A Stock of Divine Knowledge, Chapter 9
THAT GOD IS MOST PERFECT. CHAP. IX.
EXOD. 34.6.
The Lord, the Lord, ſtrong, mereifull, and gracious.
GOD hath revealed himſelfe in his word, wherein we are taught, as you have heard what he is; which we reduced to this ſhort ſumme, that he is a ſpirituall Eſſence moſt perfect, diſtinguiſhed into three perſons: in the which deſcription, are many things to be conſidered: as Firſt, 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, all theſe belong to his Eſſence; and laſtly, that he is diſtinguiſhed into three perſons. Now the perfection of God, is in his Attributes, and is made manifeſt to us by them; and therefore in the next place, we are to ſpeake of them, and ſo I propound this queſtion for orders ſake;
Queſt. Wherein conſiſteth the perfection of the Divine Eſſence?
Anſw. In Attributes which God hath given unto it, to make it better knowne to us: which are either incommunicable, or proper, or elſe communicable: theſe things are commonly ſpoken of Gods Attributes, and properties, and ſaving other mens judgements I like of them, that doe diſtinguiſh between Attributes and Properties. Attributes are thoſe that belong to the Eſſence, and Properties to the perſons themſelves: ſo that the Attributes are to be ſpoken of, when we ſpeake of the Eſſence and Properties, when we ſpeake of the perſons: Attributes are nothing elſe, but the divine Eſſence of God, yet they are called Attributes, becauſe God hath taken them to himſelfe, to make himſelfe better knowne to us, ſo farre as we are able to conceive of his divine Eſſence: now theſe Attributes are of two ſorts: either incommunicable and proper to God, and not communicated to any other: and of this ſort are his ſimpleneſſe, eternity, immutability, and his immenſity: others there are communicable, they are not indeed in the ſame meaſure in us, as they are in God; for that they cannot be, but they are the like: therefore we ſay, that they are communicable, of which we will ſpeake when we come unto them: and ſo much ſhall ſerve for the firſt queſtion. Now the next queſtion which is the point to be ſtood upon, is, concerning the Simpleneſſe of God.
Queſt. What is the Simpleneſſe of this Divine Eſſence?
Anſw. It is an incommunicable Attribute, whereby God is conceived to be without all compoſition: this muſt be confirmed, and this place which I have read, will prove it; the Lord, the Lord, &c. wherein it is manifeſt that he is Jehovah of himſelfe, and by himſelfe; and though there be many things that we take to be in him, yet there is nothing in him, but himſelfe: in him there is no compoſition, therefore theſe Attributes that are given to God in the Scripture, are given in the abſtract, to ſhew the ſimpleneſſe of his nature: as Iohn 8.12. I am the light of the world. 1 Iohn 1.5. God is light: not a thing enlightened: God is love, 1 Iohn 4.16. What doth this intimate? but that all theſe are his Eſſence, without compoſition: every thing that is loving is compounded, but that which is love it ſelfe, is ſimple; he is ſo ſimple that he hath no compoſition; no not ſo much as of accidents: and this is grounded upon the place we have ſet downe: the Lord, the Lord, &c. then he addes his Attributes, ſtrong, mercifull, and gratious, and thathe is ſuch, it is cleare, Iſa. 43.22. I, even I, forgive thy ſinnes for my ſelfe: the Lord when he forgives ſinnes, he forgives not ſinne for the merit of man, but for his mercies ſake, and to ſhew that mercy and goodneſſe, is not in him as it is in man, therefore he ſaith, for my ſelfe.
Queſt. What grounds eſtabliſh this truth?
Anſw. The anſwer is, Firſt, he is moſt perfect. Secondly, he is truely eternall. Thirdly, he is not ſubject to any accident or quality. To explane theſe, I ſay he is moſt perfect, then moſt ſimple.
Reaſon 1. Becauſe every thing, the more perfect it is, the more ſimple; for compoſition detracts from perfection; we manifeſt it thus: In mettalls, the more ſimple, the more perfect; therefore Founders doe uſe their art, to ſeparate the droſſe, to make the mettall purer; the purer it is from other mettalls, the more perfect: ſo all liquid matters, as in wine, the more perfect, the more free from lees: ſo for the Elements, the pureſt water is in the bottom of the ſea; becauſe we have not perfect things to reſemble God by, we uſe imperfect; this ſhewes us, that God is of a ſimple nature.
Reaſon 2. The ſecond reaſon is, becauſe he is truly eternall, and therefore free from any compoſition: we ſay, truly eternall, for God is without beginning, without ending, therefore he muſt needs be without compoſition; for if there be compoſition in God, two things are required; a compound, and ſimples, whereof he may be compounded, but neither of theſe two can be in reference to God, for God is eternall: if another ſhould make the compoſition, God ſhould not be before all things. If he ſhould compound himſelfe, he ſhould be before himſelfe: and as there was no compounder, ſo for the ſame reaſon, there was no ſimple to be compounded; becauſe that God gives being to every ſimple: Iſa. 43.10. I was before there was any God: therefore it muſt needs follow, that the Eſſence is without compoſition.
Reaſon 3. Becauſe there are no accidents fall into God, God is ſubject to no accidents, or qualities: from which if he be free, it muſt needs follow, that he is moſt ſimple: for when we affirme that God is gracious, and good, &c. when we ſpeake of theſe things in God, we ſpeake of them, not as they are vertues in men, but as they are meerly his Eſſence. In man they are qualities, but in God they are his Eſſence: thoſe in man may be changed, but in God they cannot: S. Bernard ſpeaking of the love of God, breakes forth of a ſuddaine, and ſaith; Let no man think when I ſpeak of Gods love, that I mean qualities in God; for when I ſay God is love, I mean no new thing, but that ſame which the Apoſtle ſaith, 1. Ioh. 4.16. God is love: now then there is a double love; there is love giving love, there is love the ſubſtance, & love the quality: If it be the name of the ſubſtance, it is given to God; if the name of the quality, it is given to man: and whatſoever is ſaid of love, may be ſaid of any other Attribute, as mercy, juſtice, &c.
This teacheth us, that there is but one Eſſence; though there be three perſons: if thou aske the reaſon, why? It is becauſe the Eſſence is moſt ſimple, and without compoſition; where there is no compoſition, there is no number; therefore there cannot be many Eſſences: and again from hence it appeares, that howſoever theſe things are attributed to God, that he is love, mercy, favour, and anger, howſoever they are ſpoken, as though they were many and different, yet in God they are but one, and the ſame. True it is, that we are of a compounded underſtanding, they are as ſeverall things to us; becauſe we cannot conceive God as he is, yet by faith, we are brought to beleeve that there is no ſuch difference between them in God: that which is the love of God, is the hatred of God; and that which is his wiſdome, is his power alſo; becauſe there is but one and the ſame Eſſence; Saint Auſtin ſpeakes to this purpoſe; God is ſimple, he is great, and without weight or bulke: and he is wiſe, without any wiſdome: we cannot ſay that his juſtice is one thing, and his mercy another; both theſe are his Eſſence, but we are of a compounded underſtanding, and cannot but diſtinguiſh them.
Vſe 2. Is God thus ſimple, that his love, his mercy, and his juſtice are his very Eſſence; we then will joine theſe two together; here then, is matter of joy, and comfort, and matter of terror and feare: firſt, matter of joy, and comfort, mercy and love, are Gods Eſſence. What is the comfort of a male factor? that he hath a mercifull Judge, 1. King. 20.31. The ſervants of Benadad ſay, we have heard that the Kings of Iſrael are mercifull Kings. So is a man in miſery; what is his comfort? he hath a compaſſionate friend, full of compaſſion, and yet theſe are but accidents in man, and may deceive: how much greater comfort then is this, that God is love it ſelfe, mercy it ſelfe, juſtice it lelfe, (with reverence may I ſpeake it;) he may ceaſe to be, before he can ceaſe to be mercifull, and good? &c. This is that the Prophet uſeth to comfort the children of God with, Iſai. 54.8. For a moment have I hid my face from thee, but with everlaſting compaſsions will I imbrace thee: So Ie…. 31.3. I have loved you with an everlaſting love. Man loves, and he loves but for a time; the ſame man that loved upon a ſmall occaſion, comes to hate as extreamly, as he loved tenderly: the reaſon is, becauſe man is mutable; but God loves more earneſtly then man can do; for it is his Eſſence, and he never changes: heer is the comfort, Iſa. 49.15. Can a mother forget her ſon? her ſon new born, though ſome mother can be ſo unnaturall (ſaith God) yet I will not forget you: yea Chriſt himſelfe ſaith, if you being evill can give good things, how much more ſhall your heavenly father give his holy ſpirit to thoſe that aske him?
Secondly, this ſerves alſo for feare, and terror: why? becauſe Gods anger, his mercy, his juſtice, are his Eſſence, and he is unchangeable: The anger of a King is much to be feared, it is like the meſſenger of death: Prov. 14 7. yet the anger of a King is mutable, for a man of wiſedome will appeaſe it; but Gods anger when he ſets it upon any, it ſhould make him tremble; it is his Eſſence, God himſelfe is againſt that man; theſe Attributes are his Eſſence: therefore theres no reaſon why any man ſhould preſume upon the mercy of God, for God is juſtice; nor deſpaire, for God is mercy: thus we have ground of comfort, and fear: there is no ſound comfort, where there is no true feare, theſe two ever goe together; true feare of his juſtice, and comfort of his mercy. Saint Bernard ſpeakes to this purpoſe,Bernard. ſex. bre. 25. Duo ſunt pedes &c. God hath two feete, and one of theſe two feete is feare, the other love; and with theſe two God walkes in the hearts of men; when he comes to the crevice of the heart of man, he puts in the foot of feare, and looke how much feare, ſo much comfort. If thou wilt know that God walks in thy heart in love, he firſt ſets in his left foot of feare; and therefore know thus much, thou muſt have part in theſe two: firſt, in the feare of God, and ſo in the love, and comforts of God: theſe muſt both goe together, and therefore get thy heart ſmitten with the feare of God, or elſe thou art but a vaine man, to preſume of comfort: and thus much forthe ſimpleneſſe of Gods divine Eſſence.
The next thing is, the Eternity of God: and the queſtion is:
Queſt. What is the eternity of the divine Eſſence?
Anſw. The anſwer is, it is an incommunicable attribute, whereby the divine Eſſence is without beginning or ending, and without ſucceſſion: the parts of this we will explane: firſt, it is ſaid to be an incommunicable Attribute, becauſe it is communicated to none, but proper to God. Secondly, that it is without beginning, or ending; all this appeares, becauſe God hath this name of eternity given to him, Gen. 31.33. Abraham made an Altar, and offered to the God of eternity. Pſal. 90.2. From everlasting to everlaſting, thou art God. Iſai 44.6. I am the Lord, and before me there was no God, neither ſhall there be after me. Rom. 1.20. The inviſible things of God, as his eternall power, and god-head, are ſeene. To what tends all this? but to tell us, that he had no beginning, neither any ending. Thirdly, the third thing is, that he is without ſucceſſion; that is, hath neither firſt, nor latter; neither preſent, nor to come. There can be no ſucceſſion without time, there is no ſucceſſion with God; for, a thouſand yeeres with God, are but as one day, 2 Pet. 3.8. ſo that with man there are ſucceſſions, but with God there are no ſucceſſions; for all things are naked, and bare before him: ſo the holy Ghoſt, Pſal 2. ſpeaking of the eternall begetting of the ſame (ſaith,) Thou art my Son, this day have I begotten thee.
Queſt. What grounds have you for this?
Anſw. The anſwer is: firſt, becauſe he is the true Jehovah; that is, hath his being of himſelfe, &c. Secondly, he is the creator of all things, and of time it ſelfe. Thirdly, He is the author and giver of eternall life, to thoſe that have it. To explane theſe:
Reaſ. 1. Firſt, He is Jehovah: ſo we have heard the word explaned: a God that hath his being of himſelfe, and not receiving it from any other: for if he have his being from any, he muſt receive it from himſelfe, or from ſome other: receive it from himſelfe he could not; for nothing can be the efficient cauſe of it ſelfe: againe, he could not receive it from any other, becauſe that all other have their being after him, and from him: he is the firſt and the laſt, Revel. 7.8, 10. If the firſt, then none before him: then he received it not of any other: ſo that this is true which Saint Auſtin ſpeakes, This eternall, can ſpeake to the heart of man; I am, that I am: and it can onelyonly be ſaid of him, that he is, I am.
Reaſ. 2. The next Reaſon is, Becauſe he is the creator of all things; even of time it ſelfe: and whatſoever was before time, muſt be eternall. If God made time, he muſt needes be before time; and therefore he muſt needes be eternall: for whatſoever is within time, is temporall, and momentary. I cannot ſee (ſaith Saint Auſtin) that there ſhould be ſpace of time in eternity: why? becauſe ſpace of time is made by the motion of things paſt, and to come: I cannot ſee any ſuch thing in eternity; for there nothing is paſt: for then, that which is, ſhould ceaſe to be: nothing to come; for then that ſhould have beene alwayes, which yet is not.
Reaſ. 3. The third Reaſon is, Becauſe he is the author and giver of eternall life, to thoſe that have it. Thence it appeares, that he muſt needes be eternall himſelfe; for whatſoever can give eternity, that is eternall: there is an eternity that hath a beginning, and ſo the Angels, and ſoules of men are eternall; but that is ſuch an eternity, as differs from the eternity of God: all Angels, and the ſoules of men, though eternall, are in themſelves corruptible, and capable of an end; but by the power and goodneſſe of God, they are kept ſtill: the ſoules of the wicked to torment, and the ſoules of the godly, to eternall life. The good Angels to glory, and the apoſtate angels to hell fire: and thus we have made the point cleare.
Vſe 1. The Uſes then are theſe: firſt, here is incouragement in life and death. It incourageth to goe on in a pious courſe, and though we meet with black tongues, although we meet with ſcoffes, though we beare the markes of the Lord Jeſus, yet let us goe on ſtill: here is our comfort, God lives for ever to reward, and recompence us, for that which we ſhall ſuffer: therefore this ſerves to encourage us to goe through reproach, and evill ſpeeches; becauſe God lives for euer: there is no greater incouragement for a ſouldier that is in the field, to make him fight, then the hope of reward, and that he hath a rich Generall, that will reward him; yet he hath this diſcouragement, it may be the Generall may dye in the battaile, and then, who ſhall reward him, for that he hath done? and ſo, according to the proverbe, that which is done for old men and children, is all loſt: becauſe old men dye, and children forget: ſo we may ſay, whatſoever is done for man, is loſt: But this King lives for ever; whoſoever thou be, goe on in the ſervice of God, and thou ſhalt have plenteous reward, as the Apoſtle ſaith, Heb 10. God is faithfull, and he will not forget your worke, and labour of love: ſo we may make it our uſe, he will not forget the blaſphemies, and ſcoffes that men undergoe in his ſervice: thus ſaith Saint Auſtin, he that rejoyceth in his ſoule now, ſhall one day be ſorrowfull; becauſe that God is eternall: he that rejoyceth in worldly things, the time will come that he will ſorrow; on the other ſide, the children of God which joy in God, ſhall rejoyce, when the world ſhall weepe: will a man have a laſting joy? cleave firſt to the eternall God; goe on in a good courſe, be not diſcouraged.
Vſe 2. The laſt Uſe of this Attribute of God, that he is eternall: that as he is the firſt, ſo he is the laſt: ſo the Scripture deſcribes him: then here is matter of diſcouragement to the wicked, becauſe they are they that contemne God, and contemne his word; they are they that account the proud happy; they are they that ſcorne the yoke of Chriſt; they are they that ſcoffe at thoſe that ſubmit themſelves to God: there is terrour for them: have they proſperity? have they honours? have they bags full? when all theſe part, and they goe out of the world, then God lives to recompence them: for Chriſt ſaith, Luke 19.27. Let thoſe mine enemies, that would not have me to rule over them, be bound hand and foot. This may cut the combs of all ſuch as ſcorne at, and diſgrace Gods people: Oh that you could alwayes thinke of this eternity of God! he lives for ever. Remember this when you are ſicke, and when you are well: oh! then what goodly promiſes have the Miniſters from you? how carefully you will walke before God? but you, like Atheiſts, thinke, God is mortall, like your ſelves: it is undeniable, that you think thus; for if Atheiſme had not poſſeſt your hearts, this would have awakened you: oh that this would be thought upon! oh the vanity and toyes that your hearts are poſſeſt withall! Alas! you muſt give an account to God, for every penny gotten: oh that this were written in your harts! Finally, then this is matter of comfort to the godly; when a good man comes to dye, that hath walked with God 10.20. or 30. yeeres, and yet is loath to depart from his wife, and children, and friends; he ſhould ſtirre up his heart, to be willing; for he goes to that God that lives for ever; and therefore he ſhould not feare to goe to him. As a Father reports of an old Chriſtian, when he was to dye, found himſelfe unwilling, he ſaith to himſelfe; Why art thou afraid to goe to him, whom thou haſt laboured to ſerve 70. yeeres? then this ſhall be the reward of the godly mans well doing in this life; in the life to come, he ſhall goe to God, that lives for ever: this may comfort him, that he hath a God, that will give him a plentifull reward, glory, and happineſſe hereafter.