4. CHAP. IV. Of Visions; and how, and how much God may be Known of Men. Out of Judg. 6:22.
CHAP. IV. Of Visions; and how, and how much God may be Known of Men. Out of Judg. 6:22.
Now the place itself putteth us in remembrance to speak something of visions, and in what sort and how much God may be seen of men. But least that this place should be passed over without either method or order, I will set forth certain distinctions, which I think to be needful. And first it is supposed, that the knowledge of God is offered unto the senses or understanding: or else we think that it is granted by nature, either else by some prerogative and revelation, beyond the course of nature. And besides this, the knowledge of the substance, nature, and (as I may say) the very essence or being of God, differeth from that which consisteth of tokens, arguments, testimonies, and signs of the presence of God. Lastly, we are to speak either of that knowledge of God, which is expedient for this life; or else of that only, which is looked for in the world to come. Wherefore I will begin with the outward senses: and as touching the knowledge of them, thus
I affirm: that the nature, substance, and essence of God cannot be reached unto by the senses. For so much as those things which be perceivable by the senses, have no affinity with God, but are a marvelous distance from him;
and to say the very truth, the qualities which be of a certain kind, and are numbered among things accidental, do stir up the knowledge of the senses: whereunto since that God, who is most pure, is not subject, it is not possible that he should be known by the senses. And that this is true, it is understood by the certain experience, that every man taketh of his own mind. For it is most certainly true, that no man hitherto hath by his senses perceived him, and yet the Anthropomorphites persuaded themselves, that God might be known by the senses; for they attributed unto God a terrestrial body: but their opinion is utterly rejected. For the scripture beareth record, that God is a spirit; and it maketh a manifest difference between a spirit and a body, when our Savior saith; Feel and see, for a spirit hath neither flesh nor bones.
And there is no man but knoweth, that a man's body, and the parts thereof cannot consist, or be without flesh and bones. Further, the foolishness of these men herby appeareth, in that there is not a body to be found that is absolutely pure, simple, and uncompounded. For be it of as equal a temperature as may be, yet it hath parts whereof it is compounded: and that every composition is contrary to the nature of God, the very Ethnic philosophers have perceived.
2. But let us leave these Anthropomorphites and speak of others, whom Augustine maketh mention of, in his epistle De videndo Deo, to Paulinus.
These men (as the scriptures bear record, and the true catholic faith confesseth) believe that God is altogether most pure, simple, and without body; but yet deny not, but that in that blessed state, which we hope for, the saints departed do behold him with their eyes: and therefore they say, that we are deceived, in that we wholly measure the state of the life to come, by those things that we see commonly done and exercised here. Wherefore
(say they) although the dull eyes of our body cannot discern God, nor the
angels, nor spirits; yet being once strengthened with that felicity, they shall see them, not by their own proper nature or power; but they shall have the brightness of their sight so lightened, that they shall be able to reach to the very essence of God. These men perhaps are less deceived than the Anthropomorphites, but yet deceived. For howsoever our eyes are to be confirmed, when we shall be in our own country in heaven, yet they shall even there remain eyes, yea and bodily eyes shall they be, and therefore shall not go beyond the kind and largeness of their own objects. Indeed they shall then easily endure a more piercing and greater light, than now they are able to abide with their eyes, neither shall the sight of those colors hurt them, which now offend them, yet shall they not reach unto 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 any longer.
Wherefore there is not so much granted, no not to the body of Christ, that after his resurrection it should pass into a spirit. For that had not been to have the body rise again, but to have it abolished. Therefore, they that think our sight shall be made so perfect, that it shall be able to perceive the substance of God, do nothing to the commendation thereof, but do in very deed destroy it. The Anthropomorphites offend against the nature of God, because they cloth it with a body; but the other do injury to the nature of man, in that they persuade themselves, 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 live, as also touching the life that we look for hereafter.
3. But thou wilt demand, what the patriarchs and prophets did then see, to whom God, and his angels, (as we read in the scriptures) appeared diverse
and sundry times? I answer, that as concerning the outward senses, they did only perceive certain similitudes, forms and shapes, which were sometimes offered them by God, and his angels, whereby they might testify that they were present, and spake with those fathers, that they heard them, and warned them of things for their salvation. But as for the presence of God, or of the angels, and also their speeches, and things by them signified, the sense itself perceived not; but the mind and reason gathered by them those things, which the capacity of the senses did express. Whereupon the Chaldee paraphrast, where it is written in Exodus, that God came down upon mount Sina, doth not simply set down, that God himself came down; but translateth it, The glory of God. As if he should say, that Certain mighty and wonderful tokens were there seen, by the which God testified himself to be present. Which thing, in like manner he doth in the 6th of Isaiah, where he writeth; I saw the Lord sitting upon a high and lofty throne. And what manner shapes and similitudes these were, which betokened the presence of God, or the angels, it is easy to gather out of the holy scriptures.
To Moses there appeared a burning bush, a cloud, a pillar of fire, smokes, voices, thunders, flames, lightnings, the propitiatory, the ark of the covenant, urim and thummim, diverse forms even of men, which either did, or spake something, or else after some manner of sort showed themselves, either unto the prophets, or unto others. All these (I say) were signs and tokens of the presence both of God, and of the angels, and offered themselves unto the fathers, either sleeping or waking, to be perceived of them. But sometimes the fantasy or imagination that is in men, was fashioned by the holy Ghost, and help of angels, at the commandment of God, with such kind of similitudes and figures; whereby those things that
God would show, were no less expressed in the minds of those which knew them, than if they had been offered to the outward senses.
4. Wherefore in expounding the prophets, it so falleth out, that we be many times in great doubt, whether the thing they speak of were so outwardly performed; or else rather whether it did so seem to be done in the mind of the prophet. And in some places, by the circumstances of the matter itself we are compelled to confess, that it was but a vision: as Jerome testifieth of Jeremiah's hose, which by God's commandment he laid down by a rock at the river Euphrates, and left them there so long, till they were rotten, which yet he was commanded to take and wear again. And this vision happened while the city of Jerusalem was sharply besieged by the Chaldeans when as the prophet had not liberty to go to and fro to Euphrates.
For at the same time, when once he would have gone to Anathoth, where he was born, he was apprehended as he went out of the gates, and charged with treachery. And even so doth the same Jerome affirm, that it was only done by vision. Which thing is written in Ezekiel, of the bread baked in ox dung, and of his lying many days all upon one side. Hereunto may be added the cating of the book, and such other like miracles, which neither the nature of man, nor the circumstances of the matters and times suffered so to be done, as it is written.
And as for preaching or expounding unto the people, that which the prophets had in their minds, a thing seen by fantasy or imagination was all one, and of as great force, as if it had outwardly happened. But yet we must not fly to the visions of the mind, when the thing itself may be done outwardly. For since as it was in God to use both ways, according to his own pleasure, and as he thought it most fit and convenient for us, therefore he sometimes used the one way, and sometimes the other. And yet in all
these matters, me thinks, that the judgment of Ambrose is to be followed, who entreating of these visions saith, that They were such as the will made choice of, not such as nature framed: which maketh verily against them, that think prophesying to be natural; as though such figures and shows offer themselves to the outward senses of the prophets to be seen, or to the inward imagination or fantasy to be known by the power of the heavens, or by the influence of nature, or else by the temperature of humors. For the will of God, or of an angel (saith Ambrose) would those things, and made choice of them before other things; it was not the power of nature that framed them.
5. But here ariseth another doubt, not to be winked at; Whether God himself, under these images and forms, hath at any time showed himself?
Or else, that only the angels appeared always, who sometime dealt with the prophets, and spake to them in their own name, and sometime in the name of God? There have been some, which said; that God himself never appeared, but that whatsoever was said or done in those visions, was wrought by the angels in the name of God: and they do affirm, that they have certain testimonies of the scriptures making for them, whereof one is in the Acts of the apostles, where expressly Stephen calleth him an angel, which spake with Moses out of the bush: and yet in Exodus he is named
God. Again Paul to the Galatians saith, that The law was given in the hand of a mediator, by the disposition of angels. And no man doubteth, but that it is written in Exodus, that the law was given by God. Wherefore they conclude, that it must be understood, that God appeared not by himself, but by angels.
But seeing the essence or nature of God cannot be taken, either from the holy Ghost, or from the Son, (for both of them is by nature God) how can
they maintain their opinion, seeing it is expressly read in the scripture, that the holy ghost descended upon Christ in the image of a dove? If they shall say, that it was an angel, and not a dove that came down, they charge the scripture with an untruth: but if they confess that the holy ghost appeared together with that dove, what shall the let be, that God himself was not present with the fathers, in other types and similitudes also? This reason they can in no wise avoid, unless they should run into a plain heresy, (which I think they will not) in denying the holy ghost to be God.
And look what I have alleged concerning the holy Ghost, the same I may object as touching the son, out of the words of Paul unto Timothy, the third chapter, where he writeth: Without doubt the mystery is great; God is manifested in the flesh, justified in the spirit, &c. Moreover the universal church and true faith confesseth the word to be very God, which appeared in the nature of man. And if so be he did this, (as without doubt, and unfeignedly he did) why may it not be said, that he did the like in the old law, under diverse forms and manifold likenesses? Trulie, that which he bestowed upon us in this latter time was the greater thing: and that he which gave the greater, is able to grant the less, we have no doubt at all.
6. Peradventure they will say, that the holy scriptures set down that to be believed, which was last delivered: but that we read nowhere, that we ought so to think of that, which you will needs have done in old time. If we mark well, the scriptures teach this also. For the son of God is called of the Evangelist, The word, or λόγος: which we must not think to be done of him in vain; but because God is understood to speak by him, whensoever the scriptures bear record that he spake. Wherefore so often as we read, that the word of the Lord came to this man or that, so often (in my judgment) it is to be attributed to Christ our Lord, the son of God: namely, that God by him
spake unto the patriarchs and prophets. Which thing, least I should seem to speak but to small purpose, I will allege for this opinion the witness and testimony of a couple. The first is in the 1st of John; No man hath seen God at any time: and strait way, by the figure of Preoccupation, is added: The son, which is in the bosom of the father, he hath revealed him. For it might have been asked; If never any man saw God, who was then present with the fathers, when these heavenly things were showed them? Or who talked with them; when sundry forms and images appeared unto them, and dealt with them in the name of God? It is by and by answered; The son, which is in the bosom of the father, he showed (him unto them.) He was the truest interpreter of the father amongst men.
The other place is in the twelfth chapter of the same gospel, where it is thus written word for word; Therefore could they not believe, because
Isaiah said again, He hath blinded their eyes, and hardened their heart, least they should see with their eyes, and understand with their heart, and be converted, and I should heal them. This did Isaiah say, when he saw his glory, and spake of him. Those two pronouns (His and of Him) without all doubt have relation unto Christ. For a little before, the evangelist had said;
When he (namely Christ) had done so many miracles in their sight, yet they believed not in him, that the saying of Isaiah the prophet might be fulfilled,
&c. And to this opinion (which indeed is agreeable to the scriptures) Chrysostom, Jerome, Cyril, and Augustine do consent. Moreover, the words of the prophet Hosea, which he hath in the 12th chapter, are thoroughly to be weighed. For thus the Lord speaketh in that place; I spake unto the prophets, and I multiplied visions, and was revealed in similitudes by the ministry of the prophets. Hereof we gather, that from the beginning, there
were not only similitudes given unto the prophets, but that God himself also did speak unto them.
7. But now are we to confirm by most evident examples, that the apparitions of God differed utterly from the visions of angels. [1] First it is showed us out of the book of Genesis, that Jacob saw a ladder which reached from the earth even unto heaven; by it the angels went up and down: and at the top of the ladder (to wit) in heaven, the Lord did stand, of whom Jacob received great and solemn promises. Hereby we gather (unless we will be willfully blinded) that the angels were showed after one form, and God himself appeared in another. [2] The very same thing also may we see in Isaiah, when he saw the Lord sit upon his seat of majesty, and two
Seraphim's with him, crying one to another; Holy, Holy, Holy: which yielded so great reverence unto God, who was betwixt them, that with their two upper wings they covered their faces, and with their two nether wings, their feet. Who seeth not here a very great difference of apparition between God and his angels.
[3] I speak nothing of Ezekiel, that saw angels under the similitude of living creatures, as of an ox, of an eagle, and of a lion, which turned the wheels about: but God himself he saw placed highest of all in the likeness of the son of man. [4] Of Daniel also was seen the ancient of days, unto whom came the son of man: and he addeth, that thrones were there placed, and books laid open, and a certain form of judgment appointed. After that, he maketh mention of angels; of whom he saith there were ten thousand, and ten hundred thousand present to minister unto him. So we perceive by this place, there was great difference between God and the angels, which attended upon him.
[5] Besides these, there is a very manifest place in Exodus, when God being angry with his people, refused to walk any longer with them in the wilderness, lest he being provoked by their sins, should utterly have destroyed 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, unless God also himself would go. And in very deed at the length by prayer and persuasion he prevailed, and according to his request, had God the conductor of his journey. Wherefore how can these men say, that God himself was present under those forms, but that the angels only were seen under such similitudes?
[6] Further, let us remember, that Moses besought God, (as we read in the same book of Exodus) that he might see his face; whose request God for the incredible favor he had unto him, would not utterly gainsay; when as he nevertheless would not grant him wholly that which he desired. Therefore he answered; Verily thou shalt not see my face; because men cannot behold the same, and live; but my hinder parts, even my back shalt thou see. What plainer testimony than this can there be? Surely God doth here bind himself in plain terms, to appear unto Moses in man's likeness: of which form or image Moses should see, not the face, but the back; and that he performed faithfully. For as God passed by, Moses saw the back of his image near unto the rock, and he heard the great and mighty names of God, pronounced with an exceeding clear voice; which when as he perceived, he cast himself prostrate upon the earth, and worshipped. And it is not to be doubted, but that he gave that worship unto him, which is due unto God alone. For seeing he believed him to be present, according to his promise, there can be no controversy, but that he worshipped him, as being there truly present. [7]
And doubtless, had not God been verily present at the ark and propitiatory,
but had only willed the angels to answer such as had asked counsel of him, since he had commanded the Israelites to worship and call upon him in that place, he should have driven them headlong into idolatry.
[8] To these examples let us ad that history, which in the book of Kings is mentioned of Micah the prophet, which prophesied before Ahab the king of Israel, and said, that he saw God, and a host of angels present with him; and that he heard God ask, which of them would deceive Ahab, and that one offered himself ready to become a lying spirit in the mouth of the prophets of king Ahab. By this vision it is understood, that there was a plain and notable difference between God and the angels, which appeared altogether unto the prophet. Wherefore that gift, which God gave unto the fathers, must not be extenuated or made less than it was; and it must be granted, that he was present in very deed, when he appeared, seeing we read that so it was done, and there is nothing to the contrary, so far as can be gathered out of the holy scriptures: neither is the nature of God anything against it, but that it might be so. And it were not safe for us, to attribute unto angels all those things, that we read in the scriptures of such kind of visions. For so we might easily slip into that error, to believe that the world was not made immediately by God, but by the angels at his commandment. Let us therefore confess, that God was truly present in those things, and that he showed himself under diverse similitudes, as often as we hear the scripture either testify or show so much.
8. It remaineth that we answer to the places before alleged. As touching the place in the epistle to the Galatians, I grant that the ministry of angels was used in the giving of the law. For they were with God, when he spake;
They brought forth darkness, thunder, flames of fire, and lightnings; they prepared the tables of stone, and were many ways 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 gave the law, as the words of the scripture do testify. Yea rather there have been that expounded, The hand of a mediator, not to be Moses, but the son of God himself: whether truly, or no,
I am not presently to discuss. And as for that, which S. Stephen saith (as it is in the Acts of the apostles) that an angel appeared unto Moses in a bush, and spake unto him; long answer needeth not. For if by the angel, the son of God be understood, all scruple is removed.
9. But to the intent that those things, which I have spoken of concerning this matter, may the more certainly and plainly be understood, me thinketh it is good to confirm them by the testimony of some of the fathers.
Chrysostom in the 14th Homily upon John saith, that Whatsoever the fathers of old time saw, it was of permission, but not of that pure and simple substance of God. And he addeth; If they had seen that substance, they should have seen every part like another; for as much as it is pure, simple, and not to be described: wherefor it neither standeth, lieth, nor sitteth in such wise, as was sometimes showed unto the prophets. Moreover, he addeth, that God, before the coming of his son into flesh, exercised the fathers in such kind of visions and 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 souls of men, cannot be seen with our bodily eyes.
Wherefore it is much less to be believed, that we are able by our outward senses to attain to the knowledge of God.
And least any should think, that it is only proper to God the father to be invisible, and not to the son, he alledgeth that saying of Paul, that He is the image of the invisible God. And surly, he should fail in the property of an image, unless he were invisible, as is he, whose image he is said to be.
Augustine also in his third treatise upon John saith, concerning Moses; Although it be said, that he talked with God face to face, yet when he made suit to God, that he might see his face, (that is to wit, his very substance) he could not obtain it. And in the same place he addeth; He saw a cloud and fires, which were figures. And a little after, If they say that the son was visible, before he was incarnated, they do but dote. Many other things besides these, doth Augustine gather to the same purpose, in his Epistle to Fortunatus, out of Nazianzen, Jerome, and other of the fathers, which were overlong here to recite.
10. But yet will I here bring forth a couple of arguments, which are wont to be objected against those things, that I have defined. We said at the beginning, that the essence of God cannot therefore be comprehended by sense, because his nature is not corporal; but all the ancient fathers seem not to have believed this: for Tertullian against Praxias writeth, that God is a body; and diverse times he affirmeth the same in other places, yea and in his little book De anima, he saith that our souls are bodies; and, which seemeth more strange, he laboreth to prove the same by many reasons. And in his book De dogmatibus ecclesiasticis, the 11th chapter; Every kind of creature is declared to be a body; namely, the very angels. For there is nothing that filleth all things, as God doth, but all things are described by places certain; as appeareth by the soul, which is shut up within his own body.
Augustine in his book Ad quod vult deum, excuseth Tertullian in this sort, that by this word, body, he meant his substance, and that which God is in very deed. As if he had therefore taught, that God is a body; least he should seem to deny his essence: whereas the common sort think, that whatsoever is nobody, is not at all. Notwithstanding in his book De genesi ad litteram,
he is confuted by this reason, that being at the length overcome by the truth, he confesseth that everybody is passable: for which cause, least he should make God passable, he ought to have denied him to be a body. Neither was there any such necessity, to apply himself so to the capacity of the common people, that he should therefore speak falsely of God. Christian men are not so to be taught, that like senseless gross-heads (which sort of men even
Aristotle confuteth) they should think that there is nothing but it is a body; but they ought rather to have their mind lifted up, that studying upon God, they determine nothing beyond the rules of the scriptures. But unto that book De dogmatibus ecclesiasticis, we must not attribute more than is meet.
For it is ascribed to Augustine, but the learned think that it is none of his.
11. The other, which is sometime objected, is an argument of the Anthropomorphites. For they dispute, that therefore we ought not to believe, that God is without a body, because the scriptures do witness, that man was made after the image of God: which could not be, unless he had a body as one of ours. For else the image should have no likeness of that thing whereunto it is compared. And they think moreover, that the scripture is on their side; forasmuch as it doth oftentimes ascribe the members and parts of man's body unto God. But Jerome (as Augustine in his epistle to Fortunatianus citeth him) scorneth that argument of theirs wittily and learnedly. If we allow this reason (saith he) we may easily conclude, that a man hath wings, because the scripture hath sometime attributed them unto
God, unto whose image it is manifest that man was made.
These men should rather have considered, that the image of God consisteth in holiness, righteousness, and truth, as Paul hath taught. Which thing if they had marked, they would not only have removed a body from him, but also have withdrawn from their minds, all such gross and carnal
imaginations. Why do they not as well say, that God is a very bear, a lion, or a fire; seeing that Amos, and Moses, and the epistle to the Hebrews, do so term him. It is written in the 94th Psalm, He that planted the eye, shall he not see? And he that made the ear, shall not he hear? There (saith Jerome) it should have been said: He that planted the eye, hath he not an eye? And he that made the ear, hath he not an ear? But it is not so said, least while thou musest upon him, thou shouldest be deceived, and imagine him to have these kind of parts. And the scripture, if sometimes it attribute parts or members unto God, verily it doth it only to the intent it may help our weak capacity; with the which although we cannot comprehend the substance of God, as it is, yet it laboreth, by the help of certain special signs and shadows, what it can, to make us have some knowledge of it. Wherefore members are by a very profitable metaphor or translation attributed unto
God, that we by the due consideration of his qualities, might have our minds godly and faithfully exercised.
And if so be that the Anthropomorphites had for that cause assured God to have parts and members, as the scripture doth, to help man's understanding, they might have been excused, and not condemned: but they were earnest, that it standeth so with the nature of God in very deed; and therefore are justly and deservedly accused and condemned. But what shall we answer unto the words of Paul, who concerning the beholding the nature of God in our country in heaven, saith; We shall see him face to face, and so seemeth to grant unto our face and eyes the power to see God, and after a sort to devise a face for God himself. Augustine answereth, that There is a face also of the mind, because Paul saith, We now behold heavenly things bare faced, not with a veil or covering; as it came to pass with the Jews, when they spake unto Moses.
12. But now that we have thus finished and concluded these things, let us briefly set down certain other ways, whereby God is known. In the life everlasting, the saints shall know the essence of God, not by their senses; but by their soul or mind: because John saith, When he shall appear, we shall see him as he is. And Paul testifieth the same thing, saying: Now we behold him, as it were through a glass, but then we shall see him face to face. And the same thing is gathered of Christ's own words; Their angels do always behold the face of the father. For in another place he taught, that the just in that blessed resurrection, shall be as the angels of God. Whereupon it is concluded, that we shall see God as well, and no otherwise than the angels do. Therefore, if they see his face, we in like manner shall behold the same.
There is also another testimony of Paul to the Corinthians: Then I shall know even as I am known. But no man doubteth, but that we are known unto God thoroughly, and in every part of our substance: yet am I not persuaded, that the saints shall thoroughly and in all respects know the nature and substance of God, except so far as their nature and capacity shall reach unto. For things measurable do in no wise comprehend that which is infinite and immeasurable: neither can the things created fully and perfectly comprehend the Creator. Whereupon Chrysostom in his 14th homily upon John, Ambrose in his first book upon the first of Luke, and Jerome, as Augustine reporteth in the place before recited, do deny that the angels see
God: which cannot simply and absolutely be understood; seeing Christ saith, that They see the face of the father that is in heaven.
Wherefore the place must be understood of the whole and perfect knowledge of God, in his nature and substance. Whereupon it is said in the sixth of John; No man hath seen God, but he which is of God, he hath seen
the father. Again; As the father knoweth me, so I know the father. So that to know all the substance of God fully and perfectly, is granted only unto
Christ, who is God. Others also shall in very deed see the same; but yet according to their capacity. But if thou ask whether all shall see it equally or no? Hereunto I will not answer at this time. For we shall have another place to speak of the diversity or equality of rewards in our celestial country.
13. But what shall we set down concerning the state and condition of this life? Whether doth our mind, while we live here attain to the knowledge of God's substance? No verily. For it is written; Man shall not see me and live.
No man hath seen God at any time. And Paul saith further, that He cannot be seen, because he dwelleth in the light that no man can attain unto. But this is not meant of every kind of knowledge. For it is granted us to know
God after a sort, while we are yet in this life. We must therefore account those things to be spoken of the essential and substantial knowledge of God, as the schoolmen term it. Neither is that anything against it, that Moses is said to have seen him face to face; which also Jacob said before him: nor yet that which is spoken of the same Moses in another place, that God talked with him, as one friend doth with another. For these things are not spoken absolutely, but by way of comparison made with others; because those things which were revealed unto men in that age, concerning God, were known to those excellent men above all others. For it pleased God to show himself unto them, after a certain exquisite and unaccustomed manner, which he did not to others. And that this is the sense and meaning of those words, Augustine and Chrysostom do thereby gather, for that when
Moses desired to see the face of God, it was denied him.
14. Now there remaineth, that we speak of that our knowledge of God, which we can possibly compass, while we are in this life. First the same (as
we have said) is natural, and that very slender and obscure. Which Simonides knew very well, who (as Tully writeth) in his book De natura decrum, being asked of Hiero king of Sicilia, what God was, he ever deferred his answer, because the more he did study upon it, the darker it always seemed unto him. Wherefore Clemens Alexandrinus 50th stroma, alleging a reason why our knowledge of God is so difficult, saith; It is neither general kind of creatures, nor difference, nor accident, nor subject for accidents: and therefore not for us to know, who comprehend such things only with our minds and reason.
The effects whereby the philosophers used to bring themselves to the knowledge of God, are far inferior to his worthiness, strength, and power: and therefore it is but common and frivolous which they declare of him.
And we give him certain epithets and properties, namely; good, just, wise, bountiful, and such like; because we have not more excellent things, nor more goodly titles, that can be fitter or more agreeable unto him. And yet are not these things in him in such sort as we speak them. For, as in simpleness of nature; so in goodness, righteousness, and wisdom, he is far otherwise, than men either can or may be said to be.
15. But besides this natural knowledge that we have of God, that also offereth itself unto us, which consisteth of faith, and is revealed unto us by the word of God. This faith is not of ourselves, (as it is said to the Ephesians) but it is the gift of God. For Christ saith; None can come unto me, unless the father draw him. Faith therefore gathereth plentiful knowledge of God out of the scriptures, so far as our salvation requireth, and the capacity of this life admitteth. But yet (as Paul witnesseth;) This knowledge also is imperfect. For we know now as by a view, through a glass, and in part. And although we profit in this knowledge more and more
while we live, yet do we not reach to the understanding of the substance of God.
I know very well, that Augustine thought as touching Paul and Moses, that they had sometime seen the substance of God with their mind, while they lived here: but I should hardly yield to him therein; forasmuch as I judge those places of John, of the law, and of Paul, which I alleged before, to be most plain and evident. Whereunto may be added that which is in the 6th of John; None hath seen the father at any time. He that is of God, he hath seen the father. And note, that whatsoever is said of the father in this place, the same is also true of the son, as concerning his Godhead. For, as I have declared before, both out of Chrysostom and Augustine, the nature both of the father and of the son is invisible. Neither maketh it any matter to say, as Augustine saith, that they saw the nature and substance of God, not by the use of their outward senses, but as it were ravished, and in a trance, quite removed from the use of this life. These things are not gathered out of the scriptures; nay rather on the contrary, we have heard that it was denied unto Moses, to have a sight of God's countenance. Wherefore through the knowledge that cometh by faith, we understand what God and his loving kindness towards us is, as much as sufficeth for our assured and perfect salvation.
But among all these things, whereby we know God out of the scriptures, nothing is more excellent than is Christ himself. Wherefore Paul had just cause to say; Doubtless it is a great mystery, God is made manifest in the flesh, &c. And the Lord also said; Philip, he that seeth me, seeth also the father. Also Paul said, that He knoweth nothing else but Christ, and him crucified. And indeed God may be said to be made visible in Christ, because he is joined in one person with man. Wherefore they that saw
Christ, might avouch that they saw God: and he that acknowledgeth and beholdeth him by faith, doth see a great deal more, than if he should see
Moses burning bush. Therefore it is written unto the Colossians, that All the treasures of the wisdom and knowledge of God are laid up in him.
16. But in marking thou shalt always perceive, that the fathers of old time, after they had once seen God, or any angels, were in exceeding great fear; and were so astonied, as they looked but for present death. And no marvel: for it was not unknown to them, what answer God made unto Moses, when he desired to see his face; Man shall not see me and live. And John the Baptist, as we read in the first of John, said; No man hath seen God at any time. And Paul unto Timothy hath confirmed the same, saying; No man hath seen God, nor yet may see; for he is invisible, because he dwelleth in the light that cannot be come unto. Which thing also both Gideon and Manoa the father of Samson, do testify. Jacob likewise after his nights wrestling, (wherein he thought he had contended with a man) when he perceived it was an angel, marveled how he had escaped safe and alive. I saw the Lord (saith he) face to face, and yet my life is safe: as though he could scarcely believe it might be Moreover, the Hebrews, when the Lord came down upon Mount Sinai, to give the law, were so dismayed with fear and trembling, that they said to Moses: We pray thee deal thou with God, least if he continue talking so with us, we die everyone. And with these places, that also maketh much, that is written in the same book of Exodus, even when the covenant was made between God and his people; and Moses had recited the same, and sprinkled the people with the blood of the sacrifices, and had brought the elders unto the mount, where they saw God sitting upon a throne in great majesty and glory. But after that vision is recited, it is added: And yet did
not God stretch out his hand unto them. Which declareth, that it was a rare sight, and a strange, that men should see God without all peril and danger of life. Wherefore every part of that is recorded, as done by special prerogative.
Jerome also testifieth, that Isaiah was slain by the Jews, under this color; because he said, that he saw God sitting upon his throne, as it is written in the sixth chapter of his book. They caviled with him, that it was but a lie, forsomuch as God cannot be seen of any man that liveth, and therefore they unjustly condemned him, as one that taught the people his imaginations, not that which the Lord had showed him. These things did they devise against that innocent prophet, when as they had no other cause to lay against him.
17. The like examples also are not wanting in the New Testament, when the Lord revealed to his apostles a certain show of his glory and majesty upon mount Tabor: he shone with exceeding great brightness and light, and was wholly changed before them: with whom Moses and Elias were strait way present, and the voice of the father was heard from heaven. These things, because they did many ways exceed the power of man's sight, the apostles eyes might not endure them: wherefore they fell prostrate upon the earth, as if they had been dead. Also Peter, when at Christ's beck he had fished, and caught an incredible number of fishes (for before that commandment he had labored long in vain) wondering at the strangeness of the thing, and perceiving 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 peril. And Paul, when he would make relation, how he was taken up even to the third heaven, where he learned such heavenly things, as he could not by speech express unto man, wrote: Whether in the body, or out of the body, I know not. Assuredly
he durst not affirm, that those things happened unto him while he used the body, and senses of this life. Wherefore it is evident enough, that Gideon was not astonied without a cause.
18. But now I think if good to show the reason, why the sight of God, or of the angels, doth seem to bring present destruction unto men.
Peradventure it cometh to pass, by means of the heavy mass of this body, which (as the Platonists affirm) is unto us as a dark and shadowed prison, wherewith we are so hindered, that we cannot perceive the things which are heavenly. If happily we do sometimes see them, by and by we think the conjunction of our soul and body to be sundered, and that we shall die out of hand; and that therefore the sight of heavenly things is propounded unto us, because the divorce of the mind and of the body is at hand. Moreover,
Aristotle in his metaphysics doth witness, that the power of our understanding, is so little able to comprehend the things divine, which in their nature are most clear and manifest, that it may justly be likened to the eyes of owls and bats, which cannot abide to look upon the brightness of the sun, or the light of the day. They which thus judge do say somewhat; but yet not so much as sufficeth for a plain declaration of the matter.
The body from our first creation, was not therefore given unto men, to be any hindrance to our knowledge of God; nor yet to shut up our souls as it were in a dark and blind prison. For so the goodness of God should become guilty, for making the nature of man bodily and corporal. And that it is so, it is to be proved by the history of Genesis, which testifieth, that God was very familiar with our first parents, notwithstanding they had bodies. For he brought them into paradise, which he had planted; he showed them the fruits whereof they might eat; and concerning other some, he made a law, that they should not touch them; and he set all living creatures before
Adam, that he might call them all by what name he would. Wherefore the body was no let, but that our first parents might use familiarity with God.
But it was sin, that removed us from the sight of God. From thence came unto us the darkness, blindness, and ignorance in heavenly things. For this cause are we transformed into moles, bats, and owls. Otherwise God, of his own nature is most clear, yea and the very light itself, unless the foulness of our sin be set between us.
Perhaps thou wilt say, it hath been sufficiently declared already, that our blindness springeth out of sin; but it hath not been showed, what the cause is, that men be so afraid at the sight of God. Yes, hereupon dependeth all this matter: for men, because that by reason of their own blindness, they are swallowed up with that heavenly light, being guilty in their own consciences, do fly from the judge, no less mighty than just. For they in such wise conceive of the Godhead, that they know, that by reason of the pureness and righteousness thereof, it can abide nothing that is filthy and unclean. Wherefore they think, that to have the presence of God, is nothing else, but to have the judgment prepared, and punishment deserved, presently to be laid upon them.
For this cause our first parents hid themselves immediately after they had transgressed, and were so greatly terrified at the voice of God, that straightways they decreed to shroud themselves among the trees in paradise, which doubtless proceeded of a troubled conscience, seeing God in his own nature doth cheer men, and revive them, as the author of all manner of comfort. Wherefore it is manifest enough, that these inconveniences and terrors have fallen out not by any fault of his, but by our own default.
Wherefore John, in the third chapter of his 1st epistle, giveth this wholesome admonition, that He which hopeth to see God as he is, should
prepare himself thereunto, by purifying himself, even as he is clean and pure.