« AnteriorContinuar »
of God. Thus a sense of our ignorance, vanity, poverty, infirmity, depravity, and corruption, leads us to perceive and acknowledge that in the Lord alone are to be found true wisdom, solid strength, perfect goodness, and unspotted righteousness; and so, by our imperfections, we are excited to a consideration of the perfections of God. Nor can we really aspire toward him, till we have begun to be displeased with ourselves. For who would not gladly rest satisfied with himself? where is the man not actually absorbed in self.complacency, while he remains unacquainted with his true situation, or content with his own endowments, and ignorant or forgetful of his own misery? The knowledge of ourselves, therefore, is not only an incitement to seek after God, but likewise a considerable assistance towards finding him.
H. On the other hand, it is plain that no man can arrive at the true knowledge of himself, without having first contemplated the divine character, and then descended to the consideration of his own. For such is the native pride of us all, we invariably esteem ourselves righteous, innocent, wise, and holy, till we are convinced by clear proofs of our unrighteousness, turpitude, folly, and impurity. But we are never thus convinced, while we confine our attention to ourselves, and regard not the Lord, who is the only standard by which this judgment ought to be formed. Because, from our natural proneness to hypocrisy, any vain appearance of righteousness abundantly contents us instead of the reality; and, every thing within and around us being exceedingly defiled, we are delighted with what is least so, as extremely pure, while we confine our reflections within the limits of human corruption. Sc the eye, accustomed to see nothing but black, judges that to be very white, which is but whitish, or perhaps brown. Indeed, the senses of our bodies may assist us in discovering how grossly we err in estimating the powers of the soul. For if at noon.day we look either on the ground, or at any surrounding objects, we conclude our vision to be very strong and piercing: but when we raise our eyes and steadily look at the sun, they are at once dazzled and confounded with such a blaze of brightness, and we are constrained to confess, that our sight, so piercing in viewing terrestrial things, when
of; "the moon shall be confounded and the sun ashamed, when the Lord of hosts shall reign:" (e) that is, when he shall make a fuller and nearer exhibition of his splendour, it shall eclipse the splendour of the brightest object besides. But though the knowledge of God and the knowledge of ourselves be intimately connected, the proper order of instruction requires us first to treat of the former, and then to proceed to the discussion of the latter.
The Nature and Tendency of the Knowledge of God.
By the knowledge of God, I intend not merely a notion that there is such a Being, but also an acquaintance with whatever we ought to know concerning Him, conducing to his glory and our benefit. For we cannot with propriety say, there is any knowledge of God, where there is no religion or piety. I have no reference here to that species of knowledge, by which men, lost and condemned in themselves, apprehend God the Redeemer in Christ the mediator; but only to that first and simple knowledge, to which the genuine order of nature would lead us, if Adam had retained his innocence. For though, in the present ruined state of human nature, no man will ever perceive God to be a Father, or the Author of salvation, or in any respect propitious but as pacified by the mediation of Christ: yet it is one thing to understand, that God our Maker supports us by his power, governs us by his providence, nourishes us by his goodness, and follows us with blessings of every kind, and another to embrace the grace of reconciliation proposed to us in Christ. Therefore, since God is first manifested, both in the structure of the world and in the general tenor of Scripture, simply as the Creator, and afterwards reveals himself in the person of Christ as a Redeemer; hence arises a twofold knowledge of him; of which the former is first to be considered, and the other will follow in its
(r) Isaiah vi. 2. xxiv. 23
proper place. For though our mind cannot conceive of God, without ascribing some worship to him; it will not be sufficient merely to apprehend, that he is the only proper object of universal worship and adoration, unless we are also persuaded that he is the fountain of all good, and seek for none but in him. This I maintain, not only because he sustains the universe, as he once made it, by his infinite power, governs it by his wisdom, preserves it by his goodness, and especially reigns over the human race in righteousness and judgment, exercising a merciful forbearance, and defending them by his protection; but because there cannot be found the least particle of wisdom, light, righteousness, power, rectitude, or sincere truth, which does not proceed from him, and claim him for its author: we should therefore learn to expect and supplicate all these things from him, and thankfully to acknowledge what he gives us. For this sense of the divine perfections is calculated to teach us piety, which produces religion. By piety, I mean a reverence and love of God, arising from a knowledge of his benefits. For till men are sensible that they owe every thing to God, that they are supported by his paternal care, that he is the Author of all the blessings they enjoy, and that nothing should be sought independently of him, they will never voluntarily submit to his authority: they will never truly and cordially devote themselves to his service, unless they rely upon him alone for true felicity.
II. Cold and frivolous, then, are the speculations of those who employ themselves in disquisitions on the essence of God, when it would be more interesting to us to become acquainted with his character, and to know what is agreeable to his nature. For what end is answered by professing, with Epicurus, that there is a God, who, discarding all concern about the world, indulges himself in perpetual inactivity? What benefit arises from the knowledge of a God, with whom we have no concern? Our knowledge of God should rather tend, first, to teach us fear and reverence; and, secondly, to instruct us to implore all good at his hand, and to render him the praise of all that we receive. For how can you entertain a thought of God, without immediately reflecting, that, being a creature of his formation, you must, by right of creation, be subject to his authority?
Vol. I. G
that you are indebted to him for your life, and that all your actions should be done with reference to him? If this be true, it certainly follows that your life is miserably corrupt, unless it be regulated by a desire of obeying him, since his will ought to be the rule of our conduct. Nor can you have a clear view of him, without discovering him to be the fountain and origin of all good. This would produce a desire of union to him, and confidence in him, if the human mind were not seduced by its own depravity from the right path of investigation. For, even at the first, the pious mind dreams not of any imaginary deity, but contemplates only the one true God: and, concerning him, indulges not the fictions of fancy, but, content with believing him to be such as he reveals himself, uses the most diligent and unremitting caution, lest it should fall into error by a rash and presumptuous transgression of his will. He who thus knows him, sensible that all things are subject to his control, confides in him as his Guardian and Protector, and unreservedly commits himself to his care. Assured that he is the Author of all blessings, in distress or want, he immediately flies to his protection, and expects his aid. Persuaded of his goodness and mercy, he relies on him with unlimited confidence, nor doubts of finding in his clemency a remedy provided for all his evils. Knowing him to be his Lord and Father, he concludes that he ought to mark his government in all things, revere his majesty, endeavour to promote his glory, and obey his commands. Perceiving him to be a just Judge, armed with severity for the punishment of crimes, he keeps his tribunal always in view, and is restrained by fear from provoking his wrath. Yet he is not so terrified at the apprehension of his justice, as tc\wish to evade it, even if escape were possible; but loves him as much in punishing the wicked as in blessing the pious, because he believes it as necessary to his glory to punish the impious and abandoned, as to reward the righteous with eternal life. Besides, he restrains himself from sin, not merely from a dread of vengeance, but because he loves and reveres God as his Father, honours and worships him as his Lord, and, even though there were no hell, would shudder at the thought of offending him. See then the nature of pure and genuine religion. It consists