A05817:109
The Practice of Piety
The practise of piety directing a Christian how to walk that he may please God.The practise of pietie directing a Christian how to walke that he may please God.
A05817:109
The practise of piety directing a Christian how to walk that he may please God.The practise of pietie directing a Christian how to walke that he may please God.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1 THE Life of God is that by which, as by a most pure and perpetual act, he not only liveth of himself; but is also, that ever, and over-flowing fountain of Life, from which, all creatures derive their alives: so as that in him, they live, move, breathe, and have their being. And because only his Life differs from his *Essence; therefore ⟨p. 50⟩GOD is said only to have immortality, 1 Tim. 6.16.
1 THE Life of God is that by which, as by a most pure and perpetuall act, hee not onely liueth of himselfe; but is also, that euer, and ouer-flowing fountaine of Life, from which, all creatures deriue their aliues: so as that in him, they liue, moue, breathe, and haue their beeing. And because onely his Life differs from his *Essence; therefore ⟨p. 50⟩GOD is said onely to haue immortalitie, 1 Tim. 6.16.
2 The Understanding or Knowledge of GOD, is that whereby (by one pure act) he most perfectly bknoweth in himself all things that ever were, are, or shall be: Yea, the thoughts and imaginations of all mens hearts.
2 The Vnderstanding or Knowledge of GOD, is that whereby (by one pure act) he most perfectly bknoweth in himselfe all things that euer were, are, or shall be: Yea, the thoughts and imaginations of all mens hearts.
This Knowledge of God, is either general, by which God knoweth simply all things eternally, the good by himself, the evil by the good opposite to it: imposing to things contingent the Lot of contingency; and to things necessary, the Law of necessity. And thus knowing all things in and of himself, he is the cause of all the knowledge that is in all, both men ⟨p. 51⟩and Angels. Secondly, special, 1called the knowledge of approbation, by which he particularly knoweth, and graciously acknowledgeth only his Elect for his own.
This Knowledge of God, is eyther generall, by which God knoweth simply all things eternally, the good by himselfe, the euill by the good opposite to it: imposing to things contingent the Lot of contingencie; and to things necessary, the Law of necessitie. And thus knowing all things in and of himselfe, he is the cause of all the knowledge that is in all, both men ⟨p. 51⟩and Angels. Secondly, speciall, 1called the knowledge of approbation, by which hee perticularly knoweth, and gratiously acknowledgeth onely his Elect for his owne.
*Understanding also contains the Wisdom of God, by which he most wisely created all things of nothing, in number, measure, and weight, & still ruleth & disposeth them to serve his own most holy purpose and glory.
*Vnderstanding also contaynes the Wisedome of God, by which hee most wisely created all things of nothing, in number, measure, and waight, & still ruleth & disposeth them to serue his owne most holy purpose and glory.
3 The Will of God is that whereby of cnecessity he willeth himself, as the sovereign good: and (by willing himself) willeth most dfreely ⟨p. 52⟩all other good things which are out of himself.*
3 The Will of God is that whereby of cnecessitie hee willeth himselfe, as the soueraigne good: and (by willing himselfe) willeth most dfreely ⟨p. 52⟩all other good things which are out of himselfe.*
The Will of God, though in it self it be but one, as is his Essence, yet in respect of the diversity of objects and effects it is called in the Scriptures by divers names: as, 1 Love, whereby is meant Gods eternal agood-will, whereby he ordaineth his elect to be freely saved through Christ, and bbestoweth on them all necessary graces, for this life & that to come, 3taking pleasure in their persons and service. 2 Justice *is Gods constant will, whereby he drecompenseth men ⟨p. 53⟩and *Angels, according to their works: punishing the impenitent according to their deserts, called the justice of his wrath: and erewarding the faithful according to his promises, called the Justice of his grace. 3 Mercy, which is 8Gods mere good-will, and ready affection to forgive a penitent sinner notwithstanding all his sins and ill deserts. 4 Goodness, gwhereby God willingly communicateth his good with his creatures: and because he communicates it ⟨p. 54⟩freely, it is termed Grace. 5 Truth, whereby hGod willeth constantly those things, which he willeth: effecting, and performing all things, which he hath spoken in his appointed time. 6 Patience, whereby God willingly forbeareth to punish the wicked so long as it may stand with his Justice, and until their sins
4 The Power of God is ⟨p. 56⟩that whereby he mcan simply and freely do whatsoever he will, that is agreeable to his nature, and whereby (as he hath made,) so he still ruleth heaven, and earth and all things therein. This Almighty power of God is either absolute, by which he can will and do more then he willeth or doth. Matth. 3.9. & 20.53. Rom. 9.18. Or actual, by which God doth indeed whatsoever he will, and hindereth whatsoever he will not have done. Psalm. 115.3.
4 The Power of God is ⟨p. 56⟩that whereby he mcan simply and freely doe whatsoeuer he will, that is agreeable to his nature, and whereby (as he hath made,) so he still ruleth heauen, and earth and all things therein. This Almighty power of God is either absolute, by which hee can will and doe more then he willeth or doth. Matth. 3.9. & 20.53. Rom. 9.18. Or actuall, by which God doth indeed whatsoeuer hee will, and hindreth whatsoeuer he will not haue done. Psalm. 115.3.
5 Majesty is that by which God of his own absolute and free authority nreigneth and ruleth as Lord and King, over all creatures, visible and invisible. Having ⟨p. 57⟩both the right and propriety in all things, as ofrom whom and for whom, are all things: as also such a plenitude of power, that he can pardon the offences of all whom he pwill have spared, and subdue all his Enemies whom he will have qplagued and destroyed, without being bound to render to any creature a reason of his doing: but making his own most holy and just will, his only most perfect and eternal law.
5 Maiestie is that by which God of his owne absolute and free authoritie nraigneth and ruleth as Lord and King, ouer all creatures, visible and inuisible. Hauing ⟨p. 57⟩both the right and propriety in all things, as ofrom whom and for whom, are all things: as also such a plenitude of power, that he can pardon the offences of all whom hee pwill haue spared, and subdue all his Enemies whom hee will haue qplagued and destroied, without being bound to render to any creature a reason of his doing: but making his owne most holy and iust will, his onely most perfect and eternall law.
From all these attributes ariseth one, which is Gods sovereign Blessedness, or perfection.
From all these attributes ariseth one, which is Gods soueraigne Blessednesse, or perfection.
Blessedness is that rperfect ⟨p. 58⟩and unmeasurable possession of joy and glory, which God hath in himself for ever: and is the cause of all the bliss and perfection that every creature enjoyeth in his measure.
Blessednesse is that rperfect ⟨p. 58⟩and vnmeasurable possession of ioy and glory, which God hath in himselfe for euer: and is the cause of all the blisse and perfection that euery creature enioieth in his measure.
There are other Attributes figuratively and improperly ascribed unto God, in the holy Scriptures, as by an Anthropomorphosis, the members of a man, eyes, ears, nostrils, mouth, hands, feet, &c. or the senses and actions of man, as seeing, hearing, smelling, working, walking, striking, &c. By an Anthropopatheia the affections and passions of a man, as gladness, grief, joy, sorrow, love, hatred, &c. Or by an Analogia, as when he is named a ⟨p. 59⟩Lion, a rock, a tower, a Buckler, &c. Whose signification every *commentary will express.
There are other Attributes figuratiuely and improperly ascribed vnto God, in the holy Scriptures, as by an Anthropomorphosis, the members of a man, eies, eares, nosthrils, mouth, hands, feete, &c. or the senses and actions of man, as seeing, hearing, smelling, working, walking, striking, &c. By an Anthropopatheia the affections and passions of a man, as gladnesse, griefe, ioy, sorrow, loue, hatred, &c. Or by an Analogia, as when he is named a ⟨p. 59⟩Lion, a rocke, a tower, a Buckler, &c. Whose signification euery *commentary will expresse.
The Will of God, though in it selfe it be but one, as is his Essence, yet in respect of the diuersitie of obiects and effects it is called in the Scriptures by diuers names: as, 1 Loue, whereby is meant Gods eternal agood-will, whereby hee ordeineth his elect to bee freely saued through Christ, and bbestoweth on them all necessary graces, for this life & that to come, 3taking pleasure in their persons and seruice. 2 Iustice *is Gods constant will, whereby hee drecompenceth men ⟨p. 53⟩and *Angels, according to their workes: punishing the impenitent according to their deserts, called the iustice of his wrath: and erewarding the faithful according to his promises, called the Iustice of his grace. 3 Mercy, which is 8Gods meere good-wil, and ready affection to forgiue a penitent sinner notwithstanding all his sinnes and ill deserts. 4 Goodnesse, gwhereby God willingly communicateth his good with his creatures: and because hee communicates it ⟨p. 54⟩freely, it is termed Grace. 5 Truth, whereby hGod willeth constantly those things, which he willeth: effecting, and performing all things, which he hath spoken in his appointed time. 6 Patience, whereby God willingly forbeareth to punish the wicked so long as it may stand with his Iustice, and vntill their sinnes ibee ripened. 7 Holinesse, kwherby Gods nature is separated from ⟨p. 55⟩all prophanesse: and abhorreth all filthynesse: and so being wholly pure in himselfe, delighteth in the inward and outward purity and chastity, of his seruants, which hee infuseth into them. 8 Anger, lwherby is meant Gods most certaine and iust will, in chastening the elect, and in reuenging and punishing the reprobate for the iniuries they offer to him and his chosen: and when GOD will punish with rigor, and seuerity, then it is termed Wrath, mtemporall to the elect: neternall to the Reprobates.