Milton

¶1p. 10 ESSE DEUM, quanquam haud pauci sunt qui negent esse, dicit enim stultus in corde suo, non est Deus, Psal. xiv. 1. tot tamen clara indicia sui Deus in mente humana, tot per omnem penitus naturam sui vestigia impressit, ut ignorare Deum esse, nemo non insanus possit. Job. xii. 9. quid non cognovit ex omnibus istis? Psal. xix. 2. cœli enarrant gloriam Dei. Act. xiv. 17. non passus est se esse expertem testimonii: et xvii. 27, 28. non longe abest ab unoquoque. Rom. i. 19, 20. id quod de Deo cognosci potest, manifestum est: et ii. 14, 15. gentes ostendunt opus legis scriptum in cordibus suis; una testimonium reddente ipsorum conscientia. 1 Cor. i. 21. postquam in Dei sapientia mundus non cognovit Deum per istam sapientiam, libuit Deo per stultitiam prædicationis servare credentes. Certe quæ in mundo sunt omnia, pulcherrimo ordine, fini alicui bonoque facta, testantur præextitisse summum aliquem efficientem qui finem sibi in his omnibus proposuerit.

¶2Nonnulli naturam aut fatum supremum quoddam in rebus esse argutantur: sed natura natam se fatetur, aut proprie rem nullam significat, sed vel rei essentiam, vel communem illam legem, qua nascuntur omnia atque agunt; et fatum quid nisi effatum divinum omnipotentis cujuspiam numinis potest esse?

¶3Quinetiam natura fieri omnia qui volunt, necesse est fortunam quoque adjungant ei divinitatis participem; atque ita quid aliud assequuntur nisi ut pro uno Deo, quem non ferunt, duas vel inviti Deas perpetuo fere sibi adversantes, rerum dominas inducant? Profecto aut Deum, aut malum aliquod summum nominis ignoti rebus mortalium p. 11 præsidere, multa visa, multa vera prædicta, multa mira edita subegere omnes nationes ut crederent: malum autem bono præpollere summumque verum esse et indignum est et incredibile. Deus igitur est.

¶4Quin et Conscientia, sive eadem recta ratio est, quarum vel hæc vel illa ne in pessimis quibusque semper sopita est, esse Deum testificatur. Deus nisi esset, nullum recti, pravique discrimen existeret; virtutis et vitii tota ratio in opinione hominum cæca versaretur; virtutem nemo sequeretur; a vitiis nemo vel pudore vel legum metu se cohiberet, nisi conscientia, sive recta ratio, subinde unumquemque vel invitum intus redargueret esse Deum aliquem rerum omnium moderatorem ac Dominum, cui suorum quisque vel recte vel prave factorum rationem sit aliquando redditurus.

¶5Probat idem universa etiam scriptura; et nos doctrinæ Christianæ discipulis ut hoc sit prius persuasum, postulamus, juxta illud, Heb. xi. 6. Qui accedit ad Deum, credat oportet esse Deum: probat idem antiquissima gens Judæorum omnes in terras disjecta, quod Deus præmonuit sæpe ob eorum peccata eventurum, in hodiernum usque diem, cæteris tamen gentibus intermixta, nec ad pœnam duntaxat peccatorum suorum exsolvendam per tot sæculorum vicissitudines conservata, sed ad testimonium multo magis Deo scripturarumque veritati vivum atque perpetuum toto orbe terrarum perhibendum.

¶6Recte autem de Deo sentire, natura vel ratione sola duce sine verbo aut nuntio Dei, potest nemo; Rom. x. 14. quomodo credent ei de quo non audierint.

¶7Cognoscitur autem Deus vel ex natura sua, quantum sui nobis cognoscendum præbet, vel ex sua efficientia.

¶8De cognoscendo Deo quod loquimur, id de imperfecto hominum captu intelligi debet; nam Deus, prout in se est, humanam cogitationem, nedum sensus longe superat: 1 Tim. vi. 16. lucem habitans inaccessam: p. 12 ideoque tantum sui retexit Deus, quantum vel nostra mens capere, vel naturæ debilitas ferre potest: Exod. xxxiii. 20. 23. nemo potest videre me et vivere: sed videbis posteriora mea. Isa. vi. 1. vidi Dominum insidentem solio celso et elato, cujus fimbriæ complebant templum ipsum. Joan. i. 18. Deum nemo vidit unquam; et vi. 46. non quod patrem viderit quisquam, nisi is qui est a Deo; hic vidit patrem, et v. 37. neque vocem ejus audistis. 1 Cor. xiii. 12. per speculum, per ænigma, aliquatenus.

¶9Nobis tutissimum est, talem nostro animo comprehendere Deum, qualem in sacris literis ipse se exhibet, seque describit. Quamvis enim hoc concedatur, Deum, non qualis in se est, sed qualem nos capere possumus, talem semper vel describi vel adumbrari, nos tamen nihilo minus debebimus talem prorsus mente nostra concipere, qualis ipse est^la1 ad captum accommodans nostrum, vult concipi: ob id ipsum enim se ad nos demisit, ne nos elati supra captum humanum supraque quod scriptum est, vagis cogitationibus atque argutiis locum daremus.

¶10Hic igitur ἀνθρωποπαθείᾳ (quam figuram Grammatici ad excusandas poetarum de suo Jove nugas olim excogitarunt) Theologis, opinor, non est opus; scriptura sacra sine dubio hoc satis cavit, ne quid vel ipsa indecorum aut indignum Deo scriberet, vel Deum de semetipso loquentem induceret. Præstat igitur non ἀνθρωποπαθῶς, id est, more hominum, qui subtilius de Deo comminiscendi finem nullum faciunt, sed more scripturæ, id est, quo ipse se contemplandum præbuit, ita Deum contemplari talemque animo concipere; nec ipsum de se quicquam fuisse dicturum aut scriptum voluisse existimemus, quod nos de se noluisset cogitare. Quid Deum deceat, quidve dedeceat, auctorem ipso Deo ne requiramus graviorem. Si pœnituit Jehovam quod hominem fecisset, Gen. vi. 6. et propter gemitum eorum, Judic. ii. 18. pœnituisse credamus; modo id in Deo, ut solet in hominibus, ex imprudentia natum ne putemus: sic enim de se ne nos opinemur, ipse cavit, Num. xxiii. 23. Deus non est homo qui mentiatur, aut filius hominis, quem pœniteat. 1 Sam. xv. 29. idem: p. 13 si doluisse etiam in corde suo, Gen. vi. 6. et, quod idem est, imminuta est anima ejus, Judic. x. 16. doluisse credamus. Affectus enim in viro bono boni sunt et virtutibus pares, in Deo sancti. Si post sex dierum operam quieti refici, Exod. xxxi. 17. si metuere indignationem ab inimico, Deut. xxxii. 27. dicitur Deus, credamus dolere quod dolet; credamus eo refici quo refectus est; id metuere quod metuit, non esse infra Deum: longo licet interpretationis ambitu hæc et hujusmodi de Deo dicta lenire tentaveris, eodem res redibit. Si creasse hominem Deus dicitur ad imaginem suam, ad similitudinem suam, Gen. i. 26. idque non animo solum sed forma etiam externa, nisi eadem verba idem non significant quod postea, cap. v. 3, ubi Adam ad similitudinem suam, ad imaginem suam filium genuit, et Deus humana membra ac speciem passim sibi tribuit, quid est quod nos quæ ipse sibi tribuit, eadem tribuere vereamur, dummodo quod in nobis imperfectum ac debile est, id Deo sicubi tribuatur, perfectissimum atque pulcherrimum esse credamus? pro certo hoc habentes, Dei majestatem ac gloriam satis sibi curæ fuisse, ne quid humilius aut demissius Deo, de se unquam loqueretur, ne quid sibi ullo tempore attribuat, quod a nobis attributum sibi esse nolit. Qualis sit Deus, eos optime capere statuamus qui suum accommodant captum Dei verbo; quandoquidem is verbum suum accommodat captui eorum; qualemque esse velit captum de se nostrum, ostendit. Ut paucis absolvam, Deus aut in se talis est qualem se dicit esse, aut non est talis: si talis in se est, cur nos aliter sentimus? si talis in se non est, quo id auctore dicimus, quod Deus non dicit? si saltem talis vult concipi, cur noster conceptus alio se vertit? cur id dubitat de Deo cogitare, quod ipse non dubitat Deus de se clare dicere? Quæ enim cognoscenda de Deo ad salutem nostram opus sunt, ea nobis ipse pro bonitate sua abunde revelavit: Deut. xxix. 29. occulta penes Jehovam; revelata nobis, ut faciamus. Hæc itaque disserentes, non dicimus Deum singulis partibus ac membris forma esse humana, sed, quantum ad nos quidem scire attinet, esse forma, quam in sacris literis ipse sibi tribuit. Quod si Deus, qualem se nobis cognoscendum præbet, talis percipi a nobis vult, nos contra captum alium de Deo captamus, non morem gerimus Deo, sed Deum fine suo frustramur; plane ac si ostendere vellemus, non nos de Deo, sed Deum de nobis demisse nimis cogitare.

¶11p. 14 Natura autem divina (sic enim dicitur 2 Pet. i. 4. ut efficeremini divinæ consortes naturæ; quanquam hic natura non essentiam, sed imaginem divinam significat, Gal. iv. 8. Qui natura non sunt Dii, et Θεοτὴς Deitas dicitur, Col. ii. 9. et Θειοτὴς, divinitas, Rom. i. 20. et τὸ θεῖον, Act. xvii. 29.) nulla nostra definitione comprehendi potest, ut quæ causas non habeat, cum Deus essentia maximus sit, Isa. xxviii. 29. colligi autem descriptio quædam ejus ex nominibus et attributis utcunque potest.

¶12NOMINA autem et ATTRIBUTA Dei vel naturam ejus ostendunt vel vim ejus atque virtutem divinam. Tria potissimum Dei nomina ejus naturam innuere videntur, יְהֹוָה Jehova, יָה Jah, אֶהֶיֶה Ehie. Et Jehova quidem nomen pronuntiari non vetitum, modo reverenter: Exod. iii. 15. Jehovah Deus patrum vestrorum, hoc est nomen meum et hoc memoriale meum, et xx. 7. ne assumito nomen Jehovæ Dei tui in vanum. Et pronuntiatum videtur, 1 Reg. xvii. 12. ut vivit Jehova Deus tuus; et alibi vulgo. Quod nomen tam in Novo Testamento quam in versione Græca Veteris Κύριος semper redditur: neque id aliam ob causam factum videtur, nisi quod Jehova Græcis literis proferri nequisset: idem est autem fere ac si diceretur, is qui est, vel qui est, erat, erit, Apoc. i. Idem significat et Jah quasi contractum quiddam nominis prioris: Exod. xvii. 16. solium Jah. et alibi. Cap. iii. 14. אֶהֶיֶה Ehie, qui sum vel ero, et persona prima in tertiam affinis verbi mutatur Jehovæ, qui est vel erit, idem quod Jehova ut quidam putant, illisque vocabulis rectius prolatum: sed nomen Jehovæ non modo naturæ verum etiam promissionum ejus existentiam, id est, impletionem, significare videtur: unde illud Exod. vi. 3. nomine meo Jehova non cognitus sum illis. Et quibus vocalibus pronuntiari debeat hoc nomen Jehova, ostendunt ea nomina propria, quæ ex hoc composita, duas ejus vocales expressas habent, ut Jehosaphat, Jehoram, Jehoiada, et multa similia: tertiam finalem, duo altera divina nomina אֲדֹנָי et יָה analogia quadam suppeditant.

¶13ATTRIBUTA, quæ naturam Dei, qualis in se est, ostendunt, sunt, primum, quod sit VERUS DEUS. Jer. x. 10. Jehova Deus verus. Joan. xvii. 3. Te esse illum solum verum Deum. 1 Thess. v. 9. Deo vivo et vero. 1 Joan. v. 20. ut cognoscamus verum illum.

¶14p. 15 Secundum, quod Deus sit natura simplicissima SPIRITUS. Exod. iii. 14, 15. sum qui sum. Rom. xi. 35, 36. ex eo et per eum sunt omnia. Joan. iv. 24. Deus est spiritus. Quid autem sit spiritus, vel potius quid non sit, ostenditur Isa. xxxi. 3. caro, non spiritus. Luc. xxiv. 39. spiritus carnem et ossa non habet. Ex quo intelligitur, essentiam Dei, simplicissima cum sit, nihil compositi in se admittere: hypostasin proinde illam Heb. i. 3. quam alii vel substantiam, vel subsistentiam, vel personam vertunt, nihil esse aliud quam essentiam ipsam perfectissimam, qua Deus a se, in se, et per se est; essentiæ enim absolutissimæ neque substantia neque subsistentia quicquam addunt, et persona recentiore usu quodvis individuum intellectu præditum significat, cum hypostasis non ipsum ens sed entis essentiam in abstracto, quod aiunt, designet: hypostasis ergo plane idem quod essentia est, adeoque a multis ita in supra dicto loco latine redditur. Deus igitur ut essentia, ita et subsistentia est simplicissima.

¶15Tertium, quod sit IMMENSUS et INFINITUS: 1 Reg. viii. 27. cœli cœlorum non capiunt te. Job. xi. 8, 9. altior altissimis cœlis, profundior sepulchro imo—et xxxvi. 26. ita amplus, ut non cognoscamus.

¶16Quartum, quod sit ÆTERNUS. Æternum autem proprie dictum id solum omnes esse statuunt, quod nec principium habet nec finem; quod utrumque de Deo his fere non singulis quidem ex locis, sed multis inter se collatis percipi potest. Job. xxxvi. 26. cujus annorum numero non est pervestigatio. Gen. xxi. 33. Dei æterni; ad verbum, Dei sæculi vel ævi. Psal. xc. 2. a sæculo et usque in sæculum tu Deus, vel ab ævo usque in ævum. et cii. 13. tu autem Jehova in sæculum permanes. v. 25. per generationem et generationem sunt anni tui. et v. 28. tu vero idem es, et anni tui non finiuntur. Psal. cxlv. 13. regnum tuum omnium sæculorum. Isa. xliii. 10. ante me non esse formatum, et post me non futurum quicquam. et xliv. 6. ego primus et ultimus. Abac. i. 12. nonne tu ab æterno; ad verbum, ab antiquitate. Clariora sunt Novi Fœderis testimonia, eo quod vox Græca semper esse significat. Rom. xvi. 26. ex imperio æterni Dei. 1 Tim. i. 17. Regi æterno. Apoc. i. 4. qui est et qui erat et qui venturus est.

¶17p. 16 Sed quibus verbis ad significandam æternitatem scriptura utitur, ea omnia sæculum duntaxat aut antiquitatem sæpe significant. Gen. vi. 4. qui erant a sæculo viri. Job. xx. 4. an hoc nosti: ab æterno, sive a sæculo, ex quo posuit Deus hominem super terram. Isa. xlii. 14. silui a sæculo. In sæculum etiam pro longinquo duntaxat tempore dici David ipse intellexit. 2 Sam. vii. 13. stabiliam solium regni ejus in sæculum, cum v. 19. adeo ut locutus sis de familia servi tui in longinquum. et 1 Chron. xvii. 12. 14. cum 17. idem. Joan. ix. 32. ab sæculo non est auditum aliquem aperuisse &c. Act. iii. 21. de quibus locutus est Deus a sæculo per os &c. 2 Tim. i. 9. ante tempora æterna, sive sæcularia. Tit. i. 2. idem. et Heb. xi. 3. sæcula hunc mundum significant: ubi Syrus habet quod constructa fuerint sæcula. His et similibus passim ex locis videtur, quid sit æternum proprie dictum, ratione magis quam disertis verbis Hebræorum sermone demonstrari.

¶18Quintum hinc est quod sit IMMUTABILIS. Psal. cii. 28. tu vero idem es. Mal. iii. 6. ego Jehova non mutor. Jacob. i. 17. apud quem non est transmutatio aut conversionis obumbratio.

¶19Sextum inde quoque est quod sit INCORRUPTIBILIS. Psal. cii. 26, 27. tu permanes. Rom. i. 23. Dei, qui non corrumpitur. 1 Tim. i. 17. regi incorruptibili.

¶20Septimum ex infinitate ejus est quod sit UBIQUE PRÆSENS. Psal. cxxxix. 8, 9. si scanderem cœlos, illic es, &c. Prov. xv. 3. in omni loco oculi Jehovæ. Jer. xxiii. 24. cœlos et terram ego impleo. Eph. iv. 6. super omnes, et per omnes, et in omnibus. De omni præsentia autem Dei quæ dicitur, qualiscunque ea sit, id omnino sentiendum erit, quod reverentiæ nostræ Deo debitæ convenire maxime videbitur.

¶21Octavum, quod sit OMNIPOTENS. 2 Chron. xx. 6. in manu tua vis et potentia. Job. xlii. 2. novi te omnia posse. Psal. xxxiii. 9. ipso dicente, est quicquid est. et cxv. 3. quicquid placet, facit. et cxxxv. 6. idem. Mat. xix. 26. apud Deum omnia possibilia. Luc. i. 37. apud Deum non erit quicquam quod fieri non potest. Unde et nomen illud Dei El Shaddai. p. 17 Gen. xvii. 1. Ego sum Deus omnipotens, ad verbum, sufficiens. Ruth. i. 21. cum Omnipotens malis affecerit me. Jer. xxxii. 18. Deus iste maximus, potentissimus, et El Elion. Gen. xiv. 22. ad Jehovam Deum, excelsum possessorem cœli et terræ, et passim אֲדֹנָי In Novo Testamento Κύριος παντοκράτωρ. 2 Cor. vi. 18. Apoc. i. 8. et μόνος δυνάστης, Rex regum, dominus dominorum. 1 Tim. vi. 15. Hinc non ita commode, actus purus, ut solet ex Aristotele, dici videtur Deus; sic enim agere nihil poterit, nisi quod agit; idque necessario; cum tamen omnipotens sit liberrimeque agat. Notandum autem est potentiam Dei non ejusmodi in rebus versari etiam quæ contradictionem, quod aiunt, implicant. 2 Tim. ii. 13. negare seipsum non potest. Tit. i. 2. qui non mentitur Deus. Heb. vi. 18. in quibus fieri non potest ut mentiatur Deus.

¶22Nonum ex octo superioribus velut ex totidem causis existit, quod Deus sit UNUS. Verum testes alii non silent: Deut. iv. 35. Jehovam esse Deum ipsum, nullum esse amplius præter eum. v. 39. Jehovam Deum ipsum esse in cœlis superne et in terra inferne; nullum præter eum. cap. vi. 4. audi Israel, Jehova Deus noster Jehova unus, et xxxii. 39. me meipsum esse et nullum esse Deum mecum. 1 Reg. viii. 60. ut cognoscant omnes populi terræ, Jehovam esse Deum ipsum, neminem esse præter eum. 2 Reg. xix. 15. tu es Deus solus omnibus regnis terræ. Isa. xliv. 1. præter me nullus est Deus. v. 3. an Deus est præter me? utique nulla est rupes, nullam novi. et xlv. 5. ego Jehova et nullus præterea; præter me nullus est Deus. v. 21. nullus amplius Deus præter me; nullus præterquam ego. 22. ego sum Deus et nullus præterea, id est, nullus spiritus, nulla persona, nullum ens, præterea est Deus. Nullus enim universe negat. cap. xlvi. 9. me esse Deum et nullum præterea Deum esse et neminem parem mihi. Quid planius, quid distinctius, quid ad vulgi sensum quotidianumque loquendi usum accommodatius dici potuit, ut intelligeret Dei populus esse unum numero Deum, unum spiritum, et ut quidvis aliud numerando unum esse intelligebat? æquum enim erat et rationi summe consentaneum, sic tradi primum illud adeoque maximum mandatum, in quo Deus ab universo populo etiam infimo religiose coli volebat, ut ne quid in p. 18 eo ambiguum, ne quid obscurum suos cultores in errorem impelleret, aut dubitatione aliqua suspensos teneret: atque ita prorsus intellexit semper populus ille sub lege atque prophetis, Deum nempe unum numero esse, alium præterea neminem, nedum parem. Enimvero nondum nati erant scholastici qui acuminibus suis, vel potius meris repugnantiis confisi, unitatem Dei, quam asserere præ se ferebant, in dubium vocarunt. Quod autem in omnipotentia Dei merito excipi omnes agnoscant, non ea posse Deum quæ contradictionem, quod aiunt, implicant, ut supra monuimus, ita hic meminerimus non posse de uno Deo dici quæ unitati ejus repugnant, unumque et non unum faciunt. Nunc ad Novi Fœderis testimonia veniamus non minus clara, dum priora repetunt, et hoc insuper clariora, quod Patrem Domini nostri Jesu Christi unum illum Deum esse testantur. Marc. xii. interrogatus Christus quodnam esset primum omnium mandatum, respondit v. 29. ex Deut. vi. 4. supra citato, adeoque non aliter intellecto atque intelligi solebat, audi Israel, Dominus Deus noster, Dominus unus est: cui responso scriba illi assensus, v. 32. bene, inquit, præceptor in veritate dixisti: nam unus est Deus, nec alius est præter eum: Joan. xvii. 3. Hæc est vita æterna ut te cognoscant esse illum solum verum Deum. Rom. iii. 30. unus est Deus. 1 Cor. viii. 4. scimus nullum esse Deum alium, nisi unum. v. 6. nobis unus est Deus pater ille a quo omnia. Gal. iii. 20. Internuntius autem unius non est, Deus vero unus est. Eph. iv. 6. unus est Deus et pater omnium. 1 Tim. ii. 5. unus est Deus. et nomen אֱלֹהִים etsi plurale sit Hebraice tamen de uno Deo dicitur, Gen. i. 1. אֱלֹהִים בָּרָא. Psal. vii. 10, et lxxxvi. 10. אֱלֹהִים־בָּרִים et passim: sed et אֱלֹהַּ in singulari dicitur, Psal. xviii. 32. quis est Deus præter Jehovam, et quis rupes præterquam Dii nostri: qui versus confirmat singulare et plurale in hoc nomine idem valere: verum de his plura cap. 5.

¶23Hactenus attributa illa quæ naturam Dei describunt, partim affirmantia, partim negantia, dum creatis in rebus quod imperfectum est, de Deo negant; ut cum immensus, infinitus, immortalis dicitur. Sequuntur quæ vim atque virtutem ejus divinam ostendunt, sub notione scilicet VITÆ, vel INTELLECTUS, vel VOLUNTATIS.

¶24p. 19 Primum VITÆ, Deut. xxxii. 40. vivo ego in sæculum: hinc Deus vivens dicitur. Psal. xlii. 3. et passim. Joan. v. 26. pater habet vitam in seipso.

¶25Secundo, sub notione INTELLECTUS Deus est OMNISCIENS. Gen. vi. 5. vidit cogitationes, et xviii. 14. an potest occultari ab Jehova quicquam? 1 Chron. xxviii. 9. omnia corda exquirit. 2 Chron. vi. 30. Tu solus nosti animum hominis. Psal. xxxiii. 15. formator cordis eorum animadvertit, et cxxxix. 2. intelligis cogitationem meam e longinquo. v. 4. cum nondum est sermo in lingua, en, o Jehova, nosti ipsum totum. et cxlvii. 5. cujus intelligentia est innumerabilis. Job. xi. 7, 8, 9. an profunditatem sapientiæ Dei invenias? et xxvi. 6. nudum est sepulchrum coram eo. Prov. xv. 11. infernus et perditio coram Jehova, quanto magis corda hominum. et xvi. 2. perpendit spiritus Jehova. et xvii. 3. qui probat corda est Jehova. Isa. xl. 28. nulla est pervestigatio prudentiæ ejus. Jer. xvii. 10. ego scrutator cordis, probator renum: unde Act. i. 24. appellatur καρδιογνώστης πάντων. Jer. xxiii. 23, 24. an Deus e propinquo sum ego? dictum Jehovæ, annon Deus e longinquo? an delitescere potest quisquam in latebris, ut ego non videam ipsum? Heb. iv. 13. omnia sunt nuda et ab intimo patentia oculis ejus: hinc solus sapiens nominatur. Dan. ii. 10. Rom. xvi. 27. 1 Tim. i. 17. prænovit etiam Deus, quæ ejus absoluta præscientia est, et cogitationes et facta hominum libere agentium, etiam nondum natorum, etiam multis post sæculis futura. Deut. xxxi. 16. Ecce tu cubaturus, &c. surgens vero populus iste scortabitur, &c. et v. 20, 21. avertet se ad Deos alienos, &c. me cognovisse figmentum ejus quid is sit facturus jam hodie antequam, &c. 2 Reg. viii. 12. novi illud malum quo affecturus es filios Israelis, &c.

¶26Tertio, sub notione VOLUNTATIS Deus est SUMME PURUS ET SANCTUS. Exod. xv. 11. magnificus sanctitate. Jos. xxiv. 19. sanctissimus est. 1 Sam. ii. 2. nullus est sanctus ut Jehova et vi. 20. coram Jehova Deo sanctissimo. Job. xv. 15. cœlites non sunt mundi in oculis ejus. Isa. vi. 2. tegebant faciem suam. v. 3. sanctus, sanctus, sanctus. cap. xl. 25. ait sanctus. et xli. 20. sanctum Israelis. Abac. i. 13. purior es oculis, quam ut aspicias malum.

¶27p. 20 Secundo, est SUMME BEATUS^la2. Exod. xxxiv. 6. misericors, gratiosus, longanimis, multus benignitate et fide. Psal. lxxxvi. 15. et ciii. 8. idem. et v. 5. non est commoraturum apud Te malum: et xxv. 6. benignitates a sæculo. ciii. 11. prævalet benignitas ejus erga timentes eum. v. 17. benignitas Jehovæ a sæculo usque in sæculum. et cxix. 68. bonus est et beneficus. Lam. iii. 22. summæ benignitatis Jehovæ. Mat. xix. 17. nemo bonus, nisi Deus. Luc. vi. 36. estote misericordes, ut etiam pater vester est misericors. 2 Cor. i. 3. pater miserationum. Eph. ii. 4. dives misericordia. 1 Joan. iv. 8. Deus est charitas. Atque hic rursus ex summa sapientia summaque bonitate intelligitur Deus esse immutabilis; cum summe sapiens summeque bonus statum summe bonum mutare nec velit, nec nisi negando seipsum possit.

¶28Tertio, Deus uti natura est verus, ita ex voluntate VERAX est et FIDELIS. Psal. xix. 8. testimonium Jehovæ verax. et Joan. vii. 28. est verax qui misit me. Rom. iii. 4. esto Deus verax, omnis autem homo mendax. 2 Tim. ii. 13. si infidi sumus, ille tamen fidus manet. 1 Cor. i. 9. et x. 13. fidelis est Deus. Apoc. vi. 10. est verax.

¶29Quarto, JUSTUS. Deut. xxxii. 4. omnes viæ illius jus, expers iniquitatis, justus est et rectus. Psal. xxxvi. 7. justitia tua instar montium maximorum; et cxix. 137. justus es Jehova et rectus. Isa. v. 16. sanctificatur justitia. de justitia autem Dei, quid possit aut non possit, nihil attinet hic latius dissertare; cum aut per se planum sit, aut aliis pro re nata locis opportunius reservandum. Quin et severitas attribuitur Deo, Rom. xi. 22. præcisam severitatem in eos qui exciderunt.

¶30Ex his omnibus attributis efflorescit illa summa Dei excellentia qua vere est perfectus, et in summa gloria vere beatus, et jure quidem summo et merito suo dominus omnium supremus, ut passim nominatur. Psal. xvi. 11. satietas gaudiorum in conspectu tuo, et civ. 1. gloriam et p. 21 majestatem induisti. Dan. vii. 10. cui millies mille ministrabant. Mat. v. 48. sicut pater perfectus est. 1 Tim. i. 11. beatus Deus, et vi. 15. ille beatus.

¶31Hujus divinæ gloriæ quantum capere mortales possunt, extat aliqua descriptio. Exod. xix. 18, &c. mons Sinai fumabat—. et xxiv. 10. &c. aspexerunt Deum Israelis, et sub pedibus ejus velut opus pavimentatum sapphiro, et velut corpus ipsum cœli nitore. et xxxiii. 9, 10. ut descendens columna illa nubis—. et amplius, &c. v. 18. 1 Reg. xix. 11. ecce autem Jehova transibat—. cap. viii. 10. 11. ut nubes impleret domum Jehovæ—. et xxii. 19. vidi Jehovam insidentem solio—. Psal. xviii. 8. &c. et civ. Mic. i. 3. &c. Nahum. i. 3. &c. Isa. vi. Ezech. i. et viii. 1, 2, 3. et x. 1. &c. et xliii. 2, 3. Abac. iii. 3. &c. Dan. vii. 9. Apoc. iv.

¶32Unde nobis denique MIRABILIS et INCOMPREHENSIBILIS dicendus est. Jud. xiii. 18. quid rogitas de nomine meo, cum sit mirificum? Psal. cxlv. 3. magnitudinis ejus non est pervestigatio. Isa. xl. 28. nulla est pervestigatio prudentiæ ejus.

¶1p. 13 Though there be not a few who deny the existence of GOD,⁹ for the fool hath said in his heart, There is no God, Psal. xiv. 1. yet the Deity has imprinted upon the human mind so many unquestionable tokens of himself, and so many traces of him are apparent throughout the whole of nature, that no one in his senses can remain ignorant of the truth. Job xii. 9. who knoweth not in all these that the hand of Jehovah hath wrought this? Psal. xix. 1. the heavens declare the glory of God. Acts xiv. 17. he left not himself without witness. xvii. 27, 28. he is not far from every one of us. Rom. i. 19, 20. that which may be known of God is manifest in them. and ii. 14, 15. the Gentiles .... shew the work of the law written in their hearts, their conscience also bearing witness. 1 Cor. i. 21. after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. There can be no doubt but that every thing in the world, by the beauty of its order, and the evidence of a determinate and beneficial purpose which pervades it, testifies that some supreme efficient Power must have pre-existed, by which the whole was ordained for a specific end.

¶2p. 14 There are some who pretend that nature or fate is this supreme Power:¹ but the very name of nature implies that it must owe its birth to some prior agent, or, to speak properly, signifies in itself nothing; but means either the essence of a thing, or that general law which is the origin of every thing, and under which every thing acts,—and fate can be nothing but a divine decree emanating from some almighty power.

¶3Further, those who attribute the creation of every thing to nature, must necessarily associate chance with nature as a joint divinity; so that they gain nothing by this theory, except that in the place of that one God, whom they cannot tolerate, they are obliged, however reluctantly, to substitute two sovereign rulers of affairs, who must almost always be in opposition to each other. In short, many ocular demonstrations, many true predictions verified, many wonderful works have compelled all nations to believe, either that God, or that some evil power whose name was unknown, presided over the affairs of the world. Now that evil should prevail over good, and be the true supreme power, is as unmeet as it is incredible. Hence it follows as a necessary consequence, that God exists.

¶4Again: the existence of God is further proved by that feeling, whether we term it conscience, or right reason,² which even in the worst of characters is not altogether extinguished. If there were no God, there p. 15 would be no distinction between right and wrong; the estimate of virtue and vice would entirely depend on the blind opinion of men; no one would follow virtue, no one would be restrained from vice by any sense of shame, or fear of the laws, unless conscience or right reason did from time to time convince every one, however unwilling, of the existence of God, the Lord and ruler of all things, to whom, sooner or later, each must give an account of his own actions, whether good or bad.

¶5The whole tenor of Scripture proves the same thing; and the disciples of the doctrine of Christ may fairly be required to give assent to this truth in the first instance, according to the expression in Heb. xi. 6. he that cometh to God, must believe that he is. It is proved also by the dispersion of the ancient nation of the Jews throughout the whole world, according to what God often forewarned them would happen on account of their sins. Nor is it only to pay the penalty of their own guilt that they have been reserved in their scattered state, among the rest of the nations, through the revolution of successive ages, and even to the present day; but rather to be a perpetual and living testimony to all people under heaven, of the existence of God, and of the truth of the Holy Scriptures.

¶6No one, however, can have right thoughts of God, with nature or reason alone as his guide, independent of the word, or message of God.³ Rom. x. 14. how shall they believe in him of whom they have not heard?

¶7p. 16 God is known, so far as he is pleased to make us acquainted with himself, either from his own nature, or from his efficient power.

¶8When we speak of knowing God, it must be understood with reference to the imperfect comprehension of man; for to know God as he really is, far transcends the powers of man's thoughts, much more of his perception. 1 Tim. vi. 16. dwelling in the light which no man can approach unto. God therefore has made as full a revelation of himself as our minds can conceive, or the weakness of our nature can bear. Exod. xxxiii. 20, 23. there shall no man see me, and live ..... but thou shalt see my back parts. Isai. vi. 1. I saw the Lord sitting upon a throne, high and lifted up, and his train filled the temple. John i. 18. no man hath seen God at any time. vi. 46. not that any man hath seen the Father, save he which is of God, he hath seen the Father. v. 37. ye have neither heard his voice at any time. 1 Cor. xiii. 12. we see through a glass, darkly ..... in part.

¶9Our safest way is to form in our minds such a conception of God, as shall correspond with his own delineation and representation of himself in the sacred writings. For granting that both in the literal and figurative descriptions of God, he is exhibited not as he really is, but in such a manner as may be within the scope of our comprehensions, yet we ought to entertain such a conception of him, as he, in condescending to accommodate himself to our capacities, has shewn that he desires we should conceive. For it is on this very account that he has lowered himself to our level, lest in our flights above the reach of human understanding, and beyond the written word of Scripture, we should be tempted to indulge in vague cogitations and subtleties.⁴

¶10p. 17 There is no need then that theologians should have recourse here to what they call anthropopathy⁵—a figure invented by the grammarians to excuse the absurdities of the poets on the subject of the heathen divinities. We may be sure that sufficient care has been taken that the Holy Scriptures should contain nothing unsuitable to the character or dignity of God, and that God should say nothing of himself which could derogate from his own majesty. It is better therefore to contemplate the Deity, and to conceive of him, not with reference to human passions, that is, after the manner of men, who are never weary of forming subtle imaginations respecting him, but after the manner of Scripture, that is, in the way in which God has offered himself to our contemplation; nor should we think that he would say or direct anything to be written of himself, which is inconsistent with the opinion he wishes us to entertain of his character. Let us require no better authority than God himself for determining what is worthy or unworthy of him. If it repented Jehovah that he had made man, Gen. vi. 6. and because of their groanings, Judges ii. 18, let us believe that it did repent him, only taking care to remember that what is called repentance when applied to God, does not arise from inadvertency, as in men; for so he has himself cautioned us, Num. xxiii. 19. God is not a man that he should lie, neither the son of man that he should repent. See also 1 Sam. xv. 29. Again, if it grieved the Lord at his heart, Gen. vi. 6. and if his soul were grieved for the misery of Israel, Judges x. 16, let us believe that it did grieve him. For the affections which in a good man are good, and rank with virtues, in God are holy. If after the work of six days it be said of God that he rested and was refreshed, Exod. xxxi. 17. if it be said that he feared the wrath of the enemy, Deut. xxxii. 27, let us believe that it is not beneath the dignity of God to grieve in that for which he is grieved, or to be refreshed in that which refresheth him, or to fear in that he p. 18 feareth. For however we may attempt to soften down such expressions by a latitude of interpretation, when applied to the Deity, it comes in the end to precisely the same. If God be said to have made man in his own image, after his likeness, Gen. i. 26. and that too not only as to his soul, but also as to his outward form⁶ (unless the same words have different significations here and in chap. v. 3. Adam begat a son in his own likeness, after his image) and if God habitually assign to himself the members and form of man, why should we be afraid of attributing to him what he attributes to himself, so long as what is imperfection and weakness when viewed in reference to ourselves be considered as most complete and excellent whenever it is imputed to God. Questionless the glory and majesty of the Deity must have been so dear to him, that he would never say anything of himself which could be humiliating or degrading, and would ascribe to himself no personal attribute which he would not willingly have ascribed to him by his creatures. Let us be convinced that those have acquired the truest apprehension of the nature of God who submit their understandings to his word; inasmuch as he has accommodated his p. 19 word to their understandings, and has shown what he wishes their notion of the Deity should be.

¶10 cont.To speak summarily, God either is, or is not, such as he represents himself to be. If he be really such, why should we think otherwise of him? If he be not such, on what authority do we say what God has not said? If at least it be his will that we should thus think of him, why does our imagination wander into some other conception? Why should we hesitate to conceive of God according to what he has not hesitated to declare explicitly respecting himself? For such knowledge of the Deity as was necessary for the salvation of man, he has himself of his goodness been pleased to reveal abundantly. Deut. xxix. 29. the secret things belong unto Jehovah, but those things which are revealed belong unto us......that we may do them.

¶10 cont. 2In arguing thus, we do not say that God is in fashion like unto man in all his parts and members, but that as far as we are concerned to know, he is of that form which he attributes to himself in the sacred writings. If therefore we persist in entertaining a different conception of the Deity than that which it is to be presumed he desires should be cherished, inasmuch as he has himself disclosed it to us, we frustrate the purposes of God instead of rendering him submissive obedience. As if, forsooth, we wished to show that it was not we who had thought too meanly of God, but God who had thought too meanly of us.

¶11It is impossible to comprehend accurately under any form of definition the divine nature, for so it is called, 2 Pet. i. 4. that ye might be partakers of the divine nature—though nature does not here signify essence, but the divine image, as in Gal. iv. 8. which by nature are no Gods, and θεοτὴς Col. ii. 9. θειοτὴς Rom. i. 20. τὸ θεῖον Acts xvii. 29. which words are all translated Godhead. But though the nature of God cannot be defined, since he who has no efficient cause is essentially greatest of all, Isai. xxviii. 29. some description of it at least may be collected from his names and attributes.

¶12p. 20 The NAMES and ATTRIBUTES of God either show his nature, or his divine power and excellence. There are three names which seem principally to intimate the nature of God,—יְהֹוָה Jehovah—יָה Jah—אֶהְיֶה Ehie. Even the name of Jehovah was not forbidden to be pronounced, provided it was with due reverence. Exod. iii. 15. Jehovah, God of your fathers......this is my name for ever, and this is my memorial. xx. 7. thou shalt not take the name of Jehovah thy God in vain. Again, it occurs pronounced, 1 Kings xvii. 12. as Jehovah thy God liveth, and so in many other places. This name both in the New Testament and in the Greek version of the Old is always translated Κύριος—THE LORD,—probably for no other reason than because the word Jehovah could not be expressed in Greek letters. Its signification is, he who is, or, which is, and which was, and which is to come, Rev. i. 4. Jah, which is a sort of contraction of the former name, has the same signification. Exod. xvii. 16. Jah hath sworn—and in other places. Exod. iii. 14. אֶהֶיֶה Ehie, I am that I am, or will be;⁷ and if the first person be changed into the third of the kindred verb, Jave, who is, or will be,—meaning the same as Jehovah, as some think, and more properly expressed thus than by the other words; but the name Jave appears to signify not only the existence of his nature, but also of his promises, or rather the completion of his promises; whence it is said, Exod. vi. 3. by my name JEHOVAH was I not known to them. And with p. 21 what vowel points this name Jehovah ought to be pronounced, is shown by those proper names into the composition of which two of them enter, as Jehosaphat, Jehoram, Jehoiada, and the like. The third, or final vowel point may be supplied by analogy from the two other divine names, אֲדֹנָי and יָה.

¶13I. The first of the attributes which show the inherent nature of God, is TRUTH. Jer. x. 10. Jehovah is the true God. John xvii. 3. that they might know thee the only true God. 1 Thess. i. 9. the living and true God. 1 John v. 20. that we may know him that is true.

¶14II. Secondly, God considered in his most simple nature is a SPIRIT. Exod. iii. 14, 15. I am that I am. Rom. xi. 36. of him and through him are all things. John iv. 24. God is a spirit. What a spirit is, or rather what it is not, is shown, Isai. xxxi. 3. flesh, and not spirit. Luke xxiv. 39. a spirit hath not flesh and bones. Whence it is evident that the essence of God, being in itself most simple, can admit no compound quality; so that the term hypostasis Heb. i. 3.⁸ which is differently translated substance, or subsistence, or person, can be nothing else but that most perfect essence by which God subsists by himself, in himself, and through himself. For neither substance nor subsistence make any addition to what is already a most perfect essence; and the word person in its later acceptation signifies any individual thing gifted with intelligence, while hypostasis denotes not the ens itself, but the essence of the ens in the abstract. Hypostasis, therefore, is clearly the same as essence, and thus many of the Latin commentators^9-2 render it in the passage already quoted. Therefore, as God is a most simple essence, so is he also a most simple subsistence.

¶15p. 22 III. IMMENSITY and INFINITY.^1-2 1 Kings viii. 27. the heaven and heaven of heavens cannot contain thee. Job xi. 8. it is as high as heaven......deeper than hell. xxxvi. 26. God is great, and we know him not.

¶16IV. ETERNITY. It is universally acknowledged that nothing is eternal, strictly speaking, but what has neither beginning nor end,^2-2 both which properties are attributed to God, not indeed in each of the following passages separately, but as a plain deduction from the several texts when compared together. Job xxxvi. 26. neither can the number of his years be searched out. Gen. xxi. 33. the everlasting God, literally, the God of old time or ages. Psal. xc. 2. from everlasting to everlasting, thou art God, or from age to age. cii. 12. but thou, O Jehovah, shalt endure for ever. v. 24. thy years are through all generations. v. 27. but thou art the same, and thy years shall have no end. Psal. cxlv. 13. thy kingdom is an everlasting kingdom. Isai. xliii. 10. before me there was no God formed, neither shall there be after me. xliv. 6. I am the first, and I am the last. Habak. i. 12. art thou not from everlasting, literally, from old time.

¶16 cont.The evidence of the New Testament is still clearer, because the Greek word signifies to exist for ever.^3-2 Rom. xvi. 26. according to the <!-- p.23 --> commandment of the everlasting God. 1 Tim. i. 17. unto the King eternal. Rev. i. 4. from him which is, and which was, and which is to come.

¶17But all the words used in Scripture to denote eternity, often signify only of old time, or antiquity. Gen. vi. 4. mighty men which were of old. Job xx. 4. knowest thou not this of old, or from eternity, since man was placed upon earth? Isai. xlii. 14. I have long time holden my peace. David also seems to have understood that the term for ever only intimated a great while to come. 2 Sam. vii. 13. I will stablish the throne of his kingdom for ever, compared with v. 19. thou hast spoken also of thy servant's house for a great while to come. See also 1 Chron. xvii. 12, 14, 17. John ix. 32. since the world began was it not heard that any man opened the eyes of one that was born blind. Acts iii. 21. which God hath spoken by the mouth of all his holy prophets since the world began. 2 Tim. i. 9. and Tit. i. 2. before the world began: and in Heb. xi. 3. the word is also used to signify this world, where the Syriac version translates it,—before the worlds were framed. From these and many similar texts it appears that the idea of eternity, properly so called, is conveyed in the Hebrew language rather by comparison and deduction than in express words.

¶18V. The IMMUTABILITY of God has an immediate connection with the last attribute. Psal. cii. 27. but thou art the same. Mal. iii. 6. I am Jehovah, I change not. James i. 17. with whom is no variableness, neither shadow of turning.

¶19VI. His INCORRUPTIBILITY is also derived from the fourth attribute. Psal. cii. 26. thou shalt endure. Rom. i. 23. the uncorruptible God. 1 Tim. i. 17. unto the King immortal.^4-2

¶20VII. The next attribute of God, his OMNIPRESENCE, arises from his infinity. Psal. cxxxix. 8, 9. if I ascend up into heaven, thou art there, &c. &c. Prov. xv. 3. the eyes of Jehovah are in every place. p. 24 Jer. xxiii. 24. do not I fill heaven and earth? Eph. iv. 6. who is above all, and through all, and in you all. Our thoughts of the omnipresence of God, whatever may be the nature of the attribute, should be such as appear most suitable to the reverence due to the Deity.

¶21VIII. OMNIPOTENCE. 2 Chron. xx. 6. in thine hand is there not power and might? Job xlii. 2. I know that thou canst do every thing. Psal. xxxiii. 9. he spake, and it was done. cxv. 3. he hath done whatsoever he hath pleased. See also cxxxv. 6. Matt. xix. 26. with God all things are possible. Luke i. 37. with God nothing shall be impossible. Hence the name of El Shaddai, applied to the Deity, Gen. xvii. 1. I am the Almighty^5-2 God, literally, sufficient. Ruth i. 21. the Almighty hath afflicted me. Jer. xxxii. 18. the Great, the Mighty God, the Lord of Hosts. Gen. xiv. 22. Jehovah, the most high God, the possessor of heaven and earth. Thus also the name אֲדֹנָי frequently occurs. In the New Testament, the Lord Almighty, 2 Cor. vi. 18, and Rev. i. 8. the only Potentate, the King of kings and Lord of lords, 1 Tim. vi. 15. There seems, therefore, an impropriety in the term of actus purus, or the active principle, which Aristotle^6-2 applies to God, for thus the Deity would have no choice of act, but what he did he would do of necessity, and could do in no other way, which would be inconsistent with his omnipotence and free agency. But it must be observed, that the power of God is not exerted in things which imply a contradiction.^7-2 2 Tim. ii. 13. he cannot deny himself. Tit. i. 2. God, that cannot lie. Heb. vi. 18. in which it was impossible for God to lie.

¶22p. 25 IX. All the preceding attributes may be regarded as necessary causes of the ninth attribute, the UNITY of God; of which, however, other proofs are not wanting. Deut. iv. 35. Jehovah he is God, there is none also beside him. v. 39. Jehovah he is God in heaven above, and upon the earth beneath: there is none else. vi. 4. hear, O Israel, Jehovah our God is one Jehovah. xxxii. 39. I, even I, am he, and there is no God with me. 1 Kings viii. 60. that all the people of the earth may know that Jehovah is God, and that there is none else. 2 Kings xix. 15. thou art the God, even thou alone, of all the kingdoms of the earth. Isai. xliv. 6. beside me there is no God. v. 8. is there a God beside me? yea, there is no God; I know not any. xlv. 5. I am Jehovah, and there is none else; there is no God beside me. v. 21. there is no God else beside me.....there is none beside me. v. 22. I am God, and there is none else—that is, no spirit, no person, no being beside him is God; for none is an universal negative. xlvi. 9. I am God, and there is none else; I am God, and there is none like me. What can be plainer, what more distinct, what more suitable to general comprehension and the ordinary forms of speech in order that the people of God might understand that there was numerically one God and one Spirit, in the common acceptation of numerical unity?

¶22 cont.For it was fitting and highly agreeable to reason, that what was the first and consequently the greatest commandment, scrupulous obedience to which was required by God even from the lowest of all the people, should be delivered in so plain a manner, that nothing ambiguous or obscure in its terms could lead his worshippers into error, or keep them in suspense or doubt. And thus the Israelites under the law and the prophets always understood it to mean, that God was numerically one God, that beside him there was none other, much less any equal. For those disputants of the schools had not yet appeared, who depending on their own sagacity, or rather on arguments of a purely contradictory tendency, cast a doubt upon that very unity of God which they pretended to assert. But as with regard to the omnipotence of the Deity, it is universally allowed, as has been stated before, that he can do nothing which involves p. 26 a contradiction; so must it also be remembered in this place, that nothing can be said of the one God, which is inconsistent with his unity, and which implies at the same time the unity and plurality of the Godhead.

¶22 cont. 2Proceeding to the evidence of the New Testament, we find it equally clear, in so far as it goes over the former ground, and in one respect even clearer, inasmuch as it testifies that the Father of our Lord Jesus Christ is that One God. Mark xii. 28, Christ having been asked, which was the first commandment of all, answers, v. 29. from Deut. vi. 4.—a passage quoted before, and evidently understood by our Lord in the same sense which had been always applied to it—hear, O Israel, the Lord our God is one Lord. To which answer the scribe assented, v. 32. well, Master, thou hast said the truth; for there is one God, and there is none other but he. John xvii. 3. this is life eternal, that they might know thee, the only true God. Rom. iii. 30. seeing it is one God. 1 Cor. viii. 4. we know....that there is none other God but one. v. 6. to us there is but one God, the Father, of whom are all things. Gal. iii. 20. a mediator is not a mediator of one; but God is one. Eph. iv. 6. one God and Father of all. 1 Tim. ii. 5. there is one God. So too, though אֱלֹהִים be plural in the Hebrew, it is used notwithstanding for the One God, Gen. i. 1. אֱלֹהִים בָּרָא. Psal. vii. 10. and lxxxvi. 10. אֱלֹהִים־בָּרִים; and elsewhere. But אֱלֹהַּ is also used in the singular, Psal. xviii. 31. who is God save Jehovah, or who is a rock save our God? which verse is sufficient to show that the singular and plural of this word both mean the same thing. More will be found on this subject in the fifth Chapter.

¶23Hitherto those attributes only have been mentioned which describe the nature of God, partly in an affirmative sense, partly negatively, as where they deny the existence of those imperfections in the Deity, which belong to created things,—as, for instance, when we speak of his immensity, his infinity, his incorruptibility. The succeeding attributes are such as show his divine power and excellence under the ideas of VITALITY, INTELLIGENCE and WILL.

¶24p. 27 I. VITALITY. Deut. xxxii. 40. I live for ever, whence he is called the living God. Psal. xlii. 2. and in many other passages. John v. 26. the Father hath life in himself.

¶25II. The attribute of OMNISCIENCE refers to the INTELLIGENCE of God. Gen. vi. 5. God saw ..... every imagination of the thoughts of his heart. Gen. xviii. 14. is anything too hard for Jehovah? 1 Chron. xxviii. 9. Jehovah searcheth all hearts. 2 Chron. vi. 30. thou only knowest the hearts of the children of men. Psal. xxxiii. 15. he fashioneth their hearts alike; he considereth all their works. cxxxix. 2. thou understandest my thought afar off. v. 4. for there is not a word in my tongue, but, lo, O Jehovah, thou knowest it altogether. cxlvii. 5. his understanding is infinite. Job xi. 7—9. canst thou by searching find out God? &c. xxvi. 6. hell is naked before him. Prov. xv. 11. hell and destruction are before Jehovah; how much more then the hearts of the children of men. xvi. 2. Jehovah weigheth the spirits. xvii. 3. Jehovah trieth the hearts. Isai. xl. 28. there is no searching of his understanding. Jer. xvii. 10. I Jehovah search the heart, I try the reins, whence, Acts i. 24. he is called the Lord which knoweth the hearts of all men. Jer. xxiii. 23, 24. am I a God at hand, saith Jehovah, and not a God afar off? can any hide himself in secret places that I shall not see him? Heb. iv. 13. all things are naked and opened unto the eyes of him, whence he is called the only wise, Dan. ii. 10. Rom. xvi. 27. 1 Tim. i. 17. So extensive is the prescience of God, that he knows beforehand the thoughts and actions of free agents as yet unborn, and many ages before those thoughts or actions have their origin. Deut. xxxi. 16. behold, thou shalt sleep with thy fathers; and this people will rise up, and go a whoring after the gods of the strangers of the land, &c. v. 20, 21. then will they turn unto other gods, &c. for I know the imagination which they go about even now, before I have brought them into the land which I sware. 2 Kings viii. 12. I know the evil that thou wilt do unto the children of Israel.

¶26III. With reference to the WILL, God is, 1st. INFINITELY PURE AND HOLY. Exod. xv. 11. glorious in holiness. Josh. xxiv. 19. he is an <!-- p.28 --> holy God. 1 Sam. ii. 2. there is none holy as Jehovah. vi. 20. before this holy God Jehovah. Job xv. 15. the heavens are not clean in his sight. Isai. vi. 2, 3. he covered his face .... and said, Holy, holy, holy, is the Lord of Hosts. xl. 25. saith the Holy One. xli. 20. the Holy One of Israel. Habak. i. 13. thou art of purer eyes than to behold evil.

¶272. He is MOST GRACIOUS. Exod. xxxiv. 6. merciful and gracious, long-suffering, and abundant in goodness and truth. See also Psal. lxxxvi. 15. and ciii. 8. v. 4. neither shall evil dwell with thee. xxv. 6. thy lovingkindnesses .... have been ever of old. ciii. 11. great is his mercy toward them that fear him. v. 17. the mercy of Jehovah is from everlasting to everlasting. cxix. 68. thou art good, and doest good. Lam. iii. 22. it is of the mercies of Jehovah that we are not consumed. Matt. xix. 17. there is none good but one, that is, God. Luke vi. 36. be ye merciful, as your Father also is merciful. 2 Cor. i. 3. the Father of mercies. Eph. ii. 4. rich in mercy. 1 John iv. 8. God is love. And thus again God may be proved to be immutable, from the consideration of his infinite wisdom and goodness; since a being of infinite wisdom and goodness would neither wish to change an infinitely good state for another, nor would he be able to change it without contradicting his own attributes.

¶283. As God is true by nature, so is he also TRUE and FAITHFUL in respect of his will. Psal. xix. 7. the testimony of Jehovah is sure. John vii. 28. he that sent me is true. Rom. iii. 4. let God be true, but every man a liar. 2 Tim. ii. 13. if we believe not, yet he abideth faithful. 1 Cor. i. 9. and x. 13. God is faithful. Rev. vi. 10. O Lord, holy and true.

¶294. He is also JUST. Deut. xxxii. 4. all his ways are judgement, a God of truth and without iniquity, just and right is he. Psal. xxxvi. 6. thy righteousness is like the great mountains. cxix. 137. righteous art thou, O Jehovah, and upright are thy judgements. Isai. v. 16. God .... shall be sanctified in righteousness. It is not requisite to discuss at large in p. 29 this place what is consistent or inconsistent with the justice of God, since if it be necessary to say anything on so clear a subject, occasions will arise for introducing such observations as may be required in other parts of this work. Severity also is attributed to God. Rom. xi. 22. on them which fell, severity.

¶30From all these attributes springs that infinite excellence of God which constitutes his true perfection, and causes him to abound in glory, and to be most deservedly and justly the supreme Lord of all things, according to the qualities so frequently ascribed to him. Psal. xvi. 11. in thy presence is fulness of joy. civ. 1. thou art clothed with honour and majesty. Dan. vii. 10. thousand thousands ministered unto him. Matt. v. 48. as your Father which is in heaven is perfect. 1 Tim. i. 11. the blessed God. vi. 15. who is the blessed .... potentate.

¶31Some description of this divine glory has been revealed, so far as it falls within the scope of human comprehension. Exod. xix. 18, &c. mount Sinai was altogether on a smoke—. xxiv. 10, &c. they saw the God of Israel, and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. xxxiii. 9, 10. the cloudy pillar descended, &c. &c.— and v. 18, &c. 1 Kings xix. 11. behold, Jehovah passed by. viii. 10, 11. the cloud filled the house of Jehovah. xxii. 19. I saw Jehovah sitting on his throne. Psal. xviii. 8, &c. and civ. Micah i. 3, &c. Nahum i. 3, &c. Isai. vi. Ezek. i. and viii. 1—3. and x. 1, &c. and xliii. 2, 3. Habak. iii. 3, &c. Dan. vii. 9. Rev. iv.

¶32It follows, finally, that God must be styled by us WONDERFUL, and INCOMPREHENSIBLE. Judges xiii. 18. why askest thou thus after my name, seeing it is secret? Psal. cxlv. 3. his greatness is unsearchable. Isai. xl. 28. there is no searching of his understanding.

Checked against Junius–Tremellius (Hanau 1603), the Bible Milton cited, off the page images. The rows below were printed above as La errors silently corrected by Sumner. They are not errors: J–T divides these chapters at different points from the KJV, so Milton's numbers are correct in his own Bible and Sumner was converting, not repairing. Method, evidence and the full division table: M4-RUNBOOK §11 and §12.

⚠ The tables above are left as printed rather than rewritten — seven chunks' tables re-keyed by hand is how a transcription error enters. This block governs; where the two disagree, this one is right.

| La (printed) | En (printed) | chapter | J–T | |---|---|---|---| | Isa. xliv. 1 | xliv. 6 | Isa 44 | J–T's ch. XLIII runs on to KJV 44:5, so `CAPUT XLIV` opens at KJV 44:6 — +5 | | Num. xxiii. 23 | xxiii. 19 | Num 23 | J–T's `CAPUT XXIII` opens at KJV 22:38 — +4 |