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love_n creature_n goodness_n love_v 2,618 5 6.7571 4 false
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A41567 The true character of the spirit and principles of Socinianism, drawn out of their writings With some additional proofs of the Most Holy Trinity, of our Lord's and of the Holy Ghost's divinity. By J. Gailhard, Gent. Gailhard, J. (Jean) 1699 (1699) Wing G130; ESTC R213338 180,830 207

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took on him the seed of Abraham The following Argument is also in mode and figure 't is thus all Goodness is Essentially in God alone but Jesus Christ is Essentially good therefore he is Essentially God The Major Proposition I thus explain by Essentially is meant Primarily Originally and in its Nature God is Independently sole good in and of himself and is the Author of all Goodness Metaphysicians among the Proprieties entis of a Being which by a Virtual Reciprocration do result from and are converted with the ens or being reckon three by them called Incomplexe or spoken without disjunction to distiguish them from the Complexe which are attended with a disjunction The three are Vnum one which implies a Negation of a Division for ens when multiplied ceases to be one Verum true is the second which imports a relation to the Mind as Bonum good which is the third doth to the Will Now if according to this every created Being is one true and good in its self how much more transcendently must it be so with the ens entium Being of Beings as the Philosopher calls the first Cause of all that is God infinite who is Essentially One True and Good But because the question is now about the last and that Goodness of his is so fully and universally known in this place I shall say no more to demonstrate it Therefore I come to the proof of my Major namely That all Goodness is Essentially in God alone and to be short out of so many Texts of Scripture I shall bring but one which is home and to the purpose the words are our Saviour's Matth. 19.17 There is none good but one that is God Essentially and absolutely meant what goodness there is in the Creature being all derived from him This I take for granted and so come to prove my assumption how Christ is Essentially Good If all things that the Father hath be his as he saith they are then certainly that Divine Attribute Essential Goodness is included and as he hath the Nature so the inseparable Attribute of that Nature è converso if the Attribute then the Nature Of Divine Goodness there are two Proprieties one that it is diffusive and communicative of it self the other that 't is most desirable In two ways God doth communicate his Goodness first inwardly which Communication is natural and necessary whereby God the Father hath from all Eternity by Generation communicated his Nature and manner of Subsisting unto his Son and both to the Holy Ghost by spiration The Second way is Free and Voluntary whereby God hath communicated his Goodness unto his Creatures which makes David to say Psal 119.68 Acts 10.38 Thou art good and doest good Thus Peter observes about our Saviour that he went about doing good Now this Goodness of God hath in several ways been communicated to his Creatures as in the Creation and Preservation of the World in the work of Incarnation Adoption and Eternal Happiness in every one of which relating to Salvation our Saviour hath been an Efficient and Meritorious Cause and hath together with the Father communicated his Natural Divine Goodness in these several branches or kinds thereof first in Grace whereby God in himself is altogether lovely and therein doth favour and benefit his Creatures The second is Love whereby God takes pleasure in what he likes doth it good and unites it unto himself this love the word speaks of Joh. 3.16 when it saith God so loved the world that he gave his only begotten Son And doth not Scripture say also that his Son Ephes 5.25 Ephes 3.19 Jo. 15.13 1 Joh. 4.8 gave himself for us and this love of his for us is so great that the Apostle saith It passeth all knowledge and greater love hath no man than this that a man lay down his life for his friends In few words God is love Furthermore Mercifulness is another branch of God's Goodness exalted in so many places of Scripture that I take it to be unnecessary to insist upon 't And was not Christ all along full of tender Mercies and Compassions towards poor sinners which among his own unbelieving Nation got him the Name of a Compassionate and merciful Nature and all the rich Graces of the Father as Paul calls them are conveyed to us in by and with Christ Lastly God's Patience is another part of his Goodness which is highly commended in Scripture and O the wonderful Meekness Forbearance and Patience of Christ who by the Preaching of his Gospel doth invite sinners to Repentance and as it were doth beseech them to be reconciled unto God and though by too many he be slighted and rejected yet he still waiteth That same in several places of Scripture is the Character given of him and in part for that Meekness Gentleness and Patience he is called a Lamb. But to come to the second Attribute of Goodness 't is what in its Nature is appetibile desirable or what all desire We know the Summum bonum the supreme good is Summoperè appetibile Supremely desirable but can any in Heaven or Earth be more desirable than the Lord Jesus who is the chiefest among ten thousand Songs 5.10 ver 16. Hagg. 2.7 and altogether lovely called the desire of all Nations This demonstrates him Essentially to have in him that Divine Goodness which is inherent to and inseparable from Divine Nature and consequently to be Essentially God Before I leave off this I must answer an Objection which might happen to be made against this great Truth of Christ's being essentially good 't is drawn out of the same Chapter which already I have made use of wherein the Lord speaks to one who came to him for Counsel about his Salvation and by him as a Prophet to be taught the way to Heaven Good Master said he What good thing shall I do that I may have Eternal Life The first part of our Saviour's Answer was Why callest thou me good As if he disproved his calling him so but that was not the Lord 's Meaning who denies not himself to be good for he saith not I am not good or thou art mistaken to call me so but he lays hold upon that occasion to teach the Man that he is God As if he had said Thou ownest me to be good and so I am but that 's not enough thou must also believe me to be God because there is none good but one that is God the meaning is essentially good and of himself and seeing in that sense Christ is good he must needs be God and that 's the same Argument which here I prosecute thus it runneth Thou shouldest not call me good except also thou be perswaded that I am God These two Propositions are convertible God is essentially good and he who is essentially good is God So if in that sense Christ be good then he is God The Hammer of the Word Jer. 23.29 for so 't is