirit do it without as excellent objective means. And though Christ, and the Riches of his Grace revealed in the Gospel, be the most wonderful objective means, yet shall not these do it without the internal effectual means. But when Love doth shine to us so resplendently without us, in the face of the Glorious Sun of Love, and is also …et into us by the Spirits Illumination, that sheds abroad this Love in our hearts, then will the holy fire burn, which comes from Heaven, and leads to Heaven, and will never rest till it have reacht its center, and brought us to the face and arms of God.
5. And from the Fatherly Relation and Love of God, we must learn to Trust him, and Rest our souls in his securing Love. Shall we distrust a Father? an Omnipotent Father! Therefore is this Relation prefixed to the Petitions of the Lords Prayer, and we begin with [Our Father which art in Heaven] that when we remember his Love, and our Interest in him, and his Alsufficiency, we may be encouraged to Trust him, and make our addresses to him. If a Father, and such a Father smite mee, I will submit, and kiss the Rod: for I know it is the healing fruit of Love. If a Father, and such a Father afflict mee, wound mee, deal strangely wi…h mee, and grieve my flesh, let mee not murmure or distrust him; for he well understandeth what he doth; and nothing that shall hurt mee finally can come from Omnipotent Paternal Love. If a Father, and such a Father kill mee, yet let mee Trust in him, and let not my soul repine at his proceedings, nor tremble at the separating stroak of death. A Beast knows not when we strive with him, what we intend, whether to Cure, or to Kill him: but a Child need not fear a killing blow, nor a Loving soul a damning death, from such a Father. If he be a Father, where is his Love and Trust?
6. If God be our Father, and so wonderful a Benefactor to us, then Thanks and Praise must be our most constant work, and must be studied above all the rest of Duty, and most diligently performed. If the tongue of man, which is called his Glory, be made for any thing, and good for any thing, it is to give the Lord his Glory, in the Thankful acknowledgement of his Love and Mercies, and the daily chearful Praises of his Name. Let this then be the Christians work.
7. The Children of such a Father, should live a contented chearful life. Diligence becometh them, but not contrivances for worldly greatness, nor carking cares for that which their Father hath promised them to care for. Humility and Reverence beseemeth them, but not dejection and despondency of mind, and a still complaining, fearful, troubled, disconsolate soul. If the Children of such a Father shall not be bold and confident, and chearful, let joy and confidence then be banished from the earth, and be renounced by all the Sons of men.
CHAP. XVI.
15. THere are yet divers subordinate Attributes of God, that being comprized in the forementioned, may be passed over with the briefer touch. And the next that I shall speak of, is, his Freedome. And God is Free in more senses than one; but for brevity, I shall speak of all together.
1. And first, God hath a Natural Freedome of Will, being Determined to Will by nothing without him, nor liable to any Necessity, but what is consistent with perfect Blessedness and Liberty. His own Being, and Blessedness, and Perfections, are not the objects of his Election; and therefore not of that which we call Free Will: But all his works without, as Creation, Providence, Redemption, &c. are the effects of his Free Will: Not but that his Will concerning all these, hath a Necessity of existence: For God did from Eternity Will the Creation, and all that is done in time; and therefore from Eternity that will existing, had a Necessity of existence: But yet it was Free, because it proceedeth not Necessarily from the very Nature of God: God was God before he made the world, or Redeemed it, or did the things that are daily done. And therefore one part of the Schoolmen maintain, not only that there is Contingency from God, but that there could be no Contingency in the Creature, if it had not its Original in God: the Liberty of God being the fountain of Contingency.
2. There is also an Eminency both of Dominion and Soveraignty in God, according to which he may be called Free. His Absoluteness of Propriety freeth him from the restraint of any Obligation, but what floweth from his own Free Will, from Disposing of his own as he pleases. And his Absolute Soveraignty freeth him from the Obligation of his own Laws as Laws, though he will still be true to his Promises and Predictions. Let man therefore take heed how he questioneth his Maker, or censureth his Laws, or Works, or Waies.
CHAP. XVII.
16. ANother Attribute of God is his Justice. With submission I conceive that this is not to be said to be from … any otherwise than all Gods Relations are (as Creator, …, &c.) because here is no time with God. For though … Blessed Nature denominated Just is from Eternity, yet not … …r…ality or Denomination of Justice. For Justice is an Attribute of God, as he is Governour only: And he was not Governour, till he had Creatures to Govern: And he could not be a Just Governour when he was no Governour. The Denomination … not arise till the Creation had laid the Foundation. Many Questions may be resolved hence, which I will not trouble you to re…e.
Justice in God is the Perfection of his Nature, as it giveth every his his due, o… Governeth the world in the most perfect Orders …or the Ends of Government. Because he is Just, he will Reward the Righteous, and difference between the Godly and the Wicked: For that Governor that useth all alike, is not Just. The Crown of Righteousness is given by him as a Righteous Judge, 2 T…m 4. 8.
1. The Justice of God is substantially (in men we call it an Inclination) … Nature, and so it is Eternal.
2. It is … formally in his Relation of [Governour.]
3. It is expressively first in his Laws: For as a Just Governour he made them suited to the Subjects, Objects, and Ends.
4 It is expressively secondarily in his Judgments and Executions; which is when they are according to his Law; o… in the Cares of Penalty where he may dispense at least according to the state of the subject, and sitted to the Ends of Government.
1. The Justice of God is the Consolation of the Just: He will Justifie them whom his Gospel Justifieth, because he is Just. The Justice of God in many places of Scripture, is taken for his Fidelity in vindicating his people, and his Judging for them, and procuring them the happy fruits of his Government, and so is taken in a Consolatory sense, Psal. 89. 14. Justice and Judgement are the habitations of thy Throne; Mercy and Truth shall go before thy face] 2 Thes. 1. 5, 6. It is a Righteous thing with God to recompence tribulation to them that trouble us, and Rest to the troubled.]
2. The Justice of God is the terrour of the ungodly. As he would not make unrighteous Laws, for the pleasure of unrighteous men, so neither will he pass unrighteous judgement. But look what a man soweth, that shall he also reap. All his peremptory threatnings shall be made good, and his wrath poured out for ever upon impenitent souls, because he is the Righteous God.