The Attributes of God Unfolded and Applied, Table of contents – Errata
The Contents of the Firſt Part, the chiefe Points handled therein.
The firſt ATTRIBUTE. The Life of God.
THat the Attributes of God are either communicable or incommunicable, and the Authors intent to ſpeak only of the firſt. page 1.
Of communicable attributes ſomething analogical is found in the creature. ibid
The eſſence of God made out by them from effects and workings. ibid
Theſe attributes are not in God accidents, &c. ibid.
Way made to the text taken out of Heb. 3.12. page 2
That an evill heart of unbelief, is the fountain of all evill ibid.
That faith is a divine grace, that doth ſubmit to the command of believing, and doth give glory to God, page 3.
That a heart poſſeſt with unbeleif, is an evill heart and cauſeth men to depart from the living God, ibid.
That all creatures are preſent with God; and in what ſence unbelievers depart from God, ibid.
There are two ſorts of performances, and three ſorts of poſitive duties 4.
Not to come to Chriſt, is to depart from Chriſt, ibid.
That God is a living God and in what reſpect, 4.5.
There are three ſorts of quick or living creatures, ibid.
That the reaſonable ſoul doth live out of the body, 7.
What an Angel is, ibid.
What life is in God and what is underſtood in him thereby, 8.
That no words are full enough to ſet out the nature of God 9.
Things or Properties about and of the life of God.
1 Life not attributed to God and creatures univocally, but analogically.
2 God hath life compleate, nothing is wanting to his life.
3 He hath life of himſelfe, yea the very nature of life, not onelyonly the life of operation, which creatures alſo have.
4 No end propounded to God by another in his life.
5 Every thing underſtood is life in God.
6 Gods life infinitely tranſcends the life of creatures.
7 Gods life is beſt to be known by negation. 9, 10, 11.
Uſes of this doctrine of the life of God. 13.
Uſe 1. That he is worth the comming unto and keeping. ib.
It is here ſhewed what it is to draw near unto and remain with the living God. 14.
Uſe 2. That life is of pretious account with God, and that it is a great ſin to abuſe it. 15.
That ſuch abuſe life, as,
1. Neglect to ſave it in regard of themſelves or others.
2. Such as deſtroy life in regard of themſelves or others. ibid.
That men are negligent of their own life by
1. Careleſſeneſſe to avoid dangers.
2. Idleneſſe and lazineſſe.
3. Coveteouſneſſe of the life of others▪ both Corporal and Spiritual. p. 16.
That life is deſtroyed,
1. By violent ruſhing upon dangers.
2. By immoderate eating, and drinking, and ſurfetting.
3. By ſatisfying libidinous deſires.
4. By wicked practices caſting them into the hand of the Magiſtrate.
5. By an unquiet reſtleſſe ſpirit.
6. From a principle of Idolatry or Superſtition.
7. By active malice.
8. By over earneſtneſſe to avoid troubles.
9. Upon diſapointment of hope by grief. p. 17, 18, 19, 20.
That men abuſe life, not onelyonly in regard of their bodys and temporal enjoyments but in regard of their ſoules. p. 21.
That they are to be reproved that abuſe the lives of others both of their bodies and ſou… … this is done, ibid.
Vſe. 3. That it is a worthy thing … life, ibid.
Vſe. 4. To be carefull of life
our owne
others.
of the body
of the ſoule
Pag. 22.
Three Motives to move hereunto, Page. 22. 23.
The ſecond propoſition that life is a communicable Attribute, and diverſe Uſes made of it
1. That men be thankfull and live to the glory of God. p. 24.
2. Not to vex our ſelves with carking and caring.
3. To take notice of this benefit and improve it, and here are three Motives.
1. It is juſt.
2. It is neceſſary
3. It is profitable.
p. 25, 26.
Three wayes life improved to Gods glory,
1. By ſhunning ſin and ſinfull wayes. ib.
2. By ſetting our ſelves to the works of holines and righteouſneſſe. 27
3. To provoke others to good works. ibid.
The third Propoſition that God in this attribute of life is infinite and incomprehenſible. ibid.
Reaſons,
1. His life is independent.
2. It is his whole eſſence,
3. In reſpect hereof, he is eternal.
28.
Ʋſe 1. No want in God
2. God can give life both
Temporal,
Eternal.
3. Admire Gods excellency in this Attribute of
To be humble, lively in ſervice, and to relie upon him, p. 29
The Second Attribute. Is the Perfection or natural Goodneſs of God.
THat Goodneſſe is either created or increated, page 30.
That in God it ſignifies
Natural goodneſſe,
Moral goodneſſe,
and beneficence or bounty,
ibid.
That the Text Exod. 33.19. is meant of Gods natural goodnes 31
The dependency and interpretation of the words, 32.
That goodneſſe as it ſignifies perfection, is an attribute of God, 33.
That this Attribute comprehends all other attributes, &c. ibid.
Two arguments uſed to demonſtrate this attribute of God, 34.
Foure Reaſons out of Dyoniſius, &c. ibid.
Ʋſe 1. That God is the Author of all perfection, 35.
Every Creature is good
By Creation,
By Ordination.
36
The nature of ſin lyeth not in the action, but in the manner, 37
God is the Creator and Ordainer of every action, whether it be good or evill. ibid.
Ʋſe 2. This truth is to be treaſured up, admirable effects will follow, 38
He that ſees Gods perfections muſt need run to him, ibid.
Ʋſe 3. Wo to ſuch as ſeek not to this perfection for happines, ib.
Ʋſe 4. Learn to build handſomely upon this ground, 39
That this attribute is communicable, 41
That perfection in a ſtrict ſence is that to which nothing can be added, 42
Ʋſe 1. That all things in the world are good, 43
Ʋſe 2. Let none finde fault with the works of God, ibid.
Ʋſe 3. Go to God for all goodneſſe and perfection, 44.
That God is Infinite and incomprehenſible in goodnes, 45
Ʋſe 1. Take heed how ye meddle with this perfect God, ibid.
Ʋſe 2. None hath done any thing for the Lord, but by himſelf, 46
Ʋſe 3. See the folly of ſuch as ſeek happines from creatures, ibidem
Ʋſe 4. Comfort to ſuch as have made perfection their portion, 47.
The Third Attribute. The Holineſſe of God.
THat a thing is ſaid to be holy when it is ſeparated from common uſe to the ſervice of God, Page. 48.
That (Secondly) holines ſignifies puritie, 49.
None properly can be ſaid to be holy in this life, 50.
He is holy whoſe affections and manners agree to Gods eternall Law, 51.
That in both the acceptations of the word holy, holines is a good ground of worſhiping God, 52.
Three propoſitions ſpoken of touching this Attribute, ibid.
1. That holines is an Attribute of God, ibid.
That as wiſe actions come out of Gods head, ſo holy ones come out of his heart, 53.
That the reaſon we love God no more, is becauſe we know him no better, ibid.
God moſt conjoyned to himſelfe, muſt needs be holy, ibid.
God is holy in regard of his puritie, yet without regard to an eternal Law to be meaſured by, ibid.
God ſaid to be holy five manner of waies, among ſchool-men, 54.
What it is to be holy radically and objectively, ibid.
What it is to be holy, exemplarily and formally, 55.
God is holy in his works two manner of waies, ibid.
All the actions of God proceede from a ſpirit of holineſſe, 56.
The formality of Saints holines is their love to God & Chriſt, ibid.
God muſt needs hate ſinne, as contrary to his eternal Law, ibid.
And as repugnant to his goodnes, and how it is ſo repugnant. ibid.
Foure evidences of Gods hating ſinne, 57. 58. 59
God is holy cauſalty, as the fountaine, &c ibid.
God is the efficient formall exemplary and finall cauſe of all, holineſſe in the creature, 59. 60.
Ʋſe. 1. Holines not to be contemned, 61.
Ʋſe. 2. God muſt needs delight in holy perſons, 62.
Ʋſe. 3. Such as would become acceptable to God muſt labour to become holy perſons, ib.
Motives to labour for holines, 63.
2. Doct. That holines is communicable to mankind, 64.
Reaſons or arguments to make it good, ibid.
Ʋſe 1. The true cauſe that many want holineſſe, is in themſelves and not in God, 65
Ʋſe. 2. Such as deſires holines may have it, &c. ibid.
Ʋſe. 3. To provoke to holy deſires and indeavours, with diverſe Motives beſides this Doctrine, 66. &c.
1. God commands it.
2. Directs what to do to obtaine it.
3. Hath promiſed that they that aske ſhall have, &c.
4. Without it we cannot ſee God.
5. We have excellent Coppies God and Chriſt.
6. The Scriptures left to be a meanes of ſanctification.
7. We have many outward favours to allure us.
Two meanes to be uſed
1. Prayer,
2. To ſtudy this Doctrine,
68.
That holines is the renovation of the whole man.
That ſecondly it is a giving up our ſelves to God.
That holines is the better ſeene by its contrary the old man and the former converſation thereof.
Where in the old man ſtandeth many particulars Page. 69.
Another (to wit, an eighth) Motive, to labour for holines, 70.
That holy men are the leſt fearing men. ibid.
Diverſe inſtances of the truth of his Motive, 71.
That wicked men are called Magor Miſſabib. ibid.
3. D. That God is infinitely and incomprehenſibly holy, 72.
Three reaſons hereof: and Ʋſe. 1. That therefore men in ſeeking for holineſſe cannot exceed meaſure, ibid
Ʋſe. 2. That God will beare up holines againſt all the world. 73.
Ʋſe. 3. They that will imitate God muſt never ſtand at a ſtay in holines.
Fifth Motive to labour for more holines, 74.75,
The more holines
1. The more perfection.
2. The more comfort.
3. The more boldnes.
4. The more acquaintance with God.
5. The more glory in heaven.
The fourth Attribute The Benignity or uſefull goodnes of God.
THat Goodnes, benignitie, uſefullnes, is an attribute of God, p. 77.
That Gods goodnes is communicated in a double ſence, naturally to his onelyonly begotten ſonne, freely unto creatures, 78.
That although it be naturall in God to be good, yet the acts of his goodnes are free, 80.
It is declared what the benignitie of God is, 81.
That there was but one neceſſary and naturall act of greatneſſe in God, to wit, the communicating of his whole eſſence to the ſonne, ibid.
Gods goodnes is
Generall to all creatures.
Speciall to man-kind.
Singular to his Church.
p. 81, 82.
That no evill is comparable to that of being without Chriſt, nor no good, to the being in the number of redeemed ones, 84.
Ʋſe. 1. That hurtfull diſpoſitions and michievous natures muſt needes be diſpleaſing to God, becauſe contrary to Gods diſpoſition. ibid.
Ʋſe. 2. It muſt needes be pleaſing to God, for men to be ready and willing to do good to every body, 85.
To do good to all is to walke in the feare of God, 86.
Ʋſe. 3. To ſtirre up all to become like unto God, to be full of goodnes. God is worth the imitating, ibid.
Such as will approve themſelves good men muſt make it their ſtudy how to be moſt profitable, this is a firſt advice, 86.87.
Under this firſt direction are 2. things, 1. Not to take delight in ſinfully practices and courſes, 2. Not to take delight in others troubles and ſorrowes, 88.
A ſecond direction to labour to be cured of froward diſpoſitions, ibid.
Five Motives to ſtirre up to the doing of good.
1. It is commanded.
2. It is excellent.
3. God will reward.
4. The contrary threatned.
5. It may be done, and this proportion may be had. p. 89.
The ſecond Doctrine, that goodnes is a communicable attribute.
Reaſons or demonſtrations
it was communicated at firſt,
it is reſtored in regeneration. 90
it is commanded therefore. 91.
Ʋſe. 1. That men are unuſefull and miſchievous, is not to be charged upon God. 92
Ʋſe 2. Such as deſire to be good, are in great poſſibility of it, ib.
Ʋſe 3. Seek it at the hands of God by prayer, 93
Motives upon this direction.
Other directions given touching this matter. 94
Three other Motives for concluſion of this Point, 95
The third Doctrine, That God in goodnes is Infinite and incomprehenſible, ibid.
Reaſons
1. God is Summum bonum,
2. not ſubject to provocation
3. He is not hindred from doing good to others by carking care, &c. 96.
4. he is alſufficient every way. 97
Ʋſe 1. No man alive hath cauſe to complaine of God. ibid.
Murmuring againſt God under afflictions condemned.
3. Remedies given.
1. to conſider that ſinne cauſeth evills.
2. other attributes muſt take place.
3. evills befalling Saints are from the depth of goodnes in God. ibid.
Ʋſe 2. Sinners and diſtreſſed ſoules are encouraged to come to God. 98.
5. Particulars named in the cloſe of the point. 1. come away and taſte that the Lord is gratious. 2. runne to this infinite goodnes in diſtreſſes. 3. be like unto God in doing good. 4. be like God in the extent of goodnes. 5. eſpecially to the Saints.
The Fifth Attribute. The Mercy of God.
THat mercy is Attributed to God, proved. p. 100.
What mercy is in man, ſhewed at large. ib.
Whether mercy be a diſtinct vertue from goodnes and love. 101.
Diſtinct definitions given of goodnes, love and mercy, 102.
That mercy in God ſignifieth,
1. His inclination to ſhew mercy.
2. The effects of this inclination,
103
Gods mercy is,
general to all creatures,
ſpecial to mankinde,
more ſpeciall to the elect,
104
Three things in the general mercy of God to creatures, ib.
The mercies of God extended in this life reduced to 5. heads 105
Rewarding, Pardoning, preventing, delivering, ſparing, ib.
Four degrees of ſparing mercy in God,
Not puniſhing at all, 106
Deferring 107
Moderation and rebates 107
Groaning in whipping, 108
That God ſpared not Chriſt at all, and why, ſhewed in two Reaſons, 109
Diverſe effects and acts of mercy,
1. the Incarnation of Chriſt, ib.
2. the Revelation of Gods mind by him, 111
That the world was full of ignorance & ſin, when Chriſt came, ib
3. Chriſt given, a Copy for all good life and converſation, 112.
4. Freedome
from the guilt of ſin, 113
from liking & lying in ſin, 114
5. Freedome from eternal deſtruction, ib.
6. The grace of Adoption, in which foure Things are conſidered,
The ſtate God hath taken us from.
The ſtate to which he hath brought us.
The good which thereupon we do expect.
The means whereby this is effected. 115
7. The benefits of all Chriſts Merits, 116
8. The pouring out of the ſpirit of grace, 117
9. The ſweetneſſe of Ordinances, ibid.
10. Particular vouchſafements, 118
11. Communion with God, 116
12. Life everlaſting, ibid.
Ʋſe 1. Then mankind is miſerable, 120
Ʋſe 2. Not to diſpair in our afflictions and Miſeries, 121
Ʋſe 3. Nor of ſalvation though we fall into grievous ſins, 122
Vſe 4. Let us render unto God the honor due unto his name, 123
Four things are due to God.
1 To be mindfull of his mercies, 124
2 Love to God, who is worthy of it, 125
3 We ſhould yield obedience and ſervice to God, ibid.
4 The praiſes of God ſhould be in our mouthes, ibid.
Ʋſe 5. Let us be mercifull as our father which is in heaven is mercifull, 126
Here are three Motives,
1 Such ſhall finde mercy,
2 Their ſeed are bleſſed,
3 It is attainable if you deſire it, ibid.
The ſecond Propoſition,
That Mercy is Communicable, ibid.
Made good by three Reaſons, ibidem
Ʋſe 1. Unmercifull men want a very glorious and commendable thing, ibid
Illuſtrated in foure thing,
1 They are wicked every way
1 They are Covetous
2 Unbelievers
3 They have not the love of God
4 This ſin hath much cruelty, 127
2 They are curſed perſons,
3. They are unlike God,
4. Unmercifulneſſe bars audience of Prayers, 128
5. Unmercifulneſſe is a kinde of Murther, 129
6. It is a ſhrewd ſigne of Reprobation, ibid.
7. Their end doleful that have no Mercy, ib.
Ʋſe 2. An exhortation to be mercifull as God is mercifull, ibid.
Three Motives,
1. It is a bleſſed thing,
2. Ye give to Chriſt,
3. God will not dy in your debt, 130.
Three directions given for the obtaining this merciful property, ibid.
The third propoſition of the infinitnes, &c. of Gods Mercy, 131
Many admirable ſayings of Gods mercy,
1. God enclines to it,
2. It is delightfull to him,
3. He doth multiply to ſhew mercy,
4. He will be exalted to ſhew mercy, Laſtly, It is his proper work, 132
Ʋſe 1. Then there is no want of Mercy in God. 133
Ʋſe 2. Let us truſt in this mercifull God for ever, 134
Choice mercies are not to be found out of the Church, 135
Unbelivers are flatly excluded from theſe mercies, 136
The Sixth Attribute, Of the Truth of God.
THe diverſe acceptations of the word Truth, and the ſeverall words uſed to wit Koſht or Keſhet and Emunatho. p. 137.
That truth generally ſignifieth the conformitie of a thing to its rule. ib.
That there are two Poſitive properties of an entity, to wit, truth and goodnes. 138.
That unity is not a property of an entity, and why not. ib.
That Gods being is a fundamentall veritie, not a conformitie, &c. ib.
That the word truth is uſed for conformitie of knowledge to its object, 142.
That an enunciation logical, cannot be true of what is metaphyſically falſe, 143.
That formal truth in God is from the objective truth of his eſſence. ib.
That truth deſcends from God into creatures by revelation and divine illuſtration, but in God it is not ſo, who is the firſt formall truth, 144.
Certain queſtions are propounded touching Arminian tenents ib.
In things that are not in eſſe, there is not properly truth. 145.
That things are ſaid to be in poſſe, in a double reſpect, and how. ibid.
That divine knowledge is not terminated to things exiſting, but is extended to futuritious and poſſibles. 146
That God avoucheth logicall truths without the leaſt errour ibid.
Ʋſe 1. We muſt take heed of receiving truths hand over head, &c. ibid.
And as of falſi…ies ſo alſo of miſapplied truthes take heed. ibid.
A third acceptation of truth according to the word uſed in the text. ibid.
Doct. That truth and faithfullnes is an Attribute of God. ibid.
2. Reaſons given.
1. God hath no after thoughts.
2. Puniſheth faithfulnes in others. 147.
Gods faithfullnes and truth is either in regard of
manners,
promiſes.
148.
Ʋſe 1. Let the people of God be confident upon this truth of God. 149.
Ʋſe 2. For reproof our doubtings of Gods truth and faithfulnes. ibid.
That gratious ones ſomtimes are apt to queſtion Gods truth, &c. ibid.
Miſunderſtanding or miſaplying promiſes cauſeth this, ibid.
That ſome Promiſes are made with condition and limitation, ibid.
That promiſes are miſaplyed ſometimes
to perſons.
to ſtate and behavior.
150.
Ʋſe 3. Let ſinners know that the God of truth hath threatned. 151
Ʋſe 4. Let us learn to be like God, to be men of truth, ibid.
That truth in man hath relation
1 To God,
2 To Man.
152
2. Propoſition, That truth is a Communicable attribute, ibid.
Two Objects about this point anſwered, 153
Ʋſe 1. The fault is not in God, that men are falſ and faithleſs, ib.
2. We muſt learn to ſeek for this quality of truth, at the hand of of God by Prayer. 154
3. Honeſt men may take comfort in that they are like God, to wit, men of truth. ibidem
Third propoſition, truth in God is infinite and incomprehenſible. ibidem.
Ʋſe 1. To beare up the ſpirit of Saints againſt all falſe dealings in men, God is faithfull infinitely: 155.
Ʋſe 2. A cooling card to all ſuch as have not made God their portion. 156.
Reader, Correct with thy Pen theſe faults, in the Firſt Part.
PAge 8. line 7. read floweth, p: 11. l. 32. r. is, p. 28. l. 33. r. at, p. 29. l. 6. r. doth l. 15. r. ſee, p. 35. marg. r. foreign, l. 34 r. none, p. 36, l. 4. r. by and in, l. words, p. 37.24. in ſin beſides, p. 38. l. 26. God (ſaith one) p. 42. mar. foreign, p. 43. r. 43. ſummis negatum eſt aliquid addi, p. 45. marg. ejus, p. 58. l. 1. miſeries, l. 5. they, l. 39. extingui, p. 60. l. 11. then, p. 63. l. 28. ſee, is not by nature, l. 31. are of a, p, 68. l. 4. kindneſs, l. 10. and ſo Paul, p. 70 l. 3. inſtrument, marg. eighth, p. 71. l. magor, p. 72. l. 8. infinite, p. 73. l. 31. ſtature, 76. marg. peregrinabitur, l. 36. now, p. 78. l. 11. he is not ſo at all, p. 81. l. 18. produce to any, p. 94. l. 31. Heb. 12.24, p. 95.21. that thoſe curſes, p. 96. l. 20. do revenge p. 105. l. 25. preventing, p. 117. l. 8. wholy: p, 118. marg. Luthers ſentence quite ſpoild, p. 132. l. 30. Perazin, marg. habet, p. 144. l. 28. intuitive, p. 147. l. 9. dependency, p. 151. l. 18. one would, p. 152.23. unworthy.