A Stock of Divine Knowledge, Chapter 7
OF GOD AND HIS ESSENCE. CHAP. VII.
EXODUS 3.14.
And God ſaid to Moſes, I am that I am.
THE word of God, the fountaine of knowledge, teacheth us; firſt, concerning God himſelfe: Secondly, concerning the will of God.
Concerning God himſelfe, we propoſed three heads: Firſt, That there is a God: Secondly, That there is but one God. Thirdly, What this God is. Concerning the two former; That there is a God, and that there is but one God, we have already ſpoken: now it remaines that we proceede to the third; What this God is. The nature of man is ſo weake and imperfect, that it is altogether impoſſible for it to finde what God is; and that made the Naturaliſts ſay, that it was no eaſie thing by nature to finde that there is a God; but to finde out what he is, is altogether impoſſible: The light that we have in his Word is imperfect, and we can ſee but in part, as the Apoſtle ſpeaks: God hath ſhewed himſelfe unto us, as he did to Moſes, by his back parts; that is, ſo much of himſelfe as we may be ſaved by; and no more may we ſeeke after, and be ſaved; and therefore as Moſes ſaith, and Saint Ambroſe building upon him, Secret things belong to God; he hath kept them to himſelfe, and what things God hath kept ſecret, we may not looke after; and thoſe things he hath revealed, we may not neglect; therefore we muſt follow the Word and the light of it, and goe along therein as others have done before us, who laboured to ſee this God. For me to tell you the many deſcriptions, the ancient Fathers have given of God, would take up a great deale of time, therefore to paſſe by all theſe, and to come to that which may give us profitable knowledge.
The firſt Queſtion is this:
Queſt. What doth this word teach us concerning God?
Anſ. It teacheth us what he is, namely one ſpirituall Eſſence, moſt perfect, diſtinguiſhed into three perſons: this diſcription of God is the ground whereupon we muſt lay that which followes, wherein you muſt ſee that he is an Eſſence; ſecondly, that he is but one Eſſence; thirdly, that he is a ſpirituall Eſſence; fourthly, that he is moſt perfect: this queſtion and anſwer we will explane in other queſtions and anſwers; I come then to the firſt.
Queſt. Namely; what is this that is ſayd to be an Eſſence? or why is it ſaid to be an Eſſence?
Anſ. The anſwer is, that Gods Eſſence is that by which he is, and exiſteth true God: To explaine this, it appeares out of theſe words that I have read, that Moſes being ſent by God to Iſrael, that he might anſwer them when they ſaid, who ſent thee, God ſaith, I am, that I am; I am, and Eſſence are all one: for though in Scripture this word Eſſence is not to be found, yet in ſence and meaning it is; this is manifeſt, Revel. 1.8. God ſaith of himſelfe, I am, &c. Moreover, this is manifeſted to us by that name which is given to God, even Jehovah and Jah, names that are not given to any that are not Gods by nature, though Gods by office; that theſe two names are alwaies given to him that is God by nature, I might ſhew infinite examples, Pſal. 83.18. Thou whoſe name alone is Iehovah, art the moſt high over all the earth. So Exod. 12.2. The Lord is my ſtrength: where the word is (Jehovah Jah:) Now this word Jehovah is derived of a root or Radix, that ſignifies (to be) and thereupon it comes to paſſe, that he is called (I am.)
Queſt. Why is God ſuch an Eſſence?
Anſw. Becauſe he exiſteth abſolutely of himſelfe: Secondly, becauſe his Eſſence is eternall, immutable, and ever the ſame. Thirdly, becauſe it gives an Eſſence and being to his Word and Promiſes. Fourthly, becauſe he gives an Eſſence and being to his Creatures: and of all theſe in their place.
Eſſence or being, is common to God and his creatures: theſe foure things make the difference.
Reaſ. 1. Firſt, That he exiſteth abſolutely of himſelf: this appeares by many places, Iſai 43.10. You ſhall know and beleeve me; that is, you ſhall underſtand that I am, and how? namely, of my ſelfe: for before me there was no God, neither ſhall there be after me: ſo he is abſolute of himſelfe. So alſo Iohn 8.38. Before Abraham was, I am: our Saviour ſpeaking of his Deitie, ſaith, that he was long before Abraham, though in reſpect of his humanity he deſcended from Abraham: things created have their Eſſence and being, but they have it not of themſelves, but from God who hath it of himſelfe: hereupon it is ſaid, an eſſence and being are both one in God: and this is the firſt ground why he is called an Eſſence.
The ſecond Reaſon is, becauſe his eſſence is eternall, immutable, and therefore alwayes the ſame. Pſa. 90.2. Thou art from everlaſting, thy yeeres never faile: according to this, Pſal. 102.2. Mal. 3.7. I am the Lord, I change not, Iames 1.13. With him there is no changing nor ſhadow of changing. Saint Bernard ſaith, the true and ſole Eſſence is the Eſſence of God; created things have their Eſſence from another, he from himſelfe; and they ſometimes weare not, but he was ever the ſame, and therefore properly hath this name given unto him.
The third Reaſon is, becauſe he gives a being to his Word and Promiſes; and is therefore called an Eſſence, even an Eſſence, giving being to others: for in the accompliſhment of them, he gives them a reall being. Exod. 8. I was knowne to Abraham, Iſaac and Iacob, by my name Almighty; that is, I was knowne to be almighty, when I created the world of nothing; and I was knowne Almighty in deſtroying the world againe: I was knowne by my name Almighty, when I bleſſed Abraham, Iſaac and Iacob, yet was not I known by my name Jehovah, in giving a being unto my Promiſes; that is, in bringing them out of Egypt; I will now make that a reall being; therefore after God had delivered them, he ſaith, I am Iehovah, that brought thee out of the houſe of bondage. To this purpoſe S. Auſtin ſaith, he doth not promiſe, and others performe; but he promiſeth and performeth himſelfe.
Reaſ. 4. Becauſe he gives a being to all other creatures, in their ſeverall kindes; ſome have a bare being, and ſome have a lively; ſome a ſenſitive, ſome a reaſonable being; all theſe have it from God, Eſa. 44.24, I ſtretch the heavens, I the Lord made all theſe: this is that the Apoſtle ſaith, that through him, and for him, and by him, are all things. It is he that gives us a being, In him we live, and move, and have our being, Acts 17 28. Saint Bernard ſaith, by his benefit all have life, but no man is beneficiall to him; he it is that is maker of all: therefore he is properly called an Eſſence, becauſe he hath his being from himſelfe, and all other things from him.
Vſe 1. This teacheth us to put a difference between the true God, and falſe gods. The true God is one Eſſence, thoſe have no ſuch Eſſence; there be many gods which bare ſuperſtition hath invented, but it never gave them a being; but the true God hath a being of himſelfe; they worſhip thoſe (ſaith the Apoſtle) which by nature are no gods, and therefore they are falſe gods; they had a being from man, and therefore they are beholding to man for it: and thence it appeares they are no gods; why? they have no eternall being: even the Heathen Poets which were the Prophets of thoſe gods, ſpeake of their manner, and parents, and birth; and if they had parents from whom they received beginning, they muſt have an end; for every thing that hath his beginning; muſt have an end. Againe, they that have a being and have no life, are falſe gods; for they have their being from man, and the errors of man, ſo they are gods made with hands; therefore it is manifeſt they are falſe gods, and ſuperſtitious men give them falſe names, as Salvian obſerved; that in his time, they gave their Idols celeſtiall names, yet were not theſe the true God, becauſe he that is the true God hath his being of himſelfe, and depends not upon any other; and ſo much for this uſe.
Vſe 2. This teacheth us that we ſhould ſerve this God with fear, becauſe we have our being from him; he is an Eſſence that hath his being from himſelfe, we had our being from him; we hold not our being but by him; we ought therefore to ſerve him by way of Chriſtian Policy that he may continue our being, we ought to ſerve him with feare, Pſal. 100. Againe, he hath given us a being, and though he hath made us, he hath no need of us; and therefore we ought to feare him; God hath no need of our ſervice. Thou that art a maſter, thy ſervant hath need of thee, and thou haſt need of thy ſervant, that he may ſerve thee; but God is the true God, and hath no need of any man, but every man hath need of him, therefore it is neceſſary that every man ſhould returne his being to him. Againe, he hath no need of mans piety, as Iob ſpeakes; can a man be profitable to God, there is no benefit that a man can yeeld to God, but man receives all from him, and he may take all away at his pleaſure, and therefore we ought to ſerve him; no man will ſay that God had need of us: If a man goes to a River & drinks to ſatisfie his thirſt, wil a man ſay the River had need of him, no but that he had need of the River? ſo here: therefore every one ought to ſerve this God with feare: for that God who made thee a man, might have made thee a beaſt, or a ſnake, but hath not; and therefore ſeeing we doe but draw our breathes from him, there is reaſon that we ſhould feare him, and ſerve him, that we may have the continuance of our lives here, and eternall life hereafter, and this ſhall ſuffice for this uſe.
Queſt. The next queſtion is, whether this Eſſence be one or many?
Anſw. The anſwer is made that there is but one ſimple Eſſence without diviſion, or partition; we inſtance this my text, I am, that I am; here is no more but one ſimple Eſſence without any partition, like unto this is Zach. 14.9. And they ſhall worſhip one God. The meaning is, that after Chriſt ſhall come, the Gentiles with the Jewes ſhall all worſhip one and the ſame true God. And this is that which Chriſt ſpeaks, I and the Father are one; this argues a plurality of perſons, in that he ſaith, I & the Father, but when he comes to the Eſſence, he ſaith, are one; and there he inſtances in the ſingular number, Iohn 5.7. There are three that bare witneſſe in heaven; the Father, the Word, and the Spirit, theſe three are one. Where the Apoſtle doth ſhew that theſe three perſons are one in Eſſence.
Queſt. Seeing there are three perſons, why ſhould there be but one Eſſence?
Anſw. Firſt, becauſe there can be but one God.
Secondly, becauſe this Eſſence is moſt perfect.
Thirdly, becauſe theſe three are alike Coeternall.
Reaſ. 1. Firſt, there can be but one God, therefore there can be but one Eſſence: for it is a true poſition that the learned have, that the Eſſence of God is God, therefore if there were many Eſſences there would be many Gods; but there can be but one God, as hath beene ſhewed: marke the reaſon, if the Eſſence were devided, there muſt be three Gods, for where the Eſſence is devided there are three, as Peter, Iames, and Iohn are three; why? becauſe their Eſſence is devided; but in the Father, the Sonne, and the Holy Ghoſt, theſe are not three Eſſences, but one Eſſence, as Saint Bernard ſaith; this God is the true God, which is ſo ſimple that he cannot have parts, and ſo one that he cannot have number, therefore if he be but one God, he muſt needs be but one Eſſence.
Reaſ. 2. Becauſe this Eſſence is moſt perfect, in the higheſt degree; that which is perfect in the higheſt degree can be but one, becauſe that one muſt containe all perfections; If there ſhould be many, there could be none moſt perfect; becauſe in every one, ſome perfection, or ſome degree of perfection would be wanting. Therfore theſe three perſons being in the higheſt degree perfect, can be but one Eſſence.
Reaſ. 3. Becauſe they are all eternall alike; that is manifeſt: for it is a maine Article of Religion to be believed, that the Father, Sonne, and holy Ghoſt are Coeternall: there can be but one eternall; and wheras the Father is before the Sonne, in regard of order, yet not in time; they are alike eternall, therfore there are not ſeverall Eſſences.
Vſe. 1. The firſt uſe ſerves to condem all thoſe hereticks that denied the diety of the Son, and holy Ghoſt, & yet denied not ſimply that they were God, but that they were Gods by nature: we ſay they are heere confuted: for if the God head be but one Eſſence, it muſt needs follow that theſe perſons are Gods by nature, or not at all.
In created things, they that have a like nature are ſayd to be the ſame Eſſence; as in birds, beaſts, and men; whatſoever hath the nature of a man, we ſay it is a man, though he have not the ſame ſingular nature that others have, yet we ſay he hath the nature of a man: there is difference, as the Learned obſerve, betweene the like Eſſence, and the ſame Eſſence; he that hath the like Eſſence of ſome one man, hath not the ſame Eſſence of that man; but the Father, Sonne, and holy Ghoſt, are one and the ſame Eſſence.
Vſe. 2. Here is direction for our faith, what we muſt believe of God, if we will be ſaved; we muſt believe aright in God: and we cannot believe aright, unles we underſtand him what he is; and here our knowledge, and faith muſt diſtinguiſh theſe three perſons one from another, Father, Sonne, and holy Ghoſt, but yet our faith may not divide the Eſſence; we muſt diſtinguiſh the Eſſence from the perſons that doe ſubſiſt in it; therfore if we believe aright, though there be three perſons; yet there is but one Eſſence; and we muſt hold this as a maine Article of Chriſtian faith; Salvian ſayth, ſpeaking of the Creed, he that denies the firſt Article, overthrowes all the reſt: ſo I ſay, he that holds not this, hath no faith at all.
Vſe. 3. The third uſe is this, here is matter of comfort to thoſe that are Gods; and that which is the eſpeciall meanes of comfort, is prayer: they may come boldly to the throne of grace, and go away aſſured that they are heard, becauſe there is but one Eſſence; you will aske me how it follows upon this, I explaine it thus; they that pray, and pray aright, cannot pray to God the Father, but in the name of the Sonne; neither can they pray of themſelves, but the ſpirit makes requeſt for them: Rom. 8. thoſe that the Father commands to pray, and the Son praies for, and the ſpirit helpes; ſhall they not have aſſurance, ſeeing that God entreates himſelfe for them: for prayers are made to the Father, through the Sonne, and by the holy Ghoſt. Saint Auguſtin ſpeaking of Chriſt, ſaith, Chriſt praies for us, and in us, and is praied to of us: Chriſt prayes for us as he is our Prieſt; he prayes in us, as he is our head: and he is prayed to of us, as he is our God; now no doubt but we ſhall prevaile, when we hauehave the Sonne a mediator, and the ſpirit of God our helper, therefore we may goe away with aſſurance: for if a great Prince would not only vouchſafe to let poore creatures put ut Petitions for them, and his Son to preſent them to him, but alſo appoint his ſecretary to drawe their petitions for them, and his Sonne to preſent them to him, undoubtedly they ſhould ſpeed; and therefore they ſhould goe with aſſurance: ſo God vouchſafes this mercy, that he will let us come to put up our petition to him: and he gives us his ſpirit to make them, his Sonne to preſent them, and theſe three are one; and therefore we may goe with boldneſſe, as Cyprian ſayth: if any man pray to God and uſe that prayer his Sonne made, he may have good hope to be heard: and we ſay he may be aſſured to be heard when he makes that prayer which the ſpirit of God made; and thus have we comfort in this, that the Father, Son, and holy Ghoſt, are but one Eſſence.