Cursed is Man that trusteth in Man and mâ—â—â— Flesh his Arm if therefore Christ be no mothan a meer Man we are Cursed of God we trust in him 5. Furthermore then also Châ—â— could not satisfie Divine Jusâ—ice for our Sâ—â— which were imputed to him because â—â— nite Being or a meer Creature could â—â— satisfie Infinite Justice and then also it â—â— follow that we are yet in our Sins Rom. 5.18 19 20. and câ—â— not be justified by his Righteousness or Oâ—â— dience 6. Then also it is a Vain Thing to call â—â— on Jesus Christ or to pray unto him â—â— cause he cannot hear us if he be a â—â— Creature neither doth he know our Waâ—â—â— yet we read of such that called upon Châ—â—â—â— Name Acts 7.60 and of Stephen who Called â—â—â—n â—â— saying * He called on God and that God was the Lord Jesus Lord â—sefus receive my Spirit 7. Furthermore if Jesus of Nazarâ—â—â— not God Most High he cannot judge the â—â— crets of all Hearts because none but Gâ—â— â—â—oweth and searcheth the Heart besides Jer. 17. Isa 12.3 't is â—â—stively said that He shall not judge after the â—â—ght of his Eyes nor after the Hearing of the â—â—s 2ly and Lastly If Christ be not God by â—ature he shall perish because 't is said The â—â—ds that made not the Heavens and the Earth all perish These Things being so abhor â—e Damnaeble Heresies of the Socinians and â—â—â—ans and the Destable and Damnable â—â—resie of one Matthew Caffin of Sussex and â—old all that favour him or are his Abetâ—â—s for this Caffin with one Allen in my â—â—aring about Twelve Months agoe in a Disâ—â—e did deny that Christ was God by Naâ—â— or God of the Essence of the Father or â—â—n of the Substance of the Blessed Virgin or the Seed of Abraham * Those Two Things â—ere the Matter of the Dispute â—O come not near their Meetings Nor the â—â—rs of these Men until they have purged â—nselves from the Heresie of this Evil Perâ—â— and Grand Heretick Destroy the Foundaâ—â— and what can the Righteous do That the Holy Ghost hath a Personal Existence and is God â—Hat which we mean is this that the Holy â—â— Ghost is an Eternal Divine Existing â— Mance or the same God or Essence with â—â— Father and the Son or an Intelligent â—â—â—ntary Divine Agent he knoweth he â—â—keth he willeth and is therefore an â—â—lligent Agent or Personal Subsistence â— By the Spirit were the Heavens made â—â— were garnished Psal 33.6 Job 26.13 The Spirit of God hath â—â—ene 2. Act. 5.3 4. 1 Cor. 3.16 The Holy Ghost is called God 3. The Saints are the Temple of God cause the Spirit dwelleth in them 4. We are baptized into the Name â—â— Father Mat. 28.19 Son and Spirit therefore the Sâ—â—â— is the same God with the Father and Soâ— we are to worship and live to him 5. Mat. 12.31 The Blasphemy against the Spirit 〈◊〉 not be forgiven unto Men hence he 〈◊〉 sinn'd against with the greatest Aggravatâ— therefore he is God 6. Joh. 14.26 He is called the Comforter which 〈◊〉 Personal Appellation 7. He hath Personal Properties assâ—â— unto him 1 Cor. 12.11 as a Will He divideth uâ—â— One as he will And hath also an Uâ—standing 8. He is the Voluntary Author of all vine Operations He cherished the Cruâ—â— moved upon the Waters Gen. 5.3 he formed the â—vens he spake by the Prophets he eâ—â—â—neth reneweth regenerates sancâ—â—â— guideth and teacheth us these Things 〈◊〉 he is God as well as his Personality 9. He is the Object of our Faith 〈◊〉 Love and Obedience 10. Eph. 4.30 We may grieve him Nay vex him so we cannot be said to do to a meeâ— vine Quality or Operation Grief deâ—â— or belongs to a Person 11. He is a Ruler a Governour and â—â—eth and disposeth of things according the Counsel of his own Will and giveth Gâ—â— and Grace unto Men therefore God 〈◊〉 Divine Person 12. He is said to be sent and to desces likeness of a Dove upon our Saviour Mat. 3. he 〈◊〉 on him a Visible Shape to make a 〈◊〉 Representation of himself tho' he is a Spirit or a Divine Subsistence yet this was to shew he subsisteth of himself as doth the Father and Son so subsist 13. He is said to appoint or make Overseers Act. 20.28 or give Pastors to the Church 14. We have Communion with the Holy Spirit as with the Father and the Son 15. The New Creature is formed by him John 6.63 and 't is he that quickeneth us therefore he is God and a Divine Person also can he form Christ in us and not be God 16. The Holy Spirit is Omniscient The Spirit searcheth all Things yea 1 Cor. 2.10 the deep Things â—â— God therefore the Holy Spirit is God or â—n Infinite Essence having an Infinite Understanding 17. The Holy Spirit is Omnipresent Whether â—â—all I go from thy Spirit therefore God Psal 139 7. 18. The Holy Spirit is Immense or Infinite â—e that fills Heaven and Earth or is every â—here and out of whose Presence we cannot go is the Eternal God but the Spirit is â—â—mense and Infinite filling Heaven and Earth â—â—e Ergo The Spirit is God 19. The Holy Ghost is Eternal he is called â—e Eternal Spirit Heb. 9.14 therefore the Most High â—od 20. He hath the Power of the Highest â—erefore God Omnipotent Luke 1.35 The Power of the â—â—ghest shall over-shadow thee 21. The Holy Spirit raiseth the Dead He â—â—sed Christ from the Dead he was Quickeâ—â— by the Spirit therefore God 1 Pet. 3.18 22. Prayer ought to be made to the Holy â—â—rit as unto the Father and Son 2 Cor. 13.14 and so â—â—al Glory is to be given to him therefore 〈◊〉 is the Most High God To Conclude Great is the Mystery of Gâ—â—liness 1 Tim. 3.16 and tho' the Mystery of the Trâ—â—â—â—â— lies above our Reason yet we must maâ—â— an Article of our Faith and if we can't gâ—â—â— a Reason of some Things in the Creature 〈◊〉 any Wonder we can't comprehend the 〈◊〉 Things of the Creator but tho' it be thâ—â— yet we are bound to receive the Revelâ—â— we have of God in his Word There are 〈◊〉 that bear Record in Heaven c. and these 〈◊〉 are One that is One God One in Essenâ—â— And as Dr. Owen noteth On the Trinity p. 112. the Distincâ—â— which the Soripture reveals between 〈◊〉 Son and Spirit is that whereby they 〈◊〉 Three Hypostasis or Persons distinctly â—â—â—ing in the same Divine Essence upon 〈◊〉 Account of an Especial Property subâ—â—â—â— in an Especial Manner as in the Persâ—â— the Father there is the Divine Essence 〈◊〉 Being with the Property of begetting 〈◊〉 Son subsisting in an Especial Manneâ—â— the Father and the like of the Son and 〈◊〉 Holy Spirit so that each Person hath 〈◊〉 whole Divine Nature or Godhead in 〈◊〉 the Wisdom of God the Understanding God the Will of God the Immensâ—â— God c. is in each Person not as a â—â—â—son but as that Person is God and as 〈◊〉 deed more to be adored then compreheâ—â— And now unto the Father and the Sâ—â—â— the Holy Ghost be Glory Honour Wâ—â—â— Power Praise and all Divine Adoratiâ—â— Ever and Ever Amen FINIS THe Jewish Sabbath abrogated Oâ—â—â— Saturday Sabbatarians confuted 〈◊〉 Parts c. By Benj. Keach
Sin or 〈◊〉 and cannot be guilty of any Evil 〈◊〉 will any thing but what is Holy Job 15.15 Rev. 15.4 Hab. 1.13 Just 〈◊〉 Good and that he is the Cause and Oriâ—â—â—â— of all true Holiness that is either in Anâ—â—â— or Men he being Essentially Origiâ—â—â— Absolutely Necessarily Universally 〈◊〉 Perpetually Holy Q. What do you learn from hence A. 1. That the Law of God is an Imâ—â—â—â— What we learn from hence or Transcript of God's Holy Naâ—â—â—â— 2. That he cannot but hate Sin and love Holiness 3. I learn also that God cannot be thâ— Author of any Sin 4. That he can have no Fellowship with unholy Persons 5. That our Fall in the first Adam 〈◊〉 dismal because we lost God's Image theâ—â— by 6. That the Ungodly shall not escape God Wrath and Vengeance Sin must be punished 7. I learn also the great Necessity theâ— was of a Satisfaction of the Holiness of Gâ—â— by our Blessed Mediator the Purity 〈◊〉 God's Nature required it as well as his 〈◊〉 and Justice 8. That Sinners must be justified by a 〈◊〉 less or perfect Righteousness 9. And since Holiness is the Glory ofâ—â—â— Divine Nature it follows it is the Glory 〈◊〉 Believers to be Holy and that I should 〈◊〉 Holiness and press after it 10. And that they are wretchedly blioâ—â— that think they may be saved who are 〈◊〉 holy Q. What do you mean The wisdom of God when you say Gâ—â— most Wise A. I mean that God is Essentially 〈◊〉 nay Luk. 7.35 Wisdom iâ— self that his Wisdom is 〈◊〉 same with his Essence or that Wisdom is 〈◊〉 Property of God alone Prov. 8.12 he is called The 〈◊〉 Wise God that he is Essentially Origiâ—â—â— Perfectly Dan. 2.21 Psal 104.24 Prov. 3.19 Jer. 10.12 Universally Infinitely 〈◊〉 prehensibly and Perpetually Wise and 〈◊〉 all True Wisdom is from God he being 〈◊〉 Fountain of all Wisdom in Creatures 〈◊〉 his Wisdom appears in Creation Prefeâ—â—tion but much more in Redemption Q. What do you learn from hence What we learn from hence Prov. 3.12 13 14. 1 Cor. 1.24 viz. That God is most Wise A. 1. I learn that Christ is God because Wisdom is the Emphatical Title of our Lord Iesus 2. That God is fit to govern the World he being most Wise 3. And that I should submit to his Will in all Things and leave him to order all Things for me 4. I learn that God is a fit Object for our Trust he being Infinitely wise he knows 〈◊〉 Wants and knows how and when to â—â—pply them all 5. That he can defeat all the Crafty Counâ—â— of Wicked Men at his Pleasure 6. That it is highest Folly in any to cenâ—â— God in any of his Institutions or Acts 〈◊〉 Providence Q. What do you mean Gods Justice Deut. 32.4 Joh 37.23 Psal 89.14 when you say God is 〈◊〉 or that Justice is in God A. I mean God's Nature is just Just and â—â—â—teous is he That Justice in God is not Quality as in Men but an Essential Proâ—â—ty he may as soon cease to be God as â—â—se to be Just and Holy His Holy Nature â—he Cause of his Justice and his Will is 〈◊〉 Rule thereof his Justice is voluntary Man 〈◊〉 forgive without Satisfaction but God's 〈◊〉 is one of the Perfections of his Divine 〈◊〉 he is Infinitely Originally and Perâ—â—â—y Just Q. What do you learn from hence A. 1. What we learnfrom hence I learn that there was a Necessity 〈◊〉 such a Mediator if God will save his 〈◊〉 that was able to satifie Divine Juâ—â— and answer all its Demands and the â—â—ands of God's Holy Law 2. I learn also to admire the Wisdom 〈◊〉 God in Christ our Mediator who has â—â— conciled Justice and Mercy or open'd 〈◊〉 Door by satisfying Justice for Divine Goodness to run down freely like a Mighâ—â— Stream 3. Mark 16.16 That Divine Justice will lay hold of 〈◊〉 Unbelieving Sinners who accept not of Jeâ—â—â— Christ but contemn God's Sovereign Graâ—â— and Goodness in him 4. That no Impenitent Sinner shall 〈◊〉 escape God's Wrath and Justice 5. I infer from hence also that what 〈◊〉 ever God is pleased to do is Just and Goâ—â— and cannot otherwise be 6. And that God never will inflict 〈◊〉 Punishment in a way of Vindictive Justices 〈◊〉 his Elect 1 Joh. 1.11 1 Pet. 4.18 because Christ as their Sureâ—â— hath born all that Wrath for them and 〈◊〉 their Stead Q. What do you mean Gods goodness when you say Gâ—â—â— Good or what is meant by the Goodness of 〈◊〉 A. The Goodness of God is also his 〈◊〉 sence Mat. 19.14 or a Perfection of the Divine Beâ—â—â— or Nature all Goodness meets in his 〈◊〉 as Water in the Ocean By Goodness is meant the Bounty of 〈◊〉 and as One observes Charnock The Goodness of 〈◊〉 comprehends all his Attributes all the Aâ—â—â— God are nothing else but the Effluxes of 〈◊〉 Goodness tho' there is a Distinction betâ—â—â— them and this of Goodness viz. The 〈◊〉 of God is the Rectitude of his Nature Goodness the Efflux of his Will whereby he is â—â—sicial to his Creatures God is the Prime or Chief Good 〈◊〉 Goodness Essentially good Oright 〈◊〉 Good Good of and from himself and 〈◊〉 〈◊〉 his Sense there are none Good but God 〈◊〉 God is a Communicative Good his Goodness flows forth to his Creatures God is Necessarily Good he can't but be Good Mat. 19.17 Goodness is Inseparable from his Nature as 〈◊〉 his Holiness Yet tho' God be necessarily Good yet he is also Freely Good the â—reedom of his Will is not destroyed because he is Necessarily good for 't is as he â—eases that he lets out of his Goodness and 〈◊〉 it he might display his Goodness he made 〈◊〉 World and that he might redeem his â—â—ect he display'd his Mercy Love and Soveâ—â—ign Grace God is the Cause of all Goodness he is a Soul satisfying a Soul filling Jer. 31.25 a 〈◊〉 ravishing Good as he is Great he is 〈◊〉 be feared as he is Faithful to be trusted 〈◊〉 and as he is Good he is Object of our 〈◊〉 and Affections God is Infinitely Inâ—â—â—ehensibly and Everlastingly Good so Good to give his Son to die for us and to give â—â—nself Son and Spirit to us Q. What do you learn from hence that God Good or such Goodness is in him A. 1. What we learn from hence That wicked Men are wofully blind 〈◊〉 depraved as not to desire seek and love 〈◊〉 God but contrary wise slight despise 〈◊〉 contemn him in their Hearts â— Also I learn the Contempt of God and 〈◊〉 serring the Creature nay Sin above 〈◊〉 is most Abominable and Horrid Folly 〈◊〉 Wickedness â— That God is sit to rule and govern the 〈◊〉 because he is Goodness it self and 〈◊〉 wrong no Creature Also how happy 〈◊〉 are who are under or do submit to his â—â—â—ernment c. â— That God is most
all Things 〈◊〉 therefore he is the Most High God 4. John 2.25 John 21.17 Rev. 2.23 Omnisciency is ascribed to him 〈◊〉 that searches the Heart and knows Things is the Most High God but 〈◊〉 searcheth the Heart and knows all 〈◊〉 therefore he is the Most High God 5. He to whom Divine Worship is 〈◊〉 or is to have the same Worship and 〈◊〉 that belongs to God the Father Heb. 1.6 John 5.23 is the 〈◊〉 Most High God but this belongs to 〈◊〉 given to Christ therefore Christ is the 〈◊〉 High God 6. Phil. 2.6 He that is Co-Equal and Co-Eternalâ— Co-Essential with the Father is the Most 〈◊〉 God John 10.30 but Christ is Co-Equal Co 〈◊〉 and Co-Essential with the Father the 〈◊〉 the Most High God 7. He that can hear distinctly Ten 〈◊〉 sand Persons Prayers at one and the 〈◊〉 Time is God but Christ can and doth 〈◊〉 distinctly Ten Thousand Persons 〈◊〉 at one and the same Time if this 〈◊〉 nied what an Advocate is Christ 1 John 2.1 2. Heb. 3.25 and 〈◊〉 do our Adversaries come to God by 〈◊〉 Will they come to God by one that 〈◊〉 hear them 8. He that can pardon all Iniquity 〈◊〉 quit Sinners from Vindictive Justice is 〈◊〉 but Christ thus forgiveth Sin Mat. 9.6 Ergo 9. He that was with the Father 〈◊〉 the World was made John 17.5 and was brought 〈◊〉 〈◊〉 Everlasting is the Most High God Prov. 8.25 26 27 28. 〈◊〉 Christ as God was with the Father â—â—fore the World was made and was brought â—â—th from Everlasting Ergo Obj. If the Father be the Only True God John 17.3 〈◊〉 Christ is not the True God A. Our Lord does not refer to the â—â—son of the Father but he refers in 〈◊〉 17.3 to all the Three Persons 〈◊〉 to the whole Godhead in the Father 〈◊〉 Christ is called the True God 1 John 〈◊〉 1 Tim. 2.5 Also when Paul saith to us There is One 〈◊〉 and One Mediator c. he refers to all 〈◊〉 Three Persons in the Godhead and as 〈◊〉 Second Person took our Nature into 〈◊〉 with himself he is Mediator but by 〈◊〉 of this Union he ceaseth not to be 〈◊〉 Moreover by reason of this Union Act. 20.28 〈◊〉 Blood is called the Blood of God beâ—â—se the Divine or Humane Nature makes 〈◊〉 one Person or but one Christ 10. He that is Omnipresent and is with his 〈◊〉 on Earth always is the Most High 〈◊〉 but Christ is Omnipresent and is with 〈◊〉 People always on Earth Mat. 28.20 c. 11. He that is the First and the Last Rev. 1.8 and 〈◊〉 Almighty is the Most High God but â—â—rist is the First and the Last and The â—â—ighty Ergo Secondly Christ is truly Man and so Man â—â—ell as God in one Person God of the â—â—nce of the Father and Man of the Subâ—â—ce of the Blessed Virgin Mary 1. He was Conceived of the Virgin 2. Born of her and sucked her Breast 3. Made of a Woman 4. Of the same Flesh and Blood that the Children of God are of Heb. 2.14 15 16. He took not on his the Nature of Angels but he took on him the Seed of Abraham 5. Act. 12.30 God sware to David of the Fruit of â—â— Loins he would raile up Christ c. therefore they that deny he took the same Flesh of â—â— not David's Seed speak blasphemously â—â— God as if he were forsworn 6. He is the Root of David accordiâ—â— to his Godhead and the Off-spring â—â— David according to his Man-hood Rev. 22. â—6 or David's Lord and David's Son 7. Otherwise he is not our Kinsman 8. Nor could he be our Saviour because it was Man that sinn'd and Man me satissie 9. He could not dye had he not beâ—â— Man nor he could not have satisfied had â—â— not been God for only an Infinite Persâ—â— could satissie Insinite Justice or give an â—â— finite Satisfaction to God 10. Eph. 5.30 He is said to be Flesh of our â—leâ— and Bone of our Bone The Dangerous Consequences the attend the Pernâ—cious Error â— Denying the Godhead of Jesâ—â— Christ Quest WHat tho' I do not believe tâ—â— Christ is the Most High Gâ—â— if I do believe that Jesus of Nazareth is my â—â— Saviour A. 1. Such that deny Jesus of Nazuâ— to be Most High God â— Pet. 2.1 2. Dâ— dery the Lord â—â— bâ—â—ght them and all such Persons are guilty â—â— Damnable Heresie and bring upon themâ—â—â—ves swift Destruction 't is not enough to beâ—â—eve in that Christ but we must believe who that Christ is Joh. 8.24 or we must Dye in our â—â—iâ—s Our Lord would have his Disâ—iples know who he the Son of Man is and â—â—uer said Thou art Christ that refers to his â—â—mane Nature the Son of the Living God Mat. 16.15 16. â—â—st resers to his Divine Nature And on â—is Faith Christ hath built his Church so â—it that Church which is not built on this â—â—â—h or upon this Confession is no True â—â—uch of Christ 2. Such that deny Christ to be the Most â—â—gh God do justisie the Jews John 10.33 John 5.18 in charging â—â— with Blasphemy they saying He beâ—â—g no more than a Man made himself equal â—â—th God Now had he not been equal â—â—th God would he thus have said conâ—ning himself or could he without Blasâ—emy so own himself Besides when he â—â— He was the Son of God they understood â—â— meant God by Nature or his Son by Eterâ—â— Generation which he denied not but câ—â—red himself so to be and so to be acâ—â—owledged and confessed 3. If Christ is not the Most High God â—â— also it would be Idolatry to give Diâ—e Worship to him because such that â—dore him do worship a meer Creaâ—t or One who by Nature is no God and so â—e That Glory unto another Isa 42.8 which belongs God only Nay and then also God hath his Word led his poor Creatures into a â—â—e and to do that which his Nature â—â—treth as the worst of Evils viz. Inâ—â—oss Idolatry in requiring all to worship the Son John 5.23 Heb. 1.6 and to give the same Honour to him that they are to give to the Father and in his Word to say His Sâ—â— wae with God John 1 2.3 Phil. 2.6 Rom. 9.5 Col. 1.17 and was God and was equâ—â— with God nay the True God and God oâ—â—â— all and that God that made all Things aâ—â— by whom all Things consist would he haâ—â— done thus had not Christ been the same Meâ—â— High God or can it consist with the Wâ—â—dom and Holiness of God to lead his Crâ—â—â—tures into such a Snare 4. Moreover If Jesus of Nazareth is â—â— the Most High God he cannot be our Sâ—â— our nor ought we to trust in him for noâ—â— is our Saviour but God alone I am God â—â— besides me there is no Saviour Isa 43.11 Jer. 17.5 also he saâ—â—â—