Читать книгу The Existence and Attributes of God - Stephen Charnock - Страница 15

2. But, however, we must by no means conceive of God under a human or corporeal shape. Since we cannot have conceptions honorable enough for his nature, we must take heed we entertain not any which may debase his nature; though we cannot comprehend him as he is, we must be careful not to fancy him to be what he is not. It is a vain thing to conceive him with human lineaments: we must think higher of him than to ascribe to him so mean a shape: we deny his spirituality when we fancy him under such a form. He is spiritual, and between that which is spiritual and that which is corporeal, there is no resemblance.399 Indeed, Daniel saw God in a human form (Dan. vii. 9): “The Ancient of days did sit, whose garment was white as snow, and the hairs of his head like pure wool:” he is described as coming to judgment; it is not meant of Christ probably, because Christ (ver. 13) is called the Son of Man coming near to the Ancient of days. This is not the proper shape of God, for no man hath seen his shape. It was a vision wherein such representations were made, as were accommodated to the inward sense of Daniel; Daniel saw him in a rapture or ecstacy, wherein outward senses are of no use. God is described, not as he is in himself, of a human form, but in regard of his fitness to judge: “white,” notes the purity and simplicity of the Divine nature; “Ancient of days,” in regard of his eternity; “white hair,” in regard of his prudence and wisdom, which is more eminent in age than youth, and more fit to discern causes and to distinguish between right and wrong. Visions are riddles, and must not be understood in a literal sense. We are to watch against such determinate conceptions of God. Vain imaginations do easily infest us; tinder will not sooner take fire than our natures kindle into wrong notions of the Divine Majesty. We are very apt to fashion a god like ourselves; we must therefore look upon such representations of God, as accommodated to our weakness: and no more think them to be literal descriptions of God, as he is in himself, than we will think the image of the sun in the water, to be the true sun in the heavens. We may, indeed, conceive of Christ as man, who hath in heaven the vestment of our nature, and is Deus figuratus, though we cannot conceive the godhead under a human shape.

1. To have such a fancy is to disparage and wrong God. A corporeal fancy of God is as ridiculous in itself, and as injurious to God, as a wooden statue. The caprices of our imagination are often more mysterious than the images which are the works of art; it is as irreligious to measure God’s essence by our line, his perfections by our imperfections, as to measure his thoughts and actings by the weakness and unworthiness of our own. This is to limit an infinite essence, and pull him down to our scanty measures, and render that which is unconceivably above us, equal with us. It is impossible we can conceive God after the manner of a body, but we must bring him down to the proportion of a body, which is to diminish his glory, and stoop him below the dignity of his nature. God is a pure Spirit, he hath nothing of the nature and tincture of a body; whosoever, therefore, conceives of him as having a bodily form, though he fancy the most beautiful and comely body, instead of owning his dignity, detracts from the super‑eminent excellency of his nature and blessedness. When men fancy God like themselves in their corporeal nature, they will soon make a progress, and ascribe to him their corrupt nature; and while they clothe him with their bodies, invest him also in the infirmities of them. God is a jealous God, very sensible of any disgrace, and will be as much incensed against an inward idolatry as an outward: that command which forbade corporeal images,400 would not indulge carnal imaginations; since the nature of God is as much wronged by unworthy images, erected in the fancy, as by statues carved out of stone or metals: one as well as the other is a deserting of our true spouse, and committing adultery; one with a material image, and the other with a carnal notion of God. Since God humbles himself to our apprehensions, we should not debase him in thinking him to be that in his nature, which he makes only a resemblance of himself to us.

2. To have such fancies of God, will obstruct and pollute our worship of him. How is it possible to give him a right worship, of whom we have so debasing a notion? We shall never think a corporeal deity worthy of a dedication of our spirits. The hating instruction, and casting God’s word behind the back, is charged upon the imagination they had, that “God was such a one as themselves” (Psalm l. 17, 21). Many of the wiser heathens did not judge their statues to be their gods, or their gods to be like their statues; but suited them to their politic designs; and judged them a good invention to keep people within the bounds of obedience and devotion, by such visible figures of them, which might imprint a reverence and fear of those gods upon them; but these are false measures; a despised and undervalued God is not an object of petition or affection. Who would address seriously to a God he has low apprehensions of? The more raised thoughts we have of him, the viler sense we shall have of ourselves; they would make us humble and self‑abhorrent in our supplications to him (Job xlii. 6): “wherefore I abhor myself,” &c.

3. Though we must not conceive of God, as of a human or corporeal shape; yet we cannot think of God, without some reflection upon our own being. We cannot conceive him to be an intelligent being, but we must make some comparison between him and our own understanding nature to come to a knowledge of him. Since we are enclosed in bodies, we apprehend nothing but what comes in by sense, and what we in some sort measure by sensible objects. And in the consideration of those things which we desire to abstract from sense, we are fain to make use of the assistance of sense and visible things: and therefore when we frame the highest notion, there will be some similitude of some corporeal thing in our fancy; and though we would spiritualize our thoughts, and aim at a more abstracted and raised understanding, yet there will be some dregs of matter sticking to our conceptions; yet we still judge by argument and reasoning, what the thing is we think of under those material images. A corporeal image will follow us, as the shadow doth the body.401 While we are in the body, and surrounded with fleshly matter, we cannot think of things without some help from corporeal representations: something of sense will interpose itself in our purest conceptions of spiritual things;402 for the faculties which serve for contemplation, are either corporeal, as the sense and fancy, or so allied to them, that nothing passes into them but by the organs of the body; so that there is a natural inclination to figure nothing but under a corporeal notion, till by an attentive application of the mind and reason to the object thought upon, we separate that which is bodily from that which is spiritual, and by degrees ascend to that true notion of that we think upon, and would have a due conception of in our mind. Therefore God tempers the declaration of himself to our weakness, and the condition of our natures. He condescends to our littleness and narrowness, when he declares himself by the similitude of bodily members. As the light of the sun is tempered, and diffuseth itself to our sense through the air and vapors, that our weak eyes may not be too much dazzled with it; without it we could not know or judge of the sun, because we could have no use of our sense, which we must have before we can judge of it in our understanding; so we are not able to conceive of spiritual beings in the purity of their own nature, without such a temperament, and such shadows to usher them into our minds. And therefore we find the Spirit of God accommodates himself to our contracted and teddered capacities, and uses such expressions of God as are suited to us in this state of flesh wherein we are. And therefore because we cannot apprehend God in the simplicity of his own being, and his undivided essence, he draws the representations of himself from several creatures and several actions of those creatures: as sometimes he is said to be angry, to walk, to sit, to fly; not that we should rest in such conceptions of him, but take our rise from this foundation, and such perfections in the creatures, to mount up to a knowledge of God’s nature by those several steps, and conceive of him by those divided excellencies, because we cannot conceive of him in the purity of his own essence. We cannot possibly think or speak of God, unless we transfer the names of created perfections to him;403 yet we are to conceive of them in a higher manner when we apply them to the Divine nature, than when we consider them in the several creatures formally, exceeding those perfections and excellencies which are in the creature, and in a more excellent manner: “as one saith, though we cannot comprehend God without the help of such resemblances, yet we may, without making an image of him; so that inability of ours excuseth those apprehensions of him from any way offending against his Divine nature.”404 These are not notions so much suited to the nature of God as the weakness of man. They are helps to our meditations, but ought not to be formal conceptions of him. We may assist ourselves in our apprehensions of him, by considering the subtilty and spirituality of air; and considering the members of a body, without thinking him to be air, or to have any corporeal member. Our reason tells us, that whatsoever is a body, is limited and bounded; and the notion of infiniteness and bodiliness, cannot agree and consist together: and therefore what is offered by our fancy should be purified by our reason.

4. Therefore we are to elevate and refine all our notions of God, and spiritualize our conceptions of him. Every man is to have a conception of God; therefore he ought to have one of the highest elevation. Since we cannot have a full notion of him, we should endeavor to make it as high and as pure as we can. Though we cannot conceive of God, but some corporeal representations or images in our minds will be conversant with us, as motes in the air when we look upon the heavens, yet our conceptions may and must rise higher. As when we see the draught of the heavens and earth in a globe, or a kingdom in a map, it helps our conceptions, but doth not terminate them: we conceive them to be of a vast extent, far beyond that short description of them. So we should endeavor to refine every representation of God, to rise higher and higher, and have our apprehensions still more purified; separating the perfect from the imperfect, casting away the one, and greatening the other; conceive him to be a Spirit diffused through all, containing all, perceiving all. All the perfections of God are infinitely elevated above the excellencies of the creatures; above whatsoever can be conceived by the clearest and most piercing understanding. The nature of God as a Spirit is infinitely superior to whatsoever we can conceive perfect in the notion of a created spirit. Whatsoever God is, he is infinitely so: he is infinite Wisdom, infinite Goodness, infinite Knowledge, infinite Power, infinite Spirit; infinitely distant from the weakness of creatures, infinitely mounted above the excellencies of creatures: as easy to be known that he is, as impossible to be comprehended what he is. Conceive of him as excellent, without any imperfection; a Spirit without parts; great without quantity; perfect without quality; everywhere without place; powerful without members; understanding without ignorance; wise without reasoning; light without darkness; infinitely more excelling the beauty of all creatures, than the light in the sun, pure and unviolated, exceeds the splendor of the sun dispersed and divided through a cloudy and misty air: and when you have risen to the highest, conceive him yet infinitely above all you can conceive of spirit, and acknowledge the infirmity of your own minds. And whatsoever conception comes into your minds, say, This is not God; God is more than this: if I could conceive him, he were not God; for God is incomprehensibly above whatsoever I can say, whatsoever I can think and conceive of him.

Inference 1. If God be a Spirit, no corporeal thing can defile him. Some bring an argument against the omnipresence of God, that it is a disparagement to the Divine essence to be everywhere, in nasty cottages as well as beautiful palaces and garnished temples. What place can defile a spirit? Is light, which approaches to the nature of spirit, polluted by shining upon a dunghill, or a sunbeam tainted by darting upon a quagmire? Doth an angel contract any soil, by stepping into a nasty prison to deliver Peter? What can steam from the most noisome body to pollute the spiritual nature of God? As he is “of purer eyes than to behold iniquity,”405 so he is of a more spiritual substance than to contract any physical pollution from the places where he doth diffuse himself. Did our Saviour, who had a true body, derive any taint from the lepers he touched, the diseases he cured, or the devils he expelled? God is a pure Spirit; plungeth himself into no filth; is dashed with no spot by being present with all bodies. Bodies only receive defilement from bodies.

Inference 2. If God be a Spirit, he is active and communicative. He is not clogged with heavy and sluggish matter, which is cause of dulness and inactivity. The more subtle, thin, and approaching nearer the nature of a spirit anything is, the more diffusive it is. Air is a gliding substance; spreads itself through all regions, pierceth into all bodies; it fills the space between heaven and earth; there is nothing but partakes of the virtue of it. Light, which is an emblem of spirit, insinuates itself into all places, refresheth all things. As spirits are fuller, so they are more overflowing, more piercing, more operative than bodies. The Egyptian horses were weak things, because they were “flesh, and not spirit.”406 The soul being a spirit, conveys more to the body than the body can to it. What cannot so great a spirit do for us? What cannot so great a spirit work in us? God, being a spirit above all spirits, can pierce into the centre of all spirits; make his way into the most secret recesses; stamp what he pleases. It is no more to him to turn our spirits, than to make a wilderness become waters, and speak a chaos into a beautiful frame of heaven and earth. He can act our souls with infinite more ease than our souls can act our bodies; he can fix in us what motions, frames, inclinations he pleases; he can come and settle in our hearts with all his treasures. It is an encouragement to confide in him, when we petition him for spiritual blessings: as he is a spirit, he is possessed with “spiritual blessings.”407 A spirit delights to bestow things suitable to its nature, as bodies do to communicate what is agreeable to theirs. As he is a Father of spirits, we may go to him for the welfare of our spirits; he being a Spirit, is as able to repair our spirits as he was to create them. As he is a Spirit, he is indefatigable in acting. The members of the body tire and flag; but who ever heard of a soul wearied with being active? who ever heard of a weary angel? In the purest simplicity, there is the greatest power, the most efficacious goodness, the most reaching justice to affect the spirit, that can insinuate itself everywhere to punish wickedness without weariness, as well as to comfort goodness. God is active, because he is spirit; and if we be like to God, the more spiritual we are, the more active we shall be.

Inference 3. God being a Spirit, is immortal. His being immortal, and being invisible, are joined together.408 Spirits are in their nature incorruptible; they can only perish by that hand that framed them. Every compounded thing is subject to mutation; but God, being a pure and simple Spirit, is without corruption, without any shadow of change.409 Where there is composition, there is some kind of repugnancy of one part against the other; and where there is repugnancy, there is a capability of dissolution. God, in regard of his infinite spirituality, hath nothing in his own nature contrary to it; can have nothing in himself which is not himself. The world perishes; friends change and are dissolved; bodies moulder, because they are mutable. God is a Spirit in the highest excellency and glory of spirits; nothing is beyond him; nothing above him; no contrariety within him. This is our comfort, if we devote ourselves to him; this God is our God; this Spirit is our Spirit; this is our all, our immutable, our incorruptible support; a Spirit that cannot die and leave us.

Inference 4. If God be a Spirit, we see how we can only converse with him by our spirits. Bodies and spirits are not suitable to one another: we can only see, know, embrace a spirit with our spirits. He judges not of us by our corporeal actions, nor our external devotions by our masks and disguises: he fixes his eye upon the frame of the heart, bends his ear to the groans of our spirits. He is not pleased with outward pomp. He is not a body; therefore the beauty of temples, delicacy of sacrifices, fumes of incense, are not grateful to him; by those, or any external action, we have no communion with him. A spirit, when broken, is his delightful sacrifice;410 we must therefore, have our spirits fitted for him, “be renewed in the spirit of our minds,”411 that we may be in a posture to live with him, and have an intercourse with him. We can never be united to God but in our spirits: bodies unite with bodies, spirits with spirits. The more spiritual anything is, the more closely doth it unite. Air hath the closest union; nothing meets together sooner than that, when the parts are divided by the interposition of a body.

Inference 5. If God be a Spirit, he can only be the true satisfaction of our spirits: spirit can only be filled with spirit: content flows from likeness and suitableness. As we have a resemblance to God in regard of the spiritual nature of our soul, so we can have no satisfaction but in him. Spirit can no more be really satisfied with that which is corporeal, than a beast can delight in the company of an angel. Corporeal things can no more fill a hungry spirit, than pure spirit can feed an hungry body. God, the highest Spirit, can only reach out a full content to our spirits. Man is lord of the creation: nothing below him can be fit for his converse; nothing above him offers itself to his converse but God. We have no correspondence with angels. The influence they have upon us, the protection they afford us, is secret and undiscerned; but God, the highest Spirit, offers himself to us in his Son, in his ordinances, is visible in every creature, presents himself to us in every providence; to him we must seek; in him we must rest. God had no rest from the creation till he had made man; and man can have no rest in the creation till he rests in God. God only is our dwelling place;412 our souls should only long for him:413 our souls should only wait upon him. The spirit of man never riseth to its original glory, till it be carried up on the wings of faith and love to its original copy. The face of the soul looks most beautiful, when it is turned to the face of God, the Father of spirits; when the derived spirit is fixed upon the original Spirit, drawing from it life and glory. Spirit is only the receptacle of spirit. God, as Spirit, is our principle; we must therefore live upon him. God, as Spirit, hath some resemblance to us as his image; we must, therefore, only satisfy ourselves in him.

Inference 6. If God be a Spirit, we should take most care of that wherein we are like to God. Spirit is nobler than body; we must, therefore, value our spirits above our bodies. The soul, as spirit, partakes more of the divine nature, and deserves more of our choicest cares. If we have any love to this Spirit, we should have a real affection to our own spirits, as bearing a stamp of the spiritual Divinity, the chiefest of all the works of God; as it is said of behemoth (Job xl. 19). That which is most the image of this immense spirit, should be our darling; so David calls his soul (Psalm xxxv. 17). Shall we take care of that wherein we partake not of God, and not delight in the jewel which hath his own signature upon it? God was not only the Framer of spirits, and the End of spirits; but the Copy and Exemplar of spirits. God partakes of no corporeity; he is pure Spirit. But how do we act, as if we were only matter and body! We have but little kindness for this great Spirit as well as our own, if we take no care of his immediate offspring, since he is not only Spirit, but the Father of spirits.414

Inference 7. If God be a Spirit, let us take heed of those sins which are spiritual. Paul distinguisheth between the filth of the flesh, and that of the spirit.415 By the one we defile the body; by the other we defile the spirit, which, in regard of its nature, is of kin to the Creator. To wrong one who is near of kin to a prince, is worse than to injure an inferior subject. When we make our spirits, which are most like to God in their nature, and framed according to his image, a stage to act vain imaginations, wicked desires, and unclean affections, we wrong God in the excellency of his work, and reflect upon the nobleness of the pattern; we wrong him in that part where he hath stamped the most signal character of his own spiritual nature; we defile that whereby we have only converse with him as a Spirit, which he hath ordered more immediately to represent him in this nature, than all corporeal things in the world can, and make that Spirit with whom we desire to be joined unfit for such a knot. God’s spirituality is the root of his other perfections. We have already heard he could not be infinite, omnipresent, immutable, without it. Spiritual sins are the greatest root of bitterness within us. As grace in our spirits renders us more like to a spiritual God, so spiritual sins bring us into a conformity to a degraded devil.416 Carnal sins change us from men to brutes, and spiritual sins divest us of the image of God for the image of Satan. We should by no means make our spirits a dunghill, which bear upon them the character of the spiritual nature of God, and were made for his residence. Let us, therefore, behave ourselves towards God in all those ways which the spiritual nature of God requires us.