Body of Divinity, Book 1 · Chapter 1
CHAP. I. Of Divinity in General.
IN the Preface or Introduction to Divinity, six things are to be considered, 1. That there is Divinity. 2. What Divinity is. 3. How it is to be taught. 4. How it may be learnt. 5. Its opposites, 6. The Excellency of Divine Knowledge.
I. That there is Divinity.1. That there is Divinity.
That is, a Revelation of Gods will made to men, is proved by these Arguments.
1. From the natural light of Conscience, in whichRom. 1. 18, 19. 20. & 2. 14, 15 (we being unwilling) many footsteps of heavenly Knowledge and the divine Will are imprinted.
2. From the supernatural light of Grace; for we know that all Divine Truths are fully revealed in Scripture.
3. From the nature of God himself, who being the chiefest good, and therefore most*Omne bonum est sui diffusivum, ergo maximè bonum est maximè sui diffusivum. Ut se habet simile ad fimile, ita se habet magis ad magis, Locus topicus. Diffusive of himself, must needs communicate the Knowledge of himself to reasonable creatures for their Salvation, Psal. 119. 68.
4. From the end of Creation; for God hath therefore made reasonable creatures, that he might be acknowledged and celebrated by them, both in this life, and that which is to come.
5. From common Experience; for it was alwayes acknowledged among all Nations, that there was some Revelation of Gods will, which as their Divinity, was esteemed holy and venerable, whence arose their Oracles and Sacrifices.
II. What Divinity is.2. What Divinity is.
The Ambiguity of the Word is to be distinguished.
Theology or Divinity is two-fold, either first, Archetypal, or Divinity in God,Theology, if thou look after the etymology of the word, is a speech of God: and he is commonly called a Theologer or Divine who knoweth or professeth the knowledge of Divine things. Peter du Moulin Theology is so named from its end, God, as other arts are called humanity, because man is the end of them. of God himself, by which God by one individual and immutable act knows himself in himself, and all other things out of himself, by himself. Or second, Ectypal and communicated, expressed in us by Divine Revelation after the Patern and Idea which is in God, and this is called Theologia de Deo, Divinity concerning God, which is after to be defined. It is a Question with the Schoolmen, Whether Divinity be Theoretical or Practical, Utraque sententia suos habet autores. But it seems (saith Wendeline) rather to be practical, 1. Because the Scripture, which is the fountain of true Divinity, exhorts rather to practice then speculation. 1 Tim. 1. 5. 1 Cor. 8. 3. & 13. 2. Iam. 1. 22, 25. Revel. 23. 24. hence Iohn so often exhorts to love in his first Epistle. 2. Because the end of Divinity, to which we are directed by practical precepts, is the glorifying of God, and the eternal salvation of our souls and bodies, or blessed life, which are principally practical. Wendeline means (I conceive) that the blessed life in Heaven is spent practically, which yet seems to be otherwise. Peter du Moulin in his Oration in the praise of Divinity, thus determines the matter: That part of Theology which treateth of God and his Nature, of his Simplicity, Eternity, Infinitenesse, is altogether contemplative, for these things fall not within compasse of action: that part of it which treateth of our manners, and the well ordering of our lives, is meerly practick; for it is wholly referredThe whole doctrine of Religion is called Theology, that is, a Speech or doctrine concerning God: to signifie, that without the true knowledge of God, there can be no true Religion, or right understanding of any thing. Befield on the Creed. unto action. Theology is more contemplative then practick, seeing contemplation is the scope of action; for by good works we aspire unto the beatificall vision of God.
Theology amongst the Heathens did anciently signifie the Doctrine touching theLactantius de ira Dei. 2. What Divinity is. Tit. 1. 1. 1 Tim. 6. 3. Col. 1. 5. 2 Tim. 2. 18. Theologia est doctrina de Deo ac rebus divinis. Divinity is the knowledge of God. false worship of their gods; but since it is applied, as the word importeth, to signifie the Doctrine revealing the true and perfect way which leadeth unto blessednesse. It may briefly be defined, The knowledge of the truth which is according to godliness, teaching how we ought to know and obey God, that we may attain life everlasting, and glorifie Gods name: or thus, Divinity is a Doctrine revealed by God in his Word, which teacheth man how to know and worship God, so that he may live well here and happily hereafter.
Divinity is the true wisdom of divine things, divinely revealed to us to live well and blessedly, or for our eternal Salvation. Logica est ars benè disserendi, Rhetorica ars benè loquendi, Theologia ars benè vivendi. Logick is an art of disputing well, Rhetorick of speaking well, Divinity of living well, Tit. 2. 11, 12. Iam. 1. 26, 27. It is such an art as teacheth a man by the knowledge of Gods will and assistance of his power to live to his glory. The best rules that the Ethicks, Politicks, Oeconomicks have, are fetcht out of Divinity. There is no true knowledge of Christ, but that which is practical, since every thing is then truly known, when it is known in the manner it is propounded to be known. But Christ is not propounded to us to be known theoretically but practically.
It is disputed, whether Theology be Sapience or Science. The genus of it is Sapience Theologia est scientia vel sapientia rerum divinarum divinitus revelata ad Dei gloriam & rationalium Creaturarum salutem. Walaeus in loc. Commun.or Wisdom, which agreeth first with Scripture, 1 Cor. 2. 6, 7. Col. 1. 19. & 2. 3. Prov. 2. 3. Secondly, with Reason; for, 1. Wisdom is conversant about the highest things and most remote from senses, so Divinity is conversant about the sublimest mysteries of all. 2. Wisdom hath a most certain knowledge, founded on most certain principles; there can be no knowledge more certain then that of faith which is proper to Divinity.
The difference lurketh in the subject; Wisdom or Prudence is either Moral or Religious; all wisdom, whether moral and ethical, political or oeconomical, is excluded in the definition; and this wisdom is restrained to divine things, or all those OfficesDe genere Theologiae est quaestio: quod idem ab omnibus non assiguatur. Nam illis arridet Scientia, aliis Sapientia, aliis Prudentia. Litem hanc dirimere nostri non est instituti: etsi verè scientem, verè sapientem, verè prudentem eum judicamus, qui verus & sincerus est Theologus. Wendelinus Christ. Theol. lib. 1. cap. 1. of Piety in which we are obliged by God to our neighbour.
The third thing in the definition is the manner of knowing, which in Divinity is singular and different from all other arts, viz., by Divine Revelation.
The fourth and last thing in the definition is the end of Divinity, which is, 1. Chiefest, The glory of God, 2. Next, A good and blessed life, or eternal salvation, begun in this life by the communion of Grace and Holinesse, but perfected in the life to come by the fruition of glory. This end hath divers names in Scripture, it is called, The knowledge of God, John 17. 3. Partaking of the Divine Nature, 2 Pet. 1. 4. Likenesse to God, 1 John 3. 2. Eternal Salvation, the vision and fruition of God, as the chiefest good.
The next end of Divinity in respect of man is eternal life or salvation, of which there are two degrees, 1. More imperfect, and begun in this life, which is called Consolation, the chiefest joy and peace of Conscience arising, 1. From a confidence of the pardon of sins, and of freedom from the punishment of it. 2. From the beginning of our Sanctification and Conformity with God, with a hope and taste of future perfection in both. 2. More Perfect and Consummate after this life, arising from a full fruition of God, when the soul and body shall be perfectly united with God.
III. How Divinity is to be taught.3. How Divinity is to be taught.
In the general it is to be handled Methodically. There is a great necessity of method in Divinity, that being usefull both to enlighten the understanding with the clearnesse of truth, and to confirm the memory, that it may more faithfully retain things; therefore in Divinity there will be a special need of art and orderly disposal of precepts, because the minde is no where more obtuse in conceiving, nor the memory more weak in retaining. There is a different way of handling Divinity, according to the several kinds of it. Divinity is threefold.
1. Succinct and brief, when Divine Truth is summarily explained and confirmed by Reasons, and this Divinity is called Catechetical, Systematical.
2. Prolix and large, when Theological matters are handled particularly and fully by Definitions, Divisions, Arguments and Answers; this is called handling of Common-Places, Scholastical and Controversal Divinity.
3. Textual, which consists in a diligent Meditation of the holy Scriptures, the right1. Discenda est Theologia imprimis textualis. 2. Systematica seu dogmatica. 3. Elenctica & problematica. Voetius Bibl. Theol. l. 1. c. 6. 4. How Divinity is to be learned. Job 28. 1, 2. Mat. 7. 7. John 20. 21. understanding of which is the end of other instructions. This again is two-fold, either more Succinct and applied to the understanding of the Learned, as Commentaries of Divinity, or more Diffuse and Popular, applied to the Capacity and Affections of the Vulgar, as Preaching, which is called Patheticall Divinity, and is especially usefull to correct the manners of men and stirre up their Affections.
IIII. How Divinity is to be learned.
There is need of a four-fold minde to the study of it:
1. Of a godly and heavenly minde, most ardent Prayers in our learning being frequently poured out to God, the fountain of light and wisdom, that dispelling the darknesse of ignorance and errour he would deign to illuminate our minds with the clear knowledge of himself; we cannot acquire Divine Wisdom (as we do the knowledge of other arts) by our own labour and industry; it is a praise to learn humane a… of our selves, here we must be taught of God.
2. O… a sober minde, that we may not be too curious in searching out the profound Mysteries of Religion, as about the Trinity, Predestination; we must be wise to Sobriety, and not busie our selves about perplexed and unprofitable Questions, being content to know such things which are revealed to us for our Salvation.
3. Of a studious and diligent minde; other arts are not wont to be gotten without labour; this being the Queen of arts, requires therefore much pains both for its difficulty and excellency.Deut. 29. 29. Rom. 12. 3. & 6. 7. 2 Tim. 2. 23. Mat. 11. 25 Prov. 2. 2. & 8. 4, 5. & 8. 17. 33.
4. Of an honest and good minde, Luk. 8. 40. We must learn, 1. With a denial of our wit and carnal reason, not measuring the unsearchable wisdom of God by our shallow capacities; 2. With denial of our wicked affections, 1 Pet. 1. 2, 3. 3. With a firm purpose of Obedience, Ioh. 7. 17. Psal. 50. 23. Prov. 28. 28.
V. The things contrary to Divinity, are5. The opposites of Divinity.
1. Heathenism, being altogether ignorant of, and refusing the true and saving knowledge of God.
2. Epicurism, scoffing at Divinity.
3. Heresie, depraving and corrupting Divinity.
VI. The Excellency of Divine Knowledge, or the study of Divinity appeareth6. The excellency of Divinity. in these particulars:
1. In the subject Matter of it, which is Divine, either in its own Nature, as God and Christ, aPaul cals it The excellency of the knowledge of Christ, Phil. 3. 8 Psal. 40. 8. Christ is the principal subject of the whole Bible, being the end of the Law, and the substance of the Gospel, M. Perkins. Quicquid est in suo genere singulare & eximium, id Divinum.Psal. 70. 7. Ioh. 5. 46. or in relation to him, as the Scripture, Sacraments. It is called The wisdom of God, Prov. 2. 10. & 3. 13. 1 Cor. 2. 6, 7. and That wisdom which is from above, Jam. 3. 17. If to know the nature of an Herb, or the Sun and Stars, be excellent; how much more to know the Nature of God? Aristotle held it a great matter to know but a little concerning the first mover and Intelligences. Paul desired to know nothing but Christ and him crucified, 1 Cor. 2. 2. bAgreeable to which is the French Proverb, Ministre ne doit scavior que sa Bible, a Minister must know nothing but his Bible.that is, he professed no other knowledge.
Si Christum discis, satis est si caetera nescis;
Si Christum nescis, nihil est si cetera discis.
In this Mystery of Christ God is revealed in the highest and most glorious way, 2 Cor. 4. 6. there is more wisdom, holinesse, power, justice discovered in the Mystery of the Gospel, then was known before to men and Angels. Christ is the summe of all divine revealed truths, Luk. 24. 27. Acts 10. 43. Here is the onelyonly knowledge which is necessary to make the man of God perfect, Col. 2. 3. The Metaphysicks handle not things properly divinely revealed, but that which the Philosophers by the light of nature judged to be Divine.
2. In the End; The principal and main end of Divinity is the glory of God, that is, the Celebration or setting forth of Gods infinite Excellency; the secondary end is mans blessednesse, Iohn 17. 3.
3. In the Certainty of it; Gods Word is said to be sure, and like Gold seven times refined *Psal. 12. 6., there is no drosse of falshood in it. The Academicks thought every thing so uncertain, that they doubted of all things.
4. In the Cause of it; These truths are such as cannot be known, but by Gods revealing them to us, All Scripture was given by Divine Inspiration: Flesh andMahomet would have had others believe, that he learned the doctrine of his Alcoran from the holy Ghost, because he caused a Pigeon to come to his Ear. bloud hath nor revealed this unto thee; a humane light is enough to know other things.
5. In the Holinesse of it, Psal. 19. 5. By them thy servant is fore-warned, 1 Tim. 3. 15. The word of God is able to make us wise to Salvation, and to furnish to every good work. Christ makes this a cause of the errour and wickednesse in mans life, that they do not read and understand the Scriptures.
6. In the Delight and Sweetnesse of it: Iob 23. 12. preferred the Word of God before his food; David before thousands of Gold and Silver, before the honey and the honey-comb, Psal. 19. 10. & 119. 103. and when he ceaseth to compare, he beginnethOrigen saith of the devils, there is no greater torment to them, then to see men addicted to the Scriptures, Num. hom. 27. in hoc eorum omnis flamma est, in hoc …runtur incendio. to admire; Wanderfull are thy Testimonies. Archimedes took great delight in the Mathematicks. Augustine refused to take delight in Tullies Hortensius, because the name of Jesus Christ was not there, Nomen Iesu non erat ibi. He sai… in his Confessions, Sacrae Scripturae tuae sunt sanctae deliciae meae.
7. In the Excellency of the Students of it; 1. The Saints of God in the Old Testament, the Patriarks and Prophets, 1 Pet. 1. 10, 11. 2. The Saints of God in the New Testament, Matth. 11. 25. Col. 1. 27. 3. It is the study of the Angels and Saints of God sn heaven, 1 Pet. 1. 12. Ephes. 3. 10. 1. The natural knowledge and enquiry of the Angels could never have discovered to them the Mystery of Christ in the Gospel. 2. They know it by the Church, that is (saith Oecumenius) by the several dispensations of God to his people under the Gospel.
8. In that the Devil and Hereticks oppose it; The Papists would not have the Bible translated, nor Divine Service performed in the vulgar tongue.