A Model of Divinity, Chapter 5
CHAPTER V. Of the Attributes of the Eſſence.
Queſtion.
BVt how ſhall God be apprehended of vsus, ſeeing he is ſimply one?
Anſwere.
In that he hath made himſelfe many attributes. It is fit that the obiect and the vnderſtanding be proportionable to it ſelfe, an infinite vnderſtanding is capable of an infinite obiect, and ſo God onelyonly vnderſtands himſelfe. Now becauſe man cannot apprehend God by one act of vnderſtanding, the ſimplicitie of his face and eſſence is layd open by the multiplicitie of his backe-parts, and attributes. So God reuealed himſelfe to Moſes, when he proclaimed his glorious Name: The Lord, the Lord, ſtrong, gracious, and mercifull, Exod. 34.6.&c. And ſo Moſes himſelfe publiſhed Gods name: Aſcribe yee greatneſſe to our God, he is arocke, is worke is perfect: Deut. 32.3.4.all his wayes are iudgement: a God of truth, and without iniquitie, iuſt and right is he. Preiudice is a great enemy to truth, and makes the mind vncapable of it. Hence it comes to paſſe, that moſt men deſpaire of any knowledge of God, and ſo fall into Atheiſme, or elſe they will faſhion God to ſome forme of their owne, whether of an humane body, or of admirable light; or if their mindes hauehave any other more likely, and pleaſing image; and ſo become Idolaters with their owne conceits. In matters therefore of ſo great conſequence, I will firſt lay a ſure ground, and then beleeue, though I can argue no further; and will hold the concluſion, in ſpight of all premiſſes. He that teacheth God vponupon the warrant of his owne braine, layes the brands together without tongues, and is ſure (at leaſt) to burne his owne fingers. I will therefore beware how I ſayle vponupon this Sea without Compaſſe.
Q. What are Gods Attributes?
A. That one moſt pure God, diverſely apprchended. Hoare O Iſrael, Deut. 6.4. And 10.17.the Lord thy God is one, great, mightie, terrible, &c. Faith, which is the divine Logick of Gods ſpirit, reſts vponupon teſtimony aboue all Arguments, and ſo takes God barely on his word, without any further diſcourſe: yet by the way of vnderſtanding, which apprehends the knowledge of things by Arguments, diſtinct from the things, and amongſt themſelues, Faith is ſo farre content that Reaſon ſhew the way, in making the Attributes diverſe from the eſſence, and amongſt themſelues; but checks reaſon when it would make them oppoſite, or really to be diſtinguiſhed. It is aboue the Art of reaſon to teach the ſubiect and all his attributes to be one in nature; and yet thus farre it may agree with reaſon, to make them diverſe. So that by faith and the way of ſanctified reaſon, wee come to apprehend him that is ſimply one. Mans reaſon in matter of faith, as fire in the firſt degree of her aſcent may be a flame, next ſmoake, and then nothing. The light may be good, if like fooles-fire wee truſt it not too long. Faith ſtands like an auncient Pyramid; which the leſſe it growes to a mans eye, the neerer it reaches to heauen. Whereas reaſon for the moſt part, like Aſtronomie begins in Nature, ends in Magicke. If it may hauehave the whole handling of divinitie, it will make it ridiculous before it leaue it. Logicke, the Heraldry of all Arts, and the beſt array of indgement, is in the moſt exact knowledge of God, either a skilful ignorance, or a wild knowledge. Almoſt as good diſcourſe to brute beaſts, of the depth of Phyloſophy, as to meere carnall men of the myſteries of Divinitie. He that will beleeue no more, then he conceiues by reaſon, can never be a Chriſtian; or he a Logician, that will aſſent without reaſon. And ſeeing God hath made the ſoule as the lampe of the body, and reaſon as the lampe of the ſoule; Religion of Reaſon, and Faith of Religion: Let vsus vſe all theſe lights without confuſion, and let not one trip vp the heeles of the other, according to the dexteritie of humane policy. In divine things what we may, wee muſt conceiue, the reſt beleeue and wonder. Not the curious head, but the credulous and plaine heart, is accepted with God. Wee will bolt out by reaſon, what may helpe faith, not confound it. In briefe, to open a little creviſe of further light, and giuegive a little more glimpſe to the poynt, let the inſuing conſectaries be well marked and obſerved.
Q. What followes from hence?
A. That the attributes differ not really from his eſſence, or betweene themſelues, but onelyonly in reſpect of our vnderſtanding: Hence they are his eſſence. I am that I am, Exod. 3.14.teacheth an Ocean of Divinitie: where the attribute is, I am, as well as the ſubiect, and ſo nothing is giuen to God that is leſſe then himſelfe. God is mercifull, and his mercy is himſelfe. Loe, with this word, I am, wee may happily wade out of thoſe deepes, whereof our conceits can finde no bottome. A little further, here ſhall wee not like Pagans worſhipping the Sunne, hold our hands to the Glo-worme in ſtead of a coale for heat.
Q. What then obſerue you in the ſecond place?
A. That all his attributes are giuen vntounto him, both in the abſtract, and concret; as God is mercifull, or God is mercy it ſelfe; To hauehave life, and be life: to be in the light, Ioh. 5.26. With 14.6. 1. Ioh. 1.5.7. 1. Ioh. 4.7.8.and the light: louelove to come from God, and be God are all one. Thinke of him, as one, whoſe wiſedome is his iuſtice, whoſe iuſtice is his power, whoſe power is his mercy; and whoſe wiſedome, iuſtice; power, and mercy, are himſelfe. Good without qualitie, great without quantitie, everlaſting without time, preſent every where without place, containing all things without extent. Theſe things are not to bee weighed at the common beame of cuſtome and opinion, but at the golden ſtandard of Gods Sanctuary.Iob. 28.1.2. Siluer hath his veine, and Gold his mine where it is found, iron is taken out of the earth, and braſſe moulten out of the ſtones, but the place of this wiſedome is not to be found in the land of the liuing. Faint not in this knowledge, neither be weary of well-doing: for though in rowing this veſſell vponupon ſo maine an ocean, the windes blow, and croſſe Seas rage, yet God our moſt skilfull Pilote, can ſtraight ſend an Halcyon to let vsus on ſhoare.
Q. What learne we in the third place?
A. That his Attributes are not in him by participation, imperfectly, but at the firſt hand, and by themſelues moſt perfectly. God needs to borrow from none that which hee meanes to beſtow vponupon vsus, but being rich in grace, giues vsus of his owne.Gen. 17.1. Pſal. 36.9. Rom. 11.3. Epheſ. 1.7. As one Diamond faſhions another; ſo is this ſequele wrought out of the former; for, hee that is goodneſſe it ſelfe, receiues none from others. That mans face is hatcht all over with impudence, that dare arrogate the leaſt good to himſelfe. It is vertue that will alwayes cleere her way as ſhee goes; but vice will be ever behind hand with it ſelfe. I know that God requires of our debts, a reckoning, not payment. And I beleeue heauen to be the eaſieſt purchaſe, for wee are the richer for the diſburſing.
Q. What followes in the fourth place?
A. That all his attributes are in him in the higheſt degree, and can no wayes be intended, or remitted, though in regard of the obiect about which they are exerciſed, they may leſſe or more appeare. Pſal. 125.4.5. Rom. 9.13.For as fire burneth not in dry wood and greene wood alike; ſo, Gods grace is not to eueryevery perſon in the ſame meaſure. His abundance is infinite; and therefore cannot admit decreaſe. Take a drop out of the Sea, and the water will be ſo much the leſſe: but here the very flouds of Gods bountie, running all abroad, doe nothing leſſen his ſtore. If wee receiue ſparingly, it is not for want either of plentie in him, or liberalitie to vsus, but for very want of capacitie in our ſelues: even as they that come to the riuer, to draw water, receiue ſo much as their veſſell will hold.Pſal. 81.19. Open thy mouth wide (ſayth God) and I will fill it. And here the Rule in nature holds, That all cauſes doe worke according to the diſpoſition of the ſubiect: Saue with this caution, that God can diſpoſe of the ſubiect as he pleaſeth, for the holding of his mercy. Happineſſe and miſery, are Antipodes, and God can bring them into another world, that walke in the kingdome of darkneſſe. O pitty not inferior to plenty, & louelove towards diſtreſſed ſinners, no leſſe then infinite. A degree doth either extend the quantitie, as great, greater, the greateſt; or intend the qualitie, as good, better, the beſt: and God is a degree aboue the Superlatiue, as, greatneſſe, or goodneſſe it ſelfe. God is Great. Pſal. 77.13. Greater. Iob 33.12. Greateſt. Pſal. 95.3. Greatneſſe it ſelfe. Pſal. 145.3. Good. Pſal. 106.1. Better. Pſal. 108.9. Beſt. Phil. 1.23. Goodneſſe it ſelfe. Math. 19.17.Gen. 15.1. To Abraham God is a reward, a great reward, yea, an exceeding great reward. I ſee it is difficult to avoyd varietie, I will not bee curious in traverſing opinions. I ſtudie for ſimple truth, as one that will not lead you out of the rode way, to ſhew you the turnings.
Q. May there any thing yet follow in the fift place?
A. Yes, That all the Attributes of God are equall betweene themſelues, though they appeare not ſo to eueryevery man. Exod. 34.5.6. Pſal. 103.8. Ezek. 18.25.29.Slow to anger much in mercy. Is not my way equall. Yours vnequall? Mans ſtrength is but the viciſſitude of riſing and falling. His titles of honour are as rattles to ſtill ambition, his greatneſſe is fames Butt, and feares Quiver: It is onelyonly God that truely enioyes himſelfe, and is beſt to be enioyed of men, who ſhall ever be found moſt equall, and like himſelfe. If I were dumbe, theſe ſweete meditations would make me finde a tongue. If it be low water, the mill may ſtand ſtill, but ſuch abundance of heartie thoughts will ſet the wheeles on going. I would be aſhamed, that the earneſt Diſcourſes of vnlearned Mariners of their voyages; or, Huntſmen of their game, ſhould exceed our divine Meditations on this Theame.
Q. Is there yet any thing that may further be learned from the definition of Gods Attributes?
A. This yet remaineth, that all the attributes are in him together, though they appeare not together in his creatures. Rom. 1.20. Act. 17.17. Luk. 10.21.Some appeare in creation, ſome in corruption, ſome in redemption. Iuſtice and mercy are as abſolute in God, as wiſedome and power, though they appeare not to vsus, before the application of Chriſt to the Church, where predeſtination may moſt ſafely be handled.Ier. 31.3. I hauehave loued thee with an euerlaſting louelove. Therefore with louing kindneſſe hauehave I drawne thee. It alwayes appeares not what louelove God beares his Saints and Sonnes. This life I count as a throng in a narrow paſſage: he that is firſt out, finds eaſe, he in the middle worſt hemmed in with troubles, the hindmoſt that driues both out before him, though not ſuffering wrong, hath his part in doing it. Alas, where ſhall a man mew vp himſelfe, that he may not be a witneſſe of what hee would not? What can he heare, or ſee, and not be either ſad or guilty? Oathes ſtriue for number with words; ſcoffes with oaths, vaine ſpeeches with both. Alas, is not God ſerued with mouthes full of curſes and bitterneſſe, with heads full of wine, with eyes full of luſt, hands full of blond, backes full of pride, panches full of gluttony, ſoules and liues full of horrible ſinnes? Stewes and Tauernes are better ſerued with cuſtomers, then Gods houſe with beleeuers. Well, that is in God already, that ſhall one day make theſe monſters of men ſmart for it. If with much preſſure I can get through the ſtrait paſſage, and leaue but my ſuperfluous ragges as torne from mee in the crowd, I am happy. I beleeue the deſtiny of all my ſorrowes is written in heauen by a wiſe and eternall decree, and that no evils either come by chance, or are let looſe to light where they liſt, and therefore it ſhall content mee, that the faithfull God that hath ordained, moderates them. How euer they appeare for the preſent, their beginning and their ending are both together in God. I care not what become of this frayle Barke of my fleſh, ſo I may ſaue the Paſſenger. And here Icaſt Anchor.
Q. How many kind of attributes be there?
A. Two,Exod. 3.13. which ſhew either what he is, or who he is. Moſes deſires to know what is his name; and Pharaoh will know who he is,Exod. 5.2. before he will let Iſrael goe. To the firſt queſtion God gaue a ſhort anſwere, I am. To the ſecond he made a large reply, till Pharaoh was compelled to anſwere himſelfe, the Lord is righteous. Exod. 9.22.When we deſire to be acquainted with ſome great Perſonage, wee vſually inquire, who, or what is ſuch a Perſon, euen thirſting till wee heare his name, or titles: So, Faith cannot be ſatiſfied without ſome knowledge of the nature, or properties of God.2. Tim. 1.12. And muſt be inquiring whom or what ſhe hath beleeued. And here I know it will be farre more eaſie to fill the belly of faith, then the eye of reaſon. That faith may therefore be as the elbow for a heauy Soule to leane on, wee will vnderunder prop it with both theſe pillars. I know that as the Sea receiueth all ſtreames, and yet hath proper water in farre greater abundance: ſo, in God there is a confluence of the perfections of all creatures, and yet his owne perfection doth infinitely exceed them. Wee are to meddle with the firſt, with the preſence whereof, all the powers of the minde ſhall be filled; all the ſenſes of the body ſhall be ſatiated: in ſo much as they ſhall, neither in deſire ſeeke, nor in hope aſpire, nor in imagination faine any greater pleaſure.
Q. What is God?
A. God is a ſpirit, hauing life in himſelfe, or of himſelfe. He is (as wee hauehave heard) both being and Act;Ioh. 4.24. With 5.26. 2. Cor. 3.17. now wee ſee both in our definition, not that hee is compounded of them, but expreſſed by them. In eueryevery creature there is a compoſition of matter and forme, out of which it hath his eſſence and action: ſo in God, ſpirit is as the matter, life as the forme; I ſay expreſſing, not compounding his nature. And the reaſon is liuely, for God muſt be the moſt excellent nature, and the moſt eminent act. Spirit is the pureſt nature, and life the quickeſt act. Obſerue but in nature, and you ſhall find, that much matter and little forme make things groſſe and corporall: much forme and little matter fine and ſpirituall. Earth is more groſſe then water; water then ayre; ayre then fire; bodies then ſoules; men then Angels; Angels then God. There is no creature free from matter, for then ſhould it be as ſpirituall as God. He onelyonly is without matter, and therefore moſt ſpirituall; and conſequently moſt actiue, as if he were all forme. Hence he is ſtiled the liuing God. Ier. 10.10. 1. Tim. 4.10.Deut. 32.40. Iudg. 8.19. Ruth. 3.13. Ezek. 33.11. Dan. 4.37. by whoſe life wee are to ſweare as hauing moſt intelligence of the truth, and greateſt power to puniſh the liar. Being a ſpirit hee muſt needs be ſtrong and ſubtile to enter where he will; being life it ſelfe he muſt needs quicken and quiet all deſires and appetites.Act. 17.28. Ioh. 1.4. And 5.21.26. Alas, then how miſerable are all thoſe that want this God, or hauehave prouoked him by their ſinnes? As one that floateth, halfe choaked and wearied in the middeſt of the Sea, ceaſeth not to wreſtle with the waues, to caſt forth his hands eueryevery way, although he graſpeth nothing, but thinne and weake water, which continually deceiueth his paines; ſo, they that both ſwim and ſinke in this depth of death, ſhall alwayes ſtriue and ſtruggle therewith, although they neither finde nor hope for any helpe. O deadly life: O immortall death; if the paine were no greater then the ſtinging of Ants, or of Fleas, eternitie were enough to make it intolerable.Ioh. 5.21.24. 2 Cor. 4.11. Gal. 2.19.20. Lord quicken me from this death, and make me by faith to paſſe from it vntounto life purpoſed and promiſed in thine owne beloued. Happie are all they that beleeue, and in beleeuing ſerue this ſpirit of life in ſpirit and truth, Ioh. 4.24. Luk. 1.75.all the dayes of their life.
Q. What are the attributes that ſhew vsus who he is?
A. His eſſentiall properties. And here the field is large for the deſcribing of God Simonides being asked of Hiero the King, what God was, demanded a dayes reſpite, then two dayes, afterwards three: and being asked the reaſon, anſwered, that the longer he thought what God ſhould bee, the leſſe he vnderſtood of him. And another heathen ſaid, It is hard to find a God; Plato.but to vnderſtand him impoſſible. No wonder, theſe men had but the light of Nature, yet thus farre they aymed right,Quò enim prius eo notius naturâ. and ſhot neere, that God the moſt intelligible was leaſt vnderſtood of vsus; and that the infinite vnderſtanding was not within the compaſſe and fadome of the finite; but in helping that default by their owne imaginations, went themſelues exceeding wide, and came not neere the marke: which I aſcribe not to any defect of eye ſight in thoſe ſharpe ſighted Eagles of Nature, but onelyonly to the want of fixed contemplations in the book of the world, and more eſpecially their vtter ignorance of the word of God. Wee therefore that enioy the ſacred Scriptures may ſee farre further into this myſtery. Remembring alwayes, that Divinitie as the Miſtreſſe taketh vponupon her to direct her hand-mayd, and that the Bible is the beſt man of counſell, for the greateſt Clarke in the world, containing more then all the Divines of the Heathen ever ſaw the ſhadow of. All which will beſt appeare by the opening of this rich Cabinet of Gods Attributes, and viewing the ſeverall Iewels in it, by this torch-light, or rather Sunne of the little world. And it ſhould be a ſhame for Chriſtians, if it were not better knowne of them then Lipſius his Bee-hiue, or Machiavels Spider-web; about which many wits, like a Dor, end their flights in a Dung-hill.Rom. 3.4. Exod. 23.19. Pſal. 46.1. With 70.5. Exod. 34.6. And here I might enter an ample harveſt of properties affirmatiue & negatiue, proper and figuratiue, abſolute and Relatiue. But here ſuch properties are to be handled as appeare by themſelues as no wayes flowing from the eſſence of the creatures, as all negatiue, figuratiue, and relatiue properties doe. OnelyOnly one thing I cannot but mention in admiration of Gods goodneſſe vntounto vsus, which is, that God is content to take properties moſt improper, as a body in reſpect of all the members of it, head, face, eyes, eye-lids, apple of the eye, mouth, eares, necke, hand, arme, right hand, fingers, feete, heart, bowels, &c. Dan. 7.9. Exod. 33.20.23. 2. Chron. 16.9. Pſal. 11.4. Deut. 32.10. Ioſh. 9.14. Pſal. 31.2. 2. Sam. 22.9. Ier. 18.17. Act. 4.28. Exod. 6.6. and 15.6. and 31.18. Pſal. 110.1. 1. Sam. 2.35. Ier. 31.20. So likewiſe a ſoule coupled with the body and members. Iſa. 1.14. ſo the ſenſes that riſe from the vnion, both inward and outward; as, memory, forgetfulneſſe; hearing, ſeeing, ſmelling, &c. Pſal. 136.23. Iſa. 49.14. Pſal. 14.2. and 5.1.2. Gen. 8.21. In briefe, he aſſumeth the very affections and paſſions of the ſoule, as ioy, ſorrow, anger, zeale, Ielouſie, &c. Iudg. 9.13. Gen. 6.6. Rom. 1.18. Nay, yet hee goes lower, and by the wings of birds, hornes of beaſts, the Sunne, the light, their very ſhadow, the fire, rockes, and ſtones he ſpeakes vntounto vsus. Pſal. 91.4.2. Sam. 22.3. Pſal. 84.11.1. Ioh. 1.5. Pſal. 91.1. Deut. 4.24. Pſal. 71.3. yea, and to goe to the loweſt, by the works of mans hands, as ſhields, and bucklers, &c. Pſal. 2.3. and 144.2. yet we are to vnderſtand, that all theſe are attributed vntounto God improperly, and by way of his gracious condiſcending vntounto, and ſympathizing with mans nature, becauſe being literally taken, they are derogatory vntounto his eternall glory, whereunto ſimplicitie, and vniformitie are of abſolute neceſſitie. O Lord, doeſt thou ſpeake ſo familiarly vntounto vsus, and hauehave wee ſo little knowledge of thee? I cannot but bluſh to heare very Countrey-people ſpeake ſtatutes and husbandry well enough, to make their neighbours thinke them wiſe men: yea, to be ſo well skilled in Arithmeticke and rates, as they hauehave eloquence enough to faue their twopence. And yet (O Lord) what a world of blindneſſe is there in conceiuing, and vnderſtanding of thee? O muckwormes of the world, which like the Gentiles breed of putrefaction, and Beetles fed in the dung, reliſhing nothing elſe but earthly things: thinking there is no other godlineſſe but gaine; no happineſſe but to ſcrape and gather, to hauehave and to hold. Let them know that the treaſures of wickedneſſe and wrath will goe together: and that they that make caſting Nets for all fiſh that come, will in the end get the Devill and all: like Seruing-men, by the ſuperſcription of their livery, they tell vsus, without asking, who ownes them,Rom. 6.16. and though they be not drunke, yet they are not their owne men; for, his ſeruants they are to whom they obey. God make vsus more pliant to his will, ſeeing ſo graciouſly he applies himſelfe vntounto vsus.
Q. How many ſort of properties are there that ſhew God more abſolutely and properly?
A. Two, either ſhewing how great, or what manner of God he is. Pſal. 145.3.8. Deut. 10.17.Great is the Lord, and gracious, and mercifull, &c. Our God is the God of Gods, and Lord of Lords, a great God, mightie and terrible. Infinitely great without quantitie, infinitely good without qualitie. Who being both the originall, and the end of all things, cannot rightly be ſayd to be any thing, for he muſt needs be aboue all, and better then all: in regard therefore of his incomprehenſible nature, wee muſt acknowledge, that darkeneſſe is his ſecret place, Pſal. 18.11.clouds and thicke miſts are round about him: yet ſo he hath declared himſelfe vntounto vsus, that we may know him to be moſt wiſe in vnderſtanding, moſt mighty in ability, and moſt louing in will to ſuccour and ſaue vsus. As are hiding places from the winde, and refuges from tempeſts, ryvers of waters to dry places, and as raine to the new mowne graſſe, &c. ſo ſhall we finde him our ſtay, if wee ſeeke him as we may.