Three Questions Resolved Briefly and Plainly, Part 1
Q 1. What Conceptions ought we to have of God?
OF all Truths, it is the moſt evident, that there is a God. And of all things Knowable, it is moſt neceſſary that we Know, what He is. This to Know perfectly, is impoſſible. An Oyſter-ſhell cannot contain the Ocean; nor a finite Mind comprehend an infinite Object. 'Tis only God himſelf can fully Know himſelf. But, He made our Minds to Know Him, with a Knowledge ſufficient to ſerve and enjoy Him. Of this, we are Capable. For this, He vouchſafeth us means Plentiful. And without this, every Mother's Child muſt be everlaſtingly miſerable.
Our Thoughts of Him, are the Seed of all our Affections, Words, and Converſation toward Him. I, and towards one another too. If theſe be corrupt, nothing is ſound, of all that is in us, or comes from us. Nor can theſe be Good, but when they are True, and agreeable unto their Rule; Powerful, and Anſwerable unto their End. The Rule of them, is God's own Word; in the Books of Nature, and Scripture publiſhed.
The End of them, is the Exaltation of God's Name, the Subjection of us to his Authority, the Actuation of us unto Obedience to his Law. When they follow this Rule, and obtain this End, our Conceptions of God are what they ought to be.
Indeed, Revelation is the Meaſure of Faith God requires, for Degree, according to what He gives. He giveth ſome, an hundred-fold more advantages for Knowing Him, than he beſtoweth on others. And He will accept an hundred-fold leſs from ſome men, than others. Let Miniſters, Rich men, and ſuch as ſit under the beſt Miniſtry of the Word, remember this and tremble. Let the Unlearned, the Poor, and thoſe that live neceſſitouſly under the worſt Miniſtry, think of this, and in hope get all they are able.
Nevertheleſs, be it conſidered by all. We all have the great Volume of the World, that the Heathens had: and Moſes and the Prophets, that the Jews had: and Chriſt and his Apoſtles, and the Goſpel-Light, that they had not. Yea, and ſuch Diſplays of it in England, as the very Churches beyond the Seas have not. [And I wiſh it better obſerved, what London has, that moſt Countrey parts are deſtitute of.] Much is given to England, very much to London. And the Thoughts of Himſelf that God will require from us Engliſh-men, and ſpecially Londoners, muſt be preſumed to extend unto theſe ſixteen Particulars.
Seven concerning his Eſſence. Three concerning his Relations, common unto all his Creatures. And ſix concerning his Relations ſpecial unto our ſelves. If any one ſeem Excuſable, I pray the Reader to give me his reaſon for that appearance. If all do ſeem Impoſſible to be gotten and held in Memory, I deſire that it be thought as true as I can make it appear, viz. that I find Children of ten years old, that can perfectly and pleaſantly get and retain them in their Memories. And if grown people cannot ſo do, they muſt take what follows ſuch their reprobate Mind. Read on, ye who have Will and Power.
Concerning God's Eſſence or Nature; to wit, that by which He is what He is, and is differenced from all other things; it is to be born in Mind, that,
1. He is an Ʋncauſed, or Ʋnmade Being. A Creature is a thing contrived by God's Wiſdom, and made out of nothing by his Power; and this, freely, of his own Will and Choice. But God is a Being that never came out of Not-being. Was never Contrived by his own or any other Wiſdom. Never Made by his own or any other Power, and Will. For a thing to be the Cauſe of it ſelf, is confeſſed by all the World to be Impoſſible. And for a Creature or ſecond Being to be the Cauſe of its God or firſt Being, is ſuch an abſurdity as no unbewitched Mind can ſwallow. That which is Nothing, can do nothing: If there was a time, when God was Nothing, ſurely at that time he could do Nothing. And if ſo; He could not make Himſelf. As for other Cauſes, I ask, as the Apoſtle in another caſe, Who hath firſt given to Him, and it ſhall be recompenſed? Rom. 35.11.
2. He is an Eternal Being. A Creature is a thing that has a Morn, a Noon, and a Night. A Beginning, Change, and End. An End, and a Return unto it's firſt Nothingneſs, the firſt moment that God ceaſes to uphold it. Angels and our Souls, are of themſelves Mortal: 'Tis only by divine Will, Power and Suſtentation that they are Immortal, Heb. 1.3. But God, is Je, Ho, Vah. A Being that Shall be, that Is, and that Hath ever been. Without Beginning, Pſal. 90.2. Without Change, Pſal. 102.27. Without End, Pſal. 102.26.
3. He is an Ʋndependent Being. A Creature, is a thing that cannot ſtand alone. Material, Mix'd, and Spiritual Creatures all are weak, all as unable to Suſtain themſelves as to Produce themſelves. But God, is a Being that's above Depending. He came not into Being, by any Help, He continues not in Being by any. He Depends on nothing; that is, He depends not. Gen. 17.1. He is El Shaddai, God All-ſufficient. So all, that He can need nothing: So all, that He can ſupport every thing.
4. He is a Neceſſary Being. A Creature, is a thing that may, or may not, be. That muſt be, or muſt not be, as its God pleaſeth. Rev. 4.11. But God is a Being; that cannot but Be. One, to which 'tis eternally repugnant and impoſſible either never to have Been, or to ceaſe from Being. One who only hath Being, neceſſarily; and Immortality, neceſſarily. 1 Tim. 6.16. One whoſe Being and Immortality, never coſt one act of his Will or Power! Nor are capable of being made to ceaſe.
5. He is an All-perfect Being. A Creature is a thing of Imperfection in every reference. One, that has more of Nothing, than Thing, ſay the Schools. One, whoſe Perfection, ſuch as 'tis, is three-fold: Of Being, of Working, of Well-being. Every Creature is Imperfect in all: And after the day of Judgment, will in all be but Finite. Nor has any one Creature, the Perfections that divine Goodneſs hath diſpers'd among all. But God is a Being of excellent Perfection, and perfection in every Excellency. Every one Conceivable, by Men, and Angels. I, and whatever is by both Unconceivable. God, is above the Bleſſing and Praiſe of both. Neh. 9.5. He is Above all that He has Revealed Himſelf unto us to be: And more than unto us finite things is Revealed, or poſſible to be Revealed. [See, Children, your Larger Catechiſm. See, others, Mr. Charnock of the Divine Attributes.] God's infinite Mind cannot conceive, what He ſhould be better or greater than He is. And finite Minds muſt needs conclude, He is infinitely above all that they can conceive.
6. He is a Tri-une Being. Or, a Being that ſubſiſts in three diſtinct Perſons. Here is the Myſtery of Myſteries. The hardeſt to be Underſtood; but eaſy, as any, to be Believed. With ſuch a Brightneſs 'tis reveal'd in the bleſſed Goſpel. How neceſſary it is to be Believed, is hence evident: To wit, that (1.) This manner of Being is the Top-moſt glory of God. It is the beſt manner of Being, that can be. That without which, 'tis hard to think how God ſhould be in Himſelf glorious infinitely, or bleſſed infinitely. His Creatures are, and can be, but finite. And what can they ſpeak infinite! The Infinite glory of the divine Perſons, ſhines in their Relations one to the other. I, and their Bleſſedneſs conſiſteth in their Loving, and being Loved of one another. [Dr. Cheynel of the Trin. ch. 5th. deſerves good reading.] (2.) The Doctrine of God's ſubſiſting in, or being Father, Son, and Spirit, diſtinctly; is moſt firmly connected with all the parts of our Chriſtian Religion: And ſo, that if Ignorance or Unbelief of the glorious Trinity prevail on us, our Chriſtianity is loſt. And 'tis another Goſpel, even a high Road to Sin and Hell that we betake us unto. See Matth. 28.19. 1 John 5.7. John 14.26. John 15.26. A Tree, is one. Its Root, Trunk, and Branch, are three. Have three Manners of Being: the Root is of it ſelf; the Trunk is of the Root; the Branches are from both Root and Trunk. They give forth Fruit, in a threefold manner: the Root, originally and firſtly; the Trunk continuedly, and ſecondly; the Branch compleatly and immediately. Who cannot apply this? God is one. This one God, is Father, Son, and Spirit; three Perſons. The Father is of Himſelf. The Son is of the Father. The Holy Ghoſt is of the Father and Son. In the Communication of good, they all work joyntly, yet there are diſtinct Perſonal operations, by which they make way for the glory of each oother. Inchoation or Beginning of good, is from the Father; Diſpenſation is by the Son; Conſummation, or compleating, is by the Spirit. I do not forget, and I would have my Reader remember, St. Hilarie's often quoted ſaying; viz. All Compariſons, though Helpful, are yet diſproportionable. 'Tis very true; no Similitude can reach the thing, but this, and others like it, may help our underſtandings.
7. He is the All-working Being. That Fore-ordains whatever cometh to paſs, and Effecteth whatever he Fore-ordains. To wit, in Works of Creation and Providence. A Creature is a thing that cannot it ſelf come (that infinite ſpace,) from Nothing into Being. Cannot, afterward, uphold its Being, Virtues, Actions. Cannot govern it ſelf, Acts 17.28. Cannot be undepending in reſpect of Working, any more than in reſpect of Being. But God is a Being, All-working. His Word ſpeaks all into Being: His Conſerving influence goes to our Preſervation: His Aſſiſting influence to our Operation. This his Aſſiſting influence or concurrence fore-goeth the Operation of Creatures. Fore-goes it in Order, though not in Time. It is Co-operation, or Co-working with the Creature. Without the Creature's Operation, God will not produce many Effects: And without God's Co-operation, the Creature cannot produce any. God's Co-working, is alſo Immediate. With Immediateneſs of Virtue and Power; without which there could be no Effect: And with Immediateneſs of Preſence too; for God is every where. He is called Hamakom, the Place. Laſtly, it is determining. There can be but one abſolute Determiner and Overruler of Operations. And who is He, but God? And, if by Him, the Operations of Creatures were not abſolutely Determined, it would be very poſſible that He might be Fruſtrated, and Diſappointed of his Ends ſometimes. But there is nothing more impoſſible than that. Be it Obſerved. Though in the ſenſe fore-ſaid, God Worketh all; yet ſo, ſo Worketh He, that he Changes not the Nature of things, Offers no violence to them, Suffers them to act by and under him; and that as Freely, as though there were no Decree upon them, or Hand over-ruling them. [See Mr. Norton's Orthod. Evangeliſt.]
Concerning God's Relations common unto all his Creatures, let it be attended that follows in few words.
1. He is the Supream Benefactor. Creatures can be but the Bearers of his Benefits unto us. And of but ſome of 'em; and that but of the Out-parts of them too. The Benefactor is God. All-good we ever Have had, Have, and Shall ever have, God Contriveth, Willeth, Executeth. He Begins all, Carries on all, Compleats all; Freely, without Neceſſity; Graciouſly, without Merit.
2. He is the Supream Ruler. Creatures, have no Power or Authority but from Him, and under Him, and for Him His infinite Perfections, make him moſt Fit to rule. His Creation and Conſervation of all things, give Him infinite Right and Title to rule all. To make Laws; to Judge according to them; to Execute Judgment ſo paſs'd.
3. He is the Abſolute Proprietor, and Owner. Creatures are things that are not their Own, or one another's, any farther than, under Himſelf, God makes them ſo. God, is entirely his Own. And his Own, be all the Works of his hands. And without the ſhadow of a ſpot on his Juſtice, He may do what He will with his Own: Whether it be a Perſon, Family, Kingdom, Church, World. His Authority can no more be Diſprov'd, than his Power be Reſiſted, if He ſet to Exalt, or Debaſe, or Deſtroy. I, and this without giving any account of his Matters.
Concerning God's Relations ſpecial and particular unto our ſelves, be it conſidered. 'Tis of importance, as great, as true; and as plain, as 'tis great, that every Soul come as near as may be to a full and juſt Concluſion concerning theſe; [Con, O my Friends, Mr. Baxter of Self-knowledge!] I appeal to my Readers, how needful it is that theſe ſix things be ever in our deepeſt and ſevereſt thoughts. That every of us get able to ſay, and keep ſaying concerning God.
1. He is my Quondam-Friend and Father, even Immediate. He that before Sin's Entrance, dearly Loved and was Beloved by me. And that without a Mediator, Sacrificing and Interceeding for me. 'Tis He, that made me in his Likeneſs Natural; an Intelligent and Immortal Being. And in his Likeneſs Moral; for Holineſs, Bleſſedneſs, and Dominion over inferior Creatures. 'Tis He, that entred Covenant with me in my firſt Parent. A Covenant, to ſweeten his Government, and to ſecure my Obedience. A Covenant, of Terms unexceptionable. Yea, and founded not only in his Will, but in the very Nature of things themſelves. For it bound me, but to be bleſſed; that is, to be Holy. And threatned no evil at all, unleſs I firſt committed the worſt of all; that is, Sin. A Covenant alſo, ſign'd and ſeal'd with Sacraments. Such appear the Trees of Knowledge and Life to have been.
2. He is next my angry and armed Enemy, and in all appearance Ʋnreconcileable. 'Tis He, that as ſoon as I ſinned, in Adam, loathed me, and my Soul alſo abhorred Him. He it is, that then took away his H. Spirit from me, and gave me up unto the bondage of the Law, that I had broken. To the Servitude of the Sin, that I had committed. To the Tyranny of Satan, to whom I had hearkened. To the Power of Death, that I had deſerved. O the Wrath! oh the Vengeance! And alas! what Hope appear'd to Men, or to Angels, of any Reconciliation? Neither could imagine a Reconcilement to be Poſſible; and much leſs think it Future, or Coming.
3. He is my Propitiated God, reconcileable, and inviting me to Reconciliation. Come ſeize me O Wonder and Joy! 'Tis He, that did not ſo for faln Angels; but for faln Men, gave his Co-eſſential Eternal Son for a Sin-offering. An Offering, ſatisfying for all Iniquity, and meriting every Mercy. And that ſo fully, that now upon the account hereof, I have Leave, Commandment, and Encouragement to Seek, Pray, and Wait for the beſt, and all good things. Without Money, and without Price; without any Quality or Work of my own, Satisfying, or Deſerving. I, 'tis He, that by his Chriſt, his Spirit, and his Miniſters, doth even ſtoop to Intreat, and Pray, and Beſeech me, to be friends with Him, 2 Cor. 5.20. 'Tis He, that hath made it now the worſt of ſins, that I am capable of ſinning; to Preſume that I am a Reprobate; and that there is no hope for my Recovery out of my Sin and Miſery, by his Grace in Chriſt unto All offered, without Exception.
4. He is, as ſure as I Repent and Believe, my Reconciled God. He it is, that Layeth aſide all his Anger; Loveth freely; Pardons fully; Accepts graciouſly my Soul, ſaying, All that I have is thine, Luk. 15. and I will be thy God: And all this in the firſt inſtant, wherein I Mourn for, and Turn from my Sin, ſo as to Believe on his Son. That is, to reſign up my ſelf to be Taught, Saved, and Ruled by Him. He it is that then turns from all his Judicial Wrath: yea, and when I Live up unto the Grace by me received, turns from all his very Paternal or Fatherly Diſpleaſure. He it is that leſſens his Love of Complacence in me, and Aſſiſtance of me, for none but Wilful and Preſumptuous Sins. Sparing me for ſins of invincible infirmity and incurſion, as a Father doth the Son that deſires to ſerve him.
5. He, as ſure as He is my Reconciled, is my Covenanted God alſo. He never dealt with Man, in other way than this moſt ſweet one, of Covenant! Hallowed be his Name, He did not. And He it is, that now hath as well bound Himſelf to be my God, as me to be his Servant. He it is, that to my wondrous advantages hath thus Covenanted with me. (1.) He hath Covenanted with me Doubly. Firſt, in my Parents; promiſing me Mercy for their ſakes, Rom. 11.28. Promiſing them Mercy for me, Exod. 20.6. Secondly, in my Perſon. He hath made a Covenant with me, 2 Sam. 23.5. Ezek. 16.8. (2.) He Covenanted with me Sacramentally; or Signedly and Sealedly. For Sacraments are Signs and Seals on God's part, Bonds and Badges on our parts, [as I have elſewhere ſhewn.] Rom. 4.11. 1 Cor. 20.16. Bleſs his Name, O my Soul! He hath Viſibly covenanted with thee in H. Baptiſm, and at his H. Table, and moſt Senſibly. (3.) He hath Covenanted with me, as not Nakedly but with Signs and Seals, ſo not Tardily, but (to my great benefit,) Early. Early, in my very Infancy. Before I could Commit an Actual ſin; ſo ſetting forth my Original ſin. Before I could Deſire Grace; ſo ſhewing abroad the Freeneſs of his Grace. So Early was I Baptized, and encouraged and engaged to Obey the Goſpel, when I came to years of capacity, that I cannot but ſee God's Kindneſs in foreſtalling Satan's Seducements. And all days of my Life, I will remember it, as David doth, Pſal. 22.10. Thou art my God, [that is, my Covenant-God] from my Mother's belly, v. 9. Thou didſt make me to Hope when I was on my Mother's breaſts: [That is, Thou didſt even then, by the Covenant then ſign'd and ſeal'd unto me, lay in grounds and motives for my Hope in Thee, when I ſhould come to years of underſtanding.] (4.) He hath ſign'd and ſeal'd Covenant with me Frequently. I am no ſtranger at his Table. His holy Bread many a time have I eaten. Times numberleſs, He hath cheared me therewith.
6. He is my God, Oppignorated; or Engaged to me by Pawns and Pledges. Promiſes are much: Signs and Seals be wonderful Appendages to Divine Promiſes. But, behold here are alſo unexpreſſibly rich Pawns ſuperadded! God is He, that hath given me the higheſt, and moſt ſolemn, and ſweeteſt Teſtifications of his Will to be for ever my God, and Portion. The Earneſt of his Spirit, with his bleſſed Graces and Conſolations, enſure all the good things of the Covenant. They are ſuch Firſt-fruits, as make the beſt ſecurity for the whole Harveſt. And theſe hath Grace made mine.
And now I beg Pardon in my Saviour's Blood, for all the Defects of this Paper. They whoſe Intreaties, Letters, and Meſſages have extorted it, are both to Pardon and Accept it. Let them, with me, ever remember this ſaying of the great Light of our Age; The Sun may more eaſily be included in a ſpark of Fire, than the infinite Perfections of God be comprehended in a finite Mind.
FINIS.