Beams of Divine Light: OR Some Brief Hints OF THE Being and Attributes OF GOD, And of the Three Persons In the GODHEAD. Also Proving The Deity of CHRIST, and of the HOLY-GHOST. Written at the Request of a most Pious, and and Honourable Citizen of LONDON. And Published by him for the sake of the poorer sort of Christians, in these Perilous Times. LONDON, Printed by K. Astwood, and Sold by William Marshal at the Bible in Newgate-street. 1700. Beams of Divine Light: OR Some Brief Hints OF THE Being and Attributes OF GOD, etc. 〈◊〉. WHat is God? Answ. God is a Spirit * Joh. 4.24. , 〈◊〉 the Simplicity of God, he is without 〈◊〉 imposition, without any Parts, being 〈◊〉 corporal or Material Substance, not 〈◊〉 a Body and Soul as we have, no mix●●●● Matter, he is not a Visible Substance ●●●●ily Form. 〈◊〉 What a kind of Spirit is God? He is an Uncreated, Infinite Spirit, 〈◊〉 differs from all Created Spirits or Be●●●●●●ich are finite, and were created; Isa. 44.6. Rev. 1.8. but 〈◊〉 a Being, a Spirit of himself, and from ●●●●●ting. 〈◊〉 What do you learn from hence, viz. That 〈◊〉 Spirit? 1. I learn, that God in respect of his 〈◊〉 is but One, if God were not a Spi●●●●ould not be One. 2. That God is Invisible, 1 Tim. 1.17. Luke 24.39. for had God 〈◊〉 Body as we have, he might be seen with Corporal Eyes, but being a Spirit he ca●● not. 3. If he was not a Spirit he could not b● Infinite, for all Bodies are of a Finite Nature, every Material Body or Material Thi●●● is terminated or limited. Q. If God be a Spirit, why are the Parts 〈◊〉 Members of an Human Body and Natural Af●●ctions ascribed unto God, as Head, Eyes, Ha●●●● Arm, Mouth, & c.? A. This is only in Condescension to 〈◊〉 Weakness, and not properly but improperly spoken of God, or Metaphoricall●●● therefore we must not conceive of God ●●cording to such Expressions, but the 〈◊〉 Intent of them. Q. When Eyes are attributed unto God, 〈◊〉 are we to understand thereby? Heb. 4.13. A. 1. The perfect Sight and Knowledge 〈◊〉 hath, of all Things and Persons. 2. 1 King. 9.3. Deut. 11.12. Job. 10.4. His Providence and Care over 〈◊〉 especially his own People Not that God hath such Eyes as we 〈◊〉 Hast thou Eyes of Flesh or seest thou as Man? 〈◊〉 is a Spirit, therefore cannot have Eyes 〈◊〉 Flesh; He is all Eye, saith Caryl, He 〈◊〉 made the Eye shall not he know Q. What are we to understand by the 〈◊〉 of God? A. 1. God's Almighty Power, by 〈◊〉 he worketh, Exod. 15.6. or doth whatsoever he please 〈◊〉 because Man by his Hand doth this or 〈◊〉 Q. What is meant by the Right Hand of 〈◊〉 A. The Omnipotent Power of God, Psal. 118.15, 16. Exod. 15.6, 12. either ●●erted in a way of Rich Mercy to his Pe●●●● or great Wrath to his Enemies. 2. His Hand also signifies his Purpose or Counsel, Isa. 49.22. Acts 4.28. Ears also are ascribed to God, Psal. 10.17.31. Psal. 55.1. signifying not only his Knowledge of all Things done on Earth, but that he also understandeth and approves of the Prayers of his People. An Arm also is attributed unto God, Isa. 30.30. Job 40.4. Psal. 77.16. to signify his mighty Strength, because the Strength of a Man is known by his Arm. 2. Sometimes by his Arm is meant Jesus Christ, Isa. 53.1. because in him all the Attributes of God meet in Harmony, and are united together to save lost Sinners, and from hence Christ is called the Power of God. 3. By Arm of God also is meant the Gospel, Isa. 52.7, 8, 10. Toe Lord hath made bare his Holy Arm 〈◊〉 the Eyes of all Nations, and all the Ends of ●he Earth shall see his Salvation. Q. What are the Blessed Attributes and Properties of God? What the Attributes of God are. A. Omniscience, Omnipresence, Omnipotence, Immutability, Simplicity, Infiniteness, Eternity, these are Incommunicable Attributes: Holiness, Wisdom, Justice, Goodness, Faithfulness, Patience, etc. Q. What is God's Omnisciency? What is God's Omnisciency. Psal. 147.5. Joh. 21.27. Acts 15 18. A. It is his Infinite Knowledge and Understanding, whereby he knows all Things and Persons in Heaven and Earth; even the Thoughts, Purposes and Intentions of all Hearts, God doth not need any should in●●rm him what our States, Wants, Fears, ●angers or Afflictions are. Q. What do you learn from hence, that God is omniscient, sees and knows all Things? A. 1. I learn hereby to know Christ is God, What to learn hereby Joh. 2.25. because he knows all Things, and searches the Heart and the Reins. 2. This teaches me also to carry and behave myself with all Holy and Godly Fear in all Company, and to take Care of my Thoughts, Words and Actions; because all are Observed, and Known by the God of Knowledge. 3. That I cannot commit Sin in any Secret Place but God sees me, there being no Place in which I can hid myself from his Allseeing Eyes. 4. That if I am not sincere but Hypocritical, I may deceive Men, yet I can't deceive God. 5. That such who deny God's Omniscience do deny God himself, this being an Essential Property of his very Nature and Being. 6. That I need not fear what Men design against me in secret, because God who is my God sees, and knows all that they purpose or design against me. 7. Also if when Men unjustly accuse me of Hypocrisy, God knows my Sincerity and hereby I receive Comfort. Q. What do you mean when you say God is Omnipresent? What Gods Omnipresence is. Job 22.14. Jer. 23.24. Isa. 40.21.15. Psal. 139.1, 8. A. That God is not a finite Being, or is not only in Heaven, but that he is on Earth also; yea, every where present with me (beholding and looking upon me) and so with all Persons throughout the whole Earth, filling Heaven and Earth; nay, and that he is Essentially present in all Places, with all Creatures, without any Division of himself, not one Part of his Essence in one Place, and another Part in other Places, but that he is wholly every where, If I ascend up into Heaven thou art there, or if I make my Bed in Hell thou art there. Q. What do you learn from hence that God is 〈◊〉 where present? A. 1. That God's Perfections are Infinite, What to learn hereby. 〈◊〉 that an Infinite Essence hath, and must ●ave an Infinite Presence. 2. That out of his Essential Presence, I ●or any other can go. 3. I learn from hence also to know, Mat. 28.20. that ●●elus Christ is the Eternal odd, because he ●●ys, Lo I am with you always to the End of the ●uld; and is in the midst of them who are ●●t together to worship him; John. 3.13. Joh. 1.10. he was in ●eaven, when his Humane Body was on ●e Earth. 4. I learn, if God be present every where, 〈◊〉 must needs know what is done every ●here. 5. That since God fills Heaven and ●●●th with his Essential Presence, I 〈◊〉 he is Incomprehensible: We cannot conceive of him, and that therefore ●●at is an Article of my Faith, which 〈◊〉 above my Humane Reason to comprehend. 6. I learn, that whosoever sins tho' never 〈◊〉 secretly, yet God is by them and sees ●●em, nay, looks upon them. 7. It teaches me also to take Care how I ●●ay to God, and behave myself in his ●orship, because he is with me. Q. What do you mean, when you say God is ●●●ipotent? The Omnipotence of God. A. That he is Infinite in Power, and can ●o whatsoever he pleaseth, and is in Power ●●er all, and that nothing is hard to him to 〈◊〉, and that Power is essentially in God, and 〈◊〉 in none but him; and what Power others have, they derived it from God, whether they be Angels or Men: Yet some Things are impossible to the Nature or Being of God to do, as it is impossible for him to li●● cease to be, to change, or be unjust, etc. Q. What do you learn from hence? A. 1. That God made the World, and by his power could have made more Worlds, 〈◊〉 he had pleased. 2. That I ought to depend upon God 〈◊〉 all Straits and Conditions. 3, That he can work real Miracles, 〈◊〉 raise the Dead at the last Day. 4. That Men nor Devils can destroy su●● that God will save. 5. That to doubt of God's Power to 〈◊〉 me, is a great and abominable Sin. Q. What do you mean, when you say, The Immutability of God. Exod. 3.14. G●● 〈◊〉 Immutable? A, That God cannot change as to his ●●sence, but is always the same God, I am 〈◊〉 I am, the same he was he is, and ever 〈◊〉 be, in his Essence, and in his Properties 〈◊〉 Perfections also; i.e. He hath the same ●●●ness, Wisdom, Power, Knowledge, Ju●●●● Love and Goodness which he ever ha● 〈◊〉 am God I change not: Mat. 3.6. His Will and abso●●●● Decrees and Purposes are the same, Job 23.13. He 〈◊〉 one Mind and who can turn him. Q. What do you learn from the Immuti●●● of God? What to learn from hence. A. 1. I learn, that Repentance and 〈◊〉 Affections ascribed to God in the Scrip●●●● argue no Change in him; therefore Re●●●tance in God is only a Change of his 〈◊〉 ward Conduct, according to his Infa●●●● Foresight and Immutable Will, he 〈◊〉 the Way of his Providential Proceeding 〈◊〉 'cording to the Carriage of the Creature; without changing his absolute Will and Purpose; he may will a Change in this Sense, but ●e changes not his Will. 2. I learn to trust in God, fear and love ●im, because he is the same he ever was. 3. I learn from hence to know, how un●●e Men are unto God, they are inconstant ●●d changeable in Love, Fear, Charity and practise also, even Hot and Cold. 4. Also I learn from hence, that the wick●d are in a fearful State and Condition, they ●ust know, God will not change his Will ●●d Purpose, he cannot make a Breach up●● his Nature, nor fail in the Execution of 〈◊〉 Threaten if they believe not, or are ●●●n again they must perish. John 3.3. Mark 16.16. The simplicity of God. 5. Also I learn from hence, to submit to 〈◊〉 Will of God. Q. What do you mean by the Simplicity of God? A. That God is but One, One in Elsence, 〈◊〉 in the Godhead there are Three Per●●●s, but These Three are One; 1 Tim. 2.5. One simple 〈◊〉 without all Composition. Q. What learn you from the Simplicity or ●●●●ess of God? A. 1. I learn to abhor such Notions, What we learn from hence. Numb. 23.19. that 〈◊〉 Men out to believe there are many Gods, ●●●more than one God. 2. And to hate and abhor such a Notion, 〈◊〉 that God is in the Form of a Man, with 〈◊〉 Passions. 3. Also to keep my Heart entire to, and 〈◊〉 ●ove with this One God. 4. Moreover I learn from hence, it God 〈◊〉 ●ost simple, without all Composition, 〈◊〉 ●he then cannot be hindered in any Thing 〈◊〉 ●oes about to do; but as he is Independent in his Being, so also in Working by reason of his Simplicity. 5. From hence also it follows that a● God's Attributes are equal, his Mercy is no● beyond his Justice, nor Justice beyond Mercy, and that his Essence is Himself, and 〈◊〉 are his Attributes also. 6. From hence likewise it follows, that God is, Almighty in Strength, because he is simple. 7. God is Infinite. 1 King 8.27. I learn to adore his Wisdom in Christ in whom he appears strong to save us. Q. What do you mean, when you say God 〈◊〉 infinite? A. I mean, that he extends himself to 〈◊〉 all Places and all Things, being not capable to be confined or limited, or to be but at o●● Place at once. Q. What do you learn from hence, that God Infinite? A. 1. What we ought to learn from hence. I learn that the Essence of God is Infinite, and so he differs from all Created Being which are finite; and that his Wisdom is Infinite and Unmeasurable, his Power is Infinite, his Holiness is Infinite, his Good●● is Infinite, his Patience is Infinite, his Lo●● is Infinite, and so all his other Attrib●● are Infinite also. 2. I also learn from hence, the Great●● of God, 1 Chron. 29.11. Isa. 40.15. and the Immensity of the Divi●● Majesty; for All Nations to him are but 〈◊〉 ane Drop of a Bucket, or as the small Dust of 〈◊〉 Balance, in his sight. 3. Also that God's Children have an Infinite or Unmeasurable, and inconceiva●●●● Portion; this God being their Portion. 4. Psal. 73.26. Moreover I learn from hence to 〈◊〉 mire the Great God, whom I cannot comprehend, nor fathom in my weak Capac●●. Q. What do you mean when you say, The Eternity of God. Psal. 90.2. that God 〈◊〉 Eternal; or, What is the Eternity of God? A. That he is from Eternity to Eternity, ●●ing no Beginning and no Ending; and that 〈◊〉 is the Dispenser of all Times to all Things 〈◊〉 Persons; and that he is without all 〈◊〉, and without all Succession. Q. What do you learn from hence? A. 1. I learn, that to him nothing is past, What we learn from hence. 〈◊〉 to come; hence Abraham, Isaac and Ja●●● are alive to him. 2. That since God is Eternal, we should 〈◊〉, and chief set our Hearts upon Things 〈◊〉 are Eternal. 2 Cor. 4.18. 3. That we ought not to think or speak 〈◊〉 Things as they are acted, seen and done 〈◊〉 him; but as they are revealed and really 〈◊〉 as to us, or touching their Actual ●●tence. 4. Moreover that his Love to his Elect is ●●●●nal, and his Wrath unto the Wicked is ●●●●nal also. Q. What do you mean, when you say God is 〈◊〉? The Holiness of God Exod. 15.11. 1 Sam. 2.2. A. That Holiness is the Rectitude of the 〈◊〉 Nature, God being infinitely per●●● and free from the least Spot of 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 Ori●●●● of all true Holiness that is either in An●●● or Men; he being Essentially, Origi●●● Absolutely, Necessarily, Universally 〈◊〉 Perpetually Holy. Q. What do you learn from hence? A. 1. That the Law of God is an Im●●●●, What we learn from hence. or Transcript of God's Holy Na●●●●. 2. That he cannot but hate Sin and love Holiness. 3. I learn also, that God cannot be th● 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 the●● by. 6. That the Ungodly shall not escape God Wrath and Vengeance, Sin must be punished. 7. I learn also, the great Necessity the● was of a Satisfaction of the Holiness of G●● 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 of●●● 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 blio●● that think they may be saved who are 〈◊〉 holy. Q. What do you mean, The wisdom of God. when you say G●● most Wise? A. I mean, that God is Essentially 〈◊〉 nay, Luk. 7.35. Wisdom i● 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, Origi●●● 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, Prefe●●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 jesus. 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 ●●pply them all. 5. That he can defeat all the Crafty Coun●● of Wicked Men at his Pleasure. 6. That it is highest Folly in any to cen●● God, in any of his Institutions or Acts 〈◊〉 Providence. Q. What do you mean, God's 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 ●●●teous is he. That Justice in God is not Quality as in Men, but an Essential Pro●●ty; he may as soon cease to be God, as ●●se to be Just and Holy: His Holy Nature ●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 Per●●●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 Divine Ju●●, and answer all its Demands, and the ●●ands of God's Holy Law. 2. I learn also to admire the Wisdom 〈◊〉 God in Christ our Mediator, who has ●● conciled Justice and Mercy, or opened 〈◊〉 Door by satisfying Justice, for Divine Goodness to run down freely like a Migh●● Stream. 3. Mark 16.16. That Divine Justice will lay hold of 〈◊〉 Unbelieving Sinners, who accept not of Je●●● Christ, but contemn God's Sovereign Gra●● 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 Go●● and cannot otherwise be. 6. And that God never will inflict 〈◊〉 Punishment in a way of Vindictive Justice's 〈◊〉 his Elect, 1 Joh. 1.11. 1 Pet. 4.18. because Christ as their Sure●● hath born all that Wrath for them and 〈◊〉 their Stead. Q. What do you mean, God's goodness. when you say G●●● Good, or what is meant by the Goodness of 〈◊〉 A. The Goodness of God is also his 〈◊〉 sense, Mat. 19.14. or a Perfection of the Divine Be●●● 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 A●●● God are nothing else, but the Effluxes of 〈◊〉 Goodness; tho' there is a Distinction bet●●● them and this of Goodness, viz. The 〈◊〉 of God is the Rectitude of his Nature, Goodness the Efflux of his Will, whereby he is ●●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 ●reedom of his Will is not destroyed, because he is Necessarily good; for 'tis as he ●eases that he lets out of his Goodness, and 〈◊〉 it he might display his Goodness, he made 〈◊〉 World, and that he might redeem his ●●ect, he displayed his Mercy, Love and Sovereign 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, In●●●ehensibly and Everlastingly Good; so Good to give his Son to die for us, and to give ownself, 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 woefully blind 〈◊〉 depraved, as not to desire, seek and love 〈◊〉 God, but contrary wise slight, despise 〈◊〉 contemn him in their Hearts. ●. Also I learn the Contempt of God and 〈◊〉 serring the Creature, nay, Sin above 〈◊〉 is most Abominable and Horrid Folly 〈◊〉 Wickedness. ●. That God is sit to rule and govern the 〈◊〉, because he is Goodness itself, and 〈◊〉 wrong no Creature: Also how happy 〈◊〉 are who are under, or do submit to his ●●●ernment, etc. ●. That God is most Amiable in himself, and to himself, Psal. 25.8. and that we ought to 〈◊〉 him so to be; and that this renders 〈◊〉 more Lovely to us than any other Attrib●● 5. Psal. 34.1. Moreover I learn from hence to 〈◊〉 his Wisdom, in finding out a way to let 〈◊〉 his Goodness to poor fallen Mankind by 〈◊〉 sus Christ. 6. This I learn also, may comfort all 〈◊〉 Children, i. e. God is Good, all is an Act 〈◊〉 Love and Goodness, which he brings on 〈◊〉 7. And O how happy are they, 〈◊〉 have this Good God to be their God, Psal. 144.15. 〈◊〉 Portion, their Friend and Father for 〈◊〉 8. We should also learn to imitate 〈◊〉 Good God, Mat. 5.45.48. and be like to him in Good●●●● even to be full of Love and Goodness. Q. Is not Mercy a part of God's Good●● or an Essential Property of God? A. Some Learned Men seem to 〈◊〉 Mercy to be an Essential Property of 〈◊〉 because it is an Act of his own Soverel●● but I see not any reason to judge, 〈◊〉 Goodness is an Essential Property of 〈◊〉 Nature, so is Mercy also; tho' all Act●● Goodness and Mercy are simply displa●● from the Council and Sovereignty 〈◊〉 Will and Good Pleasure. Rom. 9.18. He was at 〈◊〉 own Choice, whether he would let out 〈◊〉 of his Goodness to any Creature or 〈◊〉 either by Creation or by Redemption; 〈◊〉 he can't save any in a way of Goodness 〈◊〉 Mercy, to the wrong of his Justice and 〈◊〉 liness; yet he was not under any Const●● from his Nature to redeem any one 〈◊〉 Moreover, several Properties of God 〈◊〉 not have been displayed without the 〈◊〉 stence of proper Objects * Had not sin entered how had Justice been known in punishing. ; as Mercy 〈◊〉 to creatures in Misery. Q. What do you mean by the Truth and Faithfulness of God, or by saying God is Faithful? The Faithfulness of God. Deut. 32.4. A. Truth and Faithfulness in God, is also 〈◊〉 very Nature and Essence; He is a God of 〈◊〉 and without Iniquity. From God's Goodness we have his Promises, and from his Faithfulness they are all 〈◊〉 filled to us, or shall be; God cannot lie, 〈◊〉 fail in his Word and Promises, Tit. 1.2. because ●●ath and Faithfulness are Essential Pro●●ties of his Nature. Q. What do you learn from hence? A. 1. I learn from hence to Trust in him, What we learn from hence. 〈◊〉 rely upon his Promises made in Jesus ●●rist. 2. I also learn it is a great Sin to disbench God, or distrust his Faithfulness. 3. Also it may strike Terror to wicked 〈◊〉, for the God of Truth, Rom. 1.18. as he will per●●n his Promises to his People, so he will incute his Threaten upon all Sinners and believers, that despise his Goodness. Rom. 2.4. 4. From hence also I learn, that all God's ●●ple shall hold out to the end and be 〈◊〉, because He that hath begun a good Work 〈◊〉, will perform it unto the Day of Christ. Jo. 10 28. Phil. 1.6. Q. What do you mean by the Patience of God? The Patience of God. Nah. 1.3. A. Patience is also a Property of the 〈◊〉 Nature, he is a Long-suffering God, 〈◊〉 pities, and Patience bears with the 〈◊〉; to magnify Goodness or Justice; ●●ence in God is such, that he is no way ●●dered or disturbed, as Men are subject 〈◊〉; Patience is a Branch of Divine Good●●●●, founded in the Death of Christ for 〈◊〉 Elects sake; He is slow to Anger, Nah. 1.3. in 〈◊〉 is Infinite Patience, and hereby his 〈◊〉 will be more Illustrious. Q. What do you learn from hearse? What we Learn from hence. A. 1. I learn to know from hence ●● Reason, why God bears and forbears long with an Ungodly World, he se●● and knowing all the Wickedness that committed in every Place, Patience be an Essential of his Nature; O how ●●● could he be revenged on all that de●●●● and contemn him. 2. I learn, that they who abuse God patience, abuse God himself. 3. Also we ought to tremble at this, is Because the Exercise of Patience in God ●● have an End. 4. I learn also from hence to bear ●● Wrongs, Injuries and Indignities from M●● and Afflictions from God patiently, w●● out Murmuring or Repining; that I m●● like my Father which is in Heaven. That Christ is the Most Hig●● God, and yet truly Man. THat Christ is the Most High God ●● pears, First, Because he hath the Incommu●●●cable Names of God given to him, or su●● Names that cannot be given to any ●●●e Creature. 1. He is called Most Mighty, Psa. 45. or Eloihim, now tho' this Name God, ●● Eloihim is given to Moses, etc. yet 'tis w●● Restriction, Exod 7.1. See I have made thee a God, ●● Pharaoh, he was a God by Office, and th● Satan is called a God, yet 'tis with Restrict on, 2 Cor. 4.3.4. i.e. God of this World; but what me●● Creature is called God Absolutely, wi●● ●●limitation or Restriction, he being God Nature. ●. Because he is said to be The only Wise ●●, and God over All; Judas 25. Rom. 8.5. Are these Names ●● any where, to a y mere Creature? ●. Because Christ's Throne is said to be ●● Ever and Ever. Heb. 1.10. ●●j. Christ is blessed of God, and hath a ●●, therefore he is not the Most High God? ●. If he was not Man as well as God ●● Objection had something in it, but as ●● Man (or Mediator) he is Sent of ●● Blessed of God, anointed of God, ●● hath a God; sometimes the Scripture ●●s of him as he is God, and sometimes ●● is Man, or as Mediator, and so in those ●●s. ●. He is called the Holy One, Psal. 16.10. Thou wilt ●●suffer thine Holy One to see Corruption; ●● is, the Body of his Holy One, ●●. He is called I am, John 8.58. Exod. 3.14. Before Abraham was ●; I am that I am; I am the same I ever ●; Is this Name ever given to a mere ●ature? All other Being's but God once ●e not. ●. He is called Jehovah, Isa. 9.6. Mat. 1.23. and the Mightily ●●, and The Everlasting Father, and Im●●el, God with us, or God in our Na●●: What mere Creature had ever these ●●es given to them. ●●●ndly, Christ hath all the Works or ●●rations, and all the Incommunicable ●●butes of God ascribed unto him. ●. He is Eternal: Col. 1.17. Pro. 8.26. John 1.1. Heb. 1.3. He that was before all ●●s and Creatures were, is the Most High ●●; but Christ was before all Things and ●●ures were. Ergo. ●. He that made all Things is the Most High God; John 1.2. Heb. 1.10. Col. 1.17. Hebr. 1.3. but Christ made all Things their he is the Most High God. 3. He that upholds all Things by 〈◊〉 Word of his Power, and by whom all 〈◊〉 consist, is the Most High God; but 〈◊〉 upholds all Things by the Word of 〈◊〉 Power, and by him 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 Coequal and Coeternal Coessential with the Father, is the Most 〈◊〉 God; John 10.30. but Christ is Coequal, Co- 〈◊〉 and Coessential 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 ●●fore the World was made, and was brought ●●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 ●●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, etc. 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, be●●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. etc. 11. He that is the First and the Last, Rev. 1.8. and 〈◊〉 Almighty, is the Most High God; but ●●rist is the First and the Last, and The ●●ighty. Ergo, Secondly, Christ is truly Man, and so Man ●●ell as God in one Person; God of the ●●nce of the Father, and Man of the Subduce 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 swore to David, of the Fruit of ●● Loins he would rail up Christ, etc. therefore they that deny he took the same Flesh, of ●● not David's Seed, speak blasphemously ●● God, as if he were forsworn. (6.) He is the Root of David accordi●● to his Godhead, and the Offspring ●● David according to his Manhood; Rev. 22. ●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 sinned and Man me satisfy. (9) He could not die had he not be●● Man, nor he could not have satisfied had ●● not been God; for only an Infinite Pers●● could satisfy infinite Justice, or give an ●● finite Satisfaction to God. (10.) Eph. 5.30. He is said to be Flesh of our ●le● and Bone of our Bone. The Dangerous Consequences the attend the Pernicious Error, ● Denying the Godhead of Jes●● Christ. Quest. WHat tho' I do not believe t●● Christ is the Most High G●● if I do believe that Jesus of Nazareth is my ●● Saviour? A. 1. Such that deny Jesus of Nazu● to be Most High God, ● Pet. 2.1, 2. D● dery the Lord ●● b●●ght them; and all such Persons are guilty ●● Damnable Heresy, and bring upon themselves swift Destruction; 'tis not enough to be●●eve in that Christ, but we must believe who that Christ is, Joh. 8.24. or we must Die in our ●●i●s: Our Lord would have his Disciples know, who he the Son of Man is, and ●●uer said Thou art Christ (that refers to his ●●mane Nature) the Son of the Living God; Mat. 16.15, 16. ●●st resers to his Divine Nature: And on ●is Faith Christ hath built his Church; so ●it that Church which is not built on this ●●●h, or upon this Confession is no True ●●uch of Christ. 2. Such that deny Christ to be the Most ●●gh God do justify the Jews, John 10.33. John 5.18. in charging ●● with Blasphemy; they saying, He be●●g no more than a Man, made himself equal ●●th God. Now had he not been equal ●●th God, would he thus have said con●ning himself, or could he without Blas●emy so own himself: Besides, when he ●● He was the Son of God, they understood ●● meant God by Nature, or his Son by Eterne Generation; which he denied not, but c●●red himself so to be, and so to be acknowledged and confessed. 3. If Christ is not the Most High God, ●● also it would be Idolatry to give Di●e Worship to him, because such that ●dore him, do worship a mere Crea●t, or One who by Nature is no God; and so ●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 ●●e; and to do that which his Nature uttreth as the worst of Evils; viz. Engross 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 S●● wae with God, John 1, 2.3. Phil. 2.6. Rom. 9.5. Col. 1.17. and was God; and was equ●● with God, nay, the True God and God o●●● all, and that God that made all Things, a●● by whom all Things consist; would he ha●● done thus, had not Christ been the same Me●● High God? or can it consist with the W●●dom and Holiness of God, to lead his Cr●●●tures into such a Snare? 4. Moreover, If Jesus of Nazareth is ●● the Most High God, he cannot be our S●● our, nor ought we to trust in him; for no●● is our Saviour but God alone, I am God, ●● besides me there is no Saviour; Isa. 43.11. Jer. 17.5. also he sa●●● Cursed is Man that trusteth in Man, and m●●● Flesh his Arm; if therefore Christ be no mothan a mere Man, we are Cursed of God we trust in him. 5. Furthermore, then also Ch●● could not satisfy Divine Justice for our S●● which were imputed to him; because ●● nite Being, or a mere Creature could ●● satisfy Infinite Justice; and then also it ●● follow that we are yet in our Sins, Rom. 5.18, 19, 20. and c●● not be justified by his Righteousness or O●● dience. 6. Then also it is a Vain Thing to call ●● on Jesus Christ, or to pray unto him, ●● cause he cannot hear us if he be a ●● Creature, neither doth he know our Wa●●● yet we read of such that called upon Ch●●●● Name, Acts 7.60. and of Stephen, who Called ●●●n ●● saying, * He called on God, and that God was the Lord Jesus. Lord ●sefus receive my Spirit. 7. Furthermore, if Jesus of Nazar●●● not God Most High, he cannot judge the ●● crets of all Hearts; because none but G●● ●●oweth and searcheth the Heart, besides, Jer. 17. Isa. 12.3. 'tis costively said that He shall not judge after the ●●ght of his Eyes, nor after the Hearing of the ●●s. 2ly, and Lastly, If Christ be not God by ●ature he shall perish; because 'tis said, The ●●ds that made not the Heavens and the Earth all perish. These Things being so, abhor ●e Damnaeble Heresies of the Socinians and ●●●ans; and the detestable and Damnable coresie of one Matthew Caffin of Sussex; and ●old all that favour him or are his Abet●●s; for this Caffin with one Allen in my ●●aring about Twelve Months ago, in a Dis●●e did deny, that Christ was God by Na●●, or God of the Essence of the Father, or ●●n of the Substance of the Blessed Virgin, or the Seed of Abraham. * Those Two Things ●ere the Matter of the Dispute. ●O come not near their Meetings, Nor the ●●rs of these Men, until they have purged ●nselves from the Heresy of this Evil Per●● and Grand Heretic; Destroy the Founda●● and what can the Righteous do. That the Holy Ghost hath a Personal Existence, and is God. ●Hat which we mean is this, that the Holy ●● Ghost is an Eternal, Divine, Existing ● Mance, or the same God or Essence with ●● Father and the Son; or an Intelligent, frontary, Divine Agent, he knoweth, he ●●keth, he willeth, and is therefore an diligent Agent or Personal Subsistence. ●. By the Spirit were the Heavens made ●● were garnished, Psal. 33.6. Job 26.13. The Spirit of God hath ●●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 baptised into the Name ●● Father, Mat. 28.19. Son and Spirit; therefore the S●●● is the same God with the Father and So●, we are to worship and live to him. 5. Mat. 12.31. The Blasphemy against the Spirit 〈◊〉 not be forgiven unto Men, hence he 〈◊〉 sinned against with the greatest Aggravate therefore he is God. 6. Joh. 14.26. He is called the Comforter, which 〈◊〉 Personal Appellation. 7. He hath Personal Properties ass●● unto him, 1 Cor. 12.11. as a Will; He divideth u●● One as he will: And hath also an Upstanding. 8. He is the Voluntary Author of all vine Operations, He cherished the Cru●● moved upon the Waters; Gen. 5.3. he form the ●vens, he spoke by the Prophets, he e●●●neth, reneweth, regenerates, sanc●●● 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 mee● vine Quality or Operation; Grief de●● or belongs to a Person. 11. He is a Ruler, a Governor, and ●●eth, and disposeth of things according the Counsel of his own Will, and giveth G●● 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 show 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 form by him, John 6.63. and 'tis 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 ●● God, therefore the Holy Spirit is God, or ●n Infinite Essence, having an Infinite Understanding. 17. The Holy Spirit is Omnipresent, Whether ●●all I go from thy Spirit; therefore God. Psal. 139: 7. 18. The Holy Spirit is Immense or Infinite; ●e that fills Heaven and Earth, or is every ●here; and out of whose Presence we cannot go, is the Eternal God; but the Spirit is ●●mense and Infinite, filling Heaven and Earth, ●●e. Ergo, The Spirit is God. 19 The Holy Ghost is Eternal, he is called ●e Eternal Spirit; Heb. 9.14. therefore the Most High ●od. 20. He hath the Power of the Highest, herefore God Omnipotent; Luke 1.35. The Power of the ●●ghest shall thee. 21. The Holy Spirit raiseth the Dead, He ●●sed Christ from the Dead, he was Quicke●● by the Spirit; therefore God. 1 Pet. 3.18. 22. Prayer ought to be made to the Holy ●●rit as unto the Father and Son, 2 Cor. 13.14. and so ●●al Glory is to be given to him; therefore 〈◊〉 is the Most High God. To Conclude, Great is the Mystery of Godliness; 1 Tim. 3.16. and tho' the Mystery of the Tr●●●●● lies above our Reason, yet we must ma●● an Article of our Faith; and if we can't g●●● a Reason of some Things in the Creature, 〈◊〉 any Wonder, we can't comprehend the 〈◊〉 Things of the Creator; but tho' it be th●● yet we are bound to receive the Revel●● we have of God in his Word, There are 〈◊〉 that bear Record in Heaven, etc. and these 〈◊〉 are One; that is, One God, One in Essen●●. And as Dr. Owen noteth, On the Trinity. p. 112. the Distinc●● which the Soripture reveals between 〈◊〉 Son and Spirit; is that, whereby they 〈◊〉 Three, Hypostasis, or Persons distinctly ●●●ing in the same Divine Essence; upon 〈◊〉 Account of an Especial Property, sub●●●● in an Especial Manner; as in the Pers●● the Father, there is the Divine Essence 〈◊〉 Being, with the Property of begetting 〈◊〉 Son; subsisting in an Especial Manne●● 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 Immens●● God, etc. is in each Person, not as a ●●●son, but as that Person is God; and as 〈◊〉 deed more to be adored then comprehend. And now unto the Father, and the S●●● the Holy Ghost; be Glory, Honour, W●●● Power, Praise, and all Divine Adorati●● Ever and Ever, Amen. FINIS. THe Jewish Sabbath abrogated: O●●● Saturday Sabbatarians confuted 〈◊〉 Parts, etc. By Benj. Keach.