It is most certain, that bthe name of a thing (if it be rightly given) serveth to set out the true nature & property of the thing, wherein consisted a great part of that wisdom which was in Adam, who cgave apt and fit names to all the Beasts of the Field, and to all the Fowls of the Air, according to their quality and condition: much more is the same to be thought of, this Name which the most wise God taketh to him, and is never given to any Creature, Man, nor Angel, to Temple, Sanctuary, nor any holy place else, not so much as in a Sacramental signification, if the places seeming to serve for that purpose be rightly scanned. These words therefore do truly and perfectly comprehend that back part of his, or dwhatsoever may be known of God, so far as our slender capacity is able to reach. For first, hereby appeareth that all that is, is in him subsistence, life, understanding, will, holiness, happiness, and whatsoever else: all proper to him, all his, and cometh from him: all essential unto him, and of his nature: all infinite, eternal, and unchangeable. Or to speak more plain, in that he is Being, first, he must needs have in himself the very life, soul and perfection of all things that be, subsistence, life, understanding, will, holiness, happiness, and whatsoever else. Secondly, all this he hath infinitely, for what can be imagined, where Being should be excluded? Thirdly, nothing is in him but essential and of his nature, for all is his Being. Fourthly, ⟨p. 9⟩how can being it self otherwise be, then of and from it self? Fifthly, Being can never leave to be, nor have beginning of his Being, and therefore is eternal. Lastly, it is not possible that any thing should be, whom Being doth not make to be. In brief, God is being, life, understanding, will, holiness, happiness, essentially, infinitely, eternally, causally, to himself and others. And so doth the Apostle at once expound all those names, when he saith, eFor of him and by him, and to him are all things.
It is most certaine, that bthe name of a thing (if it be rightly giuen) serueth to set out the true nature & property of the thing, wherein consisted a great part of that wisedome which was in Adam, who cgaue apt and fit names to all the Beasts of the Field, and to all the Fowles of the Ayre, according to their quality and condition: much more is the same to be thought of, this Name which the most wise God taketh to him, and is neuer giuen to any Creature, Man, nor Angell, to Temple, Sanctuary, nor any holy place else, not so much as in a Sacramentall signification, if the places seeming to serue for that purpose be rightly skanned. These words therefore doe truly and perfectly comprehend that backe part of his, or dwhatsoeeuer may be knowne of God, so farre as our slender capacity is able to reach. For first, hereby appeareth that all that is, is in him subsistence, life, vnderstanding, will, holinesse, happinesse, and whatsoeuer else: all proper to him, all his, and commeth from him: all essentiall vnto him, and of his nature: all infinite, eternall, and vnchangeable. Or to speake more plaine, in that he is Being, first, he must needs haue in himselfe the very life, soule and perfection of all things that be, subsistence, life, vnderstanding, will, holinesse, happinesse, and whatsoeuer else. Secondly, all this hee hath infinitely, for what can bee imagined, where Being should be excluded? Thirdly, nothing is in him but essentiall and of his nature, for all is his Being. Fourthly, ⟨p. 9⟩how can being it selfe otherwise be, then of and from it selfe? Fiftly, Being can neuer leaue to bee, nor haue beginning of his Being, and therefore is eternall. Lastly, it is not possible that any thing should bee, whom Being doth not make to bee. In briefe, God is being, life, vnderstanding, will, holinesse, happinesse, essentially, infinitely, eternally, causally, to himselfe and others. And so doth the Apostle at once expound all those names, when hee saith, eFor of him and by him, and to him are all things.
- bPlato in his Dialogue, entitled CratylusPlato in his Dialogue, entituled Cratylus
- cGen. 2. 19.
- d[Greek or Hebrew]. Rom. 1. 19.〈non-Latin alphabet〉. Rom. 1. 19.
- eRom. 11. 36.
