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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	ghost_n	holy_a	spirit_n	3,926	5	5.5026	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87510	A mixture of scholasticall divinity, with practicall, in severall tractates: vvherein some of the most difficult knots in divinity are untied, many darke places of Scripture cleared, sundry heresies, and errours, refuted, / by Henry Ieanes, minister of God's Word at Chedzoy in Sommerset-shire.; Mixture of scholasticall divinity, with practicall. Part 1	Jeanes, Henry, 1611-1662.	1656 (1656)	Wing J507; Thomason E872_3; Thomason E873_1; ESTC R202616	347,399	402

joy is full and universall either in regard of objects degrees or duration 1. Then a Christian hath all joy in regard of objects When he possesseth in some measure all the objects that is all the grounds or motives of a true Spirituall joy when he hath for substance all that a believer ought to rejoyce for when believers reach such a happinesse their joy is full John 15.11 16.24 1 Iohn 1.4 The joy of Christ is fulfilled in themselves Iohn 17.13 2. A Christian may have all joy in regard of degrees though not absolutely yet so far forth as the measure of joy is attainable in this present life which is but the seed time of joy Ps 97.11 And indeed I believe the heart of man during his abode on earth is hardly capable of a more overflowing quantity of joy then that which supported the Martyrs and made them laugh and sing in their fiery trialls their most bloudy persecutions Lastly a believer may have all joy in regard of duration He may as the Apostle exhorts him Phil. 4.4 rejoyce alwaies in the storme of the most violent opposition as well as in the calme of peace and protection The troubles and miseries of this life may sometimes dimme his joy but they can never totally or finally extinguish it Your joy saith our Saviour no man taketh from you John 16.22 He might have said no Devil too Secondly Paul beseecheth God in the behalfe of the Romans that as their joy so their peace too may be full and universall The God of hope fill you with all peace that is with all sorts and kinds of peace the peace of concord towards their brethren the peace of conscience in themselves and that both speculative and practicall 1. Speculative which was a freedome from scrupulous doubtings concerning things indifferent of which he spake before 2. Practicall and that both of justification and sanctification 1. The peace of justification which ariseth from the assurance of pardon and sense of Gods favour 2. The peace of sanctification which proceedeth from the mortification of all lusts and corruptions Such is the fulnesse of this peace of believers as that as the Apostle saith it passeth all understanding Phil. 4.7 that is it is incomprehensible by any created understanding save that of the humane nature of Christ In the next place we have this full and universall joy and peace amplified from the causes and that both efficient and finall 1. From the efficient causes thereof and that againe both subordinate and supreame 1. From the subordinate cause thereof faith The God of hope fill you with all joy and peace in believing that is by believing And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Apostle often used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the propriety of the Hebrew The influence of faith upon joy you have in the Apostle Peter 1 Pet. 1.8 In whom though now we see him not yet believing ye rejoyce with joy unspeakable and full of glory And as for its efficiency of peace the Apostle Paul plainely expresseth it Rom. 5.1 Being justified by faith we have peace with God through our Lord Iesus Christ faith is the ground of all true inward joy and peace in our owne bosomes and the boundary of all true sincere and sound joy and peace with others A Second amplification is from the supreame and first efficient cause through the power of the Holy Ghost Nothing can fill a soule with all joy and peace but the full and infinite power of the Spirit of God Paul may plant and Apollo may water but Omnipotency only can reach such an increase The last amplification which we have of this fulnesse of joy for which the Apostle is a suiter in the behalfe of the Romans is the finall cause thereof that ye may abound in hope Pareus observeth that there is an Emphasis in the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He doth not wish unto them barely hope but to abound in hope and to abound in hope denoteth 1. a plenteous progresse in the degrees 2. a fulnesse of the objects 3. a constant sufficiency in reference to the use of hope 1. A plenteous progresse in the degrees of hope an arrivall unto a full assurance of hope Heb. 6.11 By which an entrance is minister'd unto us abundantly into the everlasting kingdome of our Lord and Saviour Jesus Christ 2 Pet. 1.11 2. A fulnesse of the objects of hope Some by this abounding in hope saith Willet upon the place understand the hoping for of all things needfull both for the body and soule 3. It denoteth a constant sufficiency as touching the use of hope Looke as he may be said to abound in money or treasures who hath enough to serve his turne upon all occasions to supply all his wants So a soule may be said to abound in hope when it hath such a measure thereof as is constantly sufficient for a victorious encounter with the thickest variety of the greatest perils incident unto mankind Our hope is then truely abundant when it is an helmet strong enough to beare the blowes of our most powerfull and malitious enemies When it is an anchor sure and stedfast enough whereby the soule may ride it out safely in the most dangerous tempest Vnto Pauls petition for the beginnings of glory in the Romans I shall subjoyne his thanksgiving for the like in himselfe 2 Cor. 1.3,4,5 Blessed be God even the father of our Lord Jesus Christ the father of mercies and the God of all comfort who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ In a second place this conformitie unto Christs glory begun here in this life and permixed with our infirmity and misery shall hereafter in heaven be compleated and perfected for then we shall have a full and everlasting fruition of all honour and blisse derivable from God and proportionable unto our capacities God will then make knowne the riches of his glory on the vessels of mercy which he had afore prepared unto glory Rom. 9.23 Then he will reveale the riches of the glory of his inheritance in the saints Ephes 1.18 David makes a large profession of the inward gladnesse of his heart and the outward expression thereof by his tongue My heart is glad and my glory rejoyceth Psalm 16.9 Nay he expresseth that the feare of death did not put a dampe upon his rejoycing My flesh saith he shall also rest in hope The hope of a resurrection unto a glorious and immortall life made him looke upon his grave as a bed Esay 57.2 upon death as a sleepe or rest 1 Thes 4.14 Now the ground of this his joy and hope was the resurrection of Christ's body and glorification of his soule vers 10 11. But now this could never have begotten such a joy

and head of his Church and therefore termed a mediatory power and this is the power spoken of in this place But now say our Divines against the Papists Christ is Mediatour according unto both natures not only as man but as God and man The divine authority then of Christ is mediatory not as it is common unto every person in the Trinity but as it is appropriate unto him the second person Thus speakes the learned and pious Bayne on the Ephesians pag. 187. This person as God receiving by voluntary dispensation this honour from the Father that he should in an immediate and appropriate manner execute government over all the creatures in heaven and earth And again pag. 183. So that though the Father and Spirit have a right and soveraignty over the creature yet they doe not immediately execute this in such sort as the Son doth which maketh Christ say Joh. 5.22 The Father judgeth none but hath given all judgment unto the Son But now it may be objected that as every person executeth government over all creatures both in heaven and earth because it is an outward worke of the Trinity and therefore common unto every person so also they doe it in an immediate manner immediatione tum suppositi tum virtutis as all divine works are done and therefore Christ's execution of the soveraigne dominion of God over every creature immediately makes nothing unto the appropriation of this soveraigne dominion unto his person A solution of this doubt you may gather from what D. Field pag. 43. answereth unto a like objection against his being a mediatour according unto both natures concurring in the work of mediation His words I shall insert at large If it be alleadged that opera Trinitatis ad extra are indivisa that is that there is nothing that one of the persons of the blessed Trinity doth towards the creatures but they all doe it and consequently that those things which Christ did in his divine nature pertained not to the office of a Mediatour being common to all the persons We answer that as the persons of the blessed Trinity though they be one and the same God yet differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in subsistence and the manner of having and possessing the Deity and divine nature so though their action be the same and the work done by them yet they differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the manner of doing it for the Father doth all things authoritativè and the Son subauthoritativè as the School-men speak that is the Father as he from whom and of whom all things are the Son as he by whom all things are not as if he were an instrument but as principium à principio that is a cause and beginning of things that hath received the essence it hath and power of working from another though the very same that is in the other And in this sort to quicken give life and to impart the spirit of sanctification to whom he pleaseth especially with a kind of concurring of the humane nature meriting desiring and instrumentally assisting is proper to the Son of God manifested in our flesh and not common to the whole Trinity and therefore notwithstanding the objection taken from the unity of the works of the divine persons may be a worke of mediation In these words he layeth down two grounds of the appropriation of workes of divine power and authority to Christ as a Mediatour The first is the order and manner of his both subsisting and working but this if I mistake not is impertinent and unsatisfactory unto the Objection For it would have agreed unto him as the Sonne of God if he had never been Mediatour But the second ground the instrumental concurrence of the humane nature commeth home and fully satisfieth the doubt For though all the persons have an immediate influence upon all works of divine power and Authority yet the Sonne only produceth such of them at least as relate unto his Church by the instrumental association and concurrence of his manhood personally united with him To performe them simply as God is common to the whole Trinity To performe them as God man is appropriate to Christ as Mediatour As ascribed unto him they are say Divines Theandrical that is divinely humane And this occasioneth me to interpret that place alleadged by M. Bayne John 5.22 The Father judgeth no man but hath committed all judgment unto the Son Here the Father judgeth no man in the same sense that it is committed unto the Son now it is committed unto the Son as he is Mediatour God incarnate God manifested in the flesh subsisting in the forme of a servant that is the nature of a man and thus the Father judgeth no man Thus f Judicare describitur aliter pa●ris quàm filii Describitur enim pater non judicare eâ ratione quia non exerce● personam sensibilis judicis quia pater non est homo non est judex sensibilis deill● enim judicio est sermo quo mundus est judica●dus Cajetan expounds the words The Sonne alone shall exercise the part of a Judge which may be perceived by the senses of the body He alone shall set upon an external Tribunal and pronounce an audible sentence But this appropriation of Divine authority unto Christ is not this donation of all power unto him in heaven and earth For that as you may see in D. Feild pag. 434. is an immediate consequent of the personal union Whereas this is a sequel of Christ's passion and resurrection Ought not Christ to have suffered these things and to enter into his glory Luk. 24.26 When he had by himselfe purged our sins he sate down on the right hand of the majesty on high Heb. 1.3 2. Christ's judiciary power is one branch of that universal power given unto him in heaven and earth Now saith Christ the Father hath given the Son authority to execute judgment because he is the sonne of man John 5.27 or rather as Beza renders it as the Son of man so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much thinkes he as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the foregoing verse as you may see in Cajetan Christ sheweth how that the Father hath given unto the Sonne as he is the Sonne of God to have life in himselfe without dependance on any other not by any gratuitous gift but by natural generation and here in this verse he declareth how he hath given him Authority to execute judgment as he is the Son of man by a gratuitous gift 3. The giving of all Authority to Christ in heaven and in earth is by the general consent of Divines included in the placing of him at the right hand of God Now however Damascene stretcheth the expression of his sitting at the right hand of God to signify his equality with the Father from all eternity in point of divine majesty yet as Bishop Davenant on the Colossians pag. 263. observeth

great expression of Christs love his death upon the crosse 1 Cor. 2.2 I determined not to know any thing among you save Jesus Christ and him crucified Indeed Christs love is the epitome and center the fulfilling of both Law and Gospell Rom. 13.8 it was out of love that he performed the duties and sufferd the penalties of the law for us It is out of love that he hath revealed and will accomplish the promises of the Gospell unto us A second motive unto the study of the love of Christ is the incomprehensiblenesse of it It passeth knowledge and therefore though we arrive unto never so great a degree in our knowledge of the love of Christ yet still there will be a terra incognita place for new and farther discoveries Christs love is a structure of vast indeed infinite extent It is as it is said of God Iob. 11.8,9 As high as heaven deeper then hell larger then the earth and broader then the sea and therefore impossible we should exactly measure it in all these dimensions However let us labour to measure it as exactly as we can that we may comprehend so much of the length breadth depth and height thereof as is discoverable by the saints here in this life The love of Christ then is a most spacious object for contemplation in the meditation of which we may exercise our selves day and night and into which to use the expression of Calvin nos quasi demergamus we may as it were plunge our selves over head and eares as into an ocean that hath no bottome A third motive in this place is from the proper and adequate subject of this knowledge That ye may be able to comprehend with all Saints c. The knowledge of Christs love is the priviledge of the saints common unto all believers and withall it is so proper and peculiar unto them as that it belongs unto none but saints If thou hast an effectuall and applicative knowledge though but in a remisse degree of the transcendent love of Christ thou art then a saint and if thou art a gratious faint here on earth thou maist be confident that thou shalt be a glorious saint in heaven But now if on the other side thou livest dyest in ignorance or meerely in a notionall or uneffectuall knowledg of the love of Christ thou can'st have no evidence of thy saintship And if thou art not a saint here thy portion will be with damned Fiends and Divels in hell hereafter A fourth motive is the influence of the knowledge of Christ's love and that is 1. preservative from fainting in tribulations here 2. preparative for the allfulnesse of God in heaven hereafter 1. Preservative from fainting in tribulation here And this may be gathered from comparison of these verses with the foregoing For vers 13. The Apostle dehorts them from fainting at the newes of his troubles I desire that you faint not at my tribulation for you and in the following verses he backes this dehortation with a most humble and fervent petition the preface unto which we have verses 14 15. for this cause I bow my knee unto the father of our Lord Jesus Christ c. The matters or things petitioned for are three 1. Corroboration and confirmation by the spirit of God vers 16. that he would grant you according unto the riches of his glory to be strengthned with might by his spirit in the inner man 2. A further union with Christ vers 17. and 3. which belongs unto our purpose a practicall and experimentall apprehension of the love of Christ that ye may be able to comprehend with all saints what is the breadth and length and depth and height and to know the love of Christ which passeth knowledge c. 18 19. By this coherence you see that a feeling and efficacious knowledge of Christs love and the dimensions thereof will embolden and hearten the saints in their owne and others troubles and as a soveraigne cordiall keep them from all despondency and sinking of spirit A second branch of its influence is preparative for the all fullnesse of God vers 19. I bow my knees unto the father of our Lord Jesus Christ vers 14. that ye may be able to comprehend c. and to know the love of Christ c. that ye might be filled with all the fullnesse of God vers 18 19 that is with a full knowledge of God in the beatificall vision the full image of God a full participation of the divine nature a full union with fruition of God full and immediate influences from God according unto that of the Apostle 1 Cor. 15.28 God shall be all in all that is in all the elect he shall be vice omnium instead of all ordinances unto their soules instead of all meanes and helpes unto their bodies And I saw no temple therein for the Lord God almighty and the Lamb are the Temple of it And the city had no need of the Sun neither of the Moone to shine in it for the glory of God did lighten it and the Lamb is the light thereof Revel 21.22,23 The meaning of the place is that God shall immediatly by himselfe supply the efficiency of all second causes whatsoever Before I leave these words I shall out of them direct unto a cause of the knowledge of the love of Christ to wit to be rooted and grounded in love vers 17. that is either in our assurance of Gods love in Christ unto us or else in the habit of our love unto God and Christ I bow my knees unto the father c. that ye being rooted and grounded in love may be able to comprehend know the love of Christ c. They which are rooted and grounded in love are able to reach the dimensions of Christs love to know the love of Christ which passeth knowledge c. A full and firme assurance of Gods love in Christ unto us and our firme and constant love of God and Christ will put us upon a most industrious search after all the secrets of Christs love unto our soules Whereas on the other side those that either despaire or doubt of that love of God and Christ as also those that have but faint affections and inconstant desires towards them all such make but a very slow progresse in the study and knowledge of Christs love The last exhortation is unto an imitation of this fulnesse of love Walke in love saith the Apostle as Christ also hath loved us and hath given himselfe for us an offering and a sacrifice unto God c Ephes 5.2 In which words we have 1. An exhortation unto the duty of love walke in love 2. A direction unto a patterne whereunto we must conforme our selves in performance of this duty 1. As for the exhortation it is observed by the solid and judicious Zanchy that it is not barely to love but to walke in love that is to passe the whole course of our life to spend all

two following places The first place is John 1.14 And the word was made flesh and dwelt among us full of grace and truth Where by grace some understand all morall vertues that perfect the will and affections and by truth all intellectuall vertues that adorne and beautify the understanding Full he was of grace to sanctify full of truth to enlighten Full of grace because the life full of truth because the light of men Full of grace to expell our sins Full of truth to dispell our ignorance The descant is Bonaventures on the place A second place with which I will conclude is John 3.34 God giveth not the spirit by measure unto him There is plenitudo vasis and plenitudo fontis the fulnesse of a measure or vessell and the fulnesse of a fountain The fulnesse of grace in the saints was like the fulnesse of a measure They had the spirit but in measure Vnto every one of us grace is given according to the measure of the gift of Christ Ephes 4.7 As God hath dealt to every man a measure of faith Rom. 12.3 Whereas the fulnesse of Christ was the fulnesse of a fountaine without measure He gave not the spirit by measure unto him Now the Spirit was the cause and ground of all grace and holinesse Having that then not by measure but in all fullnesse he must needs have of grace a fulnesse He was filled with the spirit of grace anoynted with it all over Therefore full of grace And so having done with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I come now to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To discover the demonstrative reason of the dwelling of allfulnesse of grace in Christ And after I have shewed you that it is so to shew you now why it must be so The Schoolemen note that in Christ there is a threefold grace Gratia unionis Gratia unctionis seu habitualis Gratia capitis The grace of union the grace of unction or habituall grace the grace or gift of being head over the Church Now the plenitude of his unction the fulnesse of his habituall grace may be demonstrated from his grace of union from his grace of headship 1. From his grace of union k Christus habuit gratiam in summo secundum perfectissimum modum quo haber● potesi hoc quidem apparet ex propinquit ●e animae Christi ad causam gratiae Dictum est enim quod quanto aliquod ●eceptivum pr●pinquius est causae ●…fiuenti tanto abundantrùs recipit Et ideò anima Christi quae propinquius conjungitur Deo inter omnes creaturas rationales maximam recipit influentiam gratiae ejus Aqu●nas part 3. quaest 7. art 9. The nearer a thing is to it's cause from whence proceedeth any good the more plentifully doth it partake of it's influence Every person the nearer he is linkt unto earthly Potentates the more he hath prerogative before others more disjoyned Now the divine nature is the fountaine and that bottomlesse and infinite of all grace From it commeth every good and perfect gift And the humane nature of Christ is joyned unto it in the nearest in a personall union A congruence therefore was it that there should be a derivation unto it of an abundance of grace Unmeet were it if in that nature in wh●ch there dwelled bodily an all-fulnesse of the Godhead there did no● also dwell habitually an all-funesse of grace 2. It may be demonstrated a gratiâ capitis from his being head unto the Church For in the head of the body mysticall grace is to reside in all eminency and perfection both of parts and degrees Even as in the head of the body naturall there is a fulnesse of sence All the five sences Whereas in the rest of the members there is but one sence the sence of touch or feeling The illustration is not mine but Austin's in the latter end of his 57 th Epistle ad Dardanum But this will be more appparent if we will consider that Christ under this relation of head is to be causa efficiens and exemplar is the principle and patterne of grace and holinesse unto us to fill up the emptinesse of grace in us to expell the fullnesse of sin out of us And then to enable him for the discharge of all this an all fulnesse of grace was a requisite qualification 1. Christ under the relation of head was to be a l Christus habuit gratiam in sum●o secundum per fec●…ssimum modum quo haberi potes● Et hoc quidem aptaret ex comparatione ejus adeffect um Sic enim recipiebat anima Christi gratiam ut ex eâ quodammodo transfunderetur in alios Et ideò oportuit quod haberet maximam gratiam ficus ignis qui est causa caloris in omnibus calidis est maximè calidus Aquin. quaest 7. Art 9. principle and fountaine of grace holinesse unto his Church Even as the head in the naturall body is the cause of sense motion in the members and therefore of grace and holinesse there must be in him an all-fulnesse Even as in the sunne the fountain of light from whom the moone and starres borrow all their light there is a fulnesse of light As in the Sea the originall of all waters there is a fulnesse of waters As in the fire the principile of all elementary heate there is a fullnesse of heat Grace and holinesse was confer'd upon Christ not as a private but as a publique person as the head of his Church as the universall principle of grace from whence there was to be a redundance and overflowing of it upon all his members Of his all fulnesse all are to receive John 1.16 And therefore there had need to be such an abundance and plenitude thereof in him as that in m Sed quaeres quanta sit haec intensio gratiae Christi quantumque excesserit aliorum hominum vel Angelo rum gratias Respondeo hoc minime posse constare verisimile tamen esse tantam esse hāc unicam gratiam animae Christi ut omnes a'ias in se complectatur excedat ita ut si concipiamus ex omnibus aliorum hominum Angelorum gratiis inter se conjunctis unam consurgere habentem omnes illos gradus intensionis intensio gratiae Christi totam illam vel aequat vel superat Ratio est quia sidignitas animae Christi verbo unitae secundum se confideretur digna erat summae gratiae si esset possibilis quià verò haec impossibilis est definita est per divinam sapientiam summa quaedam gratia quae maximè esset consentanea dignitati muneribus Christi tota verò illa intensio optimâ ratione convenit Christo tum propter dignitatem personalem tum quia est universalis fons gratiae in quo tota debuit congregari quae in alios erat diffundenda ergo credibile est ità factum esse quià juxta regulam August lib. 3. de lib. arbitr cap.

and confirmation of his veracity He that hath received his testimony hath set to his seale that God is true And this he proves because his testimony is alwayes the testimony of God For he whom God hath sent speaketh the words of God ver 34. Ordinary Prophets did not alwayes speake the words of God but sometimes they spake out of their owne private spirit and not as Prophets having the spirit of prophecy upon them as is plain in Samuel 1 Sam. 16.6 and Nathan 2 Sam. 7.3 But now Christ whom God hath sent singularly and eminently as the chiefe of all his ambassadours speaketh only the words of God so that his testimony is simply and absolutely divine And of this he assigneth the reason ground or cause in the following words for God giveth not the spirit by measure to him Secondly Hence we may be informed that if Christ had lived in these our dayes he would have beene extreamly hated by all carnall and unregenerate men who yet carry a very great outward and ceremonious respect unto him and professe a deep detestation of all that had any hand in his murder and crucifying For there is nothing that they so much maligne as holinesse and therefore their malignancy against Christ the most holy would have beene unspeakable If but some few and faint some broken raies or beames of grace shine in the life of a member of Christ this presently makes him the butt of their malice And therefore if they had conversed with Christ in the dayes of his flesh they would have accounted him of all persons living the most odious They that disgust the drops of goodnesse in his would never have relished the fountaine and ocean thereof in himselfe They looke with envy upon starres of the least magnitude in the Churches firmament And therefore the sunne of righteousnesse could not but be a most unpleasing object unto them They loath the least measure of the spirit and therefore what would their abhorrence have been of him unto whom God gave not the Spirit by measure They contemne and deride that anoynting which believers receive from the holy one and therefore the unmeasurablenesse of his owne unction would have ministred unto them ample matter for their contempt and derision Secondly this point may serve for confutation of a passage in the Learned Dr Hammond against Mr Cawdrey to wit that Christs love of God was capable of farther degrees That I doe not fasten this tenet wrongfully upon him will appeare unto any rationall man by his owne words which I will therefore transcribe Dr Hammond pag. 222. In the next place he passeth to the inforcement of my argument from what we read concerning Christ himselfe that he was more intense in prayer at one time then another when yet the lower degree was sure no sin and prepares to make answer to it viz. that Christ was above the Law and did more then the Law required but men fall short many degrees of what is required But sure this answer is nothing to the matter now in hand for the evidencing of which that example of Christ was brought by me viz. that sincere love is capable of degrees This was first shewed in severall men and in the same man at sever all times in the severall rankes of Angels and at last in Christ himselfe more ardent in one act of prayer then in another The conclusion which the Dr undertakes to evidence is that sincere love is capable of degrees Now this the example of Christ will never prove unlesse it inferre that Christs love of God was capable of degrees more intense at one time then at another If Christs greater ardency in one act of prayer then in another doth not argue a greater fervency in his love at one time then another this argument from Christs praying more earnestly will never reach the proposition for which it was brought Indeed in his treatise of Will-worship p. 24. he minceth the matter and speaketh more cautelously It is possible saith he for the same person constantly to love God above all and yet to have higher expressions of that love at one time then another Thus we read of Christ himselfe Luk. 22.24 c. But of this we may say as he doth of Mr Cawdrey's answer It is nothing to the matter now in hand Because there may be a graduall difference in the expressions of the same love for degree Christs death for us was a higher expression of his love of us then his poverty hunger thirst c. and yet they might proceed from a love equally intense His Argument then you see from Christs example will not serve his turne unlesse it conclude a greater intension in his love of God at one time then at another And the falsehood of such an assertion is evident from the point here handled and confirmed the absolute fulnesse of Christs grace which by the generall consent of the Fathers and Schoolmen was such as that it excluded all intensive growth It was a sequele of the personall union and therefore it was from the very first moment of his conception The Word was no sooner made flesh but it was forthwith full of grace truth His love of God was uncapable of farther degrees unto whom God gave not the spirit that is the gifts and graces of the spirit by measure But unto Christ God gave not the spirit that is the gifts graces of the Spirit by measure Joh. 3.34 therefore his love of God was not capable of farther degrees There have beene some that here by Spirit have understood the Godhead of Christ which was given unto him as Sonne by eternall generation as man by the Hypostaticall union But whether the Doctor will imbrace either of these expositions I cannot divine Indeed many learned men have thought that the Spirit of Christ may signifie his Godhead in distinction from or opposition unto either his flesh Rom. 3.4 1 Tim. 3.16 or blood Heb. 9.14 yet that standing single and absolutely by it selfe without such comparison it should have any such signification in Scripture can never I am very confident be made good by the Doctor and therefore I shall acquiesce in the common interpretation which giveth an utter and totall overthrow unto the Doctors opinion Unto it also the Schoolmen are generally opposite as will soone be confessed by those that will peruse such of them as comment in tertiam part Summae Aquinatis quaest 7. art 12. and in tert lib. sentent distinct 13. The Scotists thinke that in grace and consequently in the love of God there is a maximum quod sic impertransibile per divinam potentiam absolutam and then they conceive that there is a great condecency in the cloathing dignifying or beautifying of Christs humanity therewith Because of all other creatures it was most straitly nearly conjoyned with the Deity the author of grace also for that it was by God designed to be the universall principle and fountaine of grace