A modell of divinitie, catechistically composed. Wherein is delivered the matter and method of religion, according to the creed, ten Commandements, Lords Prayer, and the Sacraments. By Iohn Yates, Bachelour in Diuinitie, and minister of Gods word in St Andrewes in Norvvich.

CHAPTER V. Of the Attributes of the Essence.

Question.

BVt how shall God be apprehended of vs, seeing he is simply one?

Answere.

In that he hath made himselfe many attributes. It is fit that the obiect and the vnderstanding be proportionable to it selfe, an infinite vnderstanding is capable of an infinite ob∣iect, and so God onely vnderstands himselfe. Now because man cannot apprehend God by one act of vnderstanding, the simplicitie of his face and essence is layd open by the multiplicitie of his backe-parts, and attributes. So God re∣uealed himselfe to Moses, when he proclaimed his glorious Name: The Lord, the Lord, strong, gracious, and mercifull,* 1.1 &c. And so Moses himselfe published Gods name: Ascribe yee greatnesse to our God, he is arocke, is worke is perfect:* 1.2 all his wayes are iudgement: a God of truth, and without iniquitie, iust and right is he. Preiudice is a great enemy to truth, and makes the mind vncapable of it. Hence it comes to passe, that most men despaire of any knowledge of God, and so fall into Atheisme, or else they will fashion God to some forme of their owne, whether of an humane body, or of admirable light; or if their mindes haue any other more likely, and pleasing image; and so become Idolaters with their owne conceits. In matters therefore of so great con∣sequence, I will first lay a sure ground, and then beleeue, though I can argue no further; and will hold the conclu∣sion, in spight of all premisses. He that teacheth God vpon the warrant of his owne braine, layes the brands together without tongues, and is sure (at least) to burne his owne fingers. I will therefore beware how I sayle vpon this Sea without Compasse.

Q. What are Gods Attributes?

A. That one most pure God, diversely apprchended. Hoare O Israel,* 1.3 the Lord thy God is one, great, mightie, terrible, &c. Faith, which is the divine Logick of Gods spirit, rests vpon testimony aboue all Arguments, and so takes God barely on his word, without any further discourse: yet by the way of vnderstanding, which apprehends the knowledge of things by Arguments, distinct from the things, and a∣mongst themselues, Faith is so farre content that Reason shew the way, in making the Attributes diverse from the essence, and amongst themselues; but checks reason when it would make them opposite, or really to be distinguished. It is aboue the Art of reason to teach the subiect and all his attributes to be one in nature; and yet thus farre it may agree with reason, to make them diverse. So that by faith and the way of sanctified reason, wee come to apprehend him that is simply one. Mans reason in matter of faith, as fire in the first degree of her ascent may be a flame, next smoake, and then nothing. The light may be good, if like fooles-fire wee trust it not too long. Faith stands like an auncient Pyramid; which the lesse it growes to a mans eye, the neerer it reaches to heauen. Whereas reason for the most part, like Astronomie begins in Nature, ends in Magicke. If it may haue the whole handling of divinitie, it will make it ridiculous before it leaue it. Logicke, the Heraldry of all Arts, and the best array of indgement, is in the most exact knowledge of God, either a skilful igno∣rance, or a wild knowledge. Almost as good discourse to brute beasts, of the depth of Phylosophy, as to meere carnall men of the mysteries of Divinitie. He that will beleeue no more, then he conceiues by reason, can never be a Chri∣stian; or he a Logician, that will assent without reason. And seeing God hath made the soule as the lampe of the body, and reason as the lampe of the soule; Religion of Reason, and Faith of Religion: Let vs vse all these lights without confusion, and let not one trip vp the heeles of the other, according to the dexteritie of humane policy. In

divine things what we may, wee must conceiue, the rest be∣leeue and wonder. Not the curious head, but the credu∣lous and plaine heart, is accepted with God. Wee will bolt out by reason, what may helpe faith, not confound it. In briefe, to open a little crevise of further light, and giue a little more glimpse to the poynt, let the insuing consec∣taries be well marked and observed.

Q. What followes from hence?

A. That the attributes differ not really from his essence, or be∣tweene themselues, but onely in respect of our vnderstanding: Hence they are his essence. I am that I am,* 1.4 teacheth an Ocean of Divinitie: where the attribute is, I am, as well as the subiect, and so nothing is giuen to God that is lesse then himselfe. God is mercifull, and his mercy is himselfe. Loe, with this word, I am, wee may happily wade out of those deepes, whereof our conceits can finde no bot∣tome. A little further, here shall wee not like Pagans wor∣shipping the Sunne, hold our hands to the Glo-worme in stead of a coale for heat.

Q. What then obserue you in the second place?

A. That all his attributes are giuen vnto him, both in the abstract, and concret; as God is mercifull, or God is mercy it selfe; To haue life, and be life: to be in the light,* 1.5 and the light: loue to come from God, and be God are all one. Thinke of him, as one, whose wisedome is his iustice, whose iu∣stice is his power, whose power is his mercy; and whose wisedome, iustice; power, and mercy, are himselfe. Good without qualitie, great without quantitie, everlasting with∣out time, present every where without place, containing all things without extent. These things are not to bee weighed at the common beame of custome and opinion, but at the golden standard of Gods Sanctuary.* 1.6 Siluer hath his veine, and Gold his mine where it is found, iron is taken out of the earth, and brasse moulten out of the stones, but the place of this wisedome is not to be found in the land of the liuing. Faint not in this knowledge, neither be weary of well-doing: for though in rowing this vessell vpon so maine an ocean,

the windes blow, and crosse Seas rage, yet God our most skilfull Pilote, can straight send an Halcyon to let vs on shoare.

Q. What learne we in the third place?

A. That his Attributes are not in him by participation, im∣perfectly, but at the first hand, and by themselues most perfectly. God needs to borrow from none that which hee meanes to bestow vpon vs, but being rich in grace, giues vs of his owne.* 1.7 As one Diamond fashions another; so is this sequele wrought out of the former; for, hee that is goodnesse it selfe, receiues none from others. That mans face is hatcht all over with impudence, that dare arrogate the least good to himselfe. It is vertue that will alwayes cleere her way as shee goes; but vice will be ever behind hand with it selfe. I know that God requires of our debts, a reckoning, not payment. And I beleeue heauen to be the easiest pur∣chase, for wee are the richer for the disbursing.

Q. What followes in the fourth place?

A. That all his attributes are in him in the highest degree, and can no wayes be intended, or remitted, though in regard of the obiect about which they are exercised, they may lesse or more ap∣peare.* 1.8 For as fire burneth not in dry wood and greene wood alike; so, Gods grace is not to euery person in the same measure. His abundance is infinite; and therefore cannot admit decrease. Take a drop out of the Sea, and the water will be so much the lesse: but here the very flouds of Gods bountie, running all abroad, doe nothing lessen his store. If wee receiue sparingly, it is not for want either of plentie in him, or liberalitie to vs, but for very want of capacitie in our selues: even as they that come to the riuer, to draw water, receiue so much as their vessell will hold.* 1.9 Open thy mouth wide (sayth God) and I will fill it. And here the Rule in nature holds, That all causes doe worke according to the disposition of the subiect: Saue with this caution, that God can dispose of the subiect as he pleaseth, for the holding of his mercy. Happinesse and misery, are Antipodes, and God can bring them into another world,

that walke in the kingdome of darknesse. O pitty not infe∣rior to plenty, & loue towards distressed sinners, no lesse then infinite. A degree doth either extend the quantitie, as great, greater, the greatest; or intend the qualitie, as good, better, the best: and God is a degree aboue the Superlatiue, as, greatnesse, or goodnesse it selfe. God is Great. Psal. 77.13. Greater. Iob 33.12. Greatest. Psal. 95.3. Greatnesse it selfe. Psal. 145.3. Good. Psal. 106.1. Better. Psal. 108.9. Best. Phil. 1.23. Goodnesse it selfe. Math. 19.17.* 1.10 To Abra∣ham God is a reward, a great reward, yea, an exceeding great reward. I see it is difficult to avoyd varietie, I will not bee curious in traversing opinions. I studie for simple truth, as one that will not lead you out of the rode way, to shew you the turnings.

Q. May there any thing yet follow in the fift place?

A. Yes, That all the Attributes of God are equall betweene themselues, though they appeare not so to euery man.* 1.11 Slow to anger much in mercy. Is not my way equall. Yours vne∣quall? Mans strength is but the vicissitude of rising and falling. His titles of honour are as rattles to still ambition, his greatnesse is fames Butt, and feares Quiver: It is onely God that truely enioyes himselfe, and is best to be enioy∣ed of men, who shall ever be found most equall, and like himselfe. If I were dumbe, these sweete meditations would make me finde a tongue. If it be low water, the mill may stand still, but such abundance of heartie thoughts will set the wheeles on going. I would be ashamed, that the earnest Discourses of vnlearned Mariners of their voyages; or, Huntsmen of their game, should exceed our divine Meditations on this Theame.

Q. Is there yet any thing that may further be learned from the definition of Gods Attributes?

A. This yet remaineth, that all the attributes are in him together, though they appeare not together in his creatures.* 1.12 Some appeare in creation, some in corruption, some in redemp∣tion. Iustice and mercy are as absolute in God, as wisedome and power, though they appeare not to vs, before the ap∣plication

of Christ to the Church, where predestination may most safely be handled.* 1.13 I haue loued thee with an euer∣lasting loue. Therefore with louing kindnesse haue I drawne thee. It alwayes appeares not what loue God beares his Saints and Sonnes. This life I count as a throng in a narrow pas∣sage: he that is first out, finds ease, he in the middle worst hemmed in with troubles, the hindmost that driues both out before him, though not suffering wrong, hath his part in doing it. Alas, where shall a man mew vp himselfe, that he may not be a witnesse of what hee would not? What can he heare, or see, and not be either sad or guilty? Oathes striue for number with words; scoffes with oaths, vaine speeches with both. Alas, is not God serued with mouthes full of curses and bitternesse, with heads full of wine, with eyes full of lust, hands full of blond, backes full of pride, panches full of gluttony, soules and liues full of horrible sinnes? Stewes and Tauernes are better serued with customers, then Gods house with beleeuers. Well, that is in God already, that shall one day make these mon∣sters of men smart for it. If with much pressure I can get through the strait passage, and leaue but my superfluous ragges as torne from mee in the crowd, I am happy. I beleeue the destiny of all my sorrowes is written in heauen by a wise and eternall decree, and that no evils either come by chance, or are let loose to light where they list, and therefore it shall content mee, that the faithfull God that hath ordained, moderates them. How euer they appeare for the present, their beginning and their ending are both together in God. I care not what become of this frayle Barke of my flesh, so I may saue the Passenger. And here Icast Anchor.

Q. How many kind of attributes be there?

A. Two,* 1.14 which shew either what he is, or who he is. Moses desires to know what is his name; and Pharaoh will know who he is,* 1.15 before he will let Israel goe. To the first question God gaue a short answere, I am. To the second he made a large reply, till Pharaoh was compelled to answere him∣selfe,

the Lord is righteous.* 1.16 When we desire to be acquainted with some great Personage, wee vsually inquire, who, or what is such a Person, euen thirsting till wee heare his name, or titles: So, Faith cannot be satisfied without some knowledge of the nature, or properties of God.* 1.17 And must be inquiring whom or what she hath beleeued. And here I know it will be farre more easie to fill the belly of faith, then the eye of reason. That faith may therefore be as the elbow for a heauy Soule to leane on, wee will vnder prop it with both these pillars. I know that as the Sea receiueth all streames, and yet hath proper water in farre greater a∣bundance: so, in God there is a confluence of the perfecti∣ons of all creatures, and yet his owne perfection doth in∣finitely exceed them. Wee are to meddle with the first, with the presence whereof, all the powers of the minde shall be filled; all the senses of the body shall be satiated: in so much as they shall, neither in desire seeke, nor in hope aspire, nor in imagination faine any greater pleasure.

Q. What is God?

A. God is a spirit, hauing life in himselfe, or of himselfe. He is (as wee haue heard) both being and Act;* 1.18 now wee see both in our definition, not that hee is compounded of them, but expressed by them. In euery creature there is a composition of matter and forme, out of which it hath his essence and action: so in God, spirit is as the matter, life as the forme; I say expressing, not compounding his nature. And the reason is liuely, for God must be the most excel∣lent nature, and the most eminent act. Spirit is the purest nature, and life the quickest act. Obserue but in nature, and you shall find, that much matter and little forme make things grosse and corporall: much forme and little matter fine and spirituall. Earth is more grosse then water; wa∣ter then ayre; ayre then fire; bodies then soules; men then Angels; Angels then God. There is no creature free from matter, for then should it be as spirituall as God. He onely is without matter, and therefore most spirituall; and consequently most actiue, as if he were all forme.

Hence he is stiled the liuing God.* 1.19 Deut. 32.40. Iudg. 8.19. Ruth. 3.13. Ezek. 33.11. Dan. 4.37. by whose life wee are to sweare as hauing most intelligence of the truth, and greatest power to punish the liar. Being a spirit hee must needs be strong and subtile to enter where he will; being life it selfe he must needs quicken and quiet all desires and appetites.* 1.20 Alas, then how miserable are all those that want this God, or haue prouoked him by their sinnes? As one that floateth, halfe choaked and wearied in the middest of the Sea, ceaseth not to wrestle with the waues, to cast forth his hands euery way, although he graspeth nothing, but thinne and weake water, which continually deceiueth his paines; so, they that both swim and sinke in this depth of death, shall alwayes striue and struggle therewith, although they neither finde nor hope for any helpe. O deadly life: O immortall death; if the paine were no greater then the stinging of Ants, or of Fleas, eternitie were enough to make it intolerable.* 1.21 Lord quicken me from this death, and make me by faith to passe from it vnto life purposed and promised in thine owne beloued. Happie are all they that beleeue, and in beleeuing serue this spirit of life in spirit and truth,* 1.22 all the dayes of their life.

Q. What are the attributes that shew vs who he is?

A. His essentiall properties. And here the field is large for the describing of God Simonides being asked of Hiero the King, what God was, demanded a dayes respite, then two dayes, afterwards three: and being asked the reason, an∣swered, that the longer he thought what God should bee, the lesse he vnderstood of him. And another heathen said, It is hard to find a God;* 1.23 but to vnderstand him impossible. No wonder, these men had but the light of Nature, yet thus farre they aymed right,* 1.24 and shot neere, that God the most intelligible was least vnderstood of vs; and that the infi∣nite vnderstanding was not within the compasse and fa∣dome of the finite; but in helping that default by their owne imaginations, went themselues exceeding wide, and came not neere the marke: which I ascribe not to any de∣fect

of eye sight in those sharpe sighted Eagles of Nature, but onely to the want of fixed contemplations in the book of the world, and more especially their vtter ignorance of the word of God. Wee therefore that enioy the sacred Scriptures may see farre further into this mystery. Remem∣bring alwayes, that Divinitie as the Mistresse taketh vpon her to direct her hand-mayd, and that the Bible is the best man of counsell, for the greatest Clarke in the world, con∣taining more then all the Divines of the Heathen ever saw the shadow of. All which will best appeare by the opening of this rich Cabinet of Gods Attributes, and viewing the severall Iewels in it, by this torch-light, or rather Sunne of the little world. And it should be a shame for Christi∣ans, if it were not better knowne of them then Lipsius his Bee-hiue, or Machiavels Spider-web; about which many wits, like a Dor, end their flights in a Dung-hill.* 1.25 And here I might enter an ample harvest of properties affirmatiue & negatiue, proper and figuratiue, absolute and Relatiue. But here such properties are to be handled as appeare by themselues as no wayes flowing from the essence of the creatures, as all negatiue, figuratiue, and relatiue properties doe. Onely one thing I cannot but mention in admiration of Gods goodnesse vnto vs, which is, that God is content to take properties most improper, as a body in respect of all the members of it, head, face, eyes, eye-lids, apple of the eye, mouth, eares, necke, hand, arme, right hand, fingers, feete, heart, bowels, &c. Dan. 7.9. Exod. 33.20.23. 2. Chron. 16.9. Psal. 11.4. Deut. 32.10. Iosh. 9.14. Psal. 31.2. 2. Sam. 22.9. Ier. 18.17. Act. 4.28. Exod. 6.6. and 15.6. and 31.18. Psal. 110.1. 1. Sam. 2.35. Ier. 31.20. So like∣wise a soule coupled with the body and members. Isa. 1.14. so the senses that rise from the vnion, both inward and outward; as, memory, forgetfulnesse; hearing, seeing, smelling, &c. Psal. 136.23. Isa. 49.14. Psal. 14.2. and 5.1.2. Gen. 8.21. In briefe, he assumeth the very affections and passions of the soule, as ioy, sorrow, anger, zeale, Ie∣lousie, &c. Iudg. 9.13. Gen. 6.6. Rom. 1.18. Nay, yet hee

goes lower, and by the wings of birds, hornes of beasts, the Sunne, the light, their very shadow, the fire, rockes, and stones he speakes vnto vs. Psal. 91.4.2. Sam. 22.3. Psal. 84.11.1. Ioh. 1.5. Psal. 91.1. Deut. 4.24. Psal. 71.3. yea, and to goe to the lowest, by the works of mans hands, as shields, and bucklers, &c. Psal. 2.3. and 144.2. yet we are to vnderstand, that all these are attributed vnto God improperly, and by way of his gracious condiscending vnto, and sympathizing with mans nature, because being literally taken, they are derogatory vnto his eternall glory, whereunto simplicitie, and vniformitie are of absolute ne∣cessitie. O Lord, doest thou speake so familiarly vnto vs, and haue wee so little knowledge of thee? I cannot but blush to heare very Countrey-people speake statutes and husbandry well enough, to make their neighbours thinke them wise men: yea, to be so well skilled in Arithmeticke and rates, as they haue eloquence enough to faue their two∣pence. And yet (O Lord) what a world of blindnesse is there in conceiuing, and vnderstanding of thee? O muck∣wormes of the world, which like the Gentiles breed of pu∣trefaction, and Beetles fed in the dung, relishing nothing else but earthly things: thinking there is no other godli∣nesse but gaine; no happinesse but to scrape and gather, to haue and to hold. Let them know that the treasures of wic∣kednesse and wrath will goe together: and that they that make casting Nets for all fish that come, will in the end get the Devill and all: like Seruing-men, by the super∣scription of their livery, they tell vs, without asking, who ownes them,* 1.26 and though they be not drunke, yet they are not their owne men; for, his seruants they are to whom they obey. God make vs more pliant to his will, seeing so gra∣ciously he applies himselfe vnto vs.

Q. How many sort of properties are there that shew God more absolutely and properly?

A. Two, either shewing how great, or what manner of God he is.* 1.27 Great is the Lord, and gracious, and mercifull, &c. Our God is the God of Gods, and Lord of Lords, a great God, migh∣tie

and terrible. Infinitely great without quantitie, infinite∣ly good without qualitie. Who being both the originall, and the end of all things, cannot rightly be sayd to be any thing, for he must needs be aboue all, and better then all: in regard therefore of his incomprehensible nature, wee must acknowledge, that darkenesse is his secret place,* 1.28 clouds and thicke mists are round about him: yet so he hath declared himselfe vnto vs, that we may know him to be most wise in vnderstanding, most mighty in ability, and most louing in will to succour and saue vs. As are hiding places from the winde, and refuges from tempests, ryvers of waters to dry places, and as raine to the new mowne grasse, &c. so shall we finde him our stay, if wee seeke him as we may.

Notes

• * 1.1

  Exod. 34.6.
• * 1.2

  Deut. 32.3.4.
• * 1.3

  Deut. 6.4. And 10.17.
• * 1.4

  Exod. 3.14.
• * 1.5

  Ioh. 5.26. With 14.6. 1. Ioh. 1.5.7. 1. Ioh. 4.7.8.
• * 1.6

  Iob. 28.1.2.
• * 1.7

  Gen. 17.1. Psal. 36.9. Rom. 11.3. Ephes. 1.7.
• * 1.8

  Psal. 125.4.5. Rom. 9.13.
• * 1.9

  Psal. 81.19.
• * 1.10

  Gen. 15.1.
• * 1.11

  Exod. 34.5.6. Psal. 103.8. Ezek. 18.25.29.
• * 1.12

  Rom. 1.20. Act. 17.17. Luk. 10.21.
• * 1.13

  Ier. 31.3.
• * 1.14

  Exod. 3.13.
• * 1.15

  Exod. 5.2.
• * 1.16

  Exod. 9.22.
• * 1.17

  2. Tim. 1.12.
• * 1.18

  Ioh. 4.24. With 5.26. 2. Cor. 3.17.
• * 1.19

  Ier. 10.10. 1. Tim. 4.10.
• * 1.20

  Act. 17.28. Ioh. 1.4. And 5.21.26.
• * 1.21

  Ioh. 5.21.24. 2 Cor. 4.11. Gal. 2.19.20.
• * 1.22

  Ioh. 4.24. Luk. 1.75.
• * 1.23

  Plato.
• * 1.24

  Quò enim prius eo noti∣us naturâ.
• * 1.25

  Rom. 3.4. Exod. 23.19. Psal. 46.1. With 70.5. Exod. 34.6.
• * 1.26

  Rom. 6.16.
• * 1.27

  Psal. 145.3.8. Deut. 10.17.
• * 1.28

  Psal. 18.11.