A44666:178
The blessedness of the righteous discoursed from Psal. 17, 15 /The blessednesse of the righteous discoursed from Psal. 17, 15 /
The blessedness of the righteous discoursed from Psal. 17, 15 / by John Howe ...The blessednesse of the righteous discoursed from Psal. 17, 15 / by John Howe ...
printed by Sarah Griffin for Samuel Thomson, 1668
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.
10. Assimilation, or conformity to God in both these respects composes that excellent frame of moral perfection, which the divine glory, beheld, impresses upon the soul; and which immediately conduces to its satisfaction and blessedness. I say, moral perfection, because that only is capable of being imprest by the intervening ministry of our own understanding: viz. by its Vision, intimated, as was formerly observed, in that of the Apostle, We shall be like—for we shall see him, &c. Its natural perfections are antecedent, and presupposed, therefore not so fitly to be understood here. And I say, both these ways, for, as we cannot form an entire Idea of God, without taking in, together, his perfections of both sorts, communicable, and incommunicable, (the former whereof must serve instead of a genus; the latter of a differentia, in composing the notion of God*) so nor will his impress on us be entire, without something in it respecting ⟨p. 61⟩both; in the senses already given.
10. Assimilation, or conformity to God in both these respects composes that excellent frame of moral perfection, which the divine glory, beheld, impresses upon the soul; and which immediately conduces to its satisfaction and blessedness. I say, moral perfection, because that only is capable of being imprest by the intervening ministry of our own understanding: viz. by its Vision, intimated, as was formerly observed, in that of the Apostle, We shall be like—for we shall see him, &c. Its natural perfections are antecedent, and presupposed, therefore not so fitly to be understood here. And I say, both these wayes, for, as we cannot form an intire Idea of God, without taking in, together, his perfections of both sorts, communicable, and incommunicable, (the former whereof must serve instead of a genns; the latter of a differentia, in composing the notion of God*) so nor will his impresse on us be intire, without something in it respecting ⟨p. 61⟩both; in the senses already given.
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