The Divine Life, Treatise 1 · Chapter 1
CHAP. I.
GOD is the Principal Efficient, the Supream Directive, and the Ultimate final Cause of man: For OF him, and THROUGH him, and TO him are all things, and to him shall be the Glory for ever, Rom. 11. 36. The New life, or Nature in the Saints is his Image, Col. 3. 10. The Principle of it is called The Divine Nature, 2 Pet. 1. 4. The exercise of that principle (including the principle it self) is called The life of God, Eph. 4. 18. from which the Gentiles are said to be alienated by their ignorance. Therefore it is called Holiness, which is a separation to God from common use: and [Gods dwelling in us▪ ] and [ours in him] 1 John 4. 12, 13. of whom we are said to be [born and regenerate] 1 John 4. 7. John 3. 5. And our perfection in Glory, is our living with God, and enjoying him for ever. GODLINES then is the comprehensive name of all true Religion. Jesus Christ himself came but to restore corrupted man to the Love, and Obedience, and Fruition of his Creator, and at last will give up the Kingdom to the Father, that God may be All, and in all: and the Son himself shall be subject to this end, 1 Cor. 15. 24, 28. The End of Christs Sacrifice and Intercession is to Reconcile God and man: The End of his Doctrine is to teach us to know God: The end of his Government is to reduce us to the perfect obedience of our Maker. It is therefore the greatest Duty of a Christian to know God as revealed by his Son; and it is such a Duty about our Ultimate End as is also our greatest Mercy and Felicity. Therefore doth the Lord Jesus here in the Text describe that Life Eternal which he was to give to those whom the Father had given him, to consist in Knowing the only true God, and Jesus Christ whom he had sent. My purpose is in this Treatise to speak only of the first part of the Text, (The Knowledge of God) And first I shall very briefly explain the Text.
[THIS] That is, This which I am describing.
[LIFE] Life is taken sometime for the Souls abode in the Body, which is the Natural Life of man: or the souls continuation in its separated state, which is the Natural life of the soul: and sometimes for the Perfections of Natural life: And that either its Natural Perfection, that is, Its Health and Vivacity; or its moral perfection or Rectitude; and that is either in the Cause, and so God is our Life; Christ is our Life; the Holy Spirit is our Life: or in it self: and so Holiness is our Life in the Principle, Seed or Habit. Sometime Life is taken for the Work, Imployment and Exercise of Life; and so a Holy Conversation, is our Moral, Spiritual, or holy life. And sometime it is taken for the Felicity of the living: And so it containeth all the former in their highest perfection, that is, both Natural Life, and Moral-Spiritual Life, and the holy exercise thereof, together with the full attainment and fruition of God in Glory, the End of all.
[ETERNAL] That is, simply eternal, objectively, as to God the principal object: and Eternal ex parte post, subjectively; that is, Everlasting.
[THIS IS LIFE ETERNAL] Not Natural life in it self considered, as the Devils and wicked men shall have it. But 1. It is the same Moral-Spiritual Life which shall have no End, but endure to Eternity: It is a Living to God in Love; But only initial, and very imperfect here, in comparison of what it will be in Heaven. 2. It is the Eternal felicity, 1. Seminally; for Grace is as it were a seed of Glory; 2. As it is the Necessary way or means of attaining it; and that preparation which infallibly procureth it. The Perfect Holiness of the Saints in Heaven will be one part of their perfect happiness: And this Holiness imperfect they have here in this life: It is the same God that we know and love here and there, and with a Knowledge and Love that is of the same nature seminally: As the egg is of the nature of the Bird: (Whether it may be properly said to be formally and specifically the same quoad actum, as well as quoad objectum; yea whether the Objectum clare visum, and the objectum in speculo vel aenigmate visum make not the act specifically differ, I shall not trouble you to dispute.) And this imperfect Holiness hath the promise of Perfect Holiness and Happiness in the full fruition of God hereafter. So it is the Seed, and Prognostick of Life Eternal.
[TO KNOW] Non semper & ubi que eodem modo vel gradu: Not to know God here and hereafter in the same manner or degree. But to know him here as in a glass, and hereafter in his Glory, as face to face. To know him by an Affective Practical knowledge: There is no Text of Scripture of which the rule is more clearly true and necessary than of this, that Words of Knowledge do imply affection. It is the closure of the whole soul with God, which is here called the knowing of God: And because it is not meet to name every particular act of the soul, when ever this duty is mentioned, it is all denominated from Knowledge, as the first Act, which inferreth all the rest. 1. Knowledge of God in the Habit, is Spiritual Life as a Principle. 2. Knowledge of God in the exercise, is Spiritaal Life, as an employment. 3. The Knowledge of God in perfection with its effects, is Life Eternal as it signifieth full felicity. What it containeth I shall further shew anon.
[THEE] That is, The Father, called by some Divines, Fons vel fundamentum Trinitatis: the fountain, or foundation of the Trinity: and oft used in the same sense as the word [GOD,] to signifie the pure Deity.
[THE ONLY] He that believeth that there is more Gods than One, believeth not in any. For though he may give many the Name, yet the description of the true God can agree to none of them. He is not God indeed, if he be not One only.
This doth not at all exclude Jesus Christ, as the second person in Trinity: but only distinguisheth the pure Deity, or the Only true God as such, from Jesus Christ as Mediator between God and man.
[TRUE] There are many that falsly and Metaphorically are called Gods: If we think of God but as one of these, it is not to know him, but deny him.
[GOD] The word GOD doth not only signifie the Divine perfections in himself, but also his Relation to the Creatures. To be a God to us, is to be one to whom we must ascribe all that we are or have; and one whom we must Love and obey, and honour with all the powers of soul and body: and one on whom we totally depend, and from whom we expect our judgement and reward, in whom alone we can be perfectly blessed.
[AND JESUS CHRIST] That is, As Mediator, in his Natures, (God and man) and in his Office and Grace.
[WHOM THOU HAST SENT;] That is, whom thy Love and Wisdom designed and commissioned to this undertaking and performance.
The Knowledge of the Holy Ghost seemeth here left out, as if it were no part of life Eternal: But 1. At that time the Holy Ghost in that Eminent sort, as sent by the Father and Son on the Apostles after the Resurrection and Ascension of Christ, was not yet so manifested as afterwards, and therefore not so necessarily to be distinctly known and believed in as after: The having of the Spirit being of more necessity than the distinct knowledge of him. Certain it is that the Disciples were at first very dark in this article of faith: And Scripture more fully revealeth the necessity, to salvation, of believing in the Father and Son, than in the Holy Ghost distinctly; yet telling us, that if any man have not the spirit of Christ, the same is none of his, Rom. 8. 9. 2. But presently after, when the Spirit was to be sent, the necessity of believing in him is expressed; especially in the Apostles Commission to Baptize all▪ Nations (that were made Disciples) in the name of the Father, Son and Holy Ghost.
Doct. THe Knowledge of the only true God, and of Jesus Christ the Mediator, is the Life of Grace, and the necessary way to the life of Glory.
As James distinguisheth between such a dead faith as Devils and wicked men had, and such a living and working faith as was proper to the justified; so must we here of the Knowledge of God. Many profess that they know God, but in works they deny him, being abominable and disobedient, and to every good work reprobate, Tit. 1. 16. There is a form of knowledge which the unbelievers had, Rom. 2. 22. and a knowledge which puffeth up, and is void of Love, which hypocrites have, 1 Cor. 8. 1. & 13. But no man (spiritually) knoweth the things of God, but by the spirit. And they that rightly know his name, will put their trust in him, Psal. 9 10. Thus he giveth the regenerate a heart to know him, Jer. 24. 7. and the new creature is renewed in knowledge, Col. 3. 10. And vengeance shall be poured out on them that know not God, 2 Thes. 1. 8.
This saving Knowledge of God which is Eternal Life, containeth and implyeth in it all these acts. 1. The understandings apprehesion of God according to the necessary articles of faith. 2. A Belief of the truth of these articles: that God is, and is such as he is therein described. 3. An high estimation of God accordingly. 4. A Volition, complacency or Love to him as God, the chiefest Good. 5. A Desiring after him. 6. A Choosing him, with the rejection of all competitors. 7. A Consent that he be our God, and a giving up our selves to him as his people. 8. An intending him as our Ultimate End in the use of means, in the course of our Conversations. 9. A seeking him in the choise and use of means. 10. An obeying him as our Soveraign Governour. 11. An honouring, and praising him as God. 12. And an enjoying him and delighting in him (in some small foretasts here, as he is seen by saith; but perfectly hereafter, as beheld in Glory.) The affective practical Knowing of God, which is Life eternal, containeth or implyeth all these parts.
And every Christian that hath any of this Knowledge desireth more: It is his great desire to Know more of God, and to know him with a more affecting powerful knowledge. He that groweth in grace, doth accordingly grow in this knowledge of God and of Jesus Christ. The vigour and alacrity of our souls lieth in it: The rectitude of our actions, and the holiness of them floweth from it: God is the excellency of our Hearts and lives: Our advancement and our joy is here only to be found. All other knowledge is so far desirable, as it conduceth to the knowledge of God, or to the several duties which that knowledge doth require. All knowledge of words or things, of causes and effects, of any creatures, actions, customes, Laws, or whatsoever may be known, is so far valuable as it is useful; and so far useful as it is Holy, subserving the knowledge of God, in Christ. What the sun is to all mens eyes, that God is to their souls, and more: It is to Know him that we have understandings given us; And our understandings enjoy him but so far as they know him; as the eye enjoyeth the Light of the sun, by seeing it. The ignorance of God, is the blindness and part of the atheism of the soul, and inferreth the rest. They that know him not, desire not heartily to know him; nor can they Love him, Trust him, fear him, serve him, or call upon him, whom they do not Know. How shall they call upon him in whom they have not believed, Rom. 10. 14. The heart of the Ungodly saith to God, Depart from us: for we desire not the knowledge of thy wayes; what is the Almighty that we should serve him? and what profit shall we have if we pray unto him? Job. 21. 14, 15. & 22. 17. All wickedness hath admission into that heart or land, where the knowledge of God is not the watch to keep it out: Abraham inferred that the men of Gerar would kill him for his wife, when he saw that the fear of God was not in that place: Gen. 20. 11. It was Gods controversie with Israel, because there was no truth, nor mercy, nor knowledge of God in the land; but by swearing, and lying, and killing and stealing, they brake out, and blood touched blood, Hos. 4. 1, 2. They are called by God, a foolish people, sottish children, of no understanding, that knew not God; though they were wise to do evil, Jer. 4. 22. He will pour out his fury upon the heathen that know him not, and the families that call not on his name, Jer. 10. 25. As the day differeth from the night by the light of the sun, so the Church differeth from the world by the Knowledge of God in Jesus Christ. Psal. 76. 1, 2. In Judah is God known; his name is great in Israel: In Salem also is his Tabernacle, and his dwelling place in Sion. The Love, and Unity, and peace which shall succeed persecution and malice in the blessed times, shall be because the earth shall be full of the knowledge of the Lord, as the waters cover the sea, Isa. 11. 6, 7, 8, 9. Hypocrites shall know him superficially and uneffectually: and his holy ones shall know him so as to Love him, fear him, trust him, and obey him; with a knowledge effectual upon heart and life: And he will continue his loving kindness to them that know him, Psal. 36. 10.
He is the best Christian that hath the fullest impression made upon his soul by the Knowledge of God in all his Attributes. Thus it is our Life eternal to Know God in Christ. It is to reveal the Father that the Son was sent; and it is to reveal the Father and the Son, that the Holy spirit is sent; God is the light and the life, and felicity of the soul. The work of its salvation is but the restoring it to him, and putting it in possession of him. The beginning of this is Regeneration and Reconciliation: the perfection o… it is Glorification, beatifical Vision, and Fruition. The Mind that hath least of God is the darkest and most deluded Mind: And the mind that hath most of him, is the most lucide, pure, and serene. And how is God in the Mind, but as the Light and other visible objects are in the eye; and as pleasant melodie is in the ear; and as delightful meats and drinks are in the tast? But that God maketh a more deep and durable impress on the soul, and such as is suitable to its spiritual immaterial nature.
As your seal is to make a full impression on the wax, of the whole figure that is upon it self, so hath God been pleased in divers seals to engrave his Image, and these must make their Impress upon us. 1. There is the seal of the Creation; sor the world hath much of the Image of God: It is engraven also on the seal of Providential disposals (though there we are uncapable of reading it yet, so fully as in the rest) 2. It is engraven on the seal of the holy Scriptures. 3. And on the Person of Jesus Christ, who is the purest clearest Image of the Father, as also on the holy example of his life. 4. And by the means of all these applyed to the soul, in our sober consideration, by the working of the Holy Ghost, the Image of God is made upon us.
Here note, 1. That All the revealed Image of God must be made on the soul, and not a part only: and all is wrought where any is truly wrought. 2. That to the compleatness of his Image on us, it is necessary that each part of Gods Description be orderly made, and orderly make the Impress on us, and that each part keep its proper place: For it is a monster that hath feet where the head should be, or the backside forward, or where there is any gross misplacing of the parts. 3. Note also that all the three forementioned seals contain all Gods Image on them; but yet not all alike; but the first part is more clearly engraven upon the first of them, and the second part upon the second of them, and the third part most clearly on the third and last.
To open this more plainly to you; Unity in Trinity, and Trinity in Unity, is the sum of our holy faith. In the Deity there is revealed to us, One God in three persons, the Father, Son, and Holy Ghost; The Essence is but one; the subsistences are three. And as we must conceive and speak of the Divine Nature according to its Image, while we see it but in a glass; so we must say, that in this Blessed Deity in the Unity of Essence, there is a Trinity of Essential properties and Attributes, that is, Power, Wisdom, and Goodness, Life, Light and Love; The measure of which is to have no measure, but to be Infinite. And therefore this Being is Eternal, and not measured by Time, being without Beginning or end: He is Immense, as being not measured by Place, but containeth all places, and is contained in none. He is Perfect, as not Measured by Parts or by Degrees, but quite above Degrees and Parts. This Infiniteness of his Being doth communicate it self, or also consist in the Infiniteness of his Essential properties. His Power is Omipotency, that is, Infinite Power; His Knowledge or wisdom is Omniscience▪ that is, Infinite Wisdom: His Goodness is Felicity it self, or Infinite Goodness.
The first seal (to our Cognisance) on which he engraved this his Image, was the Creation, that is 1. The whole world in General. 2. The Intellectual Nature, or Man in special.
In the Being of the Creation and every particular Creature, his Infinite Being is revealed; so wretched a Fool is the Atheist, that by denying God, he denyeth all things! Could he prove that there is no God, I would quickly prove that there is no world, no man, no creature: If he know that he is himself, or that the world or any Creature is, he may know that God is: For God is the Original Being; And all Being that is not Eternal, must have some Original: And that which hath no Original is God, being Eternal, Infinite, and without cause.
The Power of God is revealed in the Being and Powers of the Creation. His Wisdom is revealed in their Nature, Order, Offices, Effects, &c. His Goodness is revealed in the Creatures Goodness, its beauty, usefulness and accomplishments. But though all his Image thus appear upon the Creation, yet is it his Omnipotency that principally there appears. The beholding and consideration of the wonderful greatness, activity and excellency of the Sun, the Moon, the Stars, the fire, and other creatures, doth first and chiefly possess us with apprehensions of the Infinite Greatness or Power of the Creator.
In the Holy Word or Laws of God, which is the second glass or seal (more clear and legible to us than the former) there appeareth also all his Image; His power in the narratives, predictions, &c. His Wisdom in the prophesies, precepts, and in all: His Goodness in the promises, and institutions in a special manner. But yet it is his second property, his Wisdom, that most eminently appeareth on this second seal, and is seen in the glass of the holy Law. The discovery of such mysteries; the revelation of so many Truths; the suitableness of all the instituted means; and the admirable fitness of all the holy contrivances of God, and all his precepts, promises and threatnings, for the Government of Mankind, and carrying him on for the attainment of his end, in a way agreeable to his nature, these shew that wisdom that is most Eminently here revealed, though Power and Goodness be revealed with it; so in the face of Jesus Christ, who is the third and most perfect seal and glass, there is the Image of the Power, and Wisdom and Goodness of the Godhead: But yet it is the Love or Goodness of the Father that is most Eminently revealed in the son: His Power appeared in the incarnation, the conquests over Satan and the world, the Miracles, the Resurrection and the Ascension of Christ. His wisdom appeareth in the admirable mysterie of Redemption, and in all the parts of the office, works, and laws of Christ, and in the means appointed in subordination to him; But Love and Goodness shineth most clearly and amiably through the whole; it being the very end of Christ in this blessed work, to reveal God to man in the Richo… of his Love, as giving us the greatest mercies, by the most precious means, in the meetest season and manner for our good; Reconciling us to himself, and treating us as Children, with Fatherly compassions, and bringing us nearer him, and opening to us the everlasting treasure, having brought life and immortality to light in the Gospel.
God being thus revealed to man from without, in the three Glasses or Seals of the Creation, Law, and Son himself, he is also revealed to us in our selves, man being, as it were, a little world.
In the Nature of man is revealed as in a Seal or Glass the nature of the blessed God in some measure. In Unity of Essence, we have a Trinity of Faculties of soul, even the Vegetative, Sensitive and Rational, as our bodies have both parts and spirits, Natural, Vital, and Animal; the Rational Power in Unity, hath also its Trinity of faculties, even Power for Execution, Understanding for Direction, and Will for Command: The measure of Power is Naturally sufficient to its use and end; the understanding is a faculty to reason, discern, and discourse; The will hath that Freedom which beseemeth an undetermined, self-determining creature here in the way.
Besides this Physical Image of God that is inseparable from our Nature, we have also his Law written in our hearts, and are our selves objectively part of the Law of nature, that is, the signifiers of the will of God. Had we not by sin obliterated somewhat of this Image, it would have shewed it self more clearly, and we should have been more capable of understanding it.
And then when we are Regenerate and Renewed by the Grace and Spirit of Christ, and planted into him, as living members of his body, we have then the third impression upon our souls, and are made like our Head in Wisdom, Holiness and in effectual strength.
Considered as Creatures endued with Power, understanding and will, we have the Impress of all the foresaid Attributes of God; But Eminently of his Power.
Considered as we were at first possessed with the light and law of works or Nature, (of which we yet retain some part) so we have the Impress of all these Attributes of God; But most Eminently of his Wisdom.
Considered as Regenerate by the Spirit, and planted into Christ, so we have the impress of all his said Attributes; But most eminently of his Love and Goodness, shining in the Moral accomplishments or graces of the soul.
Man being thus made at first the Natural and Sapiential image of God, (with much of the Image of his Love) the Lord did presently by necessary Resultancy and voluntary consent, stand Related to us in such variety of Relations, as answer the foresaid Properties and Attributes. And these Relations of God to us, are next to be known, as flowing from his Attributes and Works.
As we have our derived Being from God who is the Primitive Eternal Being; so from our Being given by Creation, God is Related to us as our Maker; From this Relation of a Creator in Unity, there ariseth a Trinity of Relations: This Trintty is in that Unity, and that Unity in this Trinty. First God having made us of nothing, is necessarily Related to us as our Lord; By a Lord we mean strictly, a Proprietary or Owner, as you are the Owner of your goods or any thing that is your Own.
Secondly, He is Related to us as our Ruler, our Governour or King. This riseth from our nature, made to be Ruled in order to our End▪ being Rational Voluntary Agents; and also from the Dominion and blessed nature of God, who only hath Right to the Government of the world, and only is fit and capable of Ruling it.
Thirdly, He is Related also to us as our Benefactor or Father; freely and of his bounty giving us all the good that we do receive.
His first Relation in this Trinity, answereth his first Property in the Trinity: He is our Almighty Creator, and therefore is our Owner or our Lord.
The second of these Relations answereth the second Property of God. He is most Wise, and made an Impress of his Wisdom on the Rational Creature, and therefore is our Governour.
The third Relation answereth the third property of God. As he is most Good, so he is our Benefactor; Psal. 119. 68. Thou art Good, and dost Good. Mans nature and disposition is known by his Works, though he be a free agent; For the Tree is known by its fruit, Mat. 7. 17. And so Gods nature is known by his works (as far as is fit for us here to know) though he be a free agent.
In each of these Relations, God hath other special Attributes, which are denominated from his Relations, or his following works.
As he is our Lord or Owner, his proper Attribute is to be Absolute, having so full a title to us, that he may do with us what he list, Mat. 20. 15. Rom. 9. 21.
As he is our Ruler, his proper Attribute is to be our Soveraign or Supream; there being none above him, nor co-ordinate with him, nor any Power of Government but what is derived from him.
As he is our Benefactor, it is his prerogative to be our Chief, or All: the Alpha and Omega; the Fountain or first Efficient cause of all that we receive or hope for; and the End or ultimate final cause that can make us Happy by fruition, and that we must still intend.
As these are the Attributes of God in these his great Relations, so in Respect to the Works of these Relations, he hath other subordinate Attributes. As he is our Owner, it is his Work to Dispose of us; and his proper Attribute to be most Free. As he is our Ruler, it is his work to Govern us; which is first, by making Laws for us, and then by teaching and perswading us to keep them, and lastly by executing them; which is by Judging, Rewarding, and Punishing. In respect to all these, his principal Attribute is, to be Just or Righteous; In which is comprehended his Truth or Faithfulness, his Holiness, his Mercy, and his terrible dreadfulness. As his Attributes appear in the Assertions of his word, he is True (his Veracity being nothing but his Power, Wisdom, and Goodness, expressing themselves in his Word or Revelations.) For he that is Able to do what he will, and so wise as to Know all things, and so Good as to Will nothing but what is Good, cannot possibly lye; For every lie is either for want of Power, or Knowledge, or Goodness; He that is most Able and Knowing, need not deceive by Lying; And he that is most Good, will not do it without need. As his first properties appear in the word of Promise, he is called Faithful, which is his Truth in making good a word of grace. As he Commandeth Holy duties, and condemneth sin as the most detestable thing, by a pure, righteous Law, so he is called Holy; and also as the fountain of this Law, and the Grace that sanctifieth his people. As he fulfilleth his promises, and rewardeth, and defendeth men according to his word, so he is called Merciful and Gracious as a Governour, (where his Mercy is considered as limited or ordinate by his laws.) As he fulfilleth his Threatnings, he is called, Angry, wrathful, terrible, dreadful, holy, jealous, &c. But he is Just in all.
And as these are his Attributes as our Soveraign Ruler; so as our Benefactor, his special Attribute is to be Gracious, or Bountiful or Benign; or to be Loving, and inclined to do good. These are the Attributes of God resulting from his Nature as appearing in his Image in the Creation, Laws, and the person of his Son; and resulting from his Relations and the works of those Relations; even as he is our Creator, in Unity; and our Lord or Owner, our Ruler, and Benefactor, in Trinity.
Were it not my purpose to consine my self to this short discovery of the nature, attributes, and works of God, but to run deeper into the rest of the body of Divinity, I should come down to the fall, and work of Redemption, and shew you in the Gospel and all the ordinances, &c. the footsteps of this Method of Trinity in Unity, which I have here begun; but that were to digress.
Besides what is said, we might name you many Attributes of God that are commonly called Negative, and do but distinguish him from the Imperfect Creature, by setting him above us Infinitely in his perfections. Man hath a Body; but God is not a Body, but a spirit; Man is mutable, but God Immutable; Man is Mortal, but God Immortal, &c. And now as I have shewed you these Properties, Relations, and Attributes of God, so I must next tell you that we also stand in answerable counter-relations unto him; and must have the qualities, and do the works that answer those Relations.
1. As God is our Almighty Creator, so we are his Creatures, impotent and insufficient for our selves. We owe him therefore all that a Creature can owe his Maker, that hath but our receivings. 2. In this Relation is contained a Trinity of Relations. 1. We are his Own, as he is our Lord. 2. We are his subjects as he is our Ruler. 3. We are his Children as he is our Father; or his obliged Beneficiaries as he is our Benefactor. And now having opened to your observation the Image of God, and the extrinsick seals, I have ripened the discourse so far, that I may fitlyer shew you, How the Impression of this Image of God is to be made upon the soul of the Believer.