By Girolamo Zanchi

Translated by Patrick J. O’Banion

Book 1, Chapter 1, Part 2

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Indeed, the extent to which this is a necessary explanation of God’s attributes is evident from their use, which is chiefly twofold. The first [use of God’s attributes] is to teach us what our God actually is like. For what would the benefit be of knowing who God is if we were ignorant of what He is like? Likewise, how can He be feared or loved, how can we place trust in Him and call on Him, if we do not know Him to be righteous, good, merciful, and benevolent toward men?[1] These things also have in view the fact that, by them, we discern the true God from false ones and, hence, are confirmed in the doctrine of the true deity of the Son and the Holy Spirit inasmuch as we see that these attributes are predicated of them in the Holy Scriptures.

The second use [of God’s attributes] is to instruct us thoroughly not only about what we have received from God but also what we will receive from Him. We learn from God that He is Jehovah, that we have our existence [esse] from Him, and that He preserves us in it. So also, when we read that God is wisdom, He teaches us both that whatever light, knowledge, or understanding is in us comes entirely from God, the supreme Wisdom, and also that the more wisdom and knowledge we grasp, the more closely we are united to this God. Additionally, we also learn from this that everything God does is altogether wise. And so, we should not complain about the governance of the world but rather receive everything with a cheerful soul, since all things are governed by God’s supreme wisdom and goodness. And this is also how we ought to understand the matter with regard to the rest of the attributes.

Still, before we move on to an explanation of the things that are attributed to God in the Holy Scriptures, something must be said concerning the divine names, that is, the many names whereby the Holy Scriptures describe to us who God is and what He is like. We must do this because, once we have explained the divine names, we will more suitably be able to devote our attention to a true explanation of the attributes.

This treatise [on the divine names] will take the form of a very brief compendium in which are summarily described who God is and what He is like. For the Holy Scriptures relate these names of God to us so that, even if we have not heard or understood anything beyond these names, the whole of His nature, which is otherwise set down at length in the prophetic and apostolic books, might (as it were) be put on display before our eyes. This is similar to way in which the Ten Commandments comprehend and teach a summary of all precepts. So, do not ignore this treatise.

Now I will explain what is to be said and in what order.

[1] φιλάνθρωπον.