A Model of Divinity, Chapter 3
CHAPTER III. Of Gods Backe-parts.
Queſtion.
VVHat may then be ſeene?
Anſwere.
His backe-parts, according or our meaſure and manner, that is, the meaſure of our apprehenſion, and manner of receiving. All veſſels are filled at the mouth, according to their holding: ſo, God, according vntounto our neceſſities, knowes how to name himſelfe, and that ſo plainely as our capacities may vnderſtand him. Exod. 3.14. God names himſelfe. Exod. 6.3. He appeares by one name and not by another: that is, by his ſufficiencie to giuegive Canaan, not by his efficiencie in doing it as yet. Exod. 33.19.20. God will not ſhew Moſes his glory, but he will ſit his goodneſſe to paſſe before him: and ver. 22.23. hee covers and vncovers, as Moſes might beſt ſee him. We (like narrow mouth'd veſſels) muſt receiue this knowledge by drops, and that with the greater difficultie, becauſe wee are full alreadie; for, as in nature there is no vacuitie, but either aire or more ſolide ſubſtance fills all: ſo in the minde, as it is emptie of grace and goodneſſe, ſo is it filled with vaine conceitedneſſe, which is an exceeding hinderance to better knowledge; and therefore, as in a veſſell, ſo much liquor as goes in, ſo much aire goes out: ſo, the vnderſtanding, as it is filled with wiſedom:, ſo is it emptied of folly. Hence it comes to paſſe, that the beſt veſſell cannot be quite full in this life, becauſe of the remainders of corruption. We muſt therefore neither be impatient of Gods delay in revealing himſelfe, nor content with our ſmall meaſure; but ever be indevouring to hauehave one drop added to another, vntil it ſhall pleaſe God to fill our veſſell to the brim. There is nothing created, what hat his being and perfection together, eueryevery thing growes from ſtrength to ſtrength, till it come to his compleate ſtature. OnelyOnly herein grace is contrary to nature, ever ſtrongeſt at laſt, and at beſt changeth not, like his fountaine, in whom is no ſhadow by turning. Surely, he that here maketh profeſſion of goodneſſe, if he find not himſelfe beſt at laſt, may well feare he was never good. The riſing of a river is exceeding narrow and ſhallow, yet hauing coaſted about, and drawing necre the ſea, begins to make a little ſea within his owne bankes: ſo here ſlender beginnings, will grow larger in the end, if they creepe neerer and neerer to God. I know when wee are at the furtheſt, wee can but ſee his backe parts, whoſe face we muſt ever adore in an holy ignorance. Our beſt knowledge of God is but as an Eccho to a large period, by which we heare the laſt found of that, which hath no beginning. Wee can but take vp a taſte in our hands, being no wayes able to lead our ſelues to the open fountaine. Wee muſt vſe ſpeciall labour to learne a little, or elſe wee ſhall get nothing: if the queſtion bee, whether God muſt deſcend to vsus in teaching, or wee aſcend to him in learning? wife moderation (I thinke) hath determined it moſt equall, that each part remit ſomewhat, that both may meete in the middeſt: wee muſt not thinke it ſufficient (ſeeing God hath ſo far condeſcended vntounto vsus as to ſhew vsus his back-parts) to eate the corne out of the eare, becauſe we will not abide the labour to grinde, and knead it: neither muſt wee be over-curious, leaſt with the brightneſſe of his glory we blind our ſelues. Thoſe things (ſayth AMBROSE) which GOD will hauehave hidden, ſearch not, thoſe things which hee hath manifeſted, deny not; leaſt in the one thou bee vnlawfully curious, in the other demnably vngratefull.
Q. Will then the knowledge of his backe-parts ſuffice for our happineſſe?
A. We may not ſee further and liue, neither need wee ſee further that we may liue. Exod. 33.20.23. thou canſt not ſee my face and liue, but my backe-parts thou ſhalt ſee, and therefore liue: further then our rule wee are to attempt nothing, neither hauehave we any facultie or power ſo to doe. Stretch any thing further then his compaſſe, and it breakes or rends in peeces. To reach further then our Art is to ouerreach our ſelues. Exod. 33.18.19. God both corrects and directs Moſes in the ſearch of his glory: be not over-curious to ſeeke me in the greatneſſe of my maieſtie, and thou ſhalt find mee in the goodneſſe of my mercy. O the bountie and fidelitie of the Lord, Moſes deſires a ſight of Gods glory, he ſhall hauehave more, the fruition of all his goodneſſe: let vsus therefore breake all falſe glaſſes, that would preſent God in a face not his owne, & looke vponupon thoſe beames of brightneſſe, which hee is willing to caſt about him, ſo ſhall we take his own height aright by the ſhadow of it. Wee may follow the current to the Sea by many bankes, but then muſt we ſtand on the ſhoare, and admire the Ocean: the little ſtreames of Creation emptie themſelues into the great rivers of Redemption, and they into a maine Sea of goodneſſe; and here wee muſt ſtand and wonder, keeping our ſelues within our rode and reach.
Q. What are theſe backe parts?
A. All that may be ſeene of God: we cannot looke on him for any thing that is before him, and therefore wee muſt caſt our eyes after him in his word and workes. Exod. 33.23. Deut. 4.12. Iob 4.16. The back-parts of God are ſome ſimilitude of his face and here it is fat all for our great doctors of Rome in their Theologie, to interferre as horſes doe, hewing hoofe againſt hoofe, and to croſſe-cut themſelues in their owne imaginations, deviſes, and groundleſſe conceits; for this ſimilitude conſiſts not in the works of mens hands, but in the words of Gods owne mouth, and the workes of his owne hands. Iſrael heard the voyoe of words, but ſaw no ſimilitude, ſaue a voyce. There is no vſe of the Starres, when the Sunne ſhines, no more is there of Popiſh Idoles, where the word is permitted to ſpeake. Moſes in the clift of the rocke ſaw clearely, ſome rayes of radiant beautie. Exod. 33.22. but the divine proclamation taught Moſes more fully, Exod. 34.6. the line of the creatures can in a liuely manner poynt out the Creatour: but the law is the life of this learning, Pſal. 19.1. with 7. rowle his word vnderunder thy tongue, chew on it in theſe meditations till thou feele ſome ſweetnes in the palate of thy ſoule. Studie, ſtriue, endevour to beleeue it, as thou doeſt in ſo difficult a poynt to conceiue it.
Q. How are the backe-parts of God devided.
A. Into his ſufficiencie in being, and efficiencie in working: the one in his nature, the other in his workes, Iudg. 2.10. They neither knew the Lord nor his workes. Pſal. 78.7. That they might ſet their hope in God, and not forget his workes. Exod. 6.3. God is firſt ſufficient to performe his promiſes, and then efficient of them. Rom. 3.20.22. Abraham beleeued God to be willing and able to doe what he promiſed. Heb. 11.6. God in himſelfe all-ſufficient, and for vsus are warder. Seeing this is ſo, let vsus never preſcribe his wiſedome, haſten his mercy. His grace for the preſent ſhall be enough for vsus; his glory will bee more then enough. With men the rule is good, firſt try, and then truſt: but with God we muſt firſt truſt him, as ſufficient to helpe vsus, and then try him in his workes: and wee may be aſſured, that it is as poſſible for him to deceiue vsus, as not to be. Either now diſtruſt his being, or elſe confeſſe thy happineſſe, and with patience expect his promiſed conſolation. Thus may we well hearten and harden our ſelues for all attempts.
Q. What is Gods ſufficiencie?
A. Whereby be being all-ſufficient in himſelfe, bee is alſo all-ſufficient for vsus. Gen. 17.1.2. Cor. 12.9. Hope of advantage is the Load-ſtone that drawes the iron hearts of men, why then ſhould not God that is rich in mercy hauehave more ſuters? Alas, ſhall a little abſence in performance breede a lingring conſumption of friendſhip? Can wee part with earthly things in preſent poſſeſſion, for hope of better in future reverſion, and giuegive the all-ſufficient no time for the reture of his promiſes? No age afforded more paraſites, fewer friends; we flatter with God, when we ſay, we louelove him, and leaue him for delay. The moſt are friendly in ſight, ſerviceable in expectation, hollow in louelove, truſtleſſe in experience; they will giuegive God a glad welcome whilſt he is a doing for them, and as willing afarewell when hee doth deſiſt, nay, a little withdraw for triall: but hee that truely knowes the ſufficiencie of his God, will wait vponupon his efficiencie without grudging. Rats and Mice runne to the full Barne, leaue it when it is emptie: So, dung-hill creatures for their bellies ſerue God, and flintch from him in their want.
Q. What followes from hence?
A. The conſideration of the name Shadai, which is compounded of Sha, a Relatiue, contracted of Aſher, ſignifying which or what, and Dai, a Noune, ſignifying ſufficiencie. So that the name by this reckoning is thus much, he which is ſufficiency it ſelfe. Or as others would hauehave it from Shadh, a Pappe, all (as it were) ſucking their happineſſe from God. Others againe of Shadhadb, to penetrate or goe through eueryevery thing, and ſo ſignifies Almightie. The Grecians tranſlate it by Antarkees, or Pantocrator: God being ſufficient to bleſſe his owne, and deſtroy their enemies. Gen. 28.3. El-Shadai, God which is ſufficiencie it ſelfe bleſſe thee. Ioel. 1.15. As a deſtruction, Mi Shadai, from the Almightie, who can cruſh the proudeſt and ſtouteſt of his enemies. Hence may we learne to humble our ſelues vnderunder his mightie band, and to caſt our care vponupon him. 1. Pet. 5.6.7. Remembring that all our ſafetie and ſufficiencie hangs vponupon him. Wo then when God our ſufficiencie is pleaſed to try vsus with any woe or want, then (remembring our ſelues to be but wormes Het vsus not turne againe when he treads vponupon vsus. If hee call for his owne, or cut ſhort ours deſires, it is not for vsus to ſtorme or ſtartle, but quiet our ſelues with our truſt in him. I hauehave ſeene ill debters, that borrow with prayers, and keepe with thankes, repay with enmitie. Wee certainely miſ-take our tenure, if we thinke our ſelues owners, when we are but Tenants at will. Or take that for abſolute gift, which our God intends as loane. It is Gods great bountie wee may hauehave right to any thing, though not Lordſhip over it: of our very liues we are but keepers no commanders. Wee may all ſay as the poore man did of the Hatchet, alas maſter it is but borrowed. Out of Gods ſufficiencie comes all ours, and therefore it is not for vsus to be proud of any thing, no more then for vaine whifflers of their borrowed chaines, or ſilly groomes of the Stable, of their maſters Horſes.
Q. Wherein conſiſts the all-ſufficiencie of God?
A. In eſſence, and ſubſiſtence, one God, three perſons. He that is ſufficient to make vsus happei, muſt hauehave a being to giuegive being to our happineſſe, and ſubſiſting, that it may exiſt in vsus. Iehovah may giuegive vsus being, and yet better not to be, then be miſerable. And ſurely, hee that apprehends no more then the divine eſſence, knowes but himſelfe to bee wretched, and ſure to ſmart by the hand of divine iuſtice.Iohn 17.3. Eternall life is in knowing the Father the onelyonly true God, and Ieſies Chriſt whom he hath ſent. 2. Cor. 13.13. The louelove of the Father to begin, the grace of the Senne to diſpence, and the communion of the of ſpirit to finiſh, are all neceſſary to ſaluation. Math. 28.27. Baptize them in the name (not names) of the father, ſonne, and holy Ghoſt: one name, one nature, yet with this threefold relation, of Father, Sonne, and Spirit: and here our thoughts muſt walke warily, the path is narrow: the conceit of three ſubſtances, or one ſubſiſtence is damnable. The breaking of Relatiues is the ruine of Subſtantiues. herein (if ever) heavenly wiſedome muſt beſtirre it ſelfe, in directing vsus, that wee may ſo ſever theſe apprehenſions, that none be neglected; and ſo conioynethem that they be not confounded. The Sonne is no other thing from the Father, and yet another perſon: and ſo the holy Ghoſt is no other thing from them both, and yet another perſon. And here the gagling geeſe (I meane the Rhemiſts) are worthy to hauehave their tongues pulled out of their heads, and (as Hierome ſayd of his Ʋigilantius) made into gobbets: who not contenting themſelues, like Shemeies to raile on Caluin, and rattle vp our Engliſh Students for reading him, blaſpheme in confuting his blaſphemies (as they call them.) That Chriſt is of God his Father is moſt true, as his eternall eſſence is taken perſonally: but as the ſimple nature is conſidered in it ſelfe, without relation of perſons, there the eſſence is the ſame in all three, and not placed all in the firſt perſon, and borrowed of him by the other. Neither ſhall they, nor any other hereticks once bee able to hiſſe at the reaſons, or ſtand before the face of them, as the ſpirit of God layes them downe. Exod. 3.14. I will bee, could not be predicated of Ghriſt, if he were not God of himſelfe, Ioh. 1.2. Chriſt in regard of his perſon is ſaid to be with God, and in regard of his eſſence to bee God, and therefore as his perſon is from or with another, ſo his eſſence is of himſelfe. Ioh. 17.20. All that is Chriſts is the Fathers, and all that is the Fathers is Chriſts. The Father therefore hauing the Godhead of himſelfe, it followeth that the Sonne hath it likewiſe of himſelfe. Againe, it is contradiction of ſay, God of himſelfe, and God of another. As likewiſe moſt abſurde to hold one and the ſelfe ſame nature begotten & vnbegotten; for, ſo there ſhould be a firſt, ſecond, and third nature, as there is a firſt, ſecond, and third perſon, and ſo three Gods as well as three perſons. But this will better appeare by the ſequele. Oh, the neceſſitie of this high knowledge, which who attaines not, may babble when he prayeth, and bee ſuperſtitious when he worſhippeth. OnelyOnly here is our greater helpe that we hauehave the manhood of Chriſt, as a Iacobs ladder to climbe vp to the God-head. Ioh. 1.18. No man hath ſeene God at any time: the onelyonly begotten ſonne of the Father, as out of his boſome, hath revealed him vntounto vsus. So that in this intricate way to the throne of grace, it will not availe vsus, as we now ſtand, except we take with vsus the ſecond perſon as a Mediator, whoſe preſence and merits muſt giuegive paſſage, acceptance, and vigour to our prayers. Chriſtians muſt therefore learne to aſcend from earth to heauen, and from one heaven to another.