A05817:89
The practise of piety directing a Christian how to walk that he may please God.The practise of pietie directing a Christian how to walke that he may please God.
London: printed for John Hodgets, 1613London: printed for Iohn Hodgets, 1613
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Now follows the names which signify Gods essential works, which are these five especially.
Now followes the names which signifie Gods essentiall workes, which are these fiue especially.
1 ELL, which is as much as the strong God, *and teacheth us that God is not only most strong and fortitude it ⟨p. 39⟩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, Isay 9.6. Ell Gibbor, the strong, 2most mighty, God. Let not Gods children fear the power of enemies, for Ell, our God, is more strong then they.
1 EL, which is as much as the strong God, *and teacheth vs that God is not only most strong and fortitude it ⟨p. 39⟩selfe, in his owne essence: but also that it is hee that giueth all strength and power to all other creatures. Therefore Christ is called, Isay 9.6. El Gibbor, the strong, 2most mightie, God. Let not Gods children feare the power of enemies, for El, our God, is more strong then they.
2 Schaddai. *That is, Omnipotent. By this name God usually styled himself to the Patriarchs, I am Ell Schaddai, 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 ⟨p. 16⟩which is to come. This name belongeth only to the God-head, 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.
2 Schaddai. *That is, Omnipotent. By this name God vsually stiled himselfe to the Patriarches, I am El Schaddai, the strong God, almighty. Because he is perfectlie able to defend his seruants from all euill: to blesse them with all spirituall and temporall blessings, and to performe all his promises, which hee hath made vnto them for this life, and that ⟨p. 16⟩which is to come. This name belongeth onely to the God-head, and to no creature, no not to the humanity of Christ. This may teach vs with the Patriarches, to put our whole confidence in God, and not to doubt of the true performance of his promises.
3 *Adonai. My Lord. This name, as the Massorets 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 Malachi 1.6. in the plural number, to note the mystery of the holy Trinity. If I be Adonim, Lords, where is my fear? Ani the singular, Adonim the plural number. This name is given to Christ ⟨p. 41⟩Dan. 9.17. Cause thy face to shine upon thy sanctuary that is desolate, for ADONAI (the Lord Christ) his sake. The hearing of this holy name may teach every man to obey Gods 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.
3 *Adonai. My Lord. This name, as the Massorets note, is found 134▪ times in the old Testament. Analogically it is giuen to cretures:* but properly it belongeth to God alone. It is vsed Malachy 1.6. in the plurall number, to note the mystery of the holy Trinity. If I be Adonim, Lords, where is my feare? Ani the singular, Adonim the plurall number. This name is giuen to Chirst ⟨p. 41⟩Dan. 9.17. Cause thy face to shine vpon thy sanctuary that is desolate, for ADONAI (the Lord Christ) his sake. The hearing of this holy name may teach euery man to obey Gods Commandements, to feare him alone, to suffer none besides him to raigne in his conscience, to lay hold by a perticular hand of faith vpon his word and promise, and to chalenge God in Christ to be his God, that he may say with Thomas Thou art my Lord and my God.
4 Is Hellion: that is, most High. Psal. 9.2. Psal. 91 9. Psal. 92.9. Dan. 4 17.24.25.34. Acts 7.48. This name, Gabriel giveth unto God; telling the Virgin ⟨p. 42⟩Mary that the child which should be borne of her should be the son of the most High, 1Luk. 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. *Thirdly, if we desire true dignity, to labour to have communion with God, in grace and glory.
4 Is Helion: that is, most High. Psal. 9.2. Psal. 91 9. Psal. 92.9. Dan. 4 17.24.25.34. Acts 7.48. This name, Gabriel giueth vnto God; telling the Virgin ⟨p. 42⟩Mary that the childe which should bee borne of her should bee the sonne of the most High, 1
5 Abba, a Syriac name, signifying, Father, Rom. 8.15. This is sometimes used essentially, as in the Lords prayer. Secondly, personally, as Matth. 11.25. For God is Christs father by nature, & Christians by adoption and grace. Christ is called the everlasting ⟨p. 43⟩Father, Isay 9.6. because he regenerates us under the New Testament. God is also called 1the Father of light, James 1.17. because God dwelleth in inaccessible light, 1. Tim. 6.16. and is the author not only of the Suns light, but also of all the light, both of natural reason, and supernatural grace, 2Which lighteth 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 deer children. Thirdly, that we may in all our needs and troubles be bold to call upon him as a Father, for ⟨p. 44⟩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 mans tongue: but the true comfort thereof (through ignorance) known to few mens hearts.
5 Abba, a Syriake name, signifying, Father, Rom. 8.15. This is sometimes vsed essentially, as in the Lords praier. Secondly, personally, as Matth. 11.25. For God is Christs father by nature, & Christians by adoption and grace. Christ is called the euerlasting
It is a great wisdom, and an unspeakable matter for the strengthening of a Christians 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 ⟨p. 45⟩and succour him in his present need or adversity. The ardent desire of knowing God is the surest testimony of our love to God, and of Gods favour to us.1 Because he hath set his love upon me, therefore will I deliver 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.
It is a great wisdome, and an vnspeakeable matter for the strengthning of a Christians faith, to know how in the mediation of Christ to inuocate God by such a name, as whereby hee hath manifested himselfe, to bee most willing and best able to help ⟨p. 45⟩and succour him in his present neede or aduersitie. The ardent desire of knowing God is the surest testimony of our loue to God, and of Gods fauour to vs.1 Because he hath set his loue vpon me, therefore will I deliuer him: I will set him on high, because hee hath knowne my name: hee shall call vpon me and I will answere him, &c. and it is a great strengthning of faith, with vnderstanding, to beginne euery action in the name of God.
The real Attributes are of two sorts: either absolute, or relative.
The reall Attributes are of two sorts: either absolute, or relatiue.
The absolute Attributes are such which cannot in any ⟨p. 46⟩sort agree to any creature, but to God alone.
These are two: Simpleness, and Infiniteness.
These are two: Simplenesse, and Infinitenesse.
Simpleness, is that whereby God is void of all composition, 1division, multiplication, accidents, or parts compounding, either sensible, or intelligible: so that what ever he is, he is the same Essentially.
Simplenesse, is that whereby God is void of all compoposition, 1diuision, multiplication, accidents, or parts compounding, either sensible, or intelligible: so that what euer he is, he is the same Essentially.
It hinders not Gods simpleness that he is three, because God is three, not by composition of parts, but by coexistence of Persons.
It hinders not Gods simplenesse that he is three, because God is three, not by composition of parts, but by coexistence of Persons.
*Infiniteness is that, whereby all things in God are void of all measure, limitation, and bonds, above and beneath, ⟨p. 47⟩before and after.
*Infinitenesse is that, whereby all things in God are void of all measure, limitation, and bonds, aboue and beneath, ⟨p. 47⟩before and after.
From these two do necessarily flow three other Absolute attributes.
From these two doe necessarily flow three other Absolute attributes.
1 Unmeasurablenesse, or ubiquity, whereby he is of infinite extension, afilling heaven and Earth, containing all places, and not contained of any space, place, or bounds, and being no where absent, is every where present.
1 Vnmeasurablenesse, or vbiquitie, whereby he is of infinite extension, afilling heauen and Earth, containing all places, and not contained of any space, place, or bounds, and being no where absent, is euery where present.
