Common Places, Part 1 · Chapter 4
The fourth Chapter. Of Viſions; and how, and how much God may bee knowne of men. Out of the booke of Iudges the 6. chapter, verſ. 22.
Looke before cha. 3. art. 6.NOw the place it ſelfe putteth vsus in remembrance to ſpeake ſome thing of viſions, and in what ſort and how much God may be ſéen of men. But leaſt that this place ſhould be paſſed ouer without either method or order, I will ſet foorth certeine diſtinctions, which I thinke to be néedfull. And firſt it is ſuppoſed, Diſtinctions ſeruing to the queſtion propoſed. The nature of God is not knowē by the ſenſe.that the knowledge of God is offered vntounto the ſenſes or vnderſtanding: or elſe we thinke that it is granted by nature, either elſe by ſome prerogatiue and reuelation, beyond the courſe of nature. And beſides this, the knowledge of the ſubſtance, nature, and (as I may ſaie) the verie eſſence or being of God, differeth from that which conſiſteth of tokens, arguments, teſtimonies, & ſignes of the preſence of God. Laſtlie, we are to ſpeake either of that knowledge of God, which is expedient for this life; or elſe of that onlie, which is looked for in the world to come. Wherfore I will begin with the outward ſenſes: & as touching the knowledge of them, thus I affirme: that the nature, ſubſtance, The nature of God can not be knowen by the ſenſes.and eſſence of God cannot be reached vntounto by the ſenſes. Forſomuch as thoſe things which be perceiuable by the ſenſes, hauehave no affinitie with God, but are a maruellous diſtance from him; and to ſaie the verie truth, the qualities which be of a certeine kind, and are numbered among things accidentall, doo ſtir vp the knowledge of the ſenſes: wherevnto ſince that God, who is moſt pure, is not ſubiect, it is not poſſible that he ſhould be knowne by the ſenſes. And that this is true, it is vnderſtood by the certeine experience, that euerie man taketh of his owne mind. For it is moſt certeinlie true, The error of the Anthropomorphites.that no man hitherto hath by his ſenſes perceiued him, and yet the Anthropomorphites perſuaded themſelues, that God might be knowne by the ſenſes; for they attributed vntounto God a terreſtriall bodie: but their opinion is vtterlie reiected. For the ſcripture beareth record, Iohn. 4, 24.that God is a ſpirit; and it maketh a manifeſt difference betwéene a ſpirit and a bodie, when our Sauiour ſaith; Feele and ſee, for a ſpirit hath neither fleſh nor bones. Luk. 24, 39.And there is no man but knoweth, that a mans bodie, and the parts thereof cannot conſiſt, or be without fleſh and bones. Further, the fooliſhnes of theſe men herby appéereth, in that there is not a bodie to be found that is abſolutelie pure, ſimple, and vncompounded. For be it of as equal a temperature as may be, yet it hath parts whereof it is cōpounded: & that euerie compoſition is contrarie to the nature of God, the verie Ethnicke philoſophers hauehave perceiued.
2 But let vsus leaue theſe Anthropomorphites and ſpeake of others, whom Auguſtine maketh mention of, in his epiſtle De videndo Deo, Auguſtine.to Paulinus. Theſe men (as the ſcriptures beare record, and the true catholike faith confeſſeth) beléeue that GOD is altogither moſt pure, ſimple, and without bodie; but yet denie not, but that in that bleſſed ſtate, which we hope for, the ſaints departed doo behold him with their eies: and therefore they ſaie, that we are deceiued, in that we wholie meaſure the ſtate of the life to come, by thoſe things that we ſée commonlie doone and exerciſed here. Wherefore (ſaie they) although the dull eies of our bodie cannot diſcerne God, nor the angels, nor ſpirits; yet being once ſtrengthened with that felicitie, they ſhall ſée them, not by their owne proper nature or power; but they ſhall hauehave the brightnes of their ſight ſo lightened, that they ſhall be able to reach to the verie eſſence of God. Theſe men perhaps are leſſe deceiued than the Anthropomorphites, but yet deceiued. For howſoeuer our eies are to be confirmed, when we ſhall be in our owne countrie in heauen, yet they ſhall euen there remaine eies, yea & bodilie eies ſhall they be, and therfore ſhall not go beyond the kind & largenes of their owne obiects. Indéed they ſhall then eaſilie indure a more perſing and greater light, than now they are able to abide with their eies, The eies of the bodie ſhall not attaine to the eſſence of God, neither here, nor in the life to com.neither ſhall the ſight of thoſe colours hurt them, which now offend them, yet ſhall they not reach vntounto the eſſence of God. For none of our bodies ſhall in that bleſſed reſurrection be ſo diſguiſed, that they ſhall either become ſpirits, or elſe ſurceaſe to be bodies anie longer.
Wherefore there is not ſo much granted, no not to the bodie of Chriſt, that after his reſurrection it ſhould paſſe into a ſpirit. For that had not béene to hauehave the bodie riſe againe, but to hauehave it aboliſhed. Therefore, they that thinke our ſight ſhall be made ſo perfect, that it ſhall be able to perceiue the ſubſtance of God, doo nothing to the cōmendation therof, but doo in verie déed deſtroy it. The Anthropomorphites offend againſt the nature of God, bicauſe they cloth it with a bodie; but the other doo iniurie to the nature of man, in that they perſuade themſelues, that it ſhall not continue in the bleſſed reſurrection. And ſo our opinion abideth true and in force, as well concerning this preſent life that we liue, as alſo touching the life that we looke for hereafter.
What the patriarchs & prophets ſawe.3 But thou wilt demand, what the patriarchs and prophets did then ſée, to whom God, and his angels, (as we read in the ſcriptures) appéered diuers and ſundrie times? I anſwer, that as concerning the outward ſenſes, Looke in 2. Kin. 2, verſe. 12.they did onelie perceiue certeine ſimilitudes, forms and ſhapes, which were ſomtimes offered them by God, and his angels, wherby they might teſtifie that they were preſent, and ſpake with thoſe fathers, that they heard them, and warned them of things for their ſaluation. But as for the preſence of God, or of the angels, and alſo their ſpéeches, & things by them ſignified, the ſenſe it ſelfe perceiued not; but the mind and reaſon gathered by them thoſe things, which the capacitie of the ſenſes did expreſſe. Whervpon the Chalde paraphraſt, where it is written in Exodus, Exo. 24, 16.that God came downe vponupon mount Sina, dooth not ſimplie ſet downe, that God himſelfe came downe; but tranſlateth it, The glorie of GOD. As if he ſhould ſaie, that Certeine mightie and woonderfull tokens were there ſéene, by the which God teſtified himſelfe to be preſent. Which thing, in like maner he dooth in the 6. of Eſaie, where he writeth; Eſaie. 6, 1.I ſawe the Lord ſitting vponupon an high & loftie throne. And what maner ſhapes and ſimilitudes theſe were, which betokened the preſence of God, or the angels, it is eaſie to gather out of the holie ſcriptures.
To Moſes there appéered a burning buſh, In what things God ſhewed him ſelfe to be preſent.a cloud, a piller of fire, ſmokes, voices, thunders, flames, lightenings, the propitiatorie, the arke of the couenant, vrim and thumin, diuers forms euen of men, which either did, or ſpake ſomthing, or elſe after ſome maner of ſort ſhewed themſelues, either vntounto the prophets, or vntounto others. All theſe (I ſaie) were ſignes and tokens of the preſence both of God, and of the angels, and offered themſelues vntounto the fathers, either ſléeping or waking, to be perceiued of them. But ſomtimes the phantaſie or imagination that is in men, was faſhioned by the holie Ghoſt, Prophets do ſomtime ſee things printed in their imagination, and ſometimes ſee them outwardlie.& help of angels, at the commandement of God, with ſuch kind of ſimilitudes and figures; whereby thoſe things that God would ſhew, were no leſſe expreſſed in the minds of thoſe which knew them, than if they had béene offered to the outward ſenſes.
4 Wherefore in expounding the prophets, it ſo falleth out, that we be manie times in great doubt, whether the thing they ſpeake of were ſo outwardlie performed; or elſe rather whether it did ſo ſéeme to be doone in the mind of the prophet. And in ſome places, by the circumſtances of the matter it ſelfe we are compelled to confeſſe, that it was but a viſion: Ierom.as Ierom teſtifieth of Ieremies hoſe, which by Gods commandement he laid downe by a rocke at the riuer Euphrates, and left them there ſo long, Ierem. 13, 1.til they were rotten, which yet he was commanded to take & weare againe. And this viſion happened while the citie of Ieruſalem was ſharpelie beſéeged by the Chaldeans when as the prophet had not libertie to go to and fro to Euphrates. For at the ſame time, Iere. 47, 11.when once he would hauehave gone to Anathoth, where he was borne, he was apprehended as he went out of the gates, and charged with trecherie. And euen ſo dooth the ſame Ierom affirme, that it was onlie doon by viſion. Which thing is written in Ezechiel, Ezech. 4, 15.of the bread baked in oxe doong, and of his lieng manie daies all vponupon one ſide. Herevnto may be added the cating of the booke, and ſuch other like miracles, Ezech. 3, 1.which neither the nature of man, nor the circumſtances of the matters and times ſuffered ſo to bée doone, as it is written.
And as for preaching or expounding vntounto the people, that which the prophets had in their minds, a thing ſéene by phantaſie or imagination was all one, and of as great force, as if it had outwardlie happened. But yet we muſt not flie to the viſions of the mind, when the thing it ſelfe may be doon outwardlie. For ſince as it was in God to vſe both waies, according to his owne pleaſure, and as he thought it moſt fit and conuenient for vsus, therefore he ſometimes vſed the one waie, and ſometimes the other. And yet in all theſe matters, mée thinks, that the iudgement of Ambroſe is to be followed, who intreating of theſe viſions ſaith, that They were ſuch as the will made choiſe of, not ſuch as nature framed: which maketh verelie againſt them, that thinke propheſieng to be naturall; as though ſuch figures & ſhewes offer themſelues to the outward ſenſes of the prophets to be ſéene, or to the inward imagination or phantaſie to be knowne by the power of the heauens, or by the influence of nature, or elſe by the temperature of humors. Ambroſe. The viſions of the prophets were not natural.For the will of God, or of an angel (ſaith Ambroſe) would thoſe things, and made choiſe of them before other things; it was not the power of nature that framed them.
Whether it were God at anie time or the angels that appeered.5 But here ariſeth another doubt, not to be winked at; Whether God himſelfe, vnderunder theſe images and forms, hath at anie time ſhewed himſelfe? Or elſe, that onelie the angels appéered alwaies, who ſometime dealt with the prophets, and ſpake to them in their owne name, and ſometime in the name of God? There hauehave béene ſome, which ſaid; that God himſelfe neuer appéered, but that whatſoeuer was ſaid or doone in thoſe viſions, was wrought by the angels in the name of God: and they doo affirme, that they hauehave certeine teſtimonies of the ſcriptures making for them, whereof one is in the Acts of the apoſtles, Acts. 7, 30.where expreſſelie Steeuen calleth him an angel, which ſpake with Moſes out of the buſh: Exod. 3, 2.and yet in Exodus he is named God. Againe Paule to the Galathians ſaith, that The lawe was giuen in the hand of a mediator, Galat. 3, 1….by the diſpoſition of angels. And no man doubteth, but that it is written in Exodus, Exo. 19, 18.that the lawe was giuen by God. Wherefore they conclude, that it muſt be vnderſtood, that GOD appéered not by himſelfe, but by angels.
The Godhead of the ſonne, and of the holie Ghoſt.But ſéeing the eſſence or nature of God cannot be taken, either from the holie ghoſt, or from the ſonne, (for both of them is by nature God) how can they maintaine their opinion, ſéeing it is expreſſelie read in the ſcripture, that the holie ghoſt deſcended vponupon Chriſt in the image of a dooue? Iohn. 1, 23.If they ſhall ſaie, that it was an angel, and not a dooue that came downe, The holie ghoſt ſhewed himſelfe in a dooue.they charge the ſcripture with an vntruth: but if they confes that the holie ghoſt appéered togither with that dooue, After in the 12. cha. art. 10, and 15.what ſhall the let be, that GOD himſelfe was not preſent with the fathers, in other types and ſimilitudes alſo? This reaſon they can in no wiſe auoid, vnleſſe they ſhould run into a plaine hereſie, (which I thinke they will not) in denieng the holie ghoſt to be God.
And looke what I hauehave alledged concerning the holie ghoſt, the ſame I may obiect as touching the ſonne, out of the words of Paule vntounto Timothe, the third chapter, where he writeth: Without doubt the myſterie is great; 1. Tim. 3, 16.GOD is manifeſted in the fleſh, iuſtified in the ſpirit, &c. Moreouer the vniuerſall church and true faith confeſſeth the word to be verie God, which appéered in the nature of man. And if ſo be he did this, (as without doubt, and vnfeinedlie he did) why may it not be ſaid, that he did the like in the old lawe, vnderunder diuers forms and manifold likeneſſes? Trulie, The ſonne of God appered in verie humane fleſh.that which he beſtowed vponupon vsus in this latter time was the greater thing: and that he which gaue the greater, is able to grant the leſſe, we hauehave no doubt at all.
6 Peraduenture they will ſaie, that the holie ſcriptures ſet downe that to be beléeued, which was laſt deliuered: but that we read no where, that we ought ſo to thinke of that, which you will néeds hauehave doone in old time. If we marke well, the ſcriptures teach this alſo. For the ſonne of God is called of the Euangeliſt, The word, Iohn. 1, 1.or foreign: which we muſt not thinke to be doone of him in vaine; but bicauſe God is vnderſtood to ſpeake by him, whenſoeuer the ſcriptures beare record that he ſpake. Wherfore ſo often as we read, that the word of the Lord came to this man or that, ſo often (in my iudgement) it is to be attributed to Chriſt our Lord, It was the word, or Chriſt that God ſpake by to the fathers and prophets. Iohn. 1, 18.the ſonne of God: namelie, that God by him ſpake vntounto the patriarchs and prophets. Which thing, leaſt I ſhould ſéeme to ſpeake but to ſmall purpoſe, I will alledge for this opinion the witnes and teſtimonie of a couple. The firſt is in the 1. of Iohn; No man hath ſeene God at anie time: and ſtrait waie, by the figure of Praeoccupation, is added: The ſonne, which is in the boſome of the father, Ibidem.he hath reuealed him. For it might hauehave béene aſked; If neuer anie man ſawe GOD, who was then preſent with the fathers, when theſe heauenlie things were ſhewed them? Or who talked with them; when ſundrie forms and images appéered vntounto them, and dealt with them in the name of God? It is by and by anſwered; The ſonne, which is in the boſome of the father, hee ſhewed (him vntounto them.) He was the trueſt interpretor of the father amongſt men.
The other place is in the twelfe chapter of the ſame goſpell, where it is thus written word for word; Therfore could they not beleeue, Iohn. 12, 39, and 40.bicauſe Eſaie ſaid againe, He hath blinded their eies, and hardened their hart, leaſt they ſhould ſee with their eies, and vnderſtand with their hart, and be conuerted, and I ſhould heale them. This did Eſaie ſaie, when he ſawe his glorie, and ſpake of him. Thoſe two pronounes (His and of Him) without all doubt hauehave relation vntounto Chriſt. For a litle before, the euangeliſt had ſaid; When he (namelie Chriſt) had doone ſo manie miracles in their ſight, yet they beleeued not in him, that the ſaieng of Eſaie the prophet might be fulfilled, &c. And to this opinion (which indéed is agréeble to the ſcriptures) Chryſoſtom, Ierom, Cyril, and Auguſtine doo conſent. Moreouer, the words of the prophet Oſe, which he hath in the 12. chapter, are thoroughlie to be weighed. For thus the Lord ſpeaketh in that place; I ſpake vntounto the prophets, Oſe. 12, 10.& I multiplied viſions, and was reuealed in ſimilitudes by the miniſterie of the prophets. Hereof we gather, that from the beginning, there were not onelie ſimilitudes giuen vntounto the prophets, but that God himſelfe alſo did ſpeake vntounto them.
By examples it is ſhewed that God himſelfe and alſo angels ſometime appected.7 But now are we to confirme by moſt euident examples, that the apparitions of God differed vtterlie from the viſions of angels. Firſt it is ſhewed vsus out of the booke of Geneſis, Gen. 28, 12.that Iacob ſawe a ladder which reached from the earth euen vntounto heauen; by it the angels went vp & downe: and at the top of the ladder (to wit) in heauen, the Lord did ſtand, of whom Iacob receiued great and ſolemne promiſes. Hereby we gather (vnleſſe we will be wilfullie blinded) that the angels were ſhewed after one forme, and God himſelfe appéered in an other. The verie ſame thing alſo may we ſée in Eſaie, Eſaie. 6, 1.when he ſawe the Lord ſit vponupon his ſeate of maieſtie, and two Seraphims with him, crieng one to another; Holie, Holie, Holie: which yéelded ſo great reuerence vntounto GOD, who was betwixt them, that with their two vpper wings they couered their faces, and with their two nether wings, their féet. Who ſéeth not here a verie great difference of apparition betwéene God & his angels.
I ſpeake nothing of Ezechiel, Ezech. 1.that ſawe angels vnderunder the ſimilitude of liuing creatures, as of an oxe, of an eagle, and of a lion, which turned the whéeles about: but GOD himſelfe he ſawe placed higheſt of all in the likenes of the ſonne of man. Of Daniel alſo Dan. 7, ver. 9, and 13.was ſéene the ancient of daies, vntounto whom came the ſonne of man: and he addeth, that thrones were there placed, and bookes laid open, and a certeine forme of iudgement appointed. After that, he maketh mention of angels; of whom he ſaith there were ten thouſand, and ten hundred thouſand preſent to miniſter vntounto him. So we perceiue by this place, there was great difference betwéene God and the angels, which attended vponupon him.
Beſides theſe, there is a verie manifeſt place in Exodus, Exod. 33, 1.when GOD being angrie with his people, refuſed to walke anie longer with them in the wildernes, leſt he being prouoked by their ſinnes, ſhould vtterlie hauehave deſtroied them all. But yet he promiſed that he would ſend his angel with them; with which promiſe Moſes was not contented, and ſaid he would in no wiſe go forward with the people, vnleſſe God alſo himſelfe would go. And in verie déed at the length by praier and perſuaſion he preuailed, and according to his requeſt, had God the conductor of his iournie. Wherfore how can theſe men ſaie, that God himſelfe was preſent vnderunder thoſe forms, but that the angels onelie were ſéene vnderunder ſuch ſimilitudes?
Further, let vsus remember, that Moſes beſought GOD, (as we read in the ſame booke of Exodus) Exod. 33, 18.that he might ſée his face; whoſe requeſt God for the incredible fauour he had vntounto him, would not vtterlie gaineſaie; when as he neuertheles would not grant him wholie that which he deſired. Therefore he anſwered; Verelie thou ſhalt not ſee my face; bicauſe men cannot behold the ſame, and liue; Ibidem. 20.but my hinder parts, euen my back ſhalt thou ſee. What plainer teſtimonie than this can there be? Surelie God dooth here bind himſelfe in plaine terms, to appéere vntounto Moſes in mans likenes: of which forme or image Moſes ſhould ſée, not the face, but the backe; and that he performed faithfullie. For as God paſſed by, Moſes ſawe the backe of his image néere vntounto the rock, and he heard the great and mightie names of God, pronounced with an excéeding cléere voice; which when as he perceiued, he caſt himſelfe proſtrate vponupon the earth, and worſhipped. And it is not to be doubted, but that he gaue that worſhip vntounto him, which is due vntounto God alone. For ſéeing he beléeued him to be preſent, according to his promiſe, there can be no controuerſie, but that he worſhipped him, as being there trulie preſent. And doubtles, had not God béene verelie preſent at the arke and propitiatorie, 2. Chr. 7, 1….but had onelie willed the angels to anſwere ſuch as had aſked counſell of him, ſince he had commanded the Iſraelits to worſhip & call vponupon him in that place, he ſhould hauehave driuen them hedlong into idolatrie.
To theſe examples let vsus ad that hiſtorie, which in the booke of Kings is mentioned of Micheas the prophet, 1. Kin. 22, 19which propheſied before Achab the king of Iſrael, and ſaid, that he ſawe God, and an hoſt of angels preſent with him; and that he heard God aſke, which of them would deceiue Achab, and that one offered himſelfe readie to becom a lieng ſpirit in the mouth of the prophets of king Achab. By this viſion it is vnderſtood, that there was a plaine and notable difference betwéene God and the angels, which appéered altogither vntounto the prophet. Wherfore that gift, which God gaue vntounto the fathers, muſt not be extenuated or made leſſe than it was; and it muſt be granted, that he was preſent in verie déed, when he appéered, ſéeing we read that ſo it was done, and there is nothing to the contrarie, ſo far as can be gathered out of the holie ſcriptures: neither is the nature of God anie thing againſt it, but that it might be ſo. And it were not ſafe for vsus, to attribute vntounto angels all thoſe things, that we read in the ſcriptures of ſuch kind of viſions. For ſo we might eaſilie ſlip into that error, to beléeue that the world was not made immediately by God, but by the angels at his commandement. God was trulie preſent ſo often as the ſcriptures teſtifie that he appeered.Let vsus therefore confeſſe, that God was trulie preſent in thoſe things, and that he ſhewed himſelfe vnderunder diuers ſimilitudes, as often as we heare the ſcripture either teſtifie or ſhew ſo much.
8 It remaineth that we anſwere to the places before alledged. As touching the place in the epiſtle to the Galathians, Galat. 3, 19.I grant that the miniſterie of angels was vſed in the giuing of the lawe. When God gaue the lawe, the angels miniſtred.For they were with God, when he ſpake; They brought foorth darknes, thunder, flames of fire, and lightenings; they prepared the tables of ſtone, and were manie waies diligent about God, while he was preſent, and talked with the people. Neither is it denied by the words of the apoſtle, that God ſpake, or gaue the lawe, as the words of the ſcripture doo teſtifie. Yea rather there hauehave béene that expounded, The hand of a mediator, not to be Moſes, but the ſonne of God himſelfe: whether trulie, or no, I am not preſentlie to diſcuſſe. Acts. 7, 30. The angel that ſpake to Moſes in the buſh was the ſonne of God.And as for that, which S. Steeuen ſaith (as it is in the Acts of the apoſtles) that an angel appéered vntounto Moſes in a buſh, and ſpake vntounto him; long anſwere néedeth not. For if by the angel, the ſonne of GOD be vnderſtood, all ſcruple is remooued.
9 But to the intent that thoſe things, which I hauehave ſpoken of concerning this matter, may the more certeinlie and plainlie be vnderſtood, me thinketh it is good to confirme them by the teſtimonie of ſome of the fathers. Chryſoſt.Chryſoſtom in the 14. Homilie vponupon Iohn ſaith, that Whatſoeuer the fathers of old time ſawe, it was of permiſſion, but not of that pure and ſimple ſubſtance of God. And he addeth; If they had ſéene that ſubſtance, they ſhould hauehave ſéene eueryevery part like an other; for as much as it is pure, ſimple, and not to be deſcribed: wherfore it neither ſtandeth, lieth, nor ſitteth in ſuch wiſe, as was ſometimes ſhewed vntounto the prophets. Moreouer, he addeth, that GOD, before the comming of his ſonne into fleſh, exerciſed the fathers in ſuch kind of viſions & ſimilitudes. And in that place granteth that, which we affirmed a little before, that the ſpirits created of God, ſuch as be the angels and ſoules of men, cannot be ſéene with our bodilie eies. Wherefore it is much leſſe to be beléeued, that we are able by our outward ſenſes to attaine to the knowledge of God.
And leaſt anie ſhould thinke, that it is onelie proper to God the father to be inuiſible, and not to the ſonne, he alledgeth that ſaieng of Paule, that He is the image of the inuiſible God. Coloſ. 1, 15.And ſurelie, he ſhould faile in the propertie of an image, vnleſſe he were inuiſible, as is he, whoſe image he is ſaid to be. Auguſtine.Auguſtine alſo in his third treatiſe vponupon Iohn ſaith, concerning Moſes; Although it be ſaid, that he talked with God face to face, yet when he made ſute to God, that he might ſée his face, (that is to wit, his verie ſubſtance) he could not obtaine it. And in the ſame place he addeth; He ſaw a cloud and fires, which were figures. And a little after, If they ſaie that the ſonne was viſible, before he was incarnated, they doo but dote. Manie other things beſides theſe, dooth Auguſtine gather to the ſame purpoſe, in his Epiſtle to Fortunatus, out of Nazianzen, Ierom, and other of the fathers, which were ouerlong here to recite.
10 But yet will I here bring foorth a couple of arguments, which are woont to be obiected againſt thoſe things, that I hauehave defined. We ſaid at the beginning, that the eſſence of GOD cannot therefore be comprehended by ſenſe, bicauſe his nature is not corporall; but all the ancient fathers ſéeme not to hauehave beléeued this: for Tertullian againſt Praxias writeth, Tertullian.that God is a bodie; and diuers times he affirmeth …he ſame in other places, yea and in his little booke De anima, he ſaith that our ſoules are bodies; and, which ſéemeth more ſtrange, he laboreth to prooue the ſame by manie reaſons. And in his booke De dogmatibus eccleſiasticis, the 11. chapter; Euerie kind of creature is declared to be a bodie; namelie, the verie angels. For there is nothing that filleth all things, as God dooth, but all things are deſcribed by places certeine; as appéereth by the ſoule, which is ſhut vp within his owne bodie.
Auguſtine in his booke Ad quod vult deum, Auguſtine excuſeth Tertullian.excuſeth Tertullian in this ſort, that by this word, bodie, he ment his ſubſtance, and that which God is in verie déed. As if he had therfore taught, that God is a bodie; leaſt he ſhould ſéeme to denie his eſſence: whereas the common ſort thinke, that whatſoeuer is no bodie, is not at all. Notwithſtanding in his booke De geneſi ad litteram, he is confuted by this reaſon, that being at the length ouercome by the truth, he confeſſeth that euerie bodie is paſſible: for which cauſe, leaſt he ſhould make God paſſible, The nature of God is without bodie.he ought to hauehave denied him to be a bodie. Neither was there anie ſuch neceſſitie, to applie himſelfe ſo to the capacitie of the common people, that he ſhould therefore ſpeake falſlie of GOD. Chriſtian men are not ſo to be taught, that like ſenſeleſſe groſſe-heads (which ſort of men euen Ariſtotle confuteth) they ſhould thinke that there is nothing but it is a bodie; but they ought rather to hauehave their mind lifted vp, that ſtudieng vponupon GOD, they determine nothing beyond the rules of the ſcriptures. But vntounto that booke De dogmatibus eccleſiasticis, we muſt not attribute more than is méete. A booke falſelie aſcribed to Auguſtine.For it is aſcribed to Auguſtine, but the learned thinke that it is none of his.
11 The other, which is ſomtime obiected, is an argument of the Anthropomorphites. Anthropomorphites.For they diſpute, that therefore wée ought not to beléeue, that God is without a bodie, bicauſe the ſcriptures doo witnes, Gen. 1, 27.that man was made after the image of God: which could not be, vnleſſe hée had a bodie as one of ours. For elſe the image ſhould hauehave no likenes of that thing whervnto it is compared. And they thinke moreouer, that the ſcripture is on their ſide; foraſmuch as it dooth oftentimes aſcribe the members and parts of mans bodie vntounto God. Ierom. Auguſtine.But Ierom (as Auguſtine in his epiſtle to Fortunatianus citeth him) ſcorneth that argument of theirs wittilie and learnedlie. If we allow this reaſon (ſaith hée) we may eaſilie conclude, that a man hath wings, bicauſe the ſcripture hath ſometime attributed them vntounto God, vntounto whoſe image it is manifeſt that man was made.
Wherein conſiſteth the image of God. Epheſ. 4, 24.Theſe men ſhould rather hauehave conſidered, that the image of God conſiſteth in holines, righteouſnes, and truth, as Paule hath taught. Which thing if they had marked, they would not onelie hauehave remooued a bodie from him, but alſo hauehave withdrawne from their minds, all ſuch groſſe and carnall imaginations. Why doo they not as well ſaie, that God is a verie beare, a lion, or a fire; Amos. 3, 8. and 5, 19. Deut. 4, 14. Heb. 12, 29. Pſalm. 94, 9.ſéeing that Amos, and Moſes, and the epiſtle to the Hebrues, doo ſo terme him. It is written in the 94. pſalme, He that planted the eie, ſhall hee not ſee? And he that made the eare, ſhall not he heare? There (ſaith Ierom) it ſhould hauehave béene ſaid: He that planted the eie, hath he not an eie? And he that made the eare, hath he not an eare? But it is not ſo ſaid, leaſt while thou muſeſt vponupon him, thou ſhouldeſt be deceiued, and imagin him to hauehave theſe kind of parts. Why the ſcriptures doo attribute members vntounto Chriſt.And the ſcripture, if ſometimes it attribute parts or members vntounto God, verelie it dooth it onelie to the intent it may helpe our weake capacitie; with the which although we cannot comprehend the ſubſtance of God, as it is, yet it laboureth, by the helpe of certeine ſpeciall ſignes and ſhadowes, what it can, to make vsus hauehave ſome knowledge of it. Wherefore members are by a verie profitable metaphor or tranſlation attributed vntounto God, that we by the due conſideration of his qualities, might hauehave our minds godlie and faithfullie exerciſed.
And if ſo be that the Anthropomorphites had for that cauſe aſſeuered God to hauehave parts and members, as the ſcripture dooth, to helpe mans vnderſtanding, they might hauehave béene excuſed, and not condemned: Why the Anthropomorphites are condemned.but they were earneſt, that it ſtandeth ſo with the nature of GOD in verie déed; and therefore are iuſtlie and deſeruedlie accuſed and condemned. But what ſhall we anſwere vntounto the words of Paule, who concerning the beholding the nature of God in our countrie in heauen, ſaith; We ſhall ſee him face to face, 1. Co. 13, 12.and ſo ſéemeth to grant vntounto our face and eies the power to ſée God, and after a ſort to deuiſe a face for God himſelfe. Auguſtine anſwereth, that There is a face alſo of the mind, There is a face alſo of the mind as well as of the bodie.bicauſe Paule ſaith, We now behold heauenlie things bare faced, not with a vaile or couering; as it came to paſſe with the Iewes, when they ſpake vntounto Moſes.
12 But now that we hauehave thus finiſhed and concluded theſe things, let vsus brieflie ſet downe certeine other waies, whereby God is knowne. In the life euerlaſting, The ſaints in heauen ſhall know the eſſence of God. 1. Iohn. 3, 2. 1. Co. 13, 12.the ſaints ſhall knowe the eſſence of God, not by their ſenſes; but by their ſoule or mind: bicauſe Iohn ſaith, When he ſhall appere, we ſhall ſee him as he is. And Paul teſtifieth the ſame thing, ſaieng: Now we behold him, as it were through a glaſſe, but then wee ſhall ſee him face to face. And the ſame thing is gathered of Chriſts owne words; Their angels doo alwaies behold the face of the father. Matt 18, 10.For in another place he taught, that the iuſt in that bleſſed reſurrection, ſhall be as the angels of GOD. Matt. 22, 13.Whervpon it is concluded, that we ſhall ſée God as well, and no otherwiſe than the angels doo. Therefore, if they ſée his face, we in like maner ſhall behold the ſame.
There is alſo another teſtimonie of Paule to the Corinthians: 1. Co. 13, 12.Then I ſhall knowe euen as I am knowne. But no man doubteth, but that wée are knowne vntounto God thoroughlie, and in euerie part of our ſubſtance: yet am I not perſuaded, The nature of God ſhall not wholie and in all reſpects be knowne.that the ſaints ſhall thoroughlie and in all reſpects knowe the nature & ſubſtance of God, except ſo far as their nature and capacitie ſhall reach vntounto. For things meaſurable doo in no wiſe comprehend that which is infinite and vnmeaſurable: neither can the things created fullie and perfectlie comprehend the Creator. Wherevpon Chryſoſtom in his 14. homilie vponupon Iohn, Chryſoſt.Ambroſe in his firſt booke vponupon the firſt of Luke, and Ierom, as Auguſtine reporteth in the place before recited, doo denie that the angels ſée GOD: which cannot ſimplie and abſolutelie be vnderſtood; ſéeing Chriſt ſaith, that They ſee the face of the father that is in heauen.
Wherefore the place muſt be vnderſtood of the whole and perfect knowledge of God, in his nature and ſubſtance. Wherevpon it is ſaid in the ſixt of Iohn; No man hath ſeene God, Iohn. 6, 46.but he which is of God, he hath ſeene the father. Againe; As the father knoweth me, ſo I knowe the father. So that to knowe all the ſubſtance of God fullie and perfectlie, is granted onelie vntounto Chriſt, who is God. Others alſo ſhall in verie déed ſée the ſame; but yet according to their capacitie. But if thou aſke whether all ſhall ſée it equallie or no? Herevnto I will not anſwere at this time. For we ſhall hauehave another place to ſpeake of the diuerſitie or equalitie of rewards in our celeſtiall countrie.
Whether in ſēſe or mind we knowe the eſſence of God in this life.13 But what ſhall we ſet downe concerning the ſtate and condition of this life? Whether dooth our mind, while we liue héer attaine to the knowledge of Gods ſubſtance? No verelie. For it is written; Man ſhall not ſee me and liue. No man hath ſeene God at anie time. And Paule ſaith further, Exod. 33, 20 Iohn 1, 18. 1. Tim. 6, 16.that He cannot be ſeene, bicauſe hee dwelleth in the light that no man can attaine vntounto. But this is not meant of euerie kind of knowledge. For it is granted vsus to knowe God after a ſort, while we are yet in this life. We muſt therefore account thoſe things to be ſpoken of the eſſentiall & ſubſtantiall knowledge of God, as the ſchoolemen terme it. Neither is that anie thing againſt it, Deu. 34, 10. Gen. 32, 30.that Moſes is ſaid to hauehave ſeene him face to face; which alſo Iacob ſaid before him: nor yet that which is ſpoken of the ſame Moſes in another place, Exod. 33, 11that God talked with him, as one fréend dooth with another. For theſe things are not ſpoken abſolutelie, but by waie of compariſon made with others; bicauſe thoſe things which were reuealed vntounto men in that age, concerning God, were knowne to thoſe excellent men aboue all others. For it pleaſed GOD to ſhew himſelfe vntounto them, after a certeine exquiſite & vnaccuſtomed maner, which he did not to others. And that this is the ſenſe and meaning of thoſe words, Auguſtine & Chryſoſtom doo thereby gather, for that when Moſes deſired to ſée the face of God, it was denied him.
Before in the ſecond chapter.14 Now there remaineth, that we ſpeake of that our knowledge of God, which we can poſſiblie compaſſe, while we are in this life. Firſt the ſame (as we hauehave ſaid) is naturall, Our knowledge towards God is naturall & obſcure. Simonides.and that verie ſlender and obſcure. Which Simonides knew verie well, who (as Tullie writeth) in his booke De natura decrum, being aſked of Hiero king of Sicilia, what God was, he euer deferred his anſwere, bicauſe the more he did ſtudie vponupon it, the darker it alwaies ſéemed vntounto him. Clemens Alexandrinus.Wherfore Clemens Alexandrinus 50. ſtroma, alleging a reaſon why our knowledge of God is ſo difficult, ſaith; It is neither generall kind of creatures, nor difference, nor accident, nor ſubiect for accidents: and therefore not for vsus to knowe, who comprehend ſuch things onelie with our minds and reaſon.
The effects whereby the philoſophers vſed to bring themſelues to the knowledge of God, are far inferiour to his woorthines, ſtrength, and power: and therefore it is but common and friuolous which they declare of him. And we giuegive him certeine epithets and properties, namelie; good, iuſt, wiſe, bountifull, and ſuch like; bicauſe wée hauehave not more excellent things, nor more goodlie titles, that can be fitter or more agréeable vntounto him. And yet are not theſe things in him in ſuch ſort as we ſpeake them. For, as in ſimplenes of nature; ſo in goodnes, righteouſnes, and wiſedome, he is far otherwiſe, than men either can or may be ſaid to be.
15 But beſides this naturall knowledge that we hauehave of God, The knowlege of God by faith.that alſo offereth it ſelfe vntounto vsus, which conſiſteth of faith, and is reuealed vntounto vsus by the word of God. Epheſ. 2, 18This faith is not of our ſelues, (as it is ſaid to the Epheſians) but it is the gift of God. For Chriſt ſaith; Iohn. 6, 44.None can come vntounto me, vnles the father drawe him. Faith therfore gathereth plentifull knowledge of God out of the ſcriptures, ſo far as our ſaluation requireth, and the capacitie of this life admitteth. But yet (as Paule witneſſeth;) This knowledge alſo is vnperfect. For we knowe now as by a view, 1. Co. 13, 12.through a glaſſe, and in part. And although wée profit in this knowledge more and more while we liue, yet doo we not reach to the vnderſtanding of the ſubſtance of God.
I knowe verie well, Auguſtines opinion of Paule and Moſes.that Auguſtine thought as touching Paule and Moſes, that they had ſomtime ſéene the ſubſtance of God with their mind, while they liued here: but I ſhould hardlie yéeld to him therein; foraſmuch as I iudge thoſe places of Iohn, of the lawe, and of Paule, which I alledged before, to be moſt plaine & euident. Whervnto may be added that which is in the 6. of Iohn; None hath ſeene the father at anie time. Iohn. 6, 46.He that is of God, he hath ſeene the father. And note, that whatſoeuer is ſaid of the father in this place, the ſame is alſo true of the ſonne, as concerning his Godhead. For, as I hauehave declared before, both out of Chryſoſtome and Auguſtine, the nature both of the father and of the ſonne is inuiſible. Neither maketh it anie matter to ſaie, as Auguſtine ſaith, that they ſawe the nature & ſubſtance of God, not by the vſe of their outward ſenſes, but as it were rauiſhed, and in a traunce, quite remooued from the vſe of this life. Theſe things are not gathered out of the ſcriptures; nay rather on the contrarie, we hauehave heard that it was denied vntounto Moſes, Exod. 33, 20to hauehave a ſight of Gods countenance. Wherefore through the knowledge that cōmeth by faith, we vnderſtand what God and his louing kindnes towards vsus is, as much as ſufficeth for our aſſured and perfect ſaluation.
But among all theſe things, whereby we knowe God out of the ſcriptures, nothing is more excellent than is Chriſt himſelfe. Wherefore Paule had iuſt cauſe to ſaie; 1. Tim, 3, 16.Doubtles it is a great myſterie, GOD is made manifeſt in the fleſh, &c. And the Lord alſo ſaid; Philip, Iohn. 14, 9.he that ſeeth me, ſeeth alſo the father. Alſo Paule ſaid, that He knoweth nothing elſe but Chriſt, 1. Cor. 2, 2.and him crucified. And indéed God may be ſaid to be made viſible in Chriſt, God is ſaid to be made viſible in Chriſt.bicauſe he is ioined in one perſon with man. Wherefore they that ſawe Chriſt, might auouch that they ſawe God: and he that acknowledgeth & beholdeth him by faith, dooth ſée a great deale more, than if he ſhould ſée Moſes burning buſh. Therefore it is written vntounto the Coloſſians, that All the treaſures of the wiſedome and knowledge of God are laid vp in him.Coloſ. 2, 3.
In Iudges 6, verſe. 22. Looke In 2. Sam. chap. 24, verſe. 18. The preſence of God ſtriketh a feare in the godlie. Before pla. 3, art. 9. Exo. 33, 20. Iohn. 1, 18. 1. Tim. 6, 16.16 But in marking thou ſhalt alwaies perceiue, that the fathers of old time, after they had once ſéene God, or any angels, were in excéeding great feare; and were ſo aſtonied, as they looked but for preſent death. And no maruell: for it was not vnknowne to them, what anſwere GOD made vntounto Moſes, when he deſired to ſée his face; Man ſhall not ſee me & liue. And Iohn the Baptiſt, as we read in the firſt of Iohn, ſaid; No man hath ſeene God at anie time. And Paule vntounto Timothie hath confirmed the ſame, ſaieng; No man hath ſeene God, nor yet may ſee; for he is inuiſible, bicauſe he dwelleth in the light that cannot be come vntounto. Which thing alſo both Gedeon and Manoa the father of Samſon, Iudg. 6, 22, and 3, 22. Gen. 32, 30.doo teſtifie. Iacob likewiſe after his nights wreſtling, (wherein he thought he had contended with a man) when he perceiued it was an angel, marueled how he had eſcaped ſafe and aliue. I ſawe the Lord (ſaith he) face to face, and yet my life is ſafe: as though hée could ſcarſelie beléeue it might be.
Exod. 20, 19Moreouer, the Hebrues, when the Lord came downe vponupon Mount Sinai, to giuegive the lawe, were ſo diſmaied with feare and trembling, that they ſaid to Moſes: Wee praie thee deale thou with God, leaſt if he continue talking ſo with vsus, we die euerie one. And with theſe places, that alſo maketh much, that is written in the ſame booke of Exodus, Exo. 24, 11. Looke in 1. Kin. 19, 11.euen when the couenant was made betwéene God and his people; and Moſes had recited the ſame, and ſprinkeled the people with the bloud of the ſacrifices, and had brought the elders vntounto the mount, where they ſawe God ſitting vponupon a throne in great maieſtie and glorie. But after that viſion is recited, it is added: And yet did not God ſtretch out his hand vntounto them. Which declareth, that it was a rare ſight, and a ſtrange, that men ſhould ſée God without all perill and danger of life. Wherefore euerie part of that is recorded, as doone by ſpeciall prerogatiue.
Eſaie. 6, 11. Ierom writeth of Eſaies death.Ierom alſo teſtifieth, that Eſaie was ſlaine by the Iewes, vnderunder this colour; bicauſe he ſaid, that he ſaw God ſitting vponupon his throne, as it is written in the ſixt chapter of his booke. They cauilled with him, that it was but a lie, forſomuch as God cannot be ſéene of anie man that liueth, and therfore they vniuſtlie condemned him, as one that taught the people his imaginations, not that which the Lord had ſhewed him. Theſe things did they deuiſe againſt that innocent prophet, when as they had no other cauſe to laie againſt him.
17 The like examples alſo are not wanting in the new teſtament, when the Lord reuealed to his apoſtles a certeine ſhew of his glorie & maieſtie vponupon mount Tabor: Matt. 17, 6.he ſhone with excéeding great brightnes & light, & was wholie changed before them: with whom Moſes & Elias were ſtrait waie preſent, & the voice of the father was heard from heauen. Theſe things, bicauſe they did manie waies excéed the power of mans ſight, the apoſtles eies might not endure them: wherefore they fell proſtrate vponupon the earth, as if they had béene dead. Alſo Peter, Luke. 5.when at Chriſtes becke he had fiſhed, and caught an incredible number of fiſhes (for before that commandement hée had labored long in vaine) woondering at the ſtrangnes of the thing, and perceiuing that God was in Chriſt, he was ſo afraid, that he ſaid to him; I pray thee Lord depart from me: for I am a ſinful man, and cannot abide the preſence of the Godhead without perill. And Paule, when he would make relation, 2. Cor. 12, 3.how he was taken vp euen to the third heauen, where he learned ſuch heauenlie things, as hée could not by ſpéech expreſſe vntounto man, wrote: Whether in the bodie, or out of the bodie, I knowe not. Aſſuredlie he durſt not affirme, that thoſe things happened vntounto him while hée vſed the bodie, and ſenſes of this life. Wherefore it is euident inough, that Gedeon was not aſtonied without a cauſe.
18 But now I thinke if good to ſhew the reaſon, why the ſight of God, or of the angels, dooth ſéem to bring preſent deſtruction vntounto men. Peraduenture it commeth to paſſe, by meanes of the heauie maſſe of this bodie, Platoniſts.which (as the Platoniſts affirme) is vntounto vsus as a darke and ſhadowed priſon, wherewith we are ſo hindered, that wée cannot perceiue the things which are heauenlie. If happilie we doo ſomtimes ſée them, by and by we thinke the coniunction of our ſoule and bodie to be ſundered, and that we ſhall die out of hand; and that therefore the ſight of heauenlie things is propounded vntounto vsus, bicauſe the diuorce of the mind & of the bodie is at hand. Moreouer, Ariſtotle.Ariſtotle in his metaphyſicks dooth witnes, that the power of our vnderſtanding, is ſo litle able to comprehend the things diuine, which in their nature are moſt cléere and manifeſt, that it may iuſtlie be likened to the eies of owles and bats, which cannot abide to looke vponupon the brightnes of the ſunne, or the light of the daie. They which thus iudge doo ſaie ſomewhat; but yet not ſo much as ſufficeth for a plaine declaration of the matter.The bodie was not giuen as to remooue vsus from ſeeing of God.
The bodie from our firſt creation, was not therefore giuen vntounto men, to be anie hinderance to our knowledge of God; nor yet to ſhut vp our ſoules as it were in a dark and blind priſon. For ſo the goodnes of God ſhould become guiltie, for making the nature of man bodilie and corporall. And that it is ſo, Gen. 2, 15. and 19.it is to be prooued by the hiſtorie of Geneſis, which teſtifieth, that God was verie familiar with our firſt parents, notwithſtanding they had bodies. For he brought them into paradiſe, which he had planted; he ſhewed them the fruits wherof they might eate; and concerning other ſome, he made a lawe, that they ſhould not touch them; and he ſet all liuing creatures before Adam, that he might call them all by what name he would. Wherfore the bodie was no let, but that our firſt parents might vſe familiaritie with God. Sinne remooueth vsus from the ſight of God.But it was ſinne, that remooued vsus from the ſight of God. From thence came vntounto vsus the darknes, blindnes, and ignorance in heauenlie things. For this cauſe are we tranſformed into moles, bats, and owles. Otherwiſe God, of his owne nature is moſt cléere, yea & the verie light it ſelfe, vnles the fowlenes of our ſinne be ſet betwéene vsus.
Perhaps thou wilt ſaie, it hath béen ſufficientlie declared alreadie, that our blindnes ſpringeth out of ſinne; but it hath not béene ſhewed, what the cauſe is, that men be ſo afraid at the ſight of God. Yes, herevpon dependeth all this matter: for men, bicauſe that by reaſon of their owne blindnes, they are ſwallowed vp with that heauenlie light, being guiltie in their owne conſciences, doo flie from the iudge, no leſſe mightie than iuſt. For they in ſuch wiſe conceiue of the Godhead, that they knowe, that by reaſon of the purenes and righteouſnes thereof, it can abide nothing that is filthie and vncleane. Wherefore they thinke, that to hauehave the preſence of God, is nothing elſe, but to hauehave the iudgement prepared, and puniſhment deſerued, preſentlie to be laid vponupon them.
Gen. 3, 7, and 8.For this cauſe our firſt parents hid themſelues immediatelie after they had tranſgreſſed, and were ſo greatlie terrified at the voice of God, that ſtraitwaies they decréed to ſhrowd themſelues among the trées in paradiſe, which doubtles procéeded of a trobled conſcience, ſéeing God in his owne nature dooth chéere men, and reuiue them, as the authour of all maner of comfort. Wherfore it is manifeſt inough, that theſe inconueniences & terrours hauehave fallen out not by anie fault of his, but by our owne default. Wherefore Iohn, 1. Iohn. 3, 3.in the third chapter of his 1. epiſtle, giueth this wholeſome admonition, that He which hopeth to ſée God as he is, ſhould prepare himſelfe therevnto, by purifieng himſelfe, euen as he is cleane and pure.