The Practice of Piety, Treatise · Part 1
A PLAIN DESCRIPTION OF THE Essence and Attributes of GOD, out of the Holy Scripture, so far forth as every Christian must competently know, and necessarily believe, that will be saved.
ALthough no Creature can define what God is, because he isaPsal. 14. 3. 3. incomprehensible, andb1 Tim. 6. 16. dwelling in inaccessible light: yet it hath pleased his Majesty, to reveal himself in his Word unto us, so far as our weak capacity can best conceive him. Thus:
God is thatcDeut. 14. & 4. 35. & 32. 39. &. 6. 4. Isa. 45. 5, 6, 7, 8. 1 Cor. 8. 4. Eph. 4. 5, 6. 1 Tim. 2. 5. onedJoh. 4. 24. 2 Cor. 3. 17. spiritual ande1 Kin. 8. 17. Psal. 147. 5. infinitely fDeut. 32. 4.perfectgExod. 3. 14. Essence, whose Being ish1 Cor. 8. 6. Act. 17. 25. Rom. 11. 36. of himself eternally.
In the Divine Essence, we are to consider two things. First, the diverse manner of being therein: Secondly, the Attributes thereof.
The diverse manner of being therein, are callediHeb. 1. 3. Persons.
A person is akJoh. 1. 1. & 5. 31, 37. & 14. 16. distinct subsistence oflCol. 2. 9. Joh. 14. 9. the whole God-head.
There aremGen. 1. 26. 3. 22. & 11. 7. Exod. 20. 2. Hos. 1. 4, 7. Isa. 63. 9. 10. Zach. 3. 2. Hag 2. 5, 6. 1 Joh. 5. 7. Mat. 3. 16, 17. & 28. 19. Joh. 14. 26. 2 Cor. 13. 13. three Divine Persons, the Father, the Son, and the Holy Ghost: these Three Persons are not Three several Substances, b…t Three distinct Subsistences; or Three divers manner of Beings, ofnSingula. sunt in singulis, & omnia in singulis, & singula in omnibus, & unum omnia. Aug. lib. 6. de Trin. cap. ult. one and the same substance, and Divine Essence. So that a Person in the God-head, is an individual understanding, and incommunicable Subsistence, living of it self, and not sustained by another.
In the unity of the God-head, there is a*Gen. 1. 26. & 3. 22. & 11, 7. Isa. 6. 8. plurality, which is not accidental, (for God is a most pure act, and admits no accidents:) nor essential, (for God is one Essence only) but†Personae Divinitatis distinguuntur personaliter, sive foreign. personally.
The Persons in this one Essence are but three. In this*Deus est in divise unus in Trinitate & inconfuse trinus in unitate. Justin. Mystery there is alius & alius, another and another: But not aliud & aliud, another thing and another thing.
The Divine Essence in it self is neither divided nor distinguished. But the Three Persons in the Divine Essence are distinguished among themselves Three manner of ways.
1. By their Names.
2. By their Order.
3. By their Actions.
1. By their Names, thus:
THE first Person is named the Father; first, in respect of hisaMat. 11. 27. Mat. 3. 17. natural Son Christ: secondly, in respect of the Elect, hisbIsa. 63. 16. Eph 3. 14, 15. adopted sons; that is, those who being not his sons by Nature, are made his sons by Grace.
The second Person is named thecProv. 30. 4. Son because he isdPsal. 2. 7. begotten of hiseHeb. 1. 3. Phil. 2. 6. Father's substance, or nature; and he is called the Word: First, because thefBasil. sup. 5. Joh…n. Sicut mens cogitando in seipsam reflectitur, & foreign internum gignit: ita mens illa aeterna, quae est Deus pater, in seipsam intelligendo reflexa foreign aeternum modo ineffabili genuit: Et sicut exterior foreign interioris effigies quasi est: ita aeternus ille foreign aeterni Patris imago est, & majestatis character. Heb. 1. 3. conception of a word in man's mind, is the nearest thing, that in some sort can shadow unto us the manner how he is eternally begotten of his Father's substance: and in this respect he is also called the wisdom of his Father, Prov. 8. 12. Secondly, because that bygJoh 1. 18. Iren. l. 4. c. 14. him, the Father hath from the beginning declared his will for our salvation: hence he is called foreign, quasi foreign the Person speaking, with, or by the Father. Thirdly, because he is the chief hAct. 10. 43. Heb. 1. 1. Luk. 24. 27. Joh. 5. 45. Act. 3. 22, 23, 24.argument of all the Word of God; or that Word, whereof God spake, when he promised the blessed See… to the Fathers, under the Old Testament.
The Third Person is named theiIsa. 63. 10. 2 Cor. 13. 14. Holy Ghost: First, because he isk1 Joh. 4▪ 13. 2 Cor. 3. 17. spiritual without a body: secondly, because he is spired, and, as it were, breathed from both thelJoh. 20. 21, 22. Gal. 4. 6. Father and the Son, that is, proproceedeth from them both. And he is called holy, both because he isx1 Pet. 1. 15, 16. holy in his own nature, and also the immediatey2 Cor. 3. 18. 1 Thes. 5. 23. 1 Pet. 1. 2. sanctifier of all God's Elect people.
2. By their Order; thus,
THe Persons of the God-head are either the Father, or those which are aOrigo essentiae in divinis n…ll… est: origo personarum locum habet in Filio, & Spiritu sancto, Pater enim est prior Filio, non tempore, sed ordine… Alst.of the Father,
The Father is thebMat 28. 19. 1 Joh. 5. 7. first Person in the glorious Trinity, cIdeo dicitur Pater, foreign & foreign,having neither his being nor beginning of any other, but of himself begetting his Son, and together with his Son, sending forth the Holy Ghost from everlasting. The Persons which are of the Father, are those, who in respect of their personal existence have the whole Divine Essence, eternally communicated unto them from the Father. And those are either from the Father alone, as the Son; or from the Father and the Son, as the holy Ghost.
The Son is the second Person of the glorious Trinity, and the only begotten Son of his Fa…, not by Grace, but by Nature; having hisdFilius Dei foreign, quoad essenti…m, absolut…m, est quidep… à …ipso & foreign sed ratio…e foreign, sive ess perso…alis per at…nam g… nerationem à Patre existit: ideoque non est foreign. John 6. …8. 27. John 5. 19. Mic. 5. 1. Joh. 1. 1. being of the Father alone, and the whole being of his Father, by an eternal, and incomprehensible generation: and with the Father, sendeth forth the holy Ghost. In respect of his absolute Essence, he is of himself, but in respect of his Person, he is by an eternal generation, of his Father. For the Essence doth not be get an Essence, but theePsal. 2. 7. Heb. 1. 5. Aliud est habere Essentiam divinam à seipso: & habere essentiam divinam à seipsa existentem: remotâ enim relatione ad Patrem sola restat Essentia quae est à seipsa: hinc Filius dicitur princi…atus non essentiatus. Th. Sum▪ pag. q. 33. Person of the Fath… begetteth the Person of the Son, and … he is God of God, and hath from his F…ther the beginning of his Person and O…der, but not of Essence and Time.
The Holy Ghost is the third Person of … blessed Trinity, fJoh. 15. 26. Joh. 16. 15. Therefore Rom. 8. 9. The Holy Ghost is called the Spirit of Christ.proceeding and sent fort… equally fromgSpiritus S. … Pat…e & à Filio procedit, tanquam ab uno & eodem principio, in duabus tantùm personis subsistente, non autem tanquam à duobus ac diversis Principiis. both the Father and the Sword… by an eternal and incomprehensible spir…tion: For as the Son receiveth the who divine Essence by generation; so the h… Ghost receiveth it wholly by spiration.
This Order betwixt the three Perso… appears, in that the Father begetting, mu… in order be before the Son begotten; an… the Father and Son, before the holy Gh… proceeding from both.
This Order serves to set forth unto two things: First, the manner how t… Trinity worketh in their external ac…ons: as that the Father worketh of hi… self, by the Son and the holy Ghost; t… Son from the Father, by the holy Ghos… and holy Ghost, from the … and … Son. Secondly, To distinguish the … and immediate beginning, from whi… those external and common actions flow. Hence it is, that forasmuch the Father is the fountain and original the Trinity, the beginning of all ext…nal working; theaHinc Dei men saepe in scripturis Patri foreign tribuitur, Joh. 14▪ Rom. 8. 3. 1 Cor. 8. 6▪ 1 Cor. 15. 24. Name of God in re… tion, and the title of Creator in … Creed, are given in a special manner to the Father; our Redemption to the Son, and our Sanctification to the Person of the Holy Ghost, as the immediate Agents of those actions.
And this also is the cause, why the Son, as he is Mediator, referreth all things to thebMat. 11. 25, 26, 27. Joh. 5. 19, 20▪ 21, 22, 23. Joh. 11. 41, 42▪ Joh. 12. 49. Father, not to the Holy Ghost; and that the Scripture so often saith, that we arec2 Cor. 5. 18, &c. reconciled to the Father.
This divine Order or Oeconomy excepted, there is neither first nor last, neither superiority nor inferiority among the Three Persons, but for nature they are co-essential, for dignity co-equal, for time co-eternal.
The whole divine Essence is in every one of the Three Persons; but it was incarna…ed, dIncarnatio verbi propri… non Patri…ec Spiritui sancto, nisi foreign compe…it. Damas. 1. de o…tho. sid. c 13. Implevit carnem Christi Pat…r & Spiritus S. sed maj…stat…no… susceptione. Aug. serm. 3. de Temp. Joh. 3. 16. Rom. 8. 12. …nd 5. 8, 10. Hoc mirum foedus semper mens cogit…t, uno hoc tu ne …ubita foedere parta salus. Melan.only in the Second Person of the Word, and not in the Person of the Father, or of the holy Ghost, for Three Reasons.
First, That God the Father might the rather set forth the greatness of his love to Mankind, in giving his first and only begotten Son, to be incarnated, and to suffer death or Man's salvation.
Secondly,eUt. q…i erat in divinitete Dei fi…s, ficret in humanitate hominis filius, neunomen filii ad alterum ansiret, qui non esset aeterna nativitate filius. Aug. That he who was in his Di…inity the Son of God, should be in his Humanity the Son of Man: lest the Name …f Son should pass unto another, who by …is Eternal Nativity was not the Son.
Thirdly, because it wasdCongruebat filium assumere humanam naturam, ut haec persona quaeest substantialis imago aeterni Patris restitueret imaginem Dei in nobis corruptam. Athan. meetest that that person who is the substantial Image of his eternal Father, should restore in us the spiritual Image of God, which we had lost.
In the Incarnation, the God-head was not turned into the Manhood, nor the Manhood into the God-head: but the God-head, as it is the second Person, or Word, assumed unto it the Manhood, that is the whole nature of man, body and soul; and all the natural properties andeHeb. 3. 17, 18. Heb. 4. 15. Infirmitates merae privationis, non pravae dispositionis. infirmities thereof, sin excepted.
The second person took not upon him the fHumana natura est distinctum individuum à natura divina, etsi non sit distincta Persona. Keck. Syst. Theol. lib. 3. p. 119.person of man, but the nature of man. So that thegUniti Hypostaticè Deum & homiem, nihil est aliud quam naturam humanam non habere propriam existentiam, sed assumptam esse à Verbo aeterno, ad ipsam verbi subsistentiam. Bellar. de incarnat. …ib. 3. cap. 8. humane nature hath no personal subsistence of its own, (for then there should be two Persons in Christ;) but it subsisteth in the Word, the second Person. For, as the soul and body make but one person of Man; so the God-head and Manhood make but one Person of Christ.
The two Natures of the God-head and Manhood are so really united by a personal union, that as they can never be separated asunder, so are they neverhSalvis & distinctis manentibus proprietatibus natu…ae tam assumentis, quam assumptae. confounded; but remain still distinguished by their several and essential properties, which they had before they were united. As for example; the infiniteness of the divine is not communicated to the humane Nature; nor the finiteness of the humane, to the divine nature.
Yet by reason of this personal union, there is such a communion of the properties of both Natures, that that which is proper to the one, is sometimes attributed to the other Nature. As that GodiAct. 20▪ 28 purchased the Church with his own blood: AndkAct. 7. 31. that he will judge the world by that Man whom he hath appointed. Hence also it is, that tho' the humanity of Christ be a created, and therefore a finite and limited Nature,Dr. Field of the Church, book 3. c. 35. and cannot be every where present, by actual position, or local extension, according to hislSecundum esse naturale Christus non est ubique. natural being: yet because it hath communicated unto it the personal subsistence of the Son of God, which is infinite, and without limitation; and so is united with God, that it is no where severed from God; the body of Christ, in respect of hismSecundum esse perso…a le Christus est ubique. personal being, may rightly be said to be every where.
3. The Actions by which the Three Persons be distinguished.
THe actions are of Two sorts; either External, respecting the creatures; and those are after a sort common to everyone of the three persons: In operibus ad ext… … personae o…rantur sim…d servato ordine personarum in operando.or internal, respecting the persons only amongst themselves, and are altogether incommunicable.
The External and commu…icable Actions of the Three Persons are these:
The creation of the World, peculiarly belonging to God the Father: The redemption of the Church to God the Son: And the sanctification of the Elect to God the holy Ghost. But because theaRom. 11. 36. Father created, and still governeth the world by the Son in the holy Ghost, therefore these external actions are indifferently inbAs redemption, Act. 20▪ 28. and sanctification, 1 Pet. 1▪ 2. to the Father, Creation, 1 Jon. 3. and Sanctification, 1 Cor. 1. 2. to the Son Creation, Psal. 33. 6. and Redemption, Eph. 4. 30. to the Holy Ghost. Joyntly all to each, 1 Cor. 6. 11. Opera Trinitatis ad extra indivisa, ad intùs divisa. Perio…ae nomen▪ non est aliquid ab essentia abstractum, ac separatum. Fai…s Thes. disp. 2. Persona est ipsa essentia divina contracta ad certum & peculiarem subsistendi modum. Zanch. Persona gignit & gignitur: Essentia nec gignit, nec gignitur, sed communicatur. Alsted. Scripture, oftentimes ascribed to each of the Three Persons, and therefore called communicable and divided Actions.
The internal and incommunicable Actions, or Properties of the Three Persons are these:
1. To beget; and that belongeth only to the Father: who is neither made, created nor begotten of any.
2. To be begotten, and that belongeth only to the Son, who is of the Father alone, not made, nor created, but begotten.
3. To proceed from both: and that belongeth only to the holy Ghost, who is of the Father and the Son; neither made, nor created, nor begotten, but proceeding.
So that when we say, that the Divine Essence is in the Father unbegotten; in the Son begotten; and in the holy Ghost proceeding; we make not Three Essences, but only shew the divers manners of subsisting, by which the same most simple, eternal, and unbegotten Essence subsisteth in each Person: namely, that it is not in the Father by generation: that it is in the Son communicated from the Father by generation: and in the holy Ghost communicated from both the …ather and the Son by proceeding.
These are incommunicable Actions; and …o make, not an essential, accidental, or …ational, but a real distinction betwixt the …hree persons. So that he who is the Father …n the Trinity, is not the Son: He who …s the Son in the Trinity, is not the Fa…her: He who is the holy Ghost in the Tri…ity, is neither the Son, nor the Father, …ut the Spirit, proceeding from both; …hough there is but one and the same Essence common to*Quum unum cogito, trium incomprehensibili luce involvor. Nazian all three. As there…ore we believe, that the Father is God, he Son is God, and the Holy Ghost is God: …o we likewise believe that God is the Fa…her, God is the Son, and God is the Holy Ghost. But by reason of this real distinction; the Person of the one, is not, nor ever can be, the Person of the other. The three Persons therefore of the Godhead, do not differ from the Essence, but †Quamvis persona cum Essentia non sit omnino id…m, non tamen ab …a est omnino aliud. Diff…rt enim non numero, quia s… in divinis fo…et quaternit…s; non…re, quia essentia de personis praedicatur, sed formaliter, foreign, sive ratione ratio…inante: Essentia divi… a non differt à p…rso…is, ut res à rebus, sed ut res à suis modis, …am in D…o non est res & res, sed res & modus r…i.formally: but they differ really one from another, a…d so are distinguished by their hypostatical proprieties. As the Father is God, begetting God the Son: the Son is God, begotten of God the Father: and the holy Ghost is God, proceeding from both God the Father, and God the Son.
Hence it is that the Scriptures use the name of God two manner of ways: Either Essentially, and then it signifieth the cforeign. …omen Dei sentialiter ositum▪ …n minus …lium & …piritum …anctum, … pa…rem …signat▪three Persons conjointly; ordforeign Sacranentum ho… …enerandum …on scrutandum, quomodo …luralitas …ic in unitate … unitas in …luralitate. Scrutari hoc temeritas est, credere pietas, nôsse verò vita aeterna. Bern. Personally, and then by a Synecdoche it signifieth but one of the three Persons in the God-head. As the Father, 1 Tim. 2. 5. or the Son, Act. 20. 28. 1 Tim. 3. 16. or the holy Ghost, Acts 5. 4. 2 Cor. 6. 16.
And because the Divine Essence (common to all the three Persons,) is but one, we call the same, Vnity. But because there be three distinct Persons in this one indivisible Essence, we call the same Trinity eNeque ad loquendum dignè de Deo lingua sufficit, neque …d percip…end…m intellectus p…evakt: magis ergo glorificare nos convenit Deum, quòd talis est, qui & intellectum transcendit, & ognitionis initium saperat. Chrysost. Hom. 2. Heb.So that this Vnity in Trinity, and Trinity, in Vnity, is a holyfDe Deo loqui etiam verè periculosissimum est. Arnob. Mystery: rather to be religiously adored by faith, thangLing…â, mente, & cogitatione horresco, quoti…e de Deo sermonem habeo. Naz. curiously searched by reason, further than God hath revealed in his Word.
Thus far of the diverse manner of being in the Divine Essence: now of the Attributes thereof.
ATtributes are certain descriptions of the Divine Essence, delivered in the Scriptures, according to the weakness of of ourh…ondescendit nobis Deus, ut nos consurgamus …i. Aug. de pec. c. 11. capacity, to help us the better to understand the nature of God's Essence, and to discern it from all other Essences.
The Attributes of God are of two sorts, either nominal or real.
The Nominal Attributes are of Three sorts: 1. Those which signifie God's Essence: 2. The Persons in the Essence. 3. Those which signifie his Essential works.
Of the first sort, is the NameaExod. 15. … Ab Havah vel Hajah, Esse: nam ita Deus est …s…ipso, ut si…suum …sse …. foreign. Omnes huj…s non▪ i…is lit… rae sunt spiritales, ut denotetur Deum esse spiritum. P. Mart. loc. com cap. 11. P. Mon…an. de arc. serm. c▪ 1. Jehovah or ratherbJehovah non habet plurale, & i…scripturis sol…vero Deo tri…buitur. Jehueh, which signifieth eternal being of himself; in whom being without all beginning and end, all other beings both begin and end, Isa. 42 8. Psal 83. 18. God tells Moses, Exod. 6. 3. That he was not known to Abraham, Isaac and Jacob, by his Name Jehovah. Not but that they knew this to be the Name of God: (for they used it in all their Prayers) but because they lived not to see GodcLocus Exod 6. 3. int…l… ge…dus est de gradibus …ivinarum p…factionum. Ge…. loc. 3. de Nat Dei. Ex usu scripturae res tunc dicuntur … e…i, quando fiunt manifestae: Sic dicitur, Spi…itus Sanctus nondun erat, id est, nondum innotuerat, Alsted. Lex Theol. cap. 2. effecting indeed, that which he promised them; in graciously delivering their …eed out of Egypt, and in giving them the real possession of Canaan's Land; and so to be not only God Almighty, by whom all things were made; but also performing indeed to the Children, that which he promised in his word to the Fathers, which this Name Jehovah especially signifieth. And for this cause, Moses calls God first Jehovah, when the universal creation had its absolute being, Gen. 2. 4. And this Admirable Name is graven on the Decalogues forehead which was pronounced upon the Israelites deliverance, to be the Rule of Righteousness: after which they should serve their Deliverer in the promised Land.
This Name is so full of Divine Mysteries, that the Jews hold it a sin to pronounce it; but if it be*Quod licet scribere, effari cur non liceret? Theod. in Epit. no sin to write it, why should it be unlawful to pronounce it?
This holy Name of God teacheth us:
First, What God is in himself, namely, †E…s aeternum foreign …ons est foreign.an eternal being of himself.
Secondly, How he is unto others, because that from him all other Creatures have received their being.
Thirdly, That we may confidently believe his promises: for he is named Jehovah, not only in respect of being, and causing all things to be; but especially in respect of his gracious promises, In promissionibus Jehovah est foreign.which without fail he will fulfil in his appointed time, and so cause that to be, which was not before. And so this Name is a golden pledge unto us, that because he hath promised, he will surely uponaIsa. 55. 7. our repentance forgive us all our sins; at the time o… death,bJoh. 12. 26. Joh. 14. 2, 3. receive our Souls; and in the resurrection cJob▪ 6. 40. Joh. 11. 5.raise up our Bodies in glory to life everlasting.
The second Name denoting God's Essence, is Ehejeh; but once read, Exod. 3. 14 of the same root that JEHOVAH is: and signifieth. I AM, or I WILL BE▪ for when Moses asked God by what Name he should call him, God then named himself, Ehejeh Asher Ehejeh; I am tha… I am: or I will be that I will be: signifying, that he is an eternal, unchangeable Being: for seeing every Creature is temporary and mutable; no Creature can say, Ero qui ero, I will be that I will be. This name in the New Testament is given to our Lord Christ, when he is called Alpha and Omega; The beginning and the ending, †foreign.which is, which was, and which is to come; The Almighty, Apoc. 1. 8. For all time past and to come, is aye present before God. And to this name, Christ himself alludeth, Joh 8. 58. Before Abraham was, I AM.
This Name should teach us likewise to have always present in our minds our first Creation, present Corruption, and future Glorification; and not content our selves with I was good, or I will be good, but to be good presently; that when ever God sends for us, he may find us prepared for him.
The third name is Jah, which as it comes of the same root, so is it the contract of Jehovah, and signifieth Lord, because he is the*Deus est causa causarum & Ens…entium. beginning and Being of Beings. It is aaPsal. 68. 19 Psal. 101. 18. Psal. 106. 1, 48. Ps. 111. 1, &c. Ps. 112. 1, &c. Psal. 113. 1, 9. Psal. 115. 17, 18. Psal. 116. 19. Psal. 118. 5, 14. Psal. 125. 34. Junius in Eirenico. name for the most part, ascribed unto God, when some notable deliverance or benefit comes to pass according to his former promise: and therefore all Creatures in Heaven and Earth, are commanded to celebrate and praise God in this Name Jah.
The fourth is foreign, Lord, used often in the New Testament: for foreign, or foreign, signifieth I am. Hence foreign, signifieth the first Essence of a thing, or authority, when it is absolutely given to God, it answereth to the Hebrew name Jehovah, and is so translated by the seventy Interpreters: for God is so a Lord, that he is of aforeignPolan. Synt. Theol. 1. 2 c. 6.himself Lord of all. This Name should always put us in remembrance tobMal. 1. 6. obey his Commandments, and to fear his Judgments, and submit our selves to his blessed Will and Pleasure, saying with Eli, It is the Lord, let him do what seemeth him good, 1 Sam. 3. 18.
The fifth is foreign, God, 600 times used in the New Testament: and of prophane Wri…ers commonly. It is derivedcPlato in Cr…ylo. Hin…ll …d Virgil. Deum namque ire per omnes Terrasque tractu q…e maris. Zanch. foreign, because he runs thorow and compasseth all things: or foreign, which signifieth to burn and kindle: for God is Light and the Author both of Heat, dD…use …ux. foreign.Light, and Life, in all Creatures, either immediately of himself; or mediately by secondary causes. This name i… used either improperly, or properly. Improperly, when it is given either figuratively, to Magistrates, or falsely to Idols. But when it is properly and absolutely taken, it signifieth the Eternal Essence of God, being above all things, and through all things: giving life and light to all creatures, and preserving and governing them, in their wonderful frame and order. God seeth all in all places: Let us therefore every where take heed what we do in his sight.
Thus far of the names which signifie God's Essence.
The name which signifieth the Persons in the Essence, is chiefly one,*Nomen Elohim est personarum foreign. Alsted. Elohim.
Elohim signifieth the mighty Judges: it is a name of the plural number, to express the Trinity of Persons in†Quum Elohim de una persona dicitur, Synecdochicè dictum est, propter Essentiae unitatem. Junius. Vnity of Essence. And to this purpose the holy Ghost beginneth the holy Bible with this plural Name of God, joyned with a Verb of the singular number; as Elohim Bara, Dii creavit. fThe like you may read, Deut. 6. 4. Josn. 24. 19.The mighty Gods, or all the three Persons in the God-head, created. The Jews also note in the Verb foreign Bara consisting of three Letters, the mystery of the Trinity, by foreign Beth, Ben, the Son: by foreign Resh, Ruach, the Spirit, by foreign Aleph, Ab, the Father. But this holy mystery is more clearly taught by Moses, Gen. 3. 23 And Jehovah Elohim said, Behold, the Man is become as one of us. And Gen. 19. 24. Jehovah rained upon Sodom and upon Gomorrha, b…imstone and fire from Jehovah out of Heaven: gSic Marcus Arethusius in Smyrnensi concilio sancte exposuit. Socrat. Eccles. Hist. l. 2. c. 30.that is God the Son, from God the Father, who hath committed all judgment unto the Son, John 5. 22. See Psal. 33. 6. Isa. 6. 8, 9, 10. The singular number of Elohim is Eloah, derived of Alah, he swore; because that in all weighty causes, when necessity requireth an Oath to decide the Truth, we are only to swear by the Name of God which is the great and righteous Judge of Heaven and Earth.
This Name Eloah is but seldom used, as Hab. 3. 3. Job 4. 9. Job 12. 4. and 15. 8. 36. 2. Psal. 18. 32. Psal. 114. 7. Once it hath a Noun plural joyned to it,aThis pla…e well urged, had grinded Arius in pieces. Job 35. 10. None saith, Where is Eloah Gosai, the Almighty my Maker? to note the mystery of the eternal Trinity. Many times also Elohim, the plural number, is joyned with a Verb singular, to express more emphatically this Mystery, Gen. 35. 7. 2. Sam. 7. 23.bElohim Kedoschim Hii, Dii sancti ipse. Josh. 24. 19. Jer. 10. 10. Elohim is also sometime Tropically given to Magistrates, because they are God's Vice-gerents, as to Moses, Exod. 7. 1. Jehovah said unto Moses, I have made thee Elohim to Pharoah, that is, I have appointed thee an Ambassador to represent the person of the true three one God, and to deliver his message and will unto Pharoah. As oft therefore as we read or hear this name Elohim, it should put us in mind to consider, that in one divine Essence there are three distinct Persons, and that God is Jehovah Elohim.
Now follow the Names which signifie God's Essential Works, which are these five especially.
1. EL, which is as much as the strong God, cHence Ei in Hebrew, as Mat. 27. 46. and Eloi in the Syriack, as Mar. 15. 31. doth signifie my God. 2 Chr. 32. 8.and reacheth us, that God is not only most strong, and fortitude it self in his own Essence: but also that it is he, that giveth all strength and power to all other Creatures. Therefore Christ is called, Isai. 9. 6. El Gibbor, The strong most mighty God. Let not God's Children fear the power of enemies, for El our God is more strong than they.
2. Shaddai, *The 70 t…rns it foreign; It is derived of Dai sufficiency, and the Relative foreign, the same that foreign, or of S…ad, a Dug, because God feeds his children with sufficiency of all grace, as the loving Mother, the Child, with the Milk of her Breasts,That is, Omnipotent. By this Name, God usually stiled himself to the Patriarchs, I am El Shaddai, the strong God, Almighty. Because he is perfectly able to defend his servants from all evil: to bless them with all spiritual and temporal blessings, and to perform all his promises which he hath made unto them for this life, and that which is to come. This name belongeth only to the Godhead, and to no creature, no, not to the humanity of Christ. This may teach us with the Patriarchs, to put our whole confidence in God, and not to doubt of the true performance of his promises.
3.†A name compounded of Ai, My, & Adon, Lord. …don derivatur ab Eden, basis, quia Deus est fundamentum & susten…ator omnium creaturarum. Hinc Adon, Dominus, cui rei domesticae cura incumbit, & ei tanquam columnae innititur. Quando de creaturis usurpatur Adonai, est Iod cum p…tach: sed de Creatore cum cametz. Ab Adonai manâsse videtur Ethnicorum foreign. Adon…i, My Lord. This name, as the Masorets note, is found 134▪ times in the Old Testament. Analogically it is given to Creatures, but properly it belongeth to God alone. It is used, Malach. 1. 6. in the plural number, to note the mystery of the holy Trinity. If I be Adonim, Lords, where is my fear? Adoni the singular: Adonim the plural number. This Name is given to Christ, Dan 9. 16. Cause thy face to shine upon thy sanctuary that is desolate, for Adoni, (the Lord Christ) his sake. The hearing of this Holy Mame, may teach every Man to obey God's Commandments, to fear him alone, to suffer none besides him to reign in his Conscience, to lay hold (by a particular hand of faith) upon his Word and Promise, and to challenge God in Christ to be his God, that he may say with Thomas, Thou art my Lord and my God.
4. Helion, that is, most high. Psal. 9. 2. Psal 91. 9. and 92. 9. Dan. 4. 17, 24, 25, 34. Act 7. 48. This Name Gabriel giveth unto God, telling the virgin Mary, that the child which should be born of her, should be the†foreign. So the Devil stiled Christ the Son of God the most High, Luke 8. 28. Son of the most High Luke 1. 32. This teacheth, that God in his Essence and glory exceedeth infinitely all creatures in Heaven and Earth. Secondly, that no Man should be proud of any earthly honour or greatness.*For what is earthly greatness, compared to God's Highness? Thirdly, if we desire true dignity, to labour to have communion with God in grace and glory.
5. Abba, a Syriack Name, signifying Father, Rom. 8. 15. This is sometimes used Essentially, as in the Lord's Prayer. Secondly, Personally, as Mat. 11. 25. For God is Christ's Father by Nature, and Christians by Adoption and Grace. Christ is called the everlasting Father, Isa. 9. 6. because he regenerates us under the New Testament. God is also called†foreign. Of whose substance the light of the Sun is but a shadow. the Father of lights, Jam. 1. 17. because God dwelleth in inaccessible light, 1 Tim. 6. 16. and is the Author, not only of the Son's light, but also of all the light, both of natural reason, and supernatural grace, bJoh. 1. 9.Which lighteneth every Man that cometh into the World. This name teacheth us, that all the gifts which we receive from God, proceed from his mere Fatherly Love. Secondly, that we should love him again as dear Children. Thirdly, That we may in all our needs and troubles, be bold to call upon him as a Father, for his help and succour. Thus should we not hear of the sacred names of God, but we should thereby be put in mind of his goodness unto us, and of our duties unto him. And then should we find how comfortable a thing it is, to do every thing in the Name of God. A phrase usual in every man's tongue: but the true comfort thereof (through ignorance) known to few men's hearts.
It is a great Wisdom, and an unspeakable matter for the strengthening of a Christian's Faith, to know how in the mediation of Christ, to invocate God by such a Name, as whereby he hath manifested himself to be most willing and best able to help and succour him in his prese…t need or adversity. The ardent desire of knowing God, is the surest testimony of our love to God, and of Gods favour to us.cPsal. 91. 14, 15. Because he hath set his love upon me, therefore will I deilver him; I will set him on high, because he hath known my name: he shall call upon me, and I will answer him, &c. And it is a great strengthening of faith, with understanding to begin every action in the Name of God.
Thus far of the nominal Attributes.
The real Attributes are of two sorts: either absolute or relative.
The absolute Attributes are such, which cannot in any sort agree to any Creature, but to God alone.
These are two: simpleness and infiniteness.
aIntelligentiae habent aliquid simile materiae, aliquid simile formae. Solus Deus simplex est, in quo nihil in potentia, sed in actu omnia, imò ipse purus, primus, medius, ultimus actus. Scal. Exerc. 6. Sect. 2. Just. Martyr. qu. 129. ad Orthodoxos.Simpleness is that whereby God is void of all composition, division, multiplication, accidents, or parts compounding, either sensible, or intelligible: so that whatever he is, he is the same essentially.
It hinders not God's simpleness that he is three: because God is three, not by composition of parts, but by co-existence of Persons.
bIntelligentiae, cum sint entia alia ab infinito …nte, finita esse necesse est: nam, duo infinita nequeunt esse▪ neque in natura, neque extra▪ naturam. Essent n. duo principia prima. Scal. Exerc. 359. Sect. 3.Infiniteness is that whereby all things in God are void of all measure, limitation, and bounds above and beneath, before and after.
From these two do necessarily flow three other Absolute Attributes.
1. Vnmeasurableness, or ubiquity, whereby he is of infinite extension,cActs 7. 48. Psalm 145. Job 11. 7, &c. 2 Chron. 2. 5, 6. Psalm 139. 5, &c. Jer. 2…. 23, 24. Deus est ubique, non ita ut in dimidia parte sit dimidius, aut tanquam in majore parte major Dei pars sit, in minore minor; sed ubique totus, & in seipso totus est. Aug. Deus est intellectualis Sph…ra, cujus centrum est ubique, circumferentia verò nusquam. Trism. filling heaven and earth, containing all places, and not contained of any space, place, or bounds, and being no where absent, is every where present. There are four degrees of God's …resence: the first is universal, by which God is repletively, every where; inclusively, no where.
Secondly, Special, by which God is said to be in Heaven, because that*Psal. 19. 1. Hos. 2. 21. there his Power, Wisdom and Goodness, is in a more excellent manner seen and enjoyed: as also because that usually he doth from …hence pour forth his Blessings and Judgments.
Thirdly, more special, by which Godb1 Cor. 3. 16. & 6. 19. 2 Cor. 6. 16. dwelleth in his Saints.
Fourthly, more special, and altogether singular, by which the whole fulness of the Godhead cCol. 2. 8.dwelleth in Christ bodily.
2. Vnchangeableness, whereby God is void of all change, both in respect of his dRom. 1. 23. Isa. 44. 28. Psalm 102. 27, &c.Essence andeRev. 1. 8. 1 Sam 15. 29. Num. 23. 19. Mal. 3. 6. Rom. 11. 29. Jam. 1. 18. Poenitentia cùm de Deo enunciatur, non affectum in Deo, sed effectum Dei in hominibus significat. Alsted. Will.
3. Eternity, whereby God is without beginning of days, or end of time; and without all bounds offIsa. 44. 6. Jam. 5. 19. Dan. 6. 26. Heb. 12. Rev. 4. 8. Creaturae quaedam aeternae sunt à posteriori: à priori solus, Deus est aeternus. Alsted. Lex Theol. cap. 2. precession, or succession.
Thus far of the absolute Attributes; now of the relative, or such which have reference to the Creatures.
Those are five.
1. Life.
2. Vnderstanding.
3. Will.
4. Power.
5. Majesty.
1. THe Life of God is that, by which, as by a most pure and perpetual Act, he not only liveth of himself, but is also that ever and over-flowing Fountain of life, from which all Creatures derive their gAct 17. 25 28. Act 14. 15. Psal. 42. 2. Psal. 36. 19. Joh. 5. 26. Heb. 3. 12.lives, so as that in him, they live, move breath, and have their being. And because only his Life differs not from hishHence it is that as God is called of the Hebrews E…heie, so likewise Echeie: and as of the Grecians, foreign, so also foreign: and of the Latines, primum ens, so also primum vivens: for to be, and to live is a …one and the same in God. Essence therefore God is said only to have Immortality, 1 Tim. 6. 16.
2. The Vnderstanding, or Knowledge of God, is that whereby (by one pure act) he most perfectlyi1 Kin. 8 39 Psal. 44. 21. Ps. 139. 1, &c. Jer. 17. 10. and 20. 12. … 1…. 15. Act 1. 24. Heb. 4. 12. Rom. 11. 33. and 6. 17. 1 Tim. 2. 19. Mat. 7. 12. knoweth in himself all things that ever were, are, or shall be: Yea, the thoughts and imaginations of Mens hearts. This Knowledge of God is either general, by which God knoweth simply all things eternally, the good by himself, the evil by the good opposite to it; imposing to things contingent, the Lot of contingency; and to things necessary, the Law of necessity. And thus knowing all things in, and of himself, he is the cause of all the knowledge that is in all, both Men and Angels. Or secondly, special, called the knowledge of approbation, by which he particularly knoweth, and graciously acknowledgeth only his Elect for his own.
kIntellectus, scientia, & sapientia in Deo non disting…untur, Til…n. N…m s…pientia in …omine est habitus intellectui impressu, qui de Deo di…i n…n debet, cuj…s, intellectus est ipsa sapientia, Keckerm. foreign. Hes. lib. foreign. Sap. Hence the Platonicks term God foreign, all-eye, seeing all.Vnderstanding also contains the Wisdom of God, by which he most wisely created all things of nothing, in number, measure, and weight, and still ruleth and disposeth them to serve his own most holy purpose and glory.
3. The Will of God is that, whereby of c1 Tim. 2. 5 Rom. 9. 19. Ephes. 1. 5.necessity he willeth himself, as the soveraign good: and (by willing himself) willeth mostdDeus voluntate sua cuncta constituit Trism in 4. Dial. Plin. Hinc Orpheus Deum vocat necessitatem, ratione sc. inferiorum, quod omnia ipsi parere c…gantur. freelyeVoluntas Dei semper impletur, aut de nobis, aut a nobis. De nobis impletur, sed tamen non implemus eam, quando peccamus; à nobis impletur, quando bonum facimus. Aug. Ench. c. 100 Ro. 9. 11, 13 Jam. 1. 21. all other good things which are out of himself.
The Will of God, though in it self it be but one, as in his Essence, yet in respect of the diversity of Objects and Effects, it is call'd in the Scriptures by divers names, as,
1. Love, whereby is meant God's eternal f1 Joh. 3. 1.good Will, whereby he ordaineth his Elect to be freely saved through Christ, andgPsal 45. 7. bestoweth on them all necessary graces for this life, and that to come,hGen. 4. 4. taking pleasure in their persons and services.
2. Justice iNorma justitiae divinae est Dei voluntas. Quia enim vult, ideo est justum; non quia justum, ideo vult, Eph. 1. 11.is Gods constant Will whereby hekRom. 2. 5. 2 Thes 1. 6, &c. 2 Tim. 4 8. Deut. 7. 9, 10. recompenseth Men and Angels, according to their works, lDeus principium & …inem & media rerum omnium tenens, rectaque lineâ …edens è vestigio habet foreign divinae legis vindicem, simul ut quicquam Sanctionism ejus praetermissum est. Aristot. lib. de mundo.punishing the impenitent according to their deserts, called the justice of his wrath: andmRom. 9. 15, 16. Ezek. 16. 6. rewarding the faithful, according to his promises, called the justice of his Grace.
3. Mercy, which isnPsal. 103. 8, &c. Tit. 3. 4. Semper invenies Deum benigniorem quam te culpabiliorem. Serm. 11. Bern. Vindictae gladium, misericordiae oleo semper acuit. Niceph. lib. 17. cap. 3. God's mere Good Will, and ready affection to forgive a penitent sinner, notwithstanding all his sins and ill deserts.
4. Goodness, oPsal. 1 45. 7, 9, 16. Mat. 16. 17. In creaturis multa inveniuntur bona, ergo Creator multo magis est bonus. Imo foreign, ipsum bonum.whereby God willingly communicateth his good with his Creatures: and because he communicates it freely, it is termed grace.
5. Truth, wherebypJosh. 13. 14. Psal. 149. 6. Num. 23. 19. Veritas est harmonia tum intellectus & verborum cum rebus, tum etiam rerum ipsarum cum Idci… in mente divina. Keck. Veritas Dei in verbis, fides Dei dicitur, quòd certò fiant, quae ab ipso dicta sunt. Item constantia, quiasententiam non mutat. Polon. God willeth constantly those things which he willeth: effecting and performing all things, which he hath spoken, in his appointed time.
6. Patience, whereby God willingly forbeareth to punish the wicked, so long as it may stand with his justice, and until theirq2 Pet. 3. 9. Rom. 2. 4. Gen. 5. 16. sins be ripened.
Ad poenam tardus Deus est, ad praemia velox.
Sed pensare solet vi graviore moram.
7. Holiness, r1 Pet. 1. 5. 1 Thes. 4. 3. Heb. 12. 14. Mar. 15. 9. Quanta sancitias Dei, ad cujus aspectum sancti Angeli oculos pro sua tenuitate alis velantes clamant, Sanctus, Sanctus, Sanctus Jehovah Zabaoth! Isa. 6. 23.whereby God's Nature is separated from all prophaneness: and abhorreth all filthiness: and so being wholly pure in himself, delighteth in the inward and outward purity and chastity of his servants, which he infuseth into them.
8. Anger, sPsal. 106. 23. 29. 40, 41. Num. 25. 11. Ira Dei non est aliud, quam voluntas puniendi. Aug. 15. de civit. Dei, cap. 15. Ansel. lib. 7. cap. 6. Cur Deus Hom. Furor & ira in Deo non passionem mentis, sed ultionis acerbitatem notant. Carth. in Apoc. 19.whereby is meant God's most certain and just Will in chastening the Elect, and in revenging and punishing the Reprobate, for the injuries they offer to him and his chosen: and when God will punish with rigour and severity, then it is termed Wrath t1 Cor. 19. 2.temporal to the Elect, u1 Thess. 1. 10.eternal to the Reprobates.
4. The Power of God is that whereby hemGen. 17. 1. can simply and freely do whatsoever he will, that is agreeable to his nature:Psal. 115. 3. and whereby (as he hath made, Mat. 11. 26.so) he still ruleth heaven and earth,Eph. 1. 11. and all things therein.Mat. 8. 2. This Almighty power of God is either absolute, by which he can will,Deus potest omnia quae contradictionem non implicant. Aqu. 1. qu. 25. art. 3, 4. Omnipotentia ex…ludit omnes d… fectus, qui sunt impotentia, s…u, p…sse mentiri, mori, peccare, &c. and do more than he willeth or doth, Matth. 3. 9. and 20. 53. Rom. 9. 18. Or actual, by which God doth indeed whatsoever he will, and hindreth whatsoever he will not have done, Psal. 115. 3.
5. Majesty is that, by which God of his own absolute and free authorityn1 Chron. 29. 11, 12. 2 Sam. 7. 22. Rev. 5. 12, 13. reigneth and ruleth, as Lord and King, over all Creatures visible, and invisible▪ having both the right and propriety in all things: aso1 Chron. 29. 14. Hinc Deut dicitur foreign. from whom, and for whom, are all things: as also such a plenitude of Power, that he can pardon the offences of all whom hepRom. 9. 15. Joh. 4. 11. will have spared; and subdue all his Enemies, whom he will haveqLuke 19, 17. Psalm 2. 9. Psalm 110. 1. plagued and destroyed, without being bound to render to any Creature a reason of his doing: but making his own most holy and just Will, his only most perfect and eternal Law.
From all these Attributes ariseth one, which is God's soveraign blessedness or perfection. Blessedness is thatbDeus est Schaddai siv… foreign non solum quia ipse nihil desiderat, sed etiam quia nihil in eo desiderari potest. Creaturas fecit perfectas in suo quasque genere, …rgo ipse perfectissimus est in se & per se. Scal. Exerc. 146. Section 2. perfect and unmeasurable possession of joy and glory, which God hath in himself for ever: and is the cause of all the bliss and perfection, that every creature enjoys in its measure.
There are other Attributes figuratively and improperly ascribed unto God, in the Holy Scriptures, as by an Anthropomorphosis, the members of a man, eyes, ears, Nostrils, mouth, hands, feet, &c. or the senses and actions of man, as seeing, hearing, smelling, working, walking, striking, &c. By an Antropopatheia, the affections, and passions of a man, as gladness, grief, joy, sorrow, love, hatred, &c. or by an Analogie, as when he is named a Lyon, a Rock, a Tower, a Buckler, Mark. 14. 61.&c. Whose signification every†See Master Wilson's Dictionary of the Bible, most profitable for this purpose. Commentary will express.Act. 17. 25. Rom. 11. 35. 36. 1 Tim. 6. 15. Matth. 25. 34. Jam. 1. 17.
Of all these Attributes we must hold these general Rules.
NO Attribute can sufficiently express the Essence of God, because it is infinite and ineffable.
Whatsoever therefore is spoken of GOD is not GOD; but serveth rather to help …ur weak Understanding, to conceive in …u… Reason, and to utter in our Speech …he Majesty of his Divine Nature, so far as …e hath vouchsafed to reveal himself unto …s in his Word.
2. All the Attributes of God belong to very of the three Persons, Attributa omnia propter foreign, singulis divinitatis personis competunt.as well as to the Essence it self, with the limitations of a …ersonal propriety. As the mercy of the Father is mercy begetting; the mercy of the …on is mercy begotten; the mercy of the H. …host is mercy proceeding, and so of the rest.
3. The Essential Attributes of God dif…er not from his Essence, because they are …o in the Essence, that they are the very Essence it self.*In Deo nihil est, quod non …it ipse Deus. Zanch. In God therefore there …s nothing which is not either his Essence …r Person.
4. The Essential Attributes of God dif…er not Essentially or Really one from ano…her (because whatsoever is in God, is …ne most simple Essence, and one admits no …ivision) but only in our reason and under…anding, which being not able to know …arthly things by one simple Act, without …he help of many distinct Acts, must of …ecessity have the help of many distinct Acts to know the incomprehensible GOD. Therefore (to speak properly) there are …ot in God many Attributes, but†Omnia in divinis sunt unum. ibi non ob… … oppositio…. one only, which is nothing else but the Divine Es…ence it self, by what Attributes soever you all it. But in respect of our reason, they …re said to be so many different Attributes, for …ur understanding conceives by the name ofcAttributa Dei omnia ita in ipso sunt ut sint ipsum: ita insunt, ut nihil antecedat, nihil subsequatur, sed ex intellectione nostra (quae tanquam umbra illis est) alia aliis prius animo comprehenduntur. Scal. Ex. 365. Sect. 6. mercy, a thing differing from that which is called justice. The Essential Attributes of God are not therefore reall… separate.
5. The Essential Attributes of God are no parts or qualities of the Divine Essence nordQuae de Deo dicuntur. foreign Relatione ad creaturas & sic secundum accidens, non exprimunt mutationem in divina essentia, sed in creaturis factam. Negantur ergo de Deo accidentia realia, non autem praedicam accidentalia. Accidents in the Essence, nor a Subject: but the very eOmnia quae in Deo sunt, ita insunt, ut sint ipse De…whole and entire Essence of God. So that every such Attribute is no aliud & aliud, another and another thing but one and the same thing. There are therefore no Quantities in God by which he may be said to be so much, and so much, nor Qualities by which he may be said to be such and such: butfEssentia Divina identificat sibi omnia quae sunt in divinis. Bi… sup. 1. Sent. d. 1. q. 5. whatsoever God is, He is such, and the same by his Essence. By his Essence he is wise, and therefore Wisdom it self: By his Essence he is good and therefore Goodness it self; by his Essence he is merciful, and therefore Mercy it| self: By his Essence he is just, and therefore Justice it self, &c. In a word, God is grea… without quantity; good, true, and just without quality; merciful without passion; a… act without motion; every where present without sight; without time, the fi…st, and the last: the Lord of all Creatures, from whom allgExhibet omnia, accipit nihil. Ipsum igi… bonum est Deus ipse semper. Tris. Serm. 2. Plin. receive themselves, and a… the good they have; yet neither needed nor receiveth he any increase of goodnes… or happiness from any other.
This is the plain description of God so far as he hath revealed himself to us in his Word
This Doctrine (of all other) every true Practitioner of Piety must competently know and necessarily believe, for four special uses.
1. That we may discernour true and only God, from all false Gods and Idols; for the Description of God is properlyaPsal. 147. 19, 20. Jer. 10. 25. known only to his Church, in whom he hath thus graciously manifested himself.
2. To possess our hearts with a greater awe of his Majesty, whilst we admire him …or his simpleness and infiniteness; adore him for his unmeasurableness, unchangeableness, and Eternity; seek wisdom from his under…tanding and knowledge; submit our selves to his blessed will and pleasure; love him for his …ove, mercy, goodness, and patience; trust to his word because of his truth; fear him for his Power, Justice, and Anger, reverence him …or his Holiness, and praise him for his Bles…edness, and to depend all our life on him, who is the only Author of our Life, Being, …nd all the good things we have.
3. To stir us up to imitate the Divine …pirit in his holy Attributes, and to bear in some measure) the image of his Wis…om, Love, Goodness, Justice, Mercy, Truth, …atience, Zeal, and Anger against sin, that …e may be wise, loving, just, merciful, true, …atient, and zealous, as our God is.
4. Lastly, That we may in our Prayers …nd Meditations, conceive aright of his Di…ne Majesty, and not according to those …oss and blasphemous imaginations which naturally arise in Mens Brains: as whe… they conceive God to be like an old Man sitting in a Chair; and the blessed Trinity to b… like that tripartite Idol, which Papists hav… painted in their Church-Windows.
When therefore thou art to pray unt… God, let thine Heart speak unto him, as t… that aPsal. 90. 2.Eternal,b1 Kin. 8. 27. Infinite,cGen. 17. 1. Job 15. 25. Almighty,dIsa. 6. 3. HolyeRev. 4. 8. & 15. 4. Wise,fRom. 11. 33. & 16 17. Deut 31. 4. Psal. 145. 27. Just,gPsa. 103. 11. & 145. 8, 9. Merciful,hJoh. 4. 24. Spirit, and mo… iDeut. 32. 4.Perfect,k1 Joh. 5. 7. Mat. 3. 16. Mat. 28. 19. 2 Cor. 13. 14. indivisible Essence of three sever… Persons, Father, Son, and Holy Ghost; w… beingl1 Kin. 8. 27. Jer. 23. 24. present in all places,mDan. 4. 32▪ ruleth Heave… and Earth, understandethn1 Kin. 8. 30. Jer. 17. 10. Acts 2. 24. all mens heart knoweth all mens miseries, and is only able bestow on us all graces which we want, and deliver all penitent sinners, who with faithf… hearts seek (for Christ's sake) his help out all their afflictions and troubles whatsoever.
The ignorance of this true knowledg… of God, maketh many to make an Idol the True God, and is the only cause w… so many do profess all other parts of God Worship and Religion, with so much irrverence and hypocrisie; whereas if they d… truly know God, they durst not but co… to his holy Service, and coming, serve hi… with fear and reverence; for so far do a Man fear God, as he knows him; a… then doth a Man truly know God, wh… he joyns practice to speculation: And th… is,
First, When a Man doth so acknowled and celebrate God's Majesty, as he … revealed himself in his Word.
Secondly, When from the true and li… sense of God's Attributes, there is bred in … Man's heart a love, awe, and confidence in God; for, saith God himself, If I be a Father, where is my honour? If I be a Lord, where is my fear? O taste and see, Psal. 34. 9.that the Lord is good, saith David. He that hath not by experience tasted his goodness, knoweth not how good he is.1 John 2. 4. He (saith John) that saith he knoweth God, and keepeth not his Commandments, is a lyar, and the truth is not …n him. So far therefore as we imitate … in his Goodness, Love, Justice, Mercy, Patience, and other Attributes, so far do we know him.
Thirdly, When with inward groans, and …he serious desires of our hearts, we long …o attain to the perfect and plenary know…edge of his Majesty in the life which is to come.
Lastly, This discovers how few there …re who do truly know God; for no Man knoweth God, but he that loveth him; and how can a Man chuse but love him, being the sovereign good, if he know him; seeing the Nature of God is to enamour with …he Love of his Goodness? And whosoever …oveth any thing more than God▪ is not worthy of God: and such is every one, who …ettles the love and rest of his heart upon …ny thing besides God. If therefore thou …ost believe that God is Almights, why …ost thou fear Devils and Enemies, and not confidently trust in God, and crave his help in all thy troubles and dangers? If …hou believest that God is Infinite, how darest thou provoke him to Anger? If thou believest that God is simple, with what Heart canst thou dissemble, and play the Hypocrite? If thou believest that God is the sovereign Good, why is not thy heart more settled upon him than on all worldly good? If thou dost indeed believe that God is a just Judge, how darest thou live so securely in sin, without Repentance? If thou dost truly believe that God is most wise, why dost thou not referr the Events of Crosses and Disgraces unto him, … knows how to turn all things to the best unto them that love him? Rom. 8. 28.If thou art perswaded that God is true, why dost thou doubt of his promises? And if thou believest that God is Beauty, andaSi te habeam solum, sane ruat ardu…s a…ther, tellus r…pta suo dissiliatque loco. perfection it self, why dost not thou make him alone the chief end of all thy Affections and Desires? For if thou lovest Beauty, He is most fair; if thou desirest Riches he is most wealthy; if thou seekest Wisdom, He is most wise. Whatsoever excellency thou hast seen in any Creature, it is nothing but a sparkle of that which is in infinite bCreata omnia perfectius sunt in Deo quam in seipsis. Dion. de Divin. c. 8.Perfection in God: And when in Heaven we shall have an immediate Communion with God, we shall have them all perfectly in him communicated unto us. Briefly in all goodness, he is all in all. cAma…unum illud bonum in quo omne bonum, est & sufficit. Ansel. in Prof. c. 25.Love that one good God, and thou shalt love him in whom all the good of goodness consisteth. He that would therefore attain to the saving knowledge of God, must learn to know him by love. For God is Love, andaEph. 1. 19. the knowledge of the Love of God passeth all knowledge. For all knowledge,1 John 4. besides to knowbKem. de im. Christ. c. 1. how to love God, and to serve him only, is nothing upon Solomon's credit, but cEccles. 1. 17.vanity of vanities, and vexation of spirit.
Kindle therefore, O mydDomina, immo dominus charitas. Bern. Lady, nay rather, O my Lord Charity, the love of thy self in my Soul; especially, seeing it was thy good pleasure, that beingeRom. 5. 9. 10. reconciled by the blood of Christ,John 17. 3. 22. I should be brought by the knowledge of thy grace, to the Communion of thy glory, wherein only consists my soveraign good and happiness for ever.1 Cor. 15. 3.
Thus by the light of his own word we have seen the back parts of JEHOVAH Elohim, the eternal Trinity, whom to believe is saving faith and verity, and unto whom from all Creatures in Heaven and Earth be all Praise, Dominion, and Glory for ever. Amen.
Thus far of the Knowledge of God; now of the Knowledge of a Man's self. And first of the state of his misery and corruption, without renovation by Christ.