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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	divine_a	faith_n	revelation_n	2,617	5	10.5414	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30563	An account of the Blessed Trinity argued from the nature and perfection of the Supream Spirit, coincident with the Scripture doctrine, in all the articles of the Catholick Creeds; together with its 1 mystical 2 fœderal 3 practical uses in the Christian religion, by William Burrough rector of Chynes in Bucks.	Burrough, William, b. 1639 or 40.	1694 (1694)	Wing B6058B; ESTC R214160	72,062	76

God in the three subsistences of the Divine Nature upon our Saviours Incarnation is become Mystical 11. Now it is this Mystical Trinity that the Gospel teaches Indeed whilst the Scriptures deliver the Doctrine of the Mystical Trinity they do as I have said insinuate the state of the natural Trinity but so they instruct us in almost all things in Nature whilst they teach us their relation to the Mystical and Sacerdotal state of the Divine Kingdom On the other hand we see the knowledge of the Natural Trinity which we learn from the perfections of the Divine Nature does so lead us to the Faith of the Mystical as to leave that Christian Mystery to be wholly of supernatural Revelation For the Mystery I say the Mystery of the Blessed Trinity rests wholly upon the ground and pillar of Truth which is confessed to be the great Mystery of Godliness God manifest in the flesh so that our Faith of this Mystery it is plain stands not in the Wisdom or Reasonings of Men but in the veracity of Gods word This is sufficient to justifie the distinction which I make betwixt the Mystical and Natural Trinity for this is but analogous with the reason of that difference which is betwixt Christian and Natural Vertue for though the Natural form of vertue may be understood by Natural Light yet the Christian form cannot which includes all the Vertuousness of the Natural and somewhat more which is likewise praise-worthy CAP. XI Of Christs Humanity 1. WE must confess if Christs humanity had been wholly Created anew by its being conceived one with the word it would then have been nothing of kin either with Man or with any other thing in the World Whereas we are assured he that is the word came into that World which had been made by him John 1.10 1 Joh. 4.17 and we are in this World even as he was in this World his Humane Nature was not therefore strictly Created but made of some substance preexistent in the World 2. Neither was his Manhood made out of any thing that is not of humane race for then he had had no more cognation with that Mankind that is in the World then with any other parts of this mundane System but we are taught Heb. 2.14 that because the Children are partakers of Flesh and Blood he also himself took part of the same he has therefore a prime relation to us and as such Heb 3.11 he is not ashamed to call us his Brethren 3. If Christs Humane Nature then be made out of that one blood whereof are all the Nations of men he is the Son of man and is made so of God by Nature and therefore the Father the Son and the Holy Ghost Heb. 10.5 as the Author of Nature produced this Manhood 4. But tho it be God that does produce this Human Nature yet if he do it by the sole powers of Natural Ordination according to the Laws establish'd before in the World for the Production of Mankind he will not thereby carry off any corrupt or inordinate sensuality which passes according to course in the natural constitution of things and tho we should suppose that the Personality of this individual Manhood is not subsistent because of the personal Union with the Divine Logos yet that of it self changes not this Human Nature in its dispositions and therefore this Nature would indeed be like ours in its Causes and Constitution but it would be too like us because it would not be undefiled Whereas we know this Nature was Holy and Harmless and Undefiled Heb. 7.26 1 Pet. 1.19 that it might be offered without spot to God as a Lamb without blemish and without spot It was not therefore solely produced by the powers of Nature 5. If the Manhood wherewith God is one be produced by the Powers of Nature so far as they will reach with rectitude and by Divine Power superadded to supply what is defective then this Manhood hath all that is really and essentially natural to us and so is related naturally to us and the supernatural Divine Operation takes away all the depravation of Nature Whereby it comes to pass that though he was in all things to be like unto us that he might have the feeling of our Infirmities and Temptations Heb. 2.17 Heb. 4.15 Heb. 7.27 28. yet he had no sin at all for our High-Priest can have no Infirmities or Sins of his own to offer for according to the fundamental constitution of the Divine Kingdom though Moses his Law allowed sinful Men to be Priests and to offer first for themselves and then for the People 6. Wherefore God in framing the humanity of Christ did continue the powers of Nature to work by their own stated Rules and without exalting them by a supernatural efficiency added thereto did produce an effect in the world which is beyond the force of Natural Powers Now all such effects as are produced by the force of Natural Powers and Divine energy added thereto are ever in Scripture peculiarly attributed to the Holy Ghost Gen. 1.4 Thus when the Spirit of God moved upon the face of the waters or liquid such effects followed as the powers of water are naturally uncapable of producing So both Jesus his and his Disciples miraculous operations upon the powers of Nature and all supernatural Graces are peculiarly ascribed to the Holy Ghost for all these diversities of Operations worketh one and the same Holy Spirit by the personal disposition of his own Will 1 Cor. 12.4 11. 7. This Manhood become one with the Son of God is peculiarly therefore the work of the Holy Ghost and because it was effected by the Holy Ghost coming upon a Woman and the power of the Most High overshadowing her and so was born of her Luk. 1.35 Mat. 1.20 therefore this is a Child conceived by the Holy Ghost and has that Woman for its Mother 8. It is also the Child of Adam Luk. 3.38 Gen. 3.20 Mat. 1. and of Eve the Mother of all Living and of Noah And if God had said that it should be by the descent of any particular Line as of Abraham Isaac Jacob Judah Jesse David it will be the Child of these Progenitours and such Predictions and Promises are Divine Characteristicks of the individual Person of Gods Son become Man both to the Ages preceding and following his Birth 9. The depravation of our Nature being removed not by the natural efficacy but supernatural efficiency of the Holy Ghost there will be no more reason to assert this Woman to have been her self born without all inordinate sensuality because she was the Mother of this Child than to affirm the same of all his Pro-parents in the direct Line up to Adam 10. But whether she is to be called the Mother of God is a question of names and strife of words for as much as there is a sense wherein she is and another wherein she is not therefore

giving a subsistence to the thing conceived in the Mind that positively conceives it as is shewed Chap 4.2 the very subsistence of the World in it self being it is the effect of the Divine positive Conception of it is nothing else but the subsistence of the World in the Divine Mind caused by this positive Conception of it So that all the real subsistence which the World has in it self is its positive subsistence in the Divine Conception as being positively conceived in the Divine Mind And the absolute perfection of the Divine Truth does fully assure us of this for the Truth of the Conception of a thing is nothing else but its agreement with the real Nature of the thing conceived Since then the Truth of the Divine Conception is absolutely perfect when the World subsists in the Divine Mind by the positive Conception of it there is a most absolute perfect agreement betwixt its positive subsistence in the Divine Conception and its real Subsistence in it self but no kind of agreement is absolutely perfect but a real identity for so long as one is not the other whatever the Similitude is there remains some disagreement Therefore there is a real identity betwixt the Worlds subsistence in it self and its subsistence in the Divine Mind in the positive Conception of it that is to say they are really the very same as then the subsistence of a thing in the positive notion of it conceived in our own Minds is the vital 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vital representation of a thing so in the positive Conception of it in the Divine Mind is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing it self 5. This gives us the ground and rate of the distinction betwixt the notional and real Subsistence of things mentioned chap. 4. For seeing seeing the real Being of things in the World is the same with their being positively conceived in the Divine Mind therefore as our thoughts are to God's thoughts Isa 55.9 so is the notional subsistence of things in our positive conception of them to their subsistence in the positive Divine Conception that is as appears to their real subsistence in the World And as our Thoughts are not nothing so the notional subsistence of things in our positive Conception of them is not nothing neither Since the real Being of all things in the World is their substantial subsistence and presence in the Divine Mind the Deity it self is present and more to the very subsistence of every one of them and therefore the World and every part of it is really substantially present in the Heart of God and God is not placed in the heart of the World or in any of its upper stories from whence either by an unaccountabse Vertue or the Ministry of some Creature he executes his Will upon things at a distance from him Even as the notional subsistence which things have in our Minds by our positive conceiving them is nothing else but their Being and Presence in our Minds If we conceive a Circle or Quadrangle no part of the one or Angle of the other hath any notional subsistence but what is its very Presence in our Mind Therefore we Live Move and have our Being in God Acts. because we are his Off-spring as being Conceived by him 6. Because the World antecedently to this positive Conception of it in the Divine Mind was nothing and this Divine positive Conception of it gave to the Worlds substance its real Subsistence in its self this Divine positive Conception is therefore the Creating of the World For Creation is giving a real subsistence to a substance which hath otherwise no real subsistence and indeed is nothing 7. And seeing God is self-sufficient he can subsist whether he does positively conceive a World to be or not therefore the Being of the World results not necessarily from the Being of the Deity but is freely Created and Established The World therefore is or is not as it pleases God to conceive it 8. Thus it is with all temporary Beings which as such have no subsistence and are nothing antecedently to the positive Conception of them in the Divine Mind But because the Deity it self as has been shewed chap. 4. 10 has another subsistence antecedently to that subsistence of it which is in its positive Conception by the Divine Mind not only this other subsistence which is the first in order and which the Deity hath otherwise then by Conception is Eternal but likewise the subsistence of the Deity by Conception in the Divine Mind is Eternally so for since nothing really is but what is but what is positively conceived by the Divine Mind and the Being of the Deity in its first Subsistence is eternal therefore the Being of the Deity in its first Subsistence is eternally conceived positively in the Divine Mind consequently the Subsistence of the Deity in the positive Conception of it in the Divine Mind is also eternal 9. It hath appeared from the condition of the mental nature that the Deity doth subsist in two distinct perpetual that is Eternal subsistences Cap. 4.10 Cap. 5.8 whereof the one that is the first is a real subsistence of the Divine Nature and the other is a subsistence of the Divine Nature by being conceived in the Divine Mind Now since the first is a real and substantial subsistence of the Divine Nature and yet not a subsistence by being conceived in the Divine Mind and the second whether substantial or not is a subsistence of the Divine Nature by being conceived in the Divine Mind these two subsistences of the Divine Nature are substantially distinct for seeing the first subsistence is substantial if the second be not substantial there is a substantial distinction betwixt them Because any subsistence that is substantial is substantially different from one that is not substantial but if not only the first subsistence of the Divine Nature but likewise the second be substantial then because the one subsistence is not the other the one real substantial subsistence is not the other real substantial subsistence and therefore they are substantially distinct one from the other 10. It remains therefore to be inquired whether these two subsistences which are thus really distinct do differ as a real from what is not real C. 4. 2 10. or as one real differs from another real now because this nature is an Omniscient Mind and an Omniscient Mind does ever positively conceive its own Nature Cap 5 4. and because the Perfection of the Divine Truth is such that whatsoever subsists in the Divine Mind by being positively conceived hath by being so conceived a real and substantial subsistence therefore this subsistence of the Divine Nature which is by such positive conception is real and substantial And because the first subsistence is substantial as well as this second therefore they differ as one real from another real therefore there are two real substantial subsistences of the Divine Nature which are

which being for Contrivance and Counsel as it were the Master-piece of Divine Skill in Matter God statedly beholds this singular Work of his own Hands when arrived at due Maturity with such a favourable Aspiration as is no less or but a little less than that which he vouchsafeth to the Inhabitants of the Intellectual World And as we see much what the same measure of strength as suppots a weight will serve to raise it so same the favourable Aspiration that upholds an Intellectual Creature in Being is of force sufficient to raise it into Being Therefore such Aspiration will give Being to a Conscious Life as preserves the Mental Natures of the Invisible World 2. But then this Aspiration being included in the Divine favourable intuition on what his hand hath curiously wrought in these lower parts of the Earth Psa 139.15 though it hath a Conscious Life for its effect yet it is not a separate Conscious Life but a Conscious Life enlivening that accurate frame of Matter now a conscious Life vitally United to a Humane Body is a rational Soul 3. And because this Soul doth result from the Divine Aspiration on a being framed by the course of Natural Causes in the material System of this World therefore it is not Properly Created nor yet Miraculous but Natural 4. Yet this Soul cannot be said to be therefore educed out of the powers of Matter because the Divine Aspiration is not of that kind which concurs with Corporeal Motions but such as is afforded to the Intellectual Natures though upon the approbation of this singular piece of Divine Workmanship in this World of Bodies 5. He that said of the Humane Soul Creatur infundendo or infunditur Creando spoke something this way but whether expresly enough needs not be inquired since the Scripture assures us that the Lord who Created the whole frame of this Visible World besides that does form the Spirit of Man within him That the Spirit in Man being by the Inspiration of the All-mighty Zech. 12.1 Job 32.8.27.3 Gen. 2.7 is Intellectual and the breath in our Nostrils our Spirit and Life is the Spirit of God which he Breathed into Mans Nostrils by which he became a living Soul So that if Brutes have Souls and they be educed out of the Powers of Matter yet the Soul of Man according to a course settled by God in Nature being a Conscious Life is by a Divine Aspiration correspondent to those of the Superiour World By which it appears Mans Nature participates both of this and the other World in its Constitution 6. Therefore the Son of God who is God being one Person with Man hath thereby a new alliance both to the Material and Intellectual World and a new Cognation both with the Coelestial and Terrestial Inhabitants and because the Union of God and Man in Christ is Mystical Cap. 10.8 therefore the whole Kingdom of God is put into a Mystical state and frame upon this new Cognation with all things in Heaven and Earth 7. And if according to the Opinion of some of the most celebrated Philosophers in this Age the motion of every part of Matter does really so diffuse it self that the whole System of Matter is affected thereby and if withal the parts that make up the Intellectual World have a correspondent Communion amongst themselves then by this Union of God and Man there is as it were a new Leaven which may be sufficient in Gods due time to Leaven the Mass of the whole Creation And Christs Resurrection is a Specimen of its efficacy and a ground of our expectation But should this prove only to be their Conjecture and not the Natural way of efficiency yet we are however sufficiently assured that the effect shall be produced and that in Christ all things in Heaven and Earth shall be recollected into one Eph. 1.10 Col. 1.17 18 19 20. 2 Thes 2.1 Acts. 3.21 and that there shall be a restitution of all things whereby they shall be restored into one blessed frame 8. The Mystical constitution of the Divine Kingdom being therefore for the restoration of the Natural Kingdom in a renewed integrity it is a form of Government which in its Nature and design is manifestly subordinate to the Original Government of the Divine Kingdom in its Primitive institution 9. If then the Supream Governour be the same yet as King of this Mystical Kingdom he is less than the King of the Natural Kingdom not in himself or Naturally but in the state of a Governour or Politically the Antients call it Oeconomically But in plain terms the sense stands thus God that humbleth himself when he inspects the things that are done in Heaven and in Earth however he undertakes the Government and Management of them does yet more humble himself when for the good of the Creation Psal 113.6 he governs the Universe in the Mystical constitution for the redintegrating of the Natural Kingdom into one blessed frame 10. Whereas then God in the first Subsistence of the Divine Nature that is God the Father is first in the Address as Lord of the Natural Kingdom so God even the same God in the second Subsistence of the Divine Nature that is God the Son is first in the Address as Lord of the Mystical Kingdom considered as Mystical and Subordinate because God manifest in the Flesh is the Pillar and Ground of Truth and the confessedly great Mystery of Godliness 11. Before the Mystery was made known therefore the stile Lord did more directly and more usually indigitate God the Father as we find in the old Testament but since the Mystery is to be acknowledged by all the Subjects of Gods Kingdom the Title of Lord doth more directly denote God the Son and is therefore in the new Testament most commonly attributed to Jesus Christ though they be both one Lord as well as one God 12. The Son therefore being Lord of the Divine Kingdom in its Mystical and Subordinate State in treating with his Subjects will have occasion to speak of himself as less than his Father in many of the affairs of the Mystical Kingdom and Government especially in and about the change of the Natural into the Mystical Frame though he be the same God Lord with the Father For God doth humble himself more in condescending to Govern the World in this State than in the first Natural Constitution of his Kingdom The Son therefore is less than the Father not only as Man but also as God Governing the Divine Kingdom in the Mystical State John 3.35 Mat. 11.27 Acts 2.32 Joh. 10.20 1 Cor. 11.3 John 6.38 1 Cor. 3.23 1 Cor. 15.27 Phil. 2.7 Zech. 3.8 Joh 17.5 Accordingly we read the Sons Power is given is received of the Father he receives command from the Father the head of Christ is God even the Father for he came not to do his own will but the will of him that sent him Christ is Gods who put all things