A27004:568
The reasons of the Christian religion the first part, of godliness, proving by natural…
The reasons of the Christian religion the first part, of godliness, proving by natural evidence the being of God ... : the second part, of Christianity, proving by evidence supernatural and natural, the certain truth of the Christian belief ... / by Richard Baxter ... ; also an appendix defending the soul's immortality against the Somatists or Epicureans and other pseudo-philosophers.
London: printed by R. White for Fran. Titon, 1667
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.
It is certain that God is infinitely good, and that all his works also are good in their degree: but withal it is certain, that God in himself is the Simple Primitive Good, and that created goodness principally consisteth in a conformity to his Will, which is the standard and measure of it.
It is certain that God is infinitely good, and that all his works also are good in their degree: but withall it is certain, that God in himself is the Simple Primitive Good, and that created goodness principally consisteth in a conformity to his Will, which is the standard and measure of it.
§. 16. God as considered in the Infinite Perfections of his Nature and his Will, is most Amiable, and the object of our highest love.
§. 17. But he is not known by us in those Perfections, as ⟨p. 94⟩seen in themselves immediately, 1but as demonstrated and glorified expressively in his works, in which he shineth to us in his goodness.
- 1Cotta telleth Vell•iu•, That h•, •y making •od […] of •eas•s o• Man, S uit Religion […]: Quidem enim cur De as humibus do dica, cum Di non modo hominibus non consiant, sed onio nihil cent. nihil agant At est corum cmia quaedam praestanfere natura, ut ea debeat ipsa per se ade colendam elicere sapientem. (This reason is o ded, but the goodness of God's Nature pod by his doing good.) — Quae porro pietas edebetur, à quo nihil accepeis? aut quid on no, cujus nullum merit mt, e debere potest? Est enim Pietas Justitia adversus Deos: cum quibus quid potest nobis esse juris, cum homini nulla cum Deo sit communitas, sanctitas est scientia colendorum Deorum: qui qa obrem colendi snt non intellige, nullo nec accepto ab us, nec spea o bon. sic. de Nat. Deo. c. 1. p. 32.