Treatise of Divinity, Book 2 · Chapter 6
CHAP. VI.
GOd is exceeding Great, Deut. 32. 3.1 Kings 8. 42. 2. Sam. 7. 22. Psal. 95. 3. and 96. 4. and 99. 2. 3. and 145. 3. Tit. 2. 13. God is Great and greatly to be praised,Nihil magnum, nisi magnus Deus. and who is so Great as our God? He is Great.
1. In his nature and essence.
2. In his workes.
3 In his authority.
His name is Great. Jer. 10. 6. 11. Josh. 7. 9. his power is great, Psal. 147. 5. His Acts are great, Psal 111. 1. his judgements are great Exodus 7. 4. He is great in counsell, Jer. 32. 19. and mighty workes▪ Deut. 32. 4.
There is a double Greatnesse.Of Gods Perfection.
1. Of quantity or bulk, and that is an attribute of a body, by which it hath very large bodily dimensions, as a mountain is a great substance, the Sun a great body; and this cannot be found in God, who is not a body, but an Immateriall essence.
2. Of Perfection,Greatnesse is attributed to God metaphorically and denoteth an incomprehensible and unmeasurable largenesse of all excellencies. worth and vertue, and that is abundance of all excellencies and largenesse, of whatsoever makes to perfection of being, and this is in God. He is so perfect every way that he stands in need of nothing. God is absolutely and simply Perfect, because he hath all things which are to be desired for the chiefest felicity.
He is pefect 1. In the highest degree of perfection,The Apostle by an Hebrew pleonasme saith the same thing twice illustrating it by th… contr…y. simply without any respect or comparison, secondly he is perfect in all kindes 1. John 1. 5. John saith he is light in which there is no darknesse, that is Perfect and Pure without the least mixture of the contrary, the Authour and cause of all perfections in all the creatures, they are all in him, but more perfectly and in a perfecter manner. God is most absolutely Perfect, Job. 22. 2. Psal. 16. 2. Matth. 5. 48. The words in Scripture,Reasons of Gods Perfection attributed to God, which signifie this, are
1. Schaddai, 1. That which is the chiefest being and Independent is most Perfect.which is as much as one sufficient to help himselfe, or one that gives nourishment to all other things, and therefore Gen. 17. 1. when God was to make a Covenant with Abraham, to leave all earthly things, and so trust in him onelyonly, he brings this argument, that he was such a sufficient God.
2. Gomer. 2. That which is Infinite in essence can want nothing.The verbe is used five times in the Psalmes;*Psal. 7. 10. and 7. 6. 8, and 137. 9. Psal. 56. 3. and 11. 1. as much as Perfect from the effect, because God doth continually preserve to the end.
3. Tom. Job. 37. 16. It signifieth both Simple and Perfect.
4. Calil. à Col. omnis, 3. The more Simple a thing is, the more perfect,that in which all good things are.
God is perfect.
1. Essentially, he is Perfect, in and by himselfe, containing in him all perfections eminently,Rom. 12. 2. Matth. 5 48. He hath all needfull to a Deity.
2. Nothing is wanting to him;Perfect in the generall, is that to which nothing is wanting, therefore that is most Perfect, to which agreeth no imperfection. he hath no need of any other thing out of himselfe, Job. 22. 2. 3. Psal. 16. 2.
3. Originally, he is the cause of all perfection; what hast thou, which thou hast not received? Jam. 1. 17.
4. Operatively, all his workes are Perfect, Deut. 32. 4. A thing is Perfect.
1. Negativè, which wanteth nothing which is due by nature to its integrity.
2. Privativè, which wanteth no perfection, and so God onelyonly is Perfect.
2. God is Great in his workes,Little workes of nature and of providence have a greatnesse in them, considered, as done by God. Deut. 4. 36. Gods Perfection stands in an Infinitenesse of goodnesse, Matth. 19. 17. wisedome, Rom. 11. 33. power, Gen. 17. 1. perfect wisedome, goodnesse, righteousnesse, moderation, holinesse, truth, and whatsoever may possibly be required to grace and commend an action, that is found in the whole course and frame of Gods actions; the worke of Creation is a perfect worke; he made all things in unsearchable wisedome;2 Sam. 22. 31. All Gods workes are perfect, Gen. 1. 31. Alphansus was wont to say, if he had been of councell with God▪ in the making of his works, he should have made some of them melius & ordinatius. Ezek. 36. 23. Job. 38 34 35. 37. no man could have found any want of any thing in the world, which might be reasonably desired; no man could have found there any evill thing worthy to be complained of. The worke of Providence is perfect, all things are carryed in perfection of wisedome, justice, and goodnesse. So is the work of Redemption likewise Perfect. The perfectest measure of justice, wisdome, truth, power, that can be conceived of, doth shew it selfe forth in that work.
Reason.Isay 40. 12. Such as the work-man is,Elihu alleadgeth Gods workes to Job, to shew his greatnesse, Job. 36. 27 28. 29. and 37. 1. … 7. such must the work be, a perfect Artists workmanship will resemble himselfe. The perfection of God, is his incomprehensible fulnesse of all excellenci…s, He is absolutely and simply perfect.
Ob. Why doth God use the help of others?
Sol. Not out of need, as the Artificer his Instruments, so that he cannot work with them, but out of choyce and liberty, to honour them the more. Hence sometimes he will use no meanes at all, sometimes contrary meanes, to shew that they help not, and that we should not rely upon them.
Ob. Why is there sinne in the world, seeing God needs not any glory that comes to him by Christ, and by his m…rcy in pardoning of sinne? why doth he suffer it.
Sol. Because sinne is not so great an evill as Christ is a good, and therefore God would not have suffered sinne, if he could not have raised up to himself matter of honour; God makes an antidote of this poyson.
Ob. How comes it to passe, that God makes one thing better then he did at first? as in the creation, all things had not their perfection at first.
Sol. Those things were perfect ex parte operantis, he intended not they should have any farther perfection at that time; the essence of nothing can be made better then it is, because it consists in indivisibili. God makes not out graces perfect in us because he aymes at another end.
Gods Perfection hath all imperfections removed from it, 2 Tim. 2. 13. Titus. 1. 2. Jam. 1. 3. There be 6 imperfections found in every creature. 1. Contingency. 2. Dependance. 3. Limitation. 4. Composition. 5. Alteration. 6. Multiplication.
Now God is free from all these. He is 1. a necessary essence. 2. Independent. 3. Unlimited. 4. Simple. 5. Unchangeable. 6. Wholly one. Three of these, viz. Gods Simplicity, unlimitednesse in respect of time and place, and unchangeablenesse, I have handled already; I shall speak of the other three, when I have dispatched this attribute of Gods Greatnesse or Perfection.
3. God is Great in his Authority.
I have shewed already that he is Great in his nature and essence, and also in his workes; now his Greatnesse in Authority is to be considered.
He is a Great King,God is Great in his Authority. He is King of Kings, the only Potentate. he hath Soveraign, absolute and unlimited Authority over all things, they being all subject and subordinate to him; for at his will they were and are created. This is signified by the Title of the most High so frequently given him in Scripture. He is the High and lofty one Isay 57. 15.
1. In respect of place and dwelling,God is most High. The Greatnesse of Gods authority standeth in two things. 1. The universality of it, Gods authority reacheth to all things; the whole world, and all creatures in it are subject to his will and dispositng. 2. The absolutenesse of it; what he willeth must be done. he is in heaven, Eccles. 5. 2. above the clouds.
2. In respect of essence, he is High indeed, unexpressibly high, the high God, Gen. 14. 22. the Lord most High, Psal. 7. 17.
3. In respect of Attributes, he hath more wisedome, power, justice, mercy, then all creatures.
4. In respect of State and dominion; he is exalted in Authority, power, jurisdiction; he is above all, as Commander of all.
God hath supreme dominion and power over all creatures,Absolute Dominion is a Power to use a thing as you please, for such ends as you thinke good. to order them as he pleaseth, Job. 9. 12. Jer. 16. 6. Isay 45. 9. Dan. 6. 26.
Dominion in the generall is two fold.
1. Of jurisdiction, whereby he ruleth all subject to him, as he pleaseth.
2. Of propriety, whereby he having a right to every creature, may order it as he pleaseth.
The first is implyed in that of JAmes, JAmes 4. 12.there is one Law-giver, who is able to save and to destroy. The second in that he is called the Lord of the Earth; and all the beasts of the field are said to be his.
Gods dominion is that absolute right and power, whereby he possesseth all things as his own, and disposeth of them as he pleaseth.
Reason. The supreame excellencie of his nature; whereby he is infinitely above, not onelyonly those things which are actuall, but likewise possible.
Gods first dominion of jurisdiction hath these parts.
1. To Command.
2. To forbid, as Adam the eating of the Tree.
3 To permit, thus he suffers sinne to be, being Supreame Lord.
4. To punish, or reward.
Secondly, his dominion of propriety consists in these particulars.
1. That he can order every thing as he pleaseth for his honour and glory,Rom. 9. 17. Psal. 8. 1. the strange punishments laid on Pharaoh, were for this, God raised him up to shew his glory.
2. He is bound to give none account of what he doth;Job. 9. 12. that is true of God,Rom. 9. 20. which the Papists attribute falsely to the Pope, none may say to him cur ita facis?
3. He can change and alter things as he pleaseth, Dan. 2. 21. as when he bid Ahraham kill his Sonne, and the Israelites take the Egyptians goods.
4. Can distribute his goods unequally to whom, and when he pleaseth, to one health, sicknesse to another.
The adjuncts of this dominion.
1. It is Independent; he hath this dominion of himselfe, as he is God of himselfe.
2. Universall; it comprehends all places, times; this kingdome is everlasting, God rules in heaven, earth, hell.
3. Full and Perfect, 1 Chron. 29. 11. 12. His dominion is infinitely greater then all others.
4. It extends to the soule and heart; God is called the Father of Spirits, the hearts of Kings are in his hand; he can terrifie the conscience.
We should first preferre God ab…ve all things:Consectaries from Gods, Greatnesse in his nature. the Greatest person in any society is set before the rest. The Sunne is respected above other Starres; the King above other persons; we should highly esteem his favour, 40. Isay 12. there is a lofty description of Gods Greatnesse. Secondly, We should performe all duties to him with the greatest care, diligence and reverence, and in the highest degree; love him greatly, feare him greatly, praise him with all our might, yeeld unto him a service proportionable to his incomprehensible greatnesse. Great is the Lord, Psal. 145. 3.and greatly to be praised in one Psalme, and to be feared in another. Thirdly, It is a terrour to all those to whom this Great God is an enemy; the wrath of a Great King is terrible, he must needs inflict great punishments on such as rebell against him. Fourthly, Here is great consolation to those to whom he is a friend and Father; he will do great things for their good, they shall have great happinesse.
We should choose the Lord to be our Portion,Corollaries of Gods perfection. for in him alone is true happinesse, and contendednesse to be found; in our wants, we should confidently goe to him for help; he being Perfect can supply them.
We should place all our confidence in God alone, expect all good things from him,Deut. 18. 13. since he is an inexhausted fountain of all good things;Matth. 5. 48. we should imitate him, be Perfect as our Heavenly Father is perfect. Let Patience have her perfect worke, let us perfect holinesse in his feare. Those which would be excellent Orators propound to themselves Cicero and Demonsthenes to follow. Paul pressed on forward; labour first to be perfect in heart, Psal. 119. 80. then in your ways. This may serve also to comfort the godly against their weaknesses;Psal. 18. 22. God will make his workes perfect. He that hath begun a good work in them will perfect it; they should be comforted therefore against all their imperfections to which they are subject in this life, and seek perfection from him. He will supply all their wants, beare with them here, and make them perfect in the other life,1 Cor. 13. 10. 1 Cor. 15. 28. the understanding shall have perfect sight, the will perfect goodnesse, the heart perfect joy.
We should not mutter under any affliction; for he himself cannot doe better then he doth, he makes all things perfect. Eccles. every thing beautifull in its season, this is the most perfect State and Condition for thee, and so account it, God hath perfect wisedom, power, love.
Let us not be puffed up with any thing we do to him; the Papists abound in this when they maintaine merit; for that supposeth some eminency, as if God needed their graces, obedience and service; but let us walk more humbly; say rather if I had no corruption in me, if I could do every duty required with as much purity as Angels; yet this would adde nothing to thee; thou art a perfect God, perfectly happy, though I were not at all.
Gods works are wonderfull great;Consectaries from Gods Great works. farre exceeding the power of all creatures, either to do the lik to them, or to stop & hinder them. Let all the men on earth lay their hands & heads together,There is a twofold greatnesse in the workes of God. 1. In the bulke or quantity of them, as the worke of Creation. 2. Of quality or vertue Gen. 1. 16. The moone is a great light, in regard of light and influence, excellency and usefulnesse to the world. let all Kings unite their counsells, and their forces; can they make an Earth-quake, a Whirle-wind? can they make the thunder to roare? can they cause the flashes of lightening to flame out? It is not a mortall worm to whom the course of nature will submit it self. And if God will that these effects be wrought, what can any man, all men do for the hindring thereof?
2. Gods works are unsearchable, and past finding out, Job. 5. 9. who can dive into the secrets of nature, and tell us the true reason of the winde, the Earth-quake, the Thunder, the raine, the Snow? We cannot dive into the bottom of Gods works, nor find them out by any Study or Wisedome.
3. We should so much the more honour, dread, and wonder at God, by how much we can lesse comprehend his works.
4. Let us learn often to contemplate God in his works; see his goodnesse, greatnesse, wisdome, power in them, and so we shall profit much in the knowledge of him.
The exaltation of God is a terrour to those who will needs be his Enemies,Consectaries▪ from Gods being most high. and slight and dis-esteem him, as the greatest part of men do. O how unhappy are they, that have so high and so great a person to be their Enemie, seeing they have nothing to save themselves from his wrath.
2. We should labour to exalt him now, by striving to form and fix in our selves a most reverent esteem of him, and by exercising in our selves this vertue of honouring God, often reviving in our minds these thoughts, how high is God, and making them familiar with him; O how excellent is he that hath made and governes all! Why do I not esteem him more and more! The more we can lift up our hearts to exalt God, the more we shall grow in all holinesse and righteousnesse.
3. His friends and servants shall also be exalted at last; though for a time despised and set light by.
We should often and seriously consider of this great perfection of Gods nature, authority, and works. The very Saints and Angels have a Negative imperfection, though not a privative; they are not deprived of that which should be in them, but there are many perfections which they have not. God is simply and universally Perfect; and he onelyonly hath all kind of perfection, according to his essence.
God is a Necessary Essence.
Contingency is found in the essence of every creature, it might not have been, as well as have been; it may not be, as well as be; there was a possibility of its not being; as there is a possibility of its not being; yea, there was an equall or greater possibility of its not being, then its being.
God is a necessary essence; it is absolutely necessary that he should be, and he cannot but be, and be as he is, and his actions upon himself are altogether and simply necessary; they must be as they be, and cannot but be so.
God is Independent Esay 44. 6. Rev. 1. 8. and 21. 6. and 22. 13. Rom. 11. 35. 36.
Every Creature as a Creature,Independentia est proprietas Dei, qua quoad essentiam, subsistentiam & actiones à nulla alia dependet causa, cum a seipso sit, subsista & agat. Wendelinus. is Dependent, and hangs upon some other thing then it self, and owes its being and continuance to another, Nehem. 9. 6. It hath causes of its being, from which, of which, by which, and for which it is; and further then these causes did, and do contribute to its being, it cannot be. The Angels have an efficient cause and end, and they do as much stand indebted to God for their being and continuance as the poorest worm; and would no more have been without God, nor continue to be then the silliest gnat; but God is altogether independent of himself,John 1. 3. Act. 17. 25. Ab independentia Dei non differt sufficientia. qua ipse in se & à se sibi & nobis sat habet, nullaque re indiget: cum omnia alia uti à Deo dependent, it… sibi ipsis minimè sufficiant. Proprietatem hanc indigitat nomen Dei Schaddai. by himself, for himself; he hath no causes, but is to himself instead of all causes.
He is what he is, without any help from any other thing; as himself shewes in his name, I am that I am.
There are many things which have a beginning from some other thing; there must be something therefore that is of it self, or else we should wander infinitely, a selfe-essence, and subsistence. Gods being is neither ab alio, ex alio, per aliud, nor propter aliud.
We should acknowledge God to be a necessary and Independent essence.
3. God is wholly one Deut. 6. 4. Gal. 3. 20. 1 Tim. 2. 5. Hos. 13. 4. Mal. 2. 10.Gen. 17. 1. & 35. v. 11. Wendelinus. All creatures are subject to multiplication; there may be many of them and are many; many Angels, men, starres,Psal. 18. 32. and 86. 10. and so in the rest. Not one of them is singular and onelyonly one so; but one might conceive that there should be more; for he that made one of them,Deut. 4. 35. 39. and 32. 39. can make another and another, and as many as he pleaseth;Psal. 18. 31. 45. but God is simply one, singular, and sole essence;Isay 44. 68. there neither is, nor can be more then one God,Ephes. 4, 5, 6. because he is ths first and best essence;1 Pet. 2. 9. and there can be but one first,Marke 12. 2. 19 32. and one best. He is Infinite, and there cannot be but one Infinite because either one of them should include the other,1 Cor. 8. 5. and so the included must needs be finite, or not extend to the other,John 17. 3. and so it self not be Infinite.
There was a first man,2 Sam. 2. 2. and a first in every kind of creature, but not any absolute first save God:Isay 42. 36. and 44. 1. and 45. 5. and 21. and 48. 11. 12. one Eternall, and one Incomprehensible, saith Athanasius in his Creed.
There can be but one chiefe Good, which we desire for it self,Hinc disces (Cinquit Plato Epist. 13. ad Dionysium) scribam ego seriò nec ne. Cum seriò, ordior Epistolam ab uno Deo, cum secùs, à pluribus. and all other things for it, say the Morall Philosophers; and this must needs be God, for no Infinite good can be conceived but He.
Some places of Scripture, simply deny other Gods; and others exclude all but this one God; Though there be Gods many, *In respect of some excellent Majesty, and glory above others, Angels are called …o…s 1 Heb. 6. and Ps 97. 7. and Magistrates, Ps 82 6. in respe…t of usurpation, the Devill, 2 Cor. 4. 4. 1 Cor. 8 5. 6. Primò Omnis multifudo revocanda est ad unitatem. Cum igitur in mund… multae sint Creaturae, revocari eos oportet ad unum primum Creatorem. Secundò Res omnes sunt per aliud, ergo reducendae crint ad unum per se.and Lords many; that is, that are so called, and reputed by men, who deceive themselves in their own imaginations; yet to us (in the Church) there is but one God, Zach. 14. 9. after Christ shall come, the Gentiles with the Jewes shall all worship one and the same true God.
That which is perfect in the highest degree can be but one; because that one must contain all perfections; that which is omnipotent can be but one; if one can do all things; what need is there of many Gods; If there were more Gods then one, we might and ought to do service to more then one, to acknowledge them, praise and love them, and be at least in mind ready to obey them, if they should command us any thing, and we might lawfully seek to them for what we need, and give thanks to them,Matth. 4. 10. We must love him onelyonly, have one heart for one object. for what we received. But the Lord professeth himself to be a jealous God, and cannot endure any Copartner in worship. The Romans refused Christ, because they would have had their Gods with him, and he would be worshipped alone without them.
He is one God.
Not numerically,*Unity here noteth not number but rather a deniall of multitude; for unity as it denotes number, leaves also a place for a second and third, at least in apprehension and conceite; though there …e but one Sunne, yet we may conceive of a hundred. Deus est monarcha mundi, rex unicus esto. Homerus. Essentia Dei unica est unitate absolutissima, non generis, speciei, Subjecti, Accidentis, causae, consensus, sed numeri quae unitas est restrictissim… vide Cornelium à Lapide in Deut. 6. 4. Atheomastix l. 2. c. 9. as one is a beginning of number (for that is a quantity) but transcendently as Ens and unum are counted onelyonly one, solely and alone God; there cannot be two Infinites in essence, for then one should not have all the other hath in it; God is Infinite, for of his Greatnesse there is no end.
Secondly, others would be imperfect or superfluous, he being Infinite and Perfect.
Thirdly, From his absolute Lordship, and dominion over all; he is King of Kings, and Lord of Lords. My God (said Luther to the Pope) will make your God know, that you are too weak for him; if there were two Gods, there would be a strife between them (as between Caesar and Pompey) who should be the Greater and chiefest of all. God may be said in a speciall manner to be one, two severall wayes.
1. For the purity and simplicity of his substance, which is not compounded with any thing else. For that is most truly and properly one, which is nothing but it self, and hath no other thing mixed with it. God is so pure and simple an essence, that he is not compounded so much as of parts.
2. From his singularity, because there are no more Gods, but one, God is not onelyonly one, but he is also the onelyonly one. He is such a one as hath no Copartners in worship.Deut. 6. 4. Both which Titles are expresly ascribed unto God in the Scriptures:Isay 43. 10. Both that he is one, He is God, and there is none else, Deut. 4. 35 and 32. …9.and that he is the onelyonly one. God is not only unus but also unicus, or to use Saint Bernards word, unissimus. If that word may be used, he is of all things, the onest. Socrates, and Plato in their definition of God, ascribe to him unity, with particular respect unto his singularity.
Pythogoras his advice to his Schollers was to search the unity.
There is a threefold unity;*Doctor Rainolds, against Hart. first, of persons in one nature, so there is one God, Deut. 6. 4. The second, of natures in one person, so there is one Christ. 1 Cor. 8. 6. Thirdly, of sundry natures and persons in one quality; so there is one Church Cant. 6. 8. The Socinians reject these three unions, because they so farre transcend reason,Consectaries from Gods unity. and they receive not those things, which their reason cannot comprehend.
The more we content our selves with God onelyonly,Christians should be one in affection, as God is one in essence, the happier we are; he is the onelyonly Infinite riches, wisdom, goodnesse; how happy are they that have him in quo omnia? spend all thy paines in getting him.
2. If he be your enemy,Mal. 2. 10. there is none else to rescue you; he is God,John 17. 21. and there is none else; he will destroy, and none shall be able to deliver out of his hands.Ephes. 4. 3. to 7. Act. 4. 32.
3. It shewes the wickednesse of those, which set up other Gods, besides the true God. The Epicure makes his belly, and the covetous man Gold his God; themselves of Stocks and Stones; this is a great dishonour to him, the Papists worship the Crosse, invocate Saints and Angels, make a God of the Pope.
The Heathens were guilty of Polytheisme,*The Gentiles although they were Polytheists, yet are called Atheists, Ephes. 2. 12. not worshipping him which is the onelyonly true God, they worshipped none, Gal. 4. 8. they worshipped many Gods: they had their Dij majorum, and minorum gentium. Hesiod reckons up thirty*Aug. l. 4. de Civitate Dei & Varr… lib. 1. de rebus divin…a. thousand Gods; the Manichees said there were two Gods, the Thritheites that there were three.
This is the very first of all Gods Commandements, thou shalt have no other Gods before me. If there were more, for us not to acknowledge, adore, and honour them, were a wrong and act of in justice against them; so the first and foundation of all the rest of the Commandements, should be a most Injurious, and unlawfull Command; and therefore we must either conceive of him, which gave that Commandement, as a most envious, vaineglorious, arrogant and self-seeking God, that could not endure, that other Gods perhaps his equals should enjoy their due glory and homage, (which were most absurd, and blasphemous) or else we must needs confesse that which is the truth, that he forbade us to make any other, because there is no other,*Cum praeter unum Israeli… Deum inscriptura aliorum quoque Deorum fit nentiò, vel fictitij intelliguntur Dij: quales gentilium fuerunt vel impropriè dicti Dis, quales sunt summi Magistratus, qui Dei in hisce terris vices gerunt. Psal. 82. v. 6. Wendelinus. Apollinis oraculum apud Porphyrium legitur, quo ait caeteros Deos aereos esse spiritus, colendum autem unum Hebraeorum Deum; cui dicto siparent Apollinis cultores jam tales esse desinunt: si non parent, suum Deum mendacij accusant. Grotius. and he would not have us misplace our devotion and service, by tendring it to that which is not God.
If there be many Gods, then either they must all be Subordinate, one being Superiour; or else Coordinate each being equall to other. If one be inferiour to another, that which is at the Command of another, or exceeded by another, is not god; if coordinate and equall, then one of them may crosse another; or many may hinder one, and what can be hindred in its working is not God.
If there be more Gods, they cannot be eternall; for an eternall being admits not of multiplicity; for that is eternall which is simply first; and that which is simply first hath nothing of as long as continuance as*Variety is the pleasure of nature, but unity is the businesse of nature-Holiday. it self.
God united heaven and earth, and made them one world the Sea and the Land, and made them one Globe; soule and body, and made them one man; Jewes and Gentiles, and made them one Church; Adam and Eve, and made them one flesh, nay, God and man, and made them one Christ.