A05817:120
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.
A05817:120
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.
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.
1 NO Attributes can sufficiently express the Essence of GOD, because it is infinite and ineffable. Whatsoever therefore is spoken of God, is not God: but serveth rather to help our weak understanding, to conceive in our reason, and to utter in our speech the Majesty of his Divine Nature: so far as he hath vouchsafed to reveal himself unto us in his Word.
1 NO Attributes can sufficiently expresse the Essence of GOD, because it is infinite and ineffable. Whatsoeuer therefore is spoken of God, is not God: but serueth rather to helpe our weake vnderstanding, to conceiue in our reason, and to vtter in our speech the Maiestie of his Diuine Nature: so farre as hee hath vouchsafed to reueale himselfe vnto vs in his Word.
2 All the Attributes of God belong to every of the three Persons, 1as well as to the Essence it self, with the limitation of a Personal propriety: as the Mercy of the Father is Mercy begetting: the Mercy of the Son is Mercy begotten: the Mercy of the Holy Ghost is Mercy proceeding: and so of the rest.
2 All the Attributes of God belong to euery of the three Persons, 1as well as to the Essence it selfe, with the limitation of a Personall proprietie: as the Mercy of the Father is Mercy begetting: the Mercy of the Sonne is Mercy begotten: the Mercy of the Holy Ghost is Mercy proceeding: and so of the rest.
3 The Essential Attributes of God differ not from his Essence. Because they are so in the Essence, that they are the very Essence it self. *In God therefore there is nothing, which is not either his Essence or a Person.
3 The Essentiall Attributes of God differ not from his Essence. Because they are so in the Essence, that they are the very Essence it selfe. *In God therefore there is nothing, which is not eyther his Essence or a Person.
4 The Essential Attributes of GOD differ not Essentially, nor really one from another (because whatsoever ⟨p. 61⟩is in God, is one most simple Essence, and one admits no division,) but only in our reason and understanding, which being not able to know earthly things, by one simple Act, without the help of many distinct acts, must of necessity have the help of many distinct Acts, to know the incomprehensible GOD. Therefore (to speak properly,) there are not in God many Attributes, but *one only, which is nothing else but the Divine Essence it self, by what Attribute soever you call it. But in respect of our reason they are said to be so many different Attributes, for our aUnderstanding conceives by the name of Mercy a thing differing from that ⟨p. 62⟩which is called Justice. The Essential Attributes of God are not therefore really inseparable.
4 The Essentiall Attributes of GOD differ not Essentially, nor really one from another (because whatsoeuer ⟨p. 61⟩is in God, is one most simple Essence, and one admits no diuision,) but onely in our reason and vnderstanding, which being not able to know earthly things, by one simple Act, without the help of many distinct acts, must of necessitie haue the helpe of many distinct Acts, to know the incomprehensible GOD. Therefore (to speake properly,) there are not in God many Attributes, but *one onely, which is nothing else but the Diuine Essence it selfe, by vvhat Attribute soeuer you call it. But in respect of our reason they are said to be so many different Attributes, for our aVnderstanding conceiues by the name of Mercy a thing differing from that ⟨p. 62⟩
5 The Essential Attributes of GOD are not parts or qualities of the divine Essence, nor 1)Accidents in the Essence, as in a Subject: but the very 2)whole and entire Essence of God. So that every such Attribute is not aliud & aliud, another and another thing, but one and the same thing. There are therefore no Quantities in God, by which he may be said to be so much and so much: nor Qualities, by which he may be said to be such and such: but (3)whatsoever God is, he ⟨p. 63⟩is such and the same by his Essence. By his Essence he is wise, and therefore Wisdom it self: by his Essence he is God, and therefore Goodness it self: by his Essence he is merciful, and therefore Mercy it self: by his Essence he is just, and therefore Justice it self, &c. In a word, GOD is great, without Quantity: good, true, and just without Quality: merciful without passion: an Act without motion: every-where present without site: without time the first and the last: the Lord of all Creatures, from whom all receive themselves, 4and all the good they have; yet neither needeth nor receiveth he any increase of goodness or happiness from any other.
5 The Essentiall Attributes of GOD are not parts or qualities of the diuine Essence, nor 1)Accidents in the Essence, as in a Subiect: but the very 2)whole and entire Essence of God. So that euery such Attribute is not aliud & aliud, another and another thing, but one and the same thing. There are therefore no Quantities in God, by which hee may be said to be so much and so much: nor Qualities, by which he may be said to be such and such: but (3)whatsoeuer God is, hee ⟨p. 63⟩
This is the plain description of God, so far as he hath revealed himself to us in his Word.
This is the plaine description of God, so farre as hee hath reuealed himselfe to vs in his Word.
This Doctrine (of all others) every true Practitioner of Piety, must competently know, and necessarily believe for four special uses.
This Doctrine (of all others) euery true Practitioner of Pietie, must competently know, and necessarily beleeue for foure speciall vses.
1 That we may discern our true and only God, from all false Gods and Idols: for this description of God, is properly *known only to his Church, in whom he hath thus graciously manifested himself.
1 That wee may discerne our true and onely God, from all false Gods and Idols: for this description of God, is properly *knowne onely to his Church, in whom he hath thus graciously manifested himselfe.
2 To possess our hearts with a greater awe of his Majesty, whilst we admire him for his simpleness and infiniteness: adore him for his unmeasurablenesse, unchangeableness, ⟨p. 65⟩and eternity: seek wisdom from his understanding and knowledge: submit our selves to his blessed will and pleasure: love him, for his love, mercy, goodness, and patience: trust to his Word, because of his truth: fear him for his power, Justice and anger: reverence him for his holiness: and praise him for his blessedness: and to depend all our life on him, who is the only author of our life, being, and all the good things which we have.
2 To possesse our hearts with a greater awe of his Maiestie, whilest we admire him for his simplenesse and infinitenesse: adore him for his vnmeasurablenesse, vnchangeablenesse, ⟨p. 65⟩and eternitie: seeke wisedome from his vnderstanding and knowledge: submit our selues to his blessed will and pleasure: loue him, for his loue, mercy, goodnesse, and patience: trust to his Word, because of his truth: feare him for his power, Iustice and anger: reuerence him for his holinesse: and praise him for his blessednesse: and to depend all our life on him, who is the onely author of our life, beeing, and all the good things which wee haue.
3 To stir us up to imitate the Divine Spirit in his holy Attributes: and to bear (in some measure) the Image of his Wisdom, Love, Goodness, Justice, Mercy, Truth, Patience, Zeal, and Anger ⟨p. 66⟩against sin, that we may be wise, loving, just, merciful, true, patient, and zealous, as our God is.
3 To stirre vs vp to imitate the Diuine Spirit in his holy Attributes: and to beare (in some measure) the Image of his Wisedome, Loue, Goodnes, Iustice, Mercy, Truth, Patience, Zeale, and Anger ⟨p. 66⟩against sinne, that we may be wise, louing, iust, mercifull, true, patient, and zealous, as our God is.
4 Lastly, that we may in our Prayers and Meditations conceive aright of his divine Majesty, and not according to those gross and blasphemous imaginations which naturally arise in mens brains: as when they conceive GOD to be like an old man sitting in a chair: and the blessed Trinity to be like that tripartite Idol, which Papists have painted in their Church-windows.
4 Lastly, that wee may in our Prayers and Meditations conceiue aright of his diuine Maiestie, and not according to those grosse and blasphemous imaginations which naturally arise in mens braines: as when they conceiue GOD to be like an old man sitting in a chaire: and the blessed Trinitie to be like that tripartitae Idoll, which Papists haue painted in their Church-windowes.