The Marrow of Sacred Divinity - William Ames (1642)

1. In the former dispute, wee have treated of Faith: now order requires, that we treat of God, who is the object of Faith: which that it may bee somewhat more exactly done, wee will first speake of the knowledge of God.

2. God as he is in himselfe cannot be apprehended of any, but himselfe 1. Tim. 6. 16. Dwelling in that inaccessible light, whom never man saw, nor can see.

3. As he hath revealed himselfe unto us, he is conceived as it were, by the backe parts, not by the Face. Exod. 33. 23. Thou. shalt see my back-parts, but my Face cannot be seene, and darkely, not clearly, that is, after an humane manner, and measure, 1. Cor. 13. 12. Through a glasse: darkely, after a sort.

4. Because those things that pertaine to God are necessarily explained after an humane manner: hence is that manner of speaking frequent in these matters which is called . I. E. figure that attributes those things to God which bee proper to men, as in humane affections senses or members.

5. Because also they are explained after our measure, to mans capacity, hence many things are spoken of God according to the way of our conceiving, rather then from his Nature.

6. We cannot know him otherwise, so as yet to live: neither have we need to know him otherwise that we may live well, Exod. 33, 19, 20.

7. That which is revealed of God is sufficient for us, that we may live well, Deut. 29, 29. Those things which are revealed to us, and our children, for ever that we may doe all the words of this Law.

8. Now that which may be knowne of God his Sufficiency and his Efficiency¹¹ Rom. 4. 21. Being fully perswaded, that he who had promised, was able to performe.

9. These two, are the Pillars of Faith, the props of comfort, the incitements of piety, and the surest markes of true Religion: prov’d by the place before Viz. Rom. 4. 11.

10. The sufficiency of God, is that whereby he himselfe hath sufficient in himselfe for himselfe, and for us: hence also is he called, Al-sufficient, Gen. 17, 1.

11. This sufficiency of God is the first ground or reason of our Faith, why we beleeve in him, viz. because he is able to give us life, Rom. 4. 20.

12. The sufficiency of God is in his Essence, and Subsistence.

13. The Essence of God is, that, whereby he is a being, absolutly first. Isa. 44, 6. I am the first and the last, besides me there is no God. Rev. 1. 8. & 21. 6. & 22, 13. I am Alpha, and Omega, the beginning and end, the first and the last.

14. This Essence of God is declared in his Name. Iehova.

Now because the Essence of God is such, hence it. followes.

15. Frst, that God is one, and only one, Deut. 6. 4. 1. Tim. 2, 5. Ephes. 4, 6. 1. Cor. 8, 5, 6. Marke 12. 32. Rom. 3. 29, 30.

16. Secondly, that is, neither from another, nor of another, nor by another, nor for another.

17. Thirdly, finally hence it is that he is voyd of that power which is called passive, hence he is unchangeable, Psal. 102. 27, 28. thou remainest: thou art the same. Rom. 1. 23. the glory of the Incorruptible God, Iames 1. 17. With whom there is no variablenesse, nor shadow of turning, or changing.

18. Now because this Essence cannot be sufficiently comprehended of us by one Act, it is explicated of us as if it were manifold, namely by many attributes.

19. They are called attributes, because they are rather said to be attributed to God, then properly to be in him, if they be taken as the words sound.

20. These attributes in God, are one most pure, and simple act. Hence the nature of the Divine attributes, may be rightly explained by these propositions as so many Consectaries, consequences, or conclusions.

21. First all the attributes of God are truly spoken of God, as well in the abstract as in the concrete.

22. Secondly, those attributes which are in a sort common to God with the Creatures, doe in their substance belong to God in the first place, to the Creatures secondarily: although the names are transferd from the Creatures to God, and so doe first agree to the Creatures.¹²

23. Thirdly, the Divine attributes doe admit no inward intention, extention, remission or imparity.¹³

24. Fourthly, the Divine attributes are not contrary one to another, but doe very well agree together.

25. Fifthly, all Divine attributes are as it were Divine perfections: yet so as that all imperfection, which accompanies such a property in the Creature, is to be removed in this application of it to God, and the perfection thereof is to be conceived with greatest eminency.

26. Sixthly, Divine attributes are in God, not only virtually,¹⁴ and by way of eminency, but also formally,¹⁵ although not in that manner, that qualities, are in the Creatures.

27. Seventhly, they are in God as in a second Essence, because they are not of the formall reason of the Divine Essence, for we conceive God to be, before we can conceive him to be just, and good.

28. Eightly, they are distinguished, from the Essence, and among themselves, not only in reason (as they say) reasoning, but also reason reasoned,¹⁶ so that the foundation of the distinction is in God himselfe.

29. Ninthly, those attributes, which in their formall respect, include something proper to the Divine Essence, are altogether incommunicable: as Omnipotency, Immensity, Eternity, and such like.

30. Tenthly, those that are said to be communicated to the Creatures, doe agree to them by likenesse, not altogether in the same manner as they are in God: neither yet altogether aequivocally.

31. The attributes of God set forth, What God is, and Who he is.

32. What God is, none can perfectly define, but that hath the Logicke of God himselfe. But an imperfect description which commeth neerest to unfold Gods nature, and may bee conceived of us, is such as this.

33. God is a Spirit having life in himselfe. John 4. 24. God is a spirit, and Chap. 5. 26. The Father hath life in himselfe.

34. He is called a Spirit. 1. Negatively, because he is not a body. 2. Analogically, or by a certaine likenesse, because there are many perfections in spirituall substances which doe more shadow forth the Divine nature, then any bodily thing can.

35. He is said to be Living. 1. Because God doth most especially worke of himselfe, not being moved by another. 2. Because the vitall action of God is his very Essence. 3. Because he is the Fountaine of all being; and vitall operation to other living things. Acts 17. 25. 28. He giveth to all life, and breath, and all things: in him we live, move, and be.

36. He is said to live in himselfe, because he receiveth neither being nor life, from any, in any part.

37. Hence, the chiefe title of God whereby he is distinguished from all Idolls, is, that he is the living God. Deut. 32. 40. Psal. 84. 23. Ierem. 5. 2.

38. Hence our Faith seeking eternall life, doth rest in God alone, because God is the Fountaine of all life. John 5. 26.

39. Who God is, those properties doe set forth to us wherby he is distinguished from all other things.

40. Now those Divine properties doe shew, How great God is, and what an one he is.

41. Under the motion of Quantity he is said to be. 1. One. 2. Infinite. First inwardly, because he is unmeasurable. Secondly, outwardly as he is incomprehensible. 3. He is said to be eternall.

42. He is said to be One, not in kinde, but in that most perfect unity, which in the Creatures, is wont to be called numericall, and individuall.

43. God is infinite, as he is void of all bounds of his Essence, Psal. 139, 8. If I clime up to Heaven, thou art there: or make my bed in the Grave, be hold thou art there.

44. God is unmeasurable, as he is void of all matter of dimension or measure. 1. King 8. 27. The Heavens, and Heavens of heavens doe not containe thee. Isa. 66. 1. Heaven is my throne, Earth my foote-stoole.

45. Hence Faith doth looke for no certaine measure of blessednesse, to be communicated from God, but unmeasurable glory.

46. God is incomprehensible, because he is void of any bounds to compasse him.

47. Hence he is present every where; because there is no place whence he is excluded any where.

48. God is also eternall, because without beginning and end. Psal. 102. 25. 26. Esay 44. 1. 1. Tim. 1, 17.

49. Hence it is, that our Faith doth apprehend eternall life in God.

50. What an one God is those properties doe set forth by which he is said to worke: unto these now ought to be attributed all the properties of Essence, and quantity, simplicity, immutability, eternity, and immensity.

51. These qualities are conceived either under the reason of faculties¹⁷ or else of vertues, by which those faculties are adorned.

52. The faculties are understanding & will, whence Faith doth leane upon him, who knowes what is needfull for us, and is willing also to supply it.

53. The understanding of God is simple¹⁸ without any composition, discourse or representation of shapes. Heb. 4. 13. All things are naked and open to his eyes.

54. The understanding of God is unchangeable: he knowes not otherwise, nor more one thing then another, nor more before then now, or now then before. Acts 15. 18. known to the Lord are all his workes, from before all ages.

55. The understanding of God is eternall: it neither beginneth nor endeth. Ibid.

56. The understanding of God is Infinite, because he perceiveth all truths, and reasons of all things. Iob 11. 8. 9. The Wisdome of God is heigher then the Heavens, longer then the Earth: deeper then the Sea. Psal. 139. 6. thy knowledge is more wonderfull then that I can conceive it.

57. The same way also the nature of the Divine will ought to be conceived of us.

58. The will of God is single and onely one in God.

59. The will of God is unchangeable: because he alwayes willeth the same, and in the same manner. Psal. 33. 1. The counsell of the Lord remaineth for ever.

60. The will of God is eternall; because hee doth not begin to will what before he would not, nor ceaseth to will that which before hee willed. Mala. 3. 6. I Iehova change not.

61. The will of God may be said to be infinite: because it hath no outward limitation.

62. The affections which are given to God in Scripture, as love, hatred, and the like, doe either set forth acts of the will, or doe agree to God only figuratively.

63. A vertue is the perfection of the understanding and will, such as is wisdome, holinesse, and the like in God.

64. Virtue is attributed to God, as it notes a readinesse of doing: not under the respect of an habit distinct from faculty and act.

65. But the vertues which in man arise from occasion of sinne and imperfection, doe not agree to God, as humility, chastity, shamefastnes, and the like.

66. Out of all these attributes, that perfection of God doth result, whereby hee is called blessed, 1. Tim. 1. 11. and 6. 15.

67. Hence our Faith hath a firme foundation, because it leaneth on God the possessor and author of all perfection, blessednesse and glory.