A Guide to Godliness, Book 1 · Chapter 6
CAP. VI.
Of the obiect of ſauing knowledge, namely, God himſelfe and his attributes, his Word and workes.
§. Sect. 1 That there is a God, and how we may know it.
ANd theſe are the cauſes of ſauing knowledge. The obiect of it is God, his will and workes. Where firſt we are to know, that there is a God, who is to be worſhipped and ſerued of vsus. VntoUnto which we attaine by the light of nature, which reuealeth this principle vntounto vsus, and conuinceth all men of this truth, by the Booke of the creatures, in which the infinite wiſedome, power and goodneſſe of the Creator ſhineth; by the terrours of conſcience following the commiſſion of heynous ſinnes though neuer ſo ſecret; by the ſeries and dependancy of cauſes one vponupon another, in the diſquiſition whereof there is no end, till we come to the cauſe of cauſes, who hauing his being of himſelfe, giueth being vntounto all things; by the goodly order which may be obſerued in the creatures, and the motion of the heauens and the celeſtiall bodies; by the finall cauſes, one thing being referred to another, till wee come to the ſummum benum and ſupreme end of all things, which is God; by the accompliſhment of Prophecies foretold long before their euents; by the conſent of all Nations, in acknowledging this principle; and finally, by the iudgements and puniſhments executed vponupon the wicked, euen in this life: by all which we come to the cleare vnderſtanding of this truth, that there is a God; although in truth it is ſo euident in it ſelfe, that no argument can be brought to illuſtrate it, ſeeing nothing is ſo cleare and manifeſt.
§. Sect. 2 Who this God is, and how he may be deſcribed.
Secondly, we are to know what this God is, or rather who he is; For what he is in his owne eſſence, he hath not reuealed in the Scriptures, neither are we capeable of this knowledge, nor any other creature, ſeeing he is infinite and we finite. But who he is, he hath made knowne in his Word; namely, that he is Iehouah Elohim, a Spirit infinite in all perfection, one in nature, and three in perſons, the Father, Sonne and holy Ghoſt. By which deſcription it appeareth, that God is primum ens, and the firſt being, who hath his eſſence of himſelfe, and giueth being to all things, as his name Iehouah ſignifieth; that he is vncreated, and a Spirit, as our Sauiour, John 4. 23.the wiſedome of the Father, hath made him knowne vntounto vsus, not ſo much thereby ſhewing his eſſence what he is, which is ineffable and incomprehenſible, as diſtinguiſhing him from all corporeall ſubſtances. That he is but one, becauſe he is infinite in all perfection, wiſedome, power, preſence and the reſt: and it is againſt the nature of infiniteneſſe to bee more then one; becauſe hee made and gouerneth all as ſupreme Monarch, in which Monarchy there can be no copartners; and becauſe he is the cauſe of cauſes, from which all things hauehave their being, and vponupon which they wholy depend.
§. Sect. 3 Of Gods attributes, and how they are aſcribed vntounto God.
Thirdly, we muſt know, that this diuine eſſence is infinite in all perfection. The which perfection is ſeene in his properties, which are not properly in God, who is all eſſence and no qualities: for whatſoeuer is in God, is God, but according to the capacity of our ſhallow vnderſtanding: neither doe they differ from his eſſence, nor one from another; for God is one, and of a moſt ſimple nature, admitting no diuiſion into parts, faculties or properties, nor yet any eſſentiall diſtinction, but onelyonly in our comprehenſion or maner of vnderſtanding. So as we muſt not take his properties to be any parts of his eſſence, ſeeing eueryevery eſſentiall propertie is his whole eſſence, and therefore howſoeuer diſtinguiſhed in reſpect of his diuers manner of working towards the creatures, yet not in themſelues, but are inſeparable one from another. In which reſpect, the wiſedome of God, is the wiſe God; the power of God, the powerfull God; and ſo in the reſt. And his wiſedome, power, mercy, goodneſſe, iuſtice, truth, are all one in their eſſence, there being in God but one moſt ſimple and pure act, vntounto which, diuers names are giuen in the Scriptures, to ſhew vntounto vsus how it is diuerſly exerciſed towards the creatures.
§. Sect. 4 Of Gods primary attributes, and how they may be deſcribed.
Now theſe Attributes are of two ſorts. Firſt, primary: Secondly, ſecondary. Primary, are thoſe which declare vntounto vsus the eſſence of God, as he is abſolutely in himſelfe, of which there being no ſimilitude in the creatures, they are attributed vntounto God alone, without communication to any other. And in this number are Gods Simplicity, Infiniteneſſe, Eternity, Immenſity, Immutability, and Omnipreſence, all-ſufficiency, and omnipotency. His ſimplicity is an eſſentiall attribute, by which is ſignified that Exod. 33. 20.the diuine eſſence is vndiuided and abſolute, without compoſition, parts or accidents, inuiſible, impaſſible, and all eſſence, ſo that whatſoeuer is in God, is God. His Infiniteneſſe is, whereby is ſignified, that hee is in his eſſence vncircumſcribed, and aboue all meaſure of time, place or any thing elſe, but ſimply immenſe and incomprehenſible. The Eternity of God is Pſal. 102. 27, 28. Apoc. 1. 8. Eſay. 44. 6.an eſſentiall attribute, which ſignifieth that he is infinite and vncircumſcribed by time, firſt and laſt, without beginning or ending, abſolute without ſucceſſion, wholy all, alwaies and at once. His immenſity is an eſſentiall Pſal. 139. 7. & 145. 3. Ier. 23. 23. 1. King. 8. 27.attribute, whereby is ſignified, that the diuine eſſence is without dimenſion and circumſcription of place, wholy eueryevery where preſent, within the world, and without the world, contayning all things, and being contained of nothing. His Immutability is an eſſentiall property, whereby is ſignified, that the diuine nature being infinite, abſolute, moſt ſimple Mat. 3. 6. Iam. 1. 17. Pſal. 102. 28.and perfect, is ſubiect to no change of generation, corruption, augmentation, or diminution, paſſion or alteration, but euer remaineth one and the ſame. His all-ſufficiencie is an eſſentiall property of the diuine eſſence, whereby is ſignified, that in himſelfe alone he is moſt perfect and abſolute, and in all things ſufficient, both for himſelfe and for all creatures. Finally, Gen. 17. 1. Mat. 15. 48. Iob 42. 1. Mat. 19. 26.his Omnipotency is an eſſentiall property of Gods nature, whereby is ſignified his infinite and tranſcendent power, whereby he is able to doe all things which are not repugnant to his nature and will.
§. Sect. 5 Of Gods ſecondary attributes, and how they differ from thoſe ſhadowes of them which are in the creatures.
The ſecondary attributes of God, are thoſe which are ſpoken of God in a ſecondary relation, as he is the firſt and the chiefe Agent working in the creatures, eſpecially man, ſome ſimilitudes and reſemblances of his owne eſſentiall attributes, which are therfore (though improperly) called communicable, in reſpect of ſome analogie and likeneſſe that they hauehave with the properties which are in the creatures. For there is no perfection or good thing in them to be deſired, of which the Idea and arch-type is not in God moſt abſolute, infinite and eternall. But as they are eſſentiall properties of Gods nature, they cannot be communicated to any creature, ſeeing they are moſt ſimple and indiuiſible, but only (as it were) ſome ſhewes and ſhadowes of them; which in many reſpects differ from thoſe attributes which are in God; for in him they are his eſſence, and by it he liueth, vnderſtandeth, and is good, gracious and iuſt: but in the creatures they are qualities, and bare properties. In him they are all moſt perfect, infinite, abſolute, and moſt excellent, immutable and eternall; in which regard he may be ſayd, not only to be wiſe, iuſt, good and bleſſed, but wiſdome, iuſtice, goodneſſe and bleſſedneſſe it ſelfe. So that theſe ſecondary attributes in God, being his nature and eſſence, are to be vnderſtood by the primary, as by their rule and meaſure, and therefore are to be attributed vntounto him, moſt perfectly, ſimply, infinitely and abſolutely: But in the creatures, the qualities which are ſome ſimilitudes of theſe attributes, are mixt, imperfect, finite and mutable. In God all and eueryevery his attributes being his eſſence, they can be but one, as his eſſence is one, ſimple and indiuiſible, ſo that by the ſame eſſence whereby he is wiſe, he is alſo true, and that, by which he is good, he is alſo iuſt, mercifull, and bleſſed: But in the creatures their properties are diuers, and differ from one another in their formes and operations. For by one faculty a man is wiſe, and willeth by another, and his qualities of iuſtice, mercy, goodneſſe, truth, are different properties one from another.
§. Sect. 6 What Gods ſecondary attributes are, and how they may be deſcribed.
Now, theſe ſecondary attributes of God, though they be all but one in him, yet in our comprehenſion and conceit, who can only iudge of them according to their ſeuerall kinds of working towards the creatures, they are manifold, as Gods life, and immortality; his wiſedome, truth, will, goodneſſe, holineſſe, beneficence, louelove, grace, mercy, clemency, long ſuffering, patience, his iuſtice, anger and hatred; all which are needefull to be knowne of eueryevery Chriſtian, not onelyonly that wee may take notice of Gods actions and operations towards vsus, but alſo may accordingly frame our actions and liues, that ſo being agreeable to his pure and holy nature, they may be acceptable in his ſight. And therefore I thought it neceſſary to deſcribe them briefly and ſeuerally, referring the Reader, who deſireth to hauehave them fully handled, to ſuch Treatiſes as purpoſely intreate of this argument. aDeut. 32. 40. Iohn 1. 4. Acts 17. 28.The life of God is an eſſentiall attribute: whereby is ſignified, that the diuine nature liueth, worketh and moueth in himſelfe, and giueth vntounto all things life and motion. bExod. 3. 14. 1. Tim. 6. 16. & 1. 17.The immortality of God is his eſſentiall property: whereby is ſignified that he liueth eternally, and neuer dyeth, but hath, doth and ſhall for euer liue, worke and moue himſelfe, and giuegive life, action and motion to all things that hauehave life and motion. cIob 42. 2. Heb. 4. 13.The wiſedome of God is his eſſentiall property: whereby is ſignified, that God truely and perfectly with one eternall act of vnderſtanding, at once doth know himſelfe and all things; and that not onelyonly externally, but alſo internally in their eſſence; not ſucceſſiuely by diſcourſe of reaſon, but at once moſt diſtinctly and cleerely. Of which wiſedome there are two parts. Firſt, his dRom. 8. 29. 1. Pet. 1. 2.preſcience, whereby he hath from all eternity, ſeene and known all things which are, hauehave been, or ſhal be, with infallible knowledge, as being all preſent to him, though paſt or to come, in reſpect of vsus. Secondly, ePro. 8. 14. & 16. 4. Acts 2. 23.his counſell, whereby hee reſolueth to rule and gouerne all things in the beſt and moſt wiſe manner, for the ſetting forth of his owne glory. The fIohn 17. 3. Rom. 3. 4.truth of God, is his eſſentiall attribute, whereby he is made known vntounto vsus, to be in himſelf moſt true in all his words and works, yea, truth it ſelfe, & the Author of all truth which is in the creatures. The gRom. 9. 18. Epheſ. 1. 11.God, is his eſſentiall attribute, whereby is ſignified, that God with one will of moſt free and iuſt act, willeth all things, approuing or diſapprouing whatſoeuer he knoweth. The hMarke 10. 18. Iam. 1. 17. Pſal. 145. 7.goodneſſe of God, is his eſſentiall property, whereby is ſignified, that he is infinitely good in and of himſelfe, and the Author of all good, in and towards all the creatures. The iExod. 15. 11. Leuit. 19. 2. Pſal. 145.holineſſe of God, is his eſſentiall attribute, whereby is ſignified, that his nature is wholy and moſt perfectly iuſt, infinite in all vertue, iuſtice, truth, mercy and purity, free from all vice, iniquity, and ſpot of any corruption, and therefore a louer of all purity and ſanctity in the creatures, and a hater of all vice and impurity, as being contrary to his moſt holy nature. kMat. 5. 45. Pſal. 145. 8, 9.The beneficence of God, is his eſſentiall attribute, whereby he is knowne to be in himſelfe the fountaine of all bounty, and infinitely and abſolutely good to the creatures, towards whom he exerciſeth freely his beneficence and goodneſſe. l1. Iohn 4. 8, 16. Iohn 3. 35, 16. Rom. 5. 8, 10.The louelove of God, is his eſſentiall attribute, whereby is ſignified, that he loueth himſelfe chiefely, as being the chiefe goodneſſe, and the creatures as they are good, freely approuing, rewarding and delighting in them, and willing and performing all good vntounto them. The mExod. 34. 6. Pſal. 86. 15. Rom. 11. 6.grace of God, is his eſſentiall property, whereby he is known to be in himſelfe infinite in grace, and extendeth his fauour and benignity freely vntounto his creatures. The nExod. 34. 6. Iud. 10. 16. Micah 7. 18.mercy of God, is his eſſentiall property, whereby hee is knowne to be moſt pitifull in himſelfe, and in his owne nature delighteth to helpe them that are in miſery. The oExod. 34. 7. Ezrah 18. 23. & 33. 11.clemency of God, is his eſſentiall attribute, whereby is ſignified, that he is in his nature moſt gentle, and benigne towards his creatures, in anger remembring mercy, and graciouſly pardoning vsus when we deſerue puniſhment, willing rather the conuerſion then the death of ſinners. The pEſa. 30. 18. Rom. 2. 4.long-ſuffering and patience of God, is his eſſentiall property, whereby is noted, that he is patient in bearing with ſinners, expecting their repentance, that he may hauehave mercy vponupon them. The qPſal. 48. 11. & 145. 17. Rom. 1. 17.Iuſtice of God, is his eſſentiall attribute, whereby hee is knowne to be infinitely iuſt in himſelfe, and exerciſeth Iuſtice towards the creatures, being alſo the Authour of all righteouſneſſe which is in them. The rIohn 3. 36. Rom. 1. 18.anger of God ſignifieth, his iuſt and free will in puniſhing ſinne, and all iniury offered againſt himſelfe, or his Church and people. The ſPſal. 5. 4. & 44. 8.hatred of God, ſignifieth his iuſt will, whereby he diſalloweth, deteſteth, and decreeth to puniſh euill and ſinne in his creatures.
§. Sect. 7 Of the perſons in Trinity.
And ſo much concerning Gods attributes, whereby his nature is made knowne vntounto vsus, that wee may accordingly ſerue him, and ſo carry our ſelues, as that we may bee acceptable in his ſight. Now further we muſt know him in his perſons, namely, that howſoeuer he is but one in nature and eſſence, yet he is diſtinguiſhed into three perſons, the Father, Sonne and holy Ghoſt. For the better vnderſtanding whereof, we are to know, that a perſon in the deity is a ſubſiſtance in the diuine eſſence, comprehending the whole diuine nature and eſſence in it, but diſtinguiſhed by an incommunicable property from other perſons, vntounto which it hath relation. Matth. 3. 16, 17. & 28. 19. Ioh 14. 16. 1. Ioh. 5. 7.Or it is the Godhead reſtrained or diſtinguiſhed by his perſonall propertie. And therefore eueryevery perſon, containing in it the whole diuine eſſence, it followeth, that whatſoeuer agreeth abſolutely to, or is ſpoken of the whole diuine nature, in reſpect of its outward actions and workes towards the creatures, doth alike agree to eueryevery diſtinct perſon, and whatſoeuer agreeth to, or is ſpoken of eueryevery of the perſons, that likewiſe agreeth to the whole diuine nature. And from hence alſo it followeth, that theſe three diuine perſons, are in glory and all other attributes coequall, and in reſpect of time coeternal; but yet eueryevery one is diſtinct frō other, by their perſonall propertie. So that the diuine nature being conſidered with the perſonall property of begetting, is the Father, and not the Sonne, nor holy Spirit; being conſidered with the perſonall property of being begotten, is the Sonne, and not the holy Ghoſt nor Father; and with the perſonall property of proceeding, is the holy Spirit, and neither the Father nor the Sonne. The Father then is the firſt perſon in Trinity, who hauing his being of himſelfe, hath communicated his whole eſſence vntounto the Sonne, and ſo hath begotten him by eternall generation. The Sonne is the ſecond perſon in Trinity, who is begotten of the Father. The holy Spirit is the third perſon in the Trinity, proceeding from the Father and the Sonne, who is therefore called the Spirit, becauſe he proceedeth, and (as it were) is breathed from them both; and the holy Spirit, becauſe he doth immediately ſanctifie the elect, and make them holy, and the Father and Sonne doe it mediately by him.
§. Sect. 8 Of the knowledge of Gods works, and firſt of his decree.
And thus hauehave we briefly ſpoken of the knowledge of God, in reſpect of his nature and perſons: now with like or more breuity, we are to intreate of the knowledge of God, in, and by his workes and actions. The which are either internall, as the actions of the diuine perſons one towards another; or externall, which are his operations and workes towards the creatures. And theſe are principally two. Firſt, the decree of God. And ſecondly, the execution of his decree. The decree of God is an act of the diuine will, whereby he hath from all eternity purpoſed, that all ſhould be done, which is, hath beene, or ſhall bee done, ordaining all things to a good end, and the meanes alſo, with all circumſtances, whereby they attaine vntounto it. And this is either common to all, or ſpeciall to the reaſonable creatures, as Angels and men. Gods decree, which reſpecteth men and Angels, is called predeſtination, which is Gods eternall purpoſe, whereby hee hath ordained the reaſonable creatures to certaine ends, and to the meanes which conduce vntounto them. Of which, there are two parts, election, and reprobation. Election is Gods eternall decree, whereby of his free grace, he hath purpoſed in Chriſt, to bring ſome to euerlaſting life, and to the vſe of the meanes, whereby they may attaine vntounto it, to the praiſe of the glory of his grace. Reprobation is Gods eternall decree, whereby he hath purpoſed in his election to paſſe by ſome men, and to leaue them in their ſinnes, that they may iuſtly be condemned, to the praiſe of the glory of his iuſtice.
§. Sect. 9 Of the execution of Gods decree in mans creation, fall, and miſery.
The execution of Gods decree, is an action or worke of God, whereby in time, he bringeth to paſſe all that he hath eternally decreed, according to the counſell of his will. The which is either temporary or eternall. Gods temporary decree is generall or ſpeciall. The generall, is either the creation of all things of nothing, or the gubernation of them, being made by his prouidence. The ſpeciall execution of his decree, reſpecteth either Angels or men. To ſay heere nothing of Angels, wee are to know, that God hauing created the earth of nothing, did make man of the earth, in reſpect of his body, and breathing into him the breath of life, did create him a liuing ſoule; that man was created according to Gods owne image, in wiſedome, holineſſe, and righteouſneſſe, made Lord of all the creatures, and happie in the viſion and fruition of God and his fauour, and of the ioyes and pleaſures of Paradiſe. That being created good, and yet but mutable, God left him to the freedome of his will, and to be tempted of the deuill. VntoUnto which tentation when hee had yeelded, by tranſgreſſing Gods commandement, in eating of the forbidden fruit, he fell from this eſtate of happineſſe, into the ſtate of ſinne, miſery, and death. The which ſin is imputed vntounto vsus who ſinned in his loynes, he being no priuate perſon, but the roote of mankind; and the corruption of his nature, deriued vntounto all his poſterity by naturall propagation, the which we call originall ſinne, whereby Gods image is defaced in vsus, and we diſabled vntounto all good, and made prone vntounto all euill. From which originall corruption, which is the fountaine of all maliciouſneſſe, hauehave ſprung the curſed ſtreames of actuall tranſgreſſions, whereby wee hauehave broken Gods whole Law, and eueryevery commandement of it, in thought, word, and deed, both by omitting the duties which are commanded, and committing the ſinnes which are forbidden. Whereby we hauehave made our ſelues ſubiect to the curſe of the Law, and all the plagues and puniſhments therein threatned, both temporall and eternall; out of which miſerable eſtate and condition, it was altogether impoſſible to recouer by our owne meanes, or the helpe of any, or all the creatures.
§. Sect. 10 Of our recouery out of our miſery.
And this was the execution of Gods decree, in reſpect of mans creation, fall, and miſery. VntoUnto which, we muſt adioyne the knowledge of our recouery out of this wretched condition. To which purpoſe we muſt know, that when we were thus deepely plunged into this ſtate of death and condemnation; and in reſpect of our ſelues, or any meanes of our owne, hopeleſſe, and helpeleſſe, for our recouery, it pleaſed the Lord, of his meere grace and free mercy, to ſend his Sonne into the world, to take our nature vponupon him, and therein to worke that great worke of our redemption. The which hee did perfectly performe, both by his merits and efficacie. The former hee did by ſatisfying Gods iuſtice, both by his actiue obedience, in fulfilling the Law for vsus, and by his paſſiue obedience, in ſuffering death in his body, and the anger of God in his ſoule. The which is a ſufficient price of redemption for all that doe apply it, becauſe he that did this for vsus, was God and man. And ſo as his humane nature made him capeable of theſe ſufferings, ſo the diuine nature, which was the Altar vponupon which this ſacrifice was offered, ſanctifyed the gift, and gaue vntounto it infinite value and dignitie, ſo as it became a ſufficient and fit ſatisfaction for ſinne. For as ſinne being nothing in it ſelfe but a priuation, became of infinite guilt, in reſpect of the infinite Maieſty of God, offended by it; ſo the ſufferings of Chriſts humane nature, though temporary, became of infinite value, in reſpect of the dignity of the perſon who ſuffered, being God and man. And as thus Chriſt ſaued vsus by his merits, ſo alſo by his efficacie, applying the vertue of his merits vntounto vsus by his Spirit and Word; which begetting in vsus a liuely faith, that bringeth foorth the fruits of vnfained repentance, we performe thereby the Couenant of grace, and ſo are made partakers of Chriſt and all his benefits, which are therein promiſed. For in the preaching of the Goſpell, this couenant is proclaimed, and we are effectually called to the knowledge and participation thereof, God giuing Chriſt vntounto vsus to be our Sauiour, and vsus to Chriſt to bee ſaued by him, yea, vniting vsus vntounto him in one myſticall body, whereof hee is the Head, and we his members, by vertue whereof, as we are partakers of him, ſo hauehave we alſo right and intereſt vntounto all his benefits. Of which vnion, the chiefe bond on Gods part, is his holy Spirit, and on our part, a liuely and iuſtifying faith; which is wrought in vsus by the preaching of the Goſpell, made effectuall by the inward operation of the Spirit of God, and confirmed and increaſed by the vſe of the Sacraments, which are the ſeales annexed to the Couenant, to aſſure vsus that God will not faile to performe all his promiſes. And theſe things are the obiect of our ſauing knowledge, or the maine points which we are to know vntounto ſaluation, and to inable vsus to walke in the way of a godly life that leadeth vntounto it. The which I would not heere hauehave touched, were not this knowledge neceſſary heereunto; or would hauehave handled them more fully and exactly, but that I feared, that they would cauſe this Treatiſe too much to ſwell, and farre to exceed the limits which I hauehave propoſed vntounto it; and alſo conſidered that there are already publiſhed many Catechiſmes and ſummes of Diuinity, in which, all men at their pleaſure may finde theſe, and many other the like points of our Chriſtian Religion thorowly diſcuſſed.