A27107:115
The practice of piety directing a Christian how to walk, that he may please…
The practice of piety directing a Christian how to walk, that he may please God / amplified by the author
A27107:115
The practice of piety directing a Christian how to walk, that he may please God / amplified by the author
No title page in the transcription: set from the catalogue record.
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.
Thirdly, more special, by which Godb dwelleth in his Saints.
2. Unchangeableness, whereby God is void of all change, both in respect of his dEssence ande Will.
2. Vnchangeableness, whereby God is void of all change, both in respect of his dEssence ande Will.
3. Eternity, whereby God is without beginning of days, or end of time; and without all bounds off precession, or succession.
Thus far of the absolute Attributes; now of the relative, or such which have reference to the Creatures.
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 ⟨p. 26⟩glives, so as that in him, they live, move breath, and have their being. And because only his Life differs not from hish Essence therefore 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 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 ⟨p. 26⟩glives, so as that in him, they live, move breath, and have their being. And because only his Life differs not from hish Essence therefore God is said only to have Immortality, 1 Tim. 6. 16.
2. The Understanding, or Knowledge of God, is that whereby (by one pure act) he most perfectlyi knoweth in himself all things that ever were, are, or shall be: Yea, the thoughts and imaginations of 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 and Angels. Or secondly, special, called the knowledge of approbation, by which he particularly knoweth, and graciously acknowledgeth only his Elect for his own.
2. The Vnderstanding, or Knowledge of God, is that whereby (by one pure act) he most perfectlyi knoweth in himself all things that ever were, are, or shall be: Yea, the thoughts and imaginations of 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 and Angels. Or secondly, special, called the knowledge of approbation, by which he particularly knoweth, and graciously acknowledgeth only his Elect for his own.
kUnderstanding also contains the Wisdom of God, by which he most wisely created all things of nothing, in number, measure, and weight, and still ruleth and disposeth them to serve his own most holy purpose and glory.
kVnderstanding also contains the Wisdom of God, by which he most wisely created all things of nothing, in number, measure, and weight, and still ruleth and disposeth them to serve his own 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 mostd freelye all other good things which are out of himself.
3. The Will of God is that, whereby of cnecessity he willeth himself, as the soveraign good: and (by willing himself) willeth mostd freelye all other good things which are out of himself.
The Will of God, though in it self it be but one, as in 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 God's eternal fgood Will, whereby he ordaineth his Elect to be freely saved through Christ, andg bestoweth on them all necessary graces for this life, and that to come,h taking pleasure in their persons and services. 2. Justice iis Gods constant Will whereby hek recompenseth Men and Angels, according to their works, lpunishing the impenitent according to their deserts, called the justice of his wrath: andm rewarding the faithful, according to his promises, called the justice of his Grace. 3. Mercy, which isn God's mere Good Will, and ready affection to ⟨p. 28⟩forgive a penitent sinner, notwithstanding all his sins and ill deserts. 4. Goodness, owhereby God willingly communicateth his good with his Creatures: and because he communicates it freely, it is termed grace. 5. Truth, wherebyp God 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 theirq
4. The Power of God is that whereby hem can simply and freely do whatsoever he will, that is agreeable to his nature:2 and whereby (as he hath made, 3so) he still ruleth heaven and earth,4 and all things therein.5 This Almighty power of God is either absolute, by which he can will,6 and do more than he willeth or doth, Matth. 3. 9. and 20. 53. Rom. 9. 18. Or actual, by which God doth indeed whatsoever he will, and hindereth whatsoever he will not have done, Psal. 115. 3.
4. The Power of God is that whereby hem can simply and freely do whatsoever he will, that is agreeable to his nature:2 and whereby (as he hath made, 3so) he still ruleth heaven and earth,4 and all things therein.5 This Almighty power of God is either absolute, by which he can will,6 and do more than he willeth or doth,
5. Majesty is that, by which God of his own absolute and free authorityn reigneth and ruleth, as Lord and King, over all Creatures visible, and invisible▪ having both the right and propriety in all things: aso from whom, and for whom, are all things: as also such a plenitude of Power, that he can pardon the offences of all whom hep will have spared; and subdue all his Enemies, whom he will haveq plagued and destroyed, without being bound to render to any Creature ⟨p. 30⟩a reason of his doing: but making his own most holy and just Will, his only most perfect and eternal Law.
From all these Attributes ariseth one, which is God's sovereign blessedness or perfection. Blessedness is thatb perfect 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 enjoys in its measure.
From all these Attributes ariseth one, which is God's soveraign blessedness or perfection. Blessedness is thatb perfect 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 enjoys in its 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 Antropopatheia, the affections, and passions of a man, as gladness, grief, joy, sorrow, love, hatred, &c. or by an Analogy, as when he is named a Lyon, a Rock, a Tower, a Buckler, 1&c. Whose signification every† Commentary will express.3
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 Antropopatheia, the affections, and passions of a man, as gladness, grief, joy, sorrow, love, hatred, &c. or by an Analogie, as when he is named a Lyon, a Rock, a Tower, a Buckler, 1&c. Whose signification every† Commentary will express.3
The Will of God, though in it self it be but one, as in his Essence, yet in respect of the diversity of Objects and Effects, it is call'd in the Scriptures by divers names, as, 1. Love, whereby is meant God's eternal fgood Will, whereby he ordaineth his Elect to be freely saved through Christ, andg bestoweth on them all necessary graces for this life, and that to come,h taking pleasure in their persons and services. 2. Justice iis Gods constant Will whereby hek recompenseth Men and Angels, according to their works, lpunishing the impenitent according to their deserts, called the justice of his wrath: andm rewarding the faithful, according to his promises, called the justice of his Grace. 3. Mercy, which isn God's mere Good Will, and ready affection to ⟨p. 28⟩forgive a penitent sinner, notwithstanding all his sins and ill deserts. 4. Goodness, owhereby God willingly communicateth his good with his Creatures: and because he communicates it freely, it is termed grace. 5. Truth, wherebyp God 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 theirq sins be ripened. Ad poenam tardus Deus est, ad praemia velox. Sed pensare solet vi graviore moram. 7. Holiness, rwhereby God's Nature is separated from all prophaneness: and abhorreth all filthiness: and so being wholly pure in himself, delighteth in the inward and outward purity and chastity of his servants, which he infuseth into them. 8. Anger, swhereby is meant God's ⟨p. 29⟩most certain and just Will in chastening the Elect, and in revenging and punishing the Reprobate, for the injuries they offer to him and his chosen: and when God will punish with rigour and severity, then it is termed Wrath ttemporal to the Elect, ueternal to the Reprobates.