creature both reasonable and unreasonable is constantly and exactly governed according to the Order of the Decree in the best way to the best end viz. the Glory of the Creatour This Order can no more be violated then God can be disappointed of his Will Man even in violating Gods Command fulfilleth Gods Decree The Order of the Command is either the Law of Nature the Rule of the unreasonable creature whose Government according thereunto see in this Chapter a little after the beginning Or the Moral Law the Rule of the reasonable creature whose subjection thereunto is the greatest difficulty Touching which together with what the Reader may be pleased to recall of that which hath been spoken to this purpose immediately after the place fore-mentioned it may suffice at present to answer this Objection which Answer is yet easily and readily upon occasion applicable unto the Angels so far only as it concerneth the Government of ungoverned man The containing of man in subjection to the Rule is Government The subjection of man to the Rule is either obediential i. e. active-obediential or obligatory and penal Obediential in this sence consists in our yeilding obedience unto the Command Obligatory consists either in our bonds of duty or guilt whereby we stand bound over unto punishment in case of breach Penal consists in our suffering of the punishment denounced in the Curse for our disobedience unto the Command As the obediential subjection of the Saints satisfactory in their surety and gratulatory in their own persons together with their castigative and obligatory obedience respectively demonstrates Gods government of his Saints on the one hand so doth the obligatory and penal subjection of the Reprobate demonstrate Gods government of the wicked on the other hand and of both according to his Word Gods containing of the Saints in an obediential subjection to the Law sheweth his Government of them Gods containing the wicked in obligatory and penal subjection to the Law so as he reserveth them all in the bond of duty and prison of guilt unto the time of Judgment then to suffer the punishment held forth in the Curse proportionable to their disobedience unto the Rule sheweth his Government of them Both shew his Government of all More particularly The principal Objections against the divine Government of all things taken from the pretended disorder of the second Causes are either such as strike at the Wisdom or such as strike at the Justice of the Governor Touching that Objection taken from the seeming disorder of the second causes as striking at the Wisdom of God We are to know that Wisdom is the discerning the right way unto the best End Now that the way of God consisting of Creation and Providence is the best way to the best End is clear first From the natural Justice of God whereby giving unto himself that which is his it is necessary that he doth all his work as becometh such an Agent that is by such means and in such order as is most suitable unto their End Secondly From the end of all things and all events The end of all things is either subordinate viz. the good of the creature looked at in it self Or supream viz. the manifestation of the glory of the Creatour God ordereth things in such a way as though it serveth not most to the good of the creature considered in it self though it be also a truth concerning the Elect that their happiness is included therein yet such as serveth most unto their chief good and last end namely the Manifestation of his own Glory We must distinguish between the Order of the Decree and the Order of the Command Disorder in respect of the Command is Order in respect of the Decree Thus both order and disorder in respect of the Command are order in respect of the Decree The Wisdom of the first cause shineth in the folly of the second cause The Order of the Creatour disposeth of and runneth through the confusion of the creature The face of Providence is oftentimes like unto some picture which if you look upon it on the one side casteth a deformed shape but if you behold it on the other side it presenteth you with a most grateful aspect Faith seeth beauty where reason seeth only confusion What sight more horrid then the sufferings of Christ if looked upon in the wisdom of man few more glorious if beheld in the Wisdom of God He hath made every thing beautiful in its time Eccles 3.11 See more in the seventh Consection of the Doctrine of the Decree Chapter 4. Man was not of the Counsel of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the making of the Decree Who hath been his Counseller Rom. 11.34 Neither can man in this life trace God in innumerable steps of his Execution thereof His ways are past finding out ver 33. The Path of a ship upon the Sea after a small space of time is not to be trackt by him that followeth it The way of Providence is a deeper Sea it is as high as Heaven what canst thou do deeper then Hell what canst thou know The measure thereof is larger then the Earth and broader then the Sea Job 11.8 9. Then I beheld all the works of God that a man cannot find out the work that is done under the Sun because though a man labour to seek it out yea further though a wise man think to know it yet shall he not be able to find it Eccles 8.17 Touching those Objections that strike at the Justice of the Governour they are fetched from 1. The Permission of sin as suppose the sin of Adam or of any other hainous transgressions amongst the Sons of men Carnal reason seeing wickedness in the place of judgment and iniquity in the place of righteousness thence inferreth that man hath no preheminence above a beast God regardeth the death of the one no more then of the other that is in way of Government he regardeth neither Eccless 3.16 18. 2. From the deferring of the punishment of man for sin which the wicked abuse as an argument that God taketh no judicial notice of their sin They slay the widow and the stranger and murther the fatherless yet the God to whom vengeance belongeth not shewing himself they say The Lord shall not see it neither doth the God of Jacob regard it Psal 94.6.1.7 3. From things falling out alike to those who are alike Eccles 8.4 and 9.2 Hence carnal reason supposing a man loseth nothing by ungodliness nor gets any thing by godliness concludes all events are casual and that the only Compendium of relief unto man against the temptation of so unequal administration of things is not to care for any thing but to eat drink and to be merry Ecclesiast 8.15 and 9.3 4. From the Adversity of the godly there is a righteous man that perisheth in his righteousness this was Asaps temptation Psal 73. If he were according as some think the Authour thereof Verily
the sinner either in himself or in his Surety 3. That it is his glory by revealing and impartially executing such a measure of wrath in case of transgression upon the work of his own hands to manifest the Majesty of him who is offended the goodness of the Command that is transgressed the evil of sin and the vileness of the sinner Justice in God is his constant Will to render unto every one that which is theirs The Justice of God Rhetorf de Gratia Exeroit 2. cap. 3. is considered either in respect of himself or in respect of the reasonable creature in order to to himself whereby he is a necessary debtor to himself It is called essential justice in order to the reasonable creature whereby he hath freely made himself a debtor unto them it is called Relative Justice In the Essential Justice of God Vid. Twiss de reprob lib. 1. digress 1. Justitia condescentiâ—e is contained that which is called the Justice of Condecency or Comeliness which necessitates not God to constitute any rule of Relative Justice betvveen himself and the creature only in case he be pleased to constitute any it necessitares him so to do it as becometh such an Agent and as serveth best unto his end and which being done continueth inviolable and infallible The Essential Justice Constancy and Truth of God permitteth not any defect or alteration concerning the Execution of his Decree after he had once decreed it notwithstanding before the Decree he was free to have decreed or not to have decreed that Decree Relative or Moral Justice is an external Work of God whereby he proceeds with man according to the Law of righteousness freely constituted betvveen him and them rendring to every one what is due unto them thereby either by way of recompence in case of obedience or by way of punishment in case of disobedience For our better understanding of this Moral Justice of God in respect of man Consider 1. That nothing can be due from God to man as of himself 2. That which is due from God to man is from the free and meer good pleasure of God Non enti nihil debetur nam valet argumentuÌ„ est id cui aliquid dâ—betur Ergo est Twiss ubi supra 3. That this good pleasure or Will of God is the Rule of Righteousness 4. That God proceeding to Execution according to this Rule of Righteousness constituted by his good pleasure can do no wrong Nothing can be due from God to man as of himself the creature of it self being a meer nothing and God being all he cannot become a debtor to the creature either of good or evil otherwise then he is pleased to make himselfe a debtor Should God be looked at as a necessary Debtor unto the creature it must either be to the creature not yet in being or to the creature in actual being but he cannot be a Debtor to the creature yet not in being for to it nothing can be due but Creation and that should be due unto nothing Thence it would follow that God were bound to create every creature that were possible to be created and that also from Eternity Neither can he be a Debtor to the creature in actual being to which if he can owe any thing it must either be the continuation of it in its being or annihilation In Deo neque est justitia commutativa nedum distributiva propriè Rhetorf ubi supra If God doth not ovve unto the creature its creation he cannot owe unto it its continuation Continuation being nothing else but the continuance of Creation he that is not bound to give a creature its being for one instant which is done in creation is much less bound to give unto a creature its being for many instants which is included in continuation Besides Were God bound to continue the creature in actual being for one year by the same reason he vvere bound to continue them for ever Neither can he ovve unto the creature in actual being annihilation for then neither could the godly enjoy Eternal life nor the vvicked be punished vvith Eternal death to ovve annihilation is to ovve nothing The vvorth of the creature in order unto God is not intrinsecal For who hath first given to him a d it shall be recompensed unto him again Rom. 11.35 2. Whatsoever is due from God to man is from the meer Will and good pleasure of God Moral Justice flovveth from the good pleasure of God the Manifestation of the Glory of God in a way of justice is the end the permission of sin is the means that this should be the means and that should be the end is vvholly of the Will of God The Creation of man is an effect of Gods good pleasure That Prohibition of Adam to eat of the forbidden fruit upon the transgression of vvhich followed the death of mankind vvas an Interdict of Gods free-vvill The Moral Lavv it self is an effect of Gods good pleasure What reasonable man but will yeild that the being of the Moral Lavv hath no necessary connexion vvth the Being of God That this Moral Lavv should be a constant rule of manners and that all mans actions should fall vvithin the compass of this rule Quod talis sit natura illius rei quae est peccatum recurrendum semper est adfont mâ—â—dtissimum â—ei aeternum bene-placitum Idem ibid. Zanch. de Natura Dei lib. 3. cap. 4. quaest 12. cap. 5. qu. 3. is from the meer Will of God That the actions of men not conformable to this Lavv should be sin that death should be the punishment of sin that this punishment should be suffered in our ovvn persons or in our Surety as should seem good unto the Lavv-giver all these are the constitutions of God proceeding from him not by vvay of yecessity of nature but freely as effects and products of his Eternal good pleasure 3. This Good Pleasure or Will of God is the Rule of Righteousness The Will of God is God himself vvillng his Will is the Rule of our vvills Whose Will else should be the Rule The Will of God is the cause of all things the constituted Rule of Righteousness therefore being an effect it must needs proceed from the Will of God othervvise there should be an effect vvhich vvere not resolved to the first cause That vvhich is the Fountain of all good is the Rule of Righteousness but Gods Will is the Fountain of all good All Laws vvhich have their beginning in time as the Lavv of Nature the Lavv of Nations the Moral Lavv all Civil Lavv vvhether fundamental or positive that are conformable to the Moral Lavv as all ought to be flovv from the Will of God vvhich is the Eternal Lavv That vvhich is just in it self is the Rule of Justice to all other things that are just But the Will of God is just in it self because the Will of God is God himself vvilling God is essentially
the passive voyce as being received by Christ before he makes mention of himselfe in the active voyce as having actively received Christ Receptie respeciu hominis est vel passiva vel activa Medulla l. 1. c. 26. Upon this Text Doctor Ames grounds that Spiritual and profitable distinction of a double receiving of Christ Passive and Active Passive whereby the Spiritual principle of grace is ingenerated Active proceeding from that ingenerated habit of grace and the operation of God fore-going and exciting thereunto we are received of Christ before we doe receive Christ Christ in working the grace of faith receiveth us by the act of faith we receive him Christ taketh the Soul before the Soul taketh him A third place to the same purpose is Ephes 2.1.5 And you hath he quickned who were dead in trespasses and sins even when we were dead in sins he hath quickned us together with Christ The infusion of the habit of Faith or Grace into the Soul is the quickning of the Soul until then the Soul is dead as a dead body so a dead Soul is passive in respect of its quickning or being made alive That the infusion of saving faith or saving grace is the infusion of Life appeares thus The Spirit of the Command and Promise viz. that infused grace which inclineth us to obey the Command and receive the Promise is Life the Image of God in Adam which consisted in a conformity to the Command was his spiritual life the spirit of Faith is the spirit of the Command 1 Joh. 3.23 this is his Commandement That we should beleeve on the name of his Son Jesus Christ that it is the spirit of the Promise is out of doubt Joh. 3.33 As the Image of God in Adam which consisted in conformity to the command was his Spiritual life so the Image of God created anew in the Soul is life either this is life or what can be life As the spirit of sinne is the spirit of death so by the rule of contraries the spirit of effectual saving grace is Spiritual life He that hath the Sonne hath life 1 Joh. 5.12 But every Beleever hath the Sonne From the nature of the grace of faith receiving of Jesus Christ as our Lord and Saviour being of the essence and form thereof as a natural principle of natural sense motion and action is natural life so a supernatural principle of supernatural sense motion and action is supernatural life But such a Principle is saving faith and each other saving grace No Life-lesse principle can enable the Soul to a Life-act it cannot be reasonably conceived how a Beleever as a Beleever should not be alive The summe is this text holds forth an Active-quickning Christ enlivening a dead passive Soul So from Scripture the Arguments follow First from the supernatural nature of the Habit of saving faith or of the habitual frame of the New Creature In receiving a supernatural Habit Theologi vocant habirum infusum per se quiaper se sua natusra postulat ita non alitèr fieri suarez Meraph Tom. post disp 44. sect 13 n. 6. or Principle the Soul is passive saving faith or the habitual frame of the New Creature is a supernatural Habit or Principle therefore in receiving saving faith or the habitual frame of the New Creature the Soul is passive Supernatural is that which exceeds the power of Nature and is received of the Soul by way of inspiration only as the gift of Prophecy or both by inspiration and infusion as the habits of grace such habits the Schools call Habits infused of themselves their very nature denying them to be otherwise attained either by acts or any created cause whereby they are distinguished from Habits infused by accident such as are the gifts of Tongues and the gifts of healing which though they are ordinarily acquired and gotten by acts of study and practise yet have sometime been infused as in the Apostles time In receiving that supernatural saving habit or principle before which the soul hath received no supernatural saving habit or principle the soul is passive But the grace of saving faith is such a supernatural saving habit or principle received before which the soul hath received no supernatural saving habit or principle Therefore in receiving the supernatural saving habit or principle of faith the soul is passive From the nature of the subject of saving faith which is wholly unable to confer any causative power towards the producing of such an effect In receiving a miraculous impression the soule is passive but the infusion of the habit of faith or principle of life in Vocation or Conversion is a miraculous impression Vocation is a miracle it being no lesse a miracle to raise a soul from spiritual than a body from natural death therefore in receiving the infused habit of faith the soul is passive notwithstanding God oft-times makes such use as he pleaseth of men in working a miraculous effect in them yet because in such works the whole efficiency alwayes flows from God and none from man Men are passive in receiving such miraculous effects or impressions Moses putting his hand into and plucking it out of his bosome Exod. 4.7 Naamans dipping himself seven times in Jordan 2 King 5.14 conferred no more power to the curing of their Leprosie nor the womans touching the hem of Christs garment Mark 5.28 29. to the healing of her issue of blood than if they had done nothing In receiving that saving power to do before which there is no such active saving power the soul is passive we cannot do any thing whilst we are but yet receiving power to do but in receiving the habit of faith we receive that saving power to do before which there is no such active saving-power Therefore in receiving the habit of faith the soul is passive Vocation is compared to Circumcision of the heart Deut. 30.6 to Creation to powring out of the Spirit so is the habit of faith there called Tit. 3.6 to quickning or making alive As therefore the person circumcised was passive in Circumcision the creature in its creation the subject quickned in its vivification and the subject into which precious water is powred is passive in respect of the water powred thereinto So the soul in Vocation which is all these spiritually as being that work wherein the heart is circumcised quickned hath inherent saving grace created in it and powred out into it by the Spirit must needs be passive The contrary tenet makes us in the creation of faith to be our own creators in part An assertion as full of pride as empty of reason it makes us in part authors of our faith a high degree of spiritual facrilege against the glory of Christ and grace of the Gospel Obj. 1. The Soul before and in receiving of grace is active in respect of the use of means therefore not meerly passive Sol. Passive is taken either absolutely for that which is simply passive and
4. art 7. that we are justified by faith alone because it imbraceth him that justifieth us namely Jesus Christ Beza Cum Apostolo fide sola nos justificari dicimus eo quod amplectitur eum qui nos justificat nempe Jesum Christum Faith justifieth not as an inherent quality and gift in us Willet synop cent 4. err 56 by any worthinesse thereof but as it apprehendeth Christs righteousnesse and this to us and a little after So that in faith reputed for righteousnesse we are not to respect the worthinesse of the act of beleeving in it self but in respect of the Elect Dr. Willet Consensum patrum cum orthodoxis reformatis in hac hujusce propositionis explicatione videat qui volet apud Chamierum panstrat Tom. 3. l. 22. c. 5. apud Polanum Symphon cathol cap. 12 For the cleerer understanding the justification of a sinner by faith let these three acts be considered the one looked at as succeeding the other in order not in time First God actually imputes the active and the passive Mediatorly obedience of Christ unto a beleever Rom. 4.6 therein God is freely giving Secondly The soul having before in order of nature not in time received Jesus Christ as its head and Saviour by the same faith receiveth his obedience as the matter of its righteousnesse herein the soul is taking Rom. 5.17 Rom. 6.11 Gal. 3.13 Thirdly God hereupon in the court of Conscience judicially declares and pronounceth the sinner to be righteous and to have right unto eternal life by vertue of the promise Joh. 5.24 Rom. 3.22.30 The righteousnesse of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By faith through faith upon them that beleeve which is by faith of Jesus Christ unto all and upon all them that beleeve By this act of grace the person of the sinner is justified in himself really yet not inherently but imputatively his state changed who before justifying faith was a childe of wrath even as others untill now the persons of the Elect not being accepted in themselves neither are their actions accepted but now our persons being accepted our actions are capable of being accepted Gen. 4.4 Faith 1 Acknowledges that we are justified for the righteousnesse sake of another viz. Christ God-man 2 Acknowledgeth that our justification is free 3 Renounceth our own righteousnesse First We need the righteousnesse of another and the righteousnesse of this other is sufficient the least sinner needs no lesse the greatest sinner needs no more the least sinner cannot be saved without it the greatest sinner needs no more to be saved God cannot save any Infant without the righteousnesse of Christ the righteousnesse of Christ is fully able to save all beleevers See the Sinfulness of Sin that nothing but the righteousnesse of him who is God could expiate it See the Righteousnesse of Christ which taketh away all sin Faith acknowledgeth the least sin unpardonable without it the greatest pardonable by it Were we onely guilty of Adams sin we could not be saved without it Were we guilty of all the sins of the Elect we might be saved by it To think any sin little is a great sin t is a greater to think that Christs righteousnes is not above all sin our disobedience is but the disobedience of man but the obedience of Christ is the obedence of him who is both God and man the disobedience of man is infinit only improperly in respect of the object the obedience of Christ is infinite properly in respect of the subject that which is infinit hath no limits but the pleasure of the disposer Davids childe needed the righteousnesse of Christ for its justification and Manasseth needed no more To think any sin little is no little sin t is to excuse sin to accuse justice in sentencing our sin in Adam or original sin with death to lessen nay so far to frustrate the righteousnesse of Christ The Pharisee puts confidence in his not having done so ill yea in his having done better than other men Luke 18.11 That he had so done was good but that he put confidence in it was bad If thy hope be more in thy little sins then in Christs great mercy Woe be unto thee had there been but one man to have been redeemed Christ must have dyed and Christs death was sufficient to have redeemed all men T is a sin for the least sinner not to despair of righteousnesse in respect of himself Isa 5.7.10 T is a sin for the greatest sinner to despair concerning the righteousnesse of Christ He that beleeveth not be he never so righteous shall be damned He that beleeveth hath he been never so unrighteous shall be saved 2 The beleever acknowledging his righteousnesse to be the righteousnesse of another to be merited by another acknowledgeth it to be free it cost Christ to the full but it cost us nothing being justified freely by his grace Rom. 3.24 Justification is called the gift of righteousnesse Rom. 5.11 the free gift the gift of grace vers 15 Grace in this verse noting the love of God it self the gift by grace Justification as an effect of that love God will either not justifie at all or justifie for nothing t is the glory of grace to be free and mans prirce to come without mony The experience of this truth is compared to buying because the sinner parts as hardly with his righteousnesse as the covetous man doth with his mony Isa 55.1 And when they had nothing to pay he frankly forgave them both Luke 7.42 God will take nothing for our Justification as it is repugnant to the whole so to each part of grace not to be free To attribute any thing to man in way of condignity or congruity were to lessen the sinfulnesse of sin to exalt man to betray Grace and to take so much from Christ This truth God standeth much upon as is notably to be seen in the manner of Naamans cure a figure of the free recovery of a sinner both from the power and guilt of sin hence the Prophet healeth him for nothing and though urged refuseth and that not without an oath but he said As the Lord liveth before whom I stand I will receive none and he being urged to take it still refuseth 2 King 5.16 Where God forgiveth sin be forgiveth much no sin is in it self little Luke 7.47 Simon the Pharisee who looked at sin as a little thing was not forgiven at all where God forgiveth little or much he forgiveth all for nothing That which is said of the Lilly compared with Solomon Consider the Lillies of the field how they grow they toyl not neither do they spin and yet I say unto you that Solomon in all his glory was not arrayed like one of these Matth. 6.28 29. is most true of the Beleevers compared with the Lillies The Garments of fine linnen the righteousness of the Saints far exceed the glorious aray of the Lillies yet they do not so much as spin for it Thirdly
truth c. 12 p. 281 Peace of conscience what c. 14. 324 The state of the beleever is a state of perfect peace with the grounds thereof c. 14. p. 324 325 Perfection in God what c. 1. p. 20 The perfection of the whole creature is in God eminently c. 15. p. 332 A person in the Divine Nature what c. 2. p. 22 What constitutes a person in God ibid. Difference between a created and an increated Person c. 2.23 A Person how distinguished from a Person c. 2. p. 27 A created Person what c. 3. p. 37 The Person of Christ what c. 11. p. 249 The soul by faith receiveth the Person of Christ yet not personally but objectively c. 11. p. 250 A Personal property what c. 2. p. 28 The Personal notions in number five and which c. 2. p. 30 Positive Attributes what in number six c. 1. p. 16 Poverty legal and preparatory before faith and saving after faith c. 8. p. 184 185 Preparatory work what c. 6. p. 130 Preparatory work taken in its extent what c. 7. p. 141 Works Preparatory properly or in the judgement of charity c. 6. p. 129 130 Preparatory works by way of meer order c. 6. p. 130 Four objections against Preparatory work answered c. 6 p. 139 140 Preparatory work no whit darkneth free grace c. 6. p. 139 The heads whereunto the Preparatory work of the Gospel may be referred c. 7. p. 152 Three cases of conscience concerning Preparatory work c. 7. p. 160 161 c. The notion Preparatory as concerning preparatory work distinguished c. 8. p. 164 The peculiar wayes of Gods Presence with divers creatures c. 1. p. 8 A preservative against temptations concerning the justice of God c. 5. p. 122 Actuall Providence what c. 52 p. 102 Q. Soul-Qualifications what c. 8. p. 163 Saving-Qualifications taken properly or improperly c. 8. p. 164 165 Taken properly what c. 8. p. 164 The variety of Judgements touching the relations that Qualifications before faith have unto conversion c. 8. p. 165 Texts of Scripture against the ascertaining salvation to any Qualification before faith c. 8. p. 166 167 Ten arguments to the same effect c. 8. p. 167 to 175 Our best Qualifications as also our operations before faith are sin c. 8. p. 174 Authorities against ascertaining salvation upon a Qualification before faith c. 8. p. 175 to 179 Nine Objections against the not ascertaining salvation upon some Qualification or Qualifications before faith fully answered c. 8. p. 179 to 190 The four Celestial Qualities of the glorified body opened c. 15. p. 350 351 352. R. Receiving Christ is either active or passive c. 12.267 Reconciliation twofold one before the other after our conversion c. 14. p. 316 The Ministry and Word of Reconciliation why so styled 2 Cor. 5 18 19. c. 9. p. 215 Relative Attributes in number seven c. 1. p. 10 Relative Attributes put no change in God ibid. Repentance legal or saving c. 7. p. 153 Preparatory or legal Repentance what c. 7. ibid Repentance legal or preparatory before faith or saving after faith c. 8. p. 184 185 Reprobation is not an act of Justice c. 4. p. 66 67 68 Reprobation is not the cause of sin though the antecedent thereof c. 4. p. 69 None in this life can ordinarily conclude they are Reprobate c. 4 p. 84. The Gospel why called a Revelation c. 7. p. 152 Revelation of Christ so far as is necessary to salvation what c. 7. ibid. The Law not the Decree is the Rule of life c. 4. p. 80 81 Seven Rules to be observed in propounding of the Doctrine of the Decree c. 4. 82 83 84 85 S. Faith in what sense it is affirmed to be a part of Sanctification c. 11. p. 255 256 To ascertain salvation before faith is to ascertain it to a worke or as it were to a worke c. 8. p. 174 Saving faith what c. 10. p. 219 Saving faith the effect of Election c. 10. p. 199 Before the grace of faith there is nothing that is saving c. 8.170 Seeking Christ without faith and with faith what c. 7. p. 159 Though we cannot seek Christ in faith yet it is our duty to pray c. 7. p. ibid. Jesus Christ findeth the soul while it so seeks him as yet it cannot seek him c. 7. p. 160 The souls selling of all is either legal or saving legal what and how distinguished c. 8. p. 182 183 Saving threefold and what ibid. Simplicity in God what c. 1. p. 5 Adams sin original sin actual sin what c. 7. p. 142 143 144 God is not the author of sin c. 4. p. 61 to 67 As God is not the author of sin so be is not a meer permitter thereof c. 4. p. 66 God delighteth not in the death of a sinner c. 4. p. 73 Man is the cause of sin c. 4. p. 70 Sin is the cause of punishment c. 4. p. 71 Acknowledgement of the Sovereignty of God in point of shewing or not shewing mercy is a point of our humiliation c. 7. 158 The term special to be attended in this Proposition faith is the effect of sperial grace c. 10. p. 228 The Spirit of Christ received by beleevers what and why so called c. 11. p. 249 150 How the soule receives the Spirit of Christ c. 11. p. 250 The Angels and Spirits of the just made perfect how they speak one unto another c. 15. p. 347 T. High cause of Thankfulnesse to be seen in the Decree c. 4. p. 99 A Trance what c. 15. p. 339 The usefulnesse of the doctrines of the Trinity c. 2. p. 31 32 33 34 What Terms are to be avoyded in speaking of the Trinity c. 2. p. 29 V. The effects of the beatifical Vision c. 15. p. 334 The fault of Vnbelief lyeth wholly upon our selves c 9. p. 205 206 It is impossible for an Unbeleever how ever qualified to please God c. 8. p. 173 Every Vnbeleever is in such a condition to which the Scripture speaks wrath c. 8. ibid. God to be taken in the best sense in his tender of grace to an Vnbeleever c. 9. p. 215 T is a truth concerning every Unbeleever how ever qualified that if Christ sheweth him mercy it is meer mercy if hee doth not shew them mercy he doth them no wrong c. 8. p. 172 173 The Vnderstanding of God Angels and men in respect of the manner thereof how distinguished c. 1. p. 16 17 The Personal Vnion what c. 3. p. 38 The manner of the Personal Union c. 3. p. 40 Three most eminent Unions and which c. 13. p. 283 284 The Union betwixt Christ and the Beleever held forth in Scripture under divers lively metaphors c. 13. p. 284 Union between Christ and the Beleever what c. 13. p. 285 The whole Person of Christ is Vnited to the whole Person of the Beleever c. 13. p. 286 Vnion between Christ and the Beleever is reall substantial and supernatural c. 13. p. 290 Union followeth Vocation in order of Nature c. 13 p. 291 Vocation what c. 12. p. 257 Vocation is wrought in an instant c. 12. p. 282 283 W. Waiting on the Lord Jesus in the use of means with preparatory hope what c. 7. p. 159 The Will of God is the first and universal cause of all things c. 4. p. 91 The Will of God is one c. 4. ibid. The Will of God is absolute c. 4. p. 93 No motive of Gods Will besides or without himselfe c. 4. p. 58. seq The All-decreeing and All-disposing Will of God is a ground why we should sanctifie him in all our changes c. 4. p. 99 The distinction of the absolute and conditional as also of the antecedent and consequent Will in God both unsound c. 1. p. 17 18 The Will is determined by God in its operations c. 5. p. 110 and 114 Wisdome in God what c. 1. p. 16 Christ as God-man the object of Divine Worship c. 3. p. 47 FINIS
2.5.9 But behold a greater building than Solomons is here a house as was said before not made with hands eternal in the Heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad excellentiam artificium operis refertur Zanch. whose Builder and Maker is God Heb. 11.10 A most excellent prospect hereof we have in Johns Graphical description of that great City Rev. 21. as a type not onely though haply chiefly of the triumphing Church it self vers 2.9 but also of the place of its everlasting habitation verse 27. where the Holy Ghost gathereth together in a manner the universal excellency of the visible creature to hold forth a legible and heavenly picture of this invisible and supercelestial Mansion Be pleased to take a more orderly view of it as you have it set forth according to its foundations and structure The foundations are twelve garnished with all manner of precious stones and in them the names of the twelve Apostles of the Lamb engraven The first foundation was Jasper the chief of Gems of which before The second a Saphir blew or skie-coloured the fifth in Aarons Breast-plate The third a Calcedomy of purple colour The fourth an Emrald a stone so green that other green things lose their colour while it is present most pleasant to the sight the fourth in Aarons Breast-plate The fifth a Sardonyx white without and red underneath like the nayl of a man The sixth a Sardius of the colour of blood the first in Aarons Breast-plate The seventh a Chrysolite of such a golden colour that gold looketh like silver to it when they are laid together The eighth a Beryl of a Sea-green the tenth in Aarons Breast-plate The ninth a Topaz of a pleasing green colour the second in Aarons Breast-plate The tenth Crysophrasus a green inclining unto gold The eleventh a Jacinct of a violet colour The twelfth an Amathist the chief of violet coloured Gems the ninth in Aarons Breast-plate It s structure is either outward where we have the matter form wall and gates the matter pure gold like unto cleer glasse ver 18. viz. transparent gold the form sour-square ver 16. Twelve thousand furlongs that is fiveteen hundred English miles square The wall of Jasper ver 18. a hundred forty four cubits in height ver 17. situated to the four coasts of Heaven vers 13. strongly founded vers 14. The gates are in number twelve made of twelve pearls every several gate was of one pearl vers 21. situated East West North and South three looking every way vers 13. having ingraven upon them the names of the twelve Tribes of Israel and twelve Angels for the keepers of them Or inward where we have the streets of pure gold as it were transparent glasse vers 21. It s Temple God and the Lamb Its light the glory of God and the Lamb Its inhabitants vers 24. It s peace vers 25 Glory ver 26. Holinesse vers 27. Its waters a pure river of life Chap. 22.1 Its fruits are the fruits of the tree of life vers 2. This heavenly society is made up of God 2 Of their Society and Christ and the blessed The good of this society in respect of the Blessed themselves chiefly consists in their knowledge one of another communion one with another and content flowing from that communion Known and approved is Luthers answer Num in illa aeterna vita simus alter alterum cognituri Melch. Adam in vita Luth. returned affirmatively upon the desire of the hearers that he would be pleased to speak to his own Query to this question propounded by himself a little before his death viz. Whether we should know one another in eternal life which he proved from Adams knowledge of Eve in innocency whom he had never seen before Gen. 2.23 The knowledge of the Beat fical Vision exceeds the knowledge of Adam David implyeth that he shall know his childe when he comforts himself that he shall go unto it 2 Sam. 12.23 Peter seeing Christ transfigured and Moses and Elias appearing with him in glory whom he had never seen no saith Tertullian not so much as in their pictures Tertul. contra Mar. the use of Statues and Images being prohibited by Law among the Jews takes notice of them Maâ—th 17.4 Luke 9.33 The rich man knew Abraham and Lazarus Luk. 16. Surely then Abraham and Lazarus shall know one another The poor shall know their rich Benefacters when they receive them into everlasting habitations Luke 16.9 Poul shall know the Thessalonians whilst he looketh upon them as his crown of rejoycing at the comming of the Lord Jesus 1 Thess 2.9 The Angels know one another Tho. part I. q. â—6 art 7. and know the Elect in glory The very state of blessednesse denyeth the contrary Austin comforts the Lady Italica after her Husbands death Quosdam nostras migrantes non amisimus sed praemifimus August Epist 6. telling her that she shal know him amongst the blessed Society yea both know and love him better than ever she did in this life Their communion and conference one with another may be gathered from the like in the Angels who doubtlesse speak one unto another though not vocally as we now doe yet in their manner viz. Angelically and Spiritually which is nothing else but a spiritual insinuation instillation or communication of their minds notions and meanings one unto another For Spiritual substances to speak together Tho. part 1. q. 10. art 1. is for one spirit to signifie unto another their notions and minds in a spiritual and therefore in a better manner than we doe As the speech of the Angels Zanchi de operibus Dei part i. lib. 3 c. 19. so the speech of the blessed Souls is a power whereby as they please they make known one unto another what they know themselves our thoughts passe unto him whom we communicate them unto by two doors viz. of volition or will and expression whether by word writing or sign The Angels have but one door through which their thoughts pass namely their wil. To think that the Angels and Spirits of the just made perfect doe not speak mentally that is in their heavenly and spiritual manner communicate their minds one unto another as they see cause is against reason and inconsisting with the state of blessedness To think they speak in this manner is not repugnant to Scripture or Reason though the ful resolution of that quere viz. with what tongues the Angels and Souls departed speak seems to be reserved til we come into Heaven After the Resurrection nothing hinders but we may beleeve Synops. pur Theolog. disp 2. n 42. that the Saints shal speak not only mentally after the manner of the Angels but also when they please vocally after the manner that men now speak and as some conceive probably in the Hebrew Tongue Great must needs be the content of their Communion if we consider either the neer relation of the persons being Members of the