Rome ruin'd by VVhite Hall, or, The papall crown demolisht

SECT. 2. Of the Appellations of God, whereby he is made knowne unto the world.

THe name of a thing, is that whereby it is made knowne unto others, and severed and distinguished from other things. In this latter respect God needeth no name, because he is but one:* 1.1 neither can properly any name be given him, because he is infinite, and cannot be comprehended in a name. Neither is a name given to God, in respect of himselfe, but to us: that in some sort he might be made knowne unto us. That there is a God, Nature it selfe will teach us: but what this God is we know not, but as it plea∣seth him to reveale unto us in his Word. Now the name of God in Scripture is five wayes to be taken: As,

• 1. For God himselfe, Joel 2. 32. Whosoever shall call upon the* 1.2 name of God shall be saved.
• 2. For the Word of God, as in Joh. 17. 6. where our blessed Sa∣viour saith, I have manifested thy name, &c.
• 3. For the wisedome, power, mercy, and other Attributes of God, as in Mal. 1. 11. Great is my name, that is, my glory power, and majesty.
• 4. For the commandement of God, Joh. 17. 8. I came in my Fa∣ther•• name.
• 5. For that whereby God is called, viz. Jebovah, Exed. 3. 15. where the Lord saith, This is my name for ever.

Further touching the names which are given to God, they* 1.3 may be reduced to foure sorts, viz.

1. The names whereby the divine Nature and Essence is ex∣pressed, a•• Eheje Jehovah, which are only peculiar unto God.

2. His name taken from his Attributes, as his Wisedome, Ju∣stice, Mercy, and such like, which properties though (in a most excellent manner) they agree unto God, yet are also communi∣cated unto Creatures: and so he is called Creator, Lord, Go∣vernour, Preserver, his opperations being three-fold, as 1. In Creation. 2. In Formation, and 3. In Consummation.

3. Some of his names include a Negation, or absence of some imperfection incident to the Creatures: and so he is called immor∣tall, immutable, as also in regard of the vaine opinions, and esti∣mations of men, as the Idols of the Gentiles were called gods.

4. The name of God is given him by way of Similitude, as Ma∣gistrates, in respect of their Authority, are called gods, so also Pro∣phets, in regard of their divine knowledge, Holy men, for their sanctity, and Angels for the excellency of their Creation, and so are called gods, Nun cupative, by a kinde of Appellation: as Mo∣ses is called Aarons God, Exod. 4. 16. but the Lord is called God essentially, The God of Abraham, Isaac, and Jacob, Exod. 3. 4.

Besides these, there are other names which belong particularly unto God, as in Exod. 3. 4. where the Lord saith to Moses, Eheje, or, I am that I am hath sent thee.

Which word according to the Expositers of the Hebrewes sig∣nifieth* 1.4 all the differences of time, both past, present, and to come, as it is expounded, Rom. 1. 8. 2. Others terme it a name of* 1.5 unchangeablenesse, for the creatures which have their dependen∣cie of themselves cannot say Ero, I shall be. 3. It sheweth the perfection of God, that hath his being of himselfe, and not of any other. 4. The goodnesse of God, that giveth to all things their being, as i•• Rom. 11. 36. where the Apostle saith, Of him, through him, and for him are all things: therefore in that things are said to be, they have it given them by the goodnesse of God. 5. It declareth the infinitenesse of God, that God is all in all, as in 1 Cor. 15. 28. so that this is unto God to be, to be all things, as wisedome, goodnesse, righteousnesse, &c. 6. This name maketh a difference betwixt the true God, and the false gods of the Heathen, that had no being at all. 7. This name sheweth both the power of God, that nothing can hinder his everlasting being, and his

goodnesse in promising his continuall presence, and assistance to his Church: and this name of God was not unheard of amongst the wiser sort of the Heathen, for it is said that this sentence was written upon the doores of the Egyptians Temples, Ego sum omne, &c. I am whatsoever was, is, or is to come. It is also re∣ported of a Heathen, that being asked what God was, said, Quod semper est, neque principium habens, neque finem: That which alwayes is, having neither beginning, nor ending. It is also re∣ported, that upon the Temple of Apollo, were written Tues, in∣timating, that such things as are mutable, and changeable, may rather be said not to be, then be.

There is also the name Jehovah given unto God, which signi∣fieth the same with Eheje, being added as more usuall, and better knowne, and it betokeneth two things principally, viz. The Eter∣nity,* 1.6 and alwayes being of God, and his cause of being to all other things, as the efficient cause from whom, the formall cause through whom, and the finall cause for whom all things are., 2. It betokeneth Gods power in his goodnesse, and truth: the first, in being able: the second, in being gracious, and willing: and third, in being constant to fulfill his promise. Fourthly, this name Jehovah is also incommunicable to all other, El••him, which signifieth God: is sometimes given to Angels, sometimes to Judges, &c. but Jehovah is peculiar unto, God; so that of all names that are given unto God, none doth more fully expresse what God is, then the name Jehovah.

Notes

• * 1.1

  Of the Appel∣lations of God.
• * 1.2

  The names of God five waies taken.
• * 1.3

  The names of God of soure so••ts.
• * 1.4

  The peculier name of God.
• * 1.5

  Of his name these.
• * 1.6

  Of his name Jehovah.