A27107:81
The practice of piety directing a Christian how to walk, that he may please…
The practice of piety directing a Christian how to walk, that he may please God / amplified by the author
A27107:81
The practice of piety directing a Christian how to walk, that he may please God / amplified by the author
No title page in the transcription: set from the catalogue record.
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.
The Attributes of God are of two sorts, either nominal or real.
The Nominal Attributes are of Three sorts: 1. Those which signify God's Essence: 2. The Persons in the Essence. 3. Those which signify his Essential works.
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 Namea Jehovah or ratherb 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 Godc 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 Decalogue's forehead which was pronounced upon the Israelites ⟨p. 16⟩deliverance, to be the Rule of Righteousness: after which they should serve their Deliverer in the promised Land.
Of the first sort, is the Namea Jehovah or ratherb 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 Godc 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 ⟨p. 16⟩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* 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, †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, 1which 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 upona our repentance forgive us all our sins; at the time o• death,b receive our Souls; and in the resurrection craise 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• ⟨p. 17⟩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, †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* beginning and Being of Beings. It is aa 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 [Greek or Hebrew], Lord, used often in the New Testament: for [Greek or Hebrew], or [Greek or Hebrew], ⟨p. 18⟩signifieth I am. Hence [Greek or Hebrew], 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 ahimself Lord of all. This Name should always put us in remembrance tob 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 fourth is 〈non-Latin alphabet〉, Lord, used often in the New Testament: for 〈non-Latin alphabet〉, or 〈non-Latin alphabet〉, ⟨p. 18⟩signifieth I am. Hence 〈non-Latin alphabet〉, 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 ahimself Lord of all. This Name should always put us in remembrance tob 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 [Greek or Hebrew], God, 600 times used in the New Testament: and of profane Writers commonly. It is derivedc [Greek or Hebrew], because he runs through and compasseth all things: or [Greek or Hebrew], which signifieth to burn and kindle: for God is Light and the Author both of Heat, dLight, 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.
The fifth is 〈non-Latin alphabet〉, God, 600 times used in the New Testament: and of prophane Wri•ers commonly. It is derivedc 〈non-Latin alphabet〉, because he runs thorow and compasseth all things: or 〈non-Latin alphabet〉, which signifieth to burn and kindle: for God is Light and the Author both of Heat, dLight, 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 signify God's Essence.
Thus far of the names which signifie God's Essence.
The name which signifieth the Persons in the Essence, is chiefly one,* Elohim.
Elohim signifieth the mighty Judges: it is a name of the plural number, to express the Trinity of Persons in† Unity of Essence. And to this purpose the holy Ghost beginneth the holy Bible with this plural Name of God, joined with a Verb of the singular number; as Elohim Bara, Dii creavit. fThe mighty Gods, or all the three Persons in the God-head, created. The Jews also note in the Verb [Greek or Hebrew] Bara consisting of three Letters, the mystery of the Trinity, by [Greek or Hebrew] Beth, Ben, the Son: by [Greek or Hebrew] Resh, Ruach, the Spirit, by [Greek or Hebrew] 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 Gomorrah, brimstone and fire from Jehovah out of Heaven: gthat 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.
Elohim signifieth the mighty Judges: it is a name of the plural number, to express the Trinity of Persons in† 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 mighty Gods, or all the three Persons in the God-head, created. The Jews also note in the Verb Bara consisting of three Letters, the mystery of the Trinity, by Beth, Ben, the Son: by Resh, Ruach, the Spirit, by Aleph, Ab, the Father. But this holy mystery is more clearly taught by Moses,