voces adeò propriè relatione sonant ut nemo intelligens relatione inesse divinis si ratione uti volet negaturus sit Jun. loc com l. 2. c. 19. as appears by their Names viz. Father Son and Holy Ghost and by the order of their Original implyed in those Names They are individuating that is distinguishing and incommunicable in that they are the Subsistences of an absolutely perfect-intellectual-living nature These Individuating Subsistences are by Divines generally called Persons not only from just consequence deduced from other Scriptures but expresly according to our last and best Translation of the Text fore-quoted Heb. 1.3 by a similitude taken from a Created Person the Reason whereof will appear by considering the nature thereof Persona est rational is Naturae substantia individua Boetius Persona ost intellectualis Naturae incommunicabilis Existentia Richardus Victorinus ex Smisingo de Trin. to 2. disp 2. qu. 5. num 108. Vrsin Explic Care part 2. qu. 25 as we have it described diversly By some that it is an individual Substance of a reasonable Nature By others that it is an incommunicable Existence of an intellectual Nature By later Writers that it is an individual or singular Being subsisting living understanding incommunicable not sustained of another not a part of another The Sum is that the term Person signifying that which is most perfect in the whole reasonable Nature whether Angels or men it is aptly used to express the Subsistences of the Divine Nature which is of absolute perfection which aptness of a created to express an increated person notwithstanding Observe yet these differences between them Every created person hath a distinct essence from another Two created persons whether Angels or men have two distinct particular and individual Essences or Natures though they have the same general Essence But all the increated persons have the same Essence John 10.30 One created person hath not his in-being in another but one increated person is in another John 14.10 One created person proceeds from another in time but amongst the increated persons though there be an Eternal Order of their Original one from another yet there is no priority of Time Duration or Nature the one being God the other a creature we must always remember that in applying the term Person by way of similitude unto God we remove from him all imperfection In that the Subsistences in the Divine Nature are Relative Hence it follows that innascibility that is not to be begotten or not to be of another which is a Property of the Father doth not constitute a person and so of any other properties that are not relative In that the Subsistences in the Divine Nature are individuating hence it follows that the active Spiration or Breathing of the Holy Ghost by the Father and the Son though it be Relative for breathing and breathed are Relates yet it doth not constitute a person because it is not proper to either person but common to both 'T is a Relation but not a Relative Property For the clearer understanding of the Nature of a Person as also that there are three and but three Persons the Consideration of a Personal Act is of much use The Acts What a Personal Ast is the attending Whereunto helps much to clear both the Nature of a Person and the Trinity of Persons Modi subsistendi proveniunt ex actibus divinae Essentiae immanentibus Keck The. l. 1. c. 3. or Works of God are of three sorts Essential whose Principle is the Divine Essence subsisting in three Relative Properties of Father Son and Holy Ghost its object the creature Personal whose both Principle and Object or Term is one or more of the three Persons Or mixt the Principle whereof is the Divine Essence the Object or Term one of the Persons such is the Incarnation having the Essence for its Principle the second Person for its term A Personal Act is the Divine Essence or God working eternally and necessarily upon it self The first way of the Divine Essence acting upon it self produceth the first Person The second way of its acting upon it self produceth the second Person The third way of its acting or working upon it self produceth the third Person Hence godly and judicious Divines observing the distinction of the Persons in the Divine Nature to arise from immanent acts therein and that God being a perfect Act must necessarily both understand and will and consequently there being no Act without an Object nor any necessary Object from Eternity but himself that he must needs be both Act and Object Crdo ejus à quo alius per intellectum Ordo ejus qui ab alio per intellectum Ordo ejus qui ab alio per voluntatem Smising de ◠eo trino uno Jun. loc com l. 2. c. 28. and that the Divine Nature acting firstly in a way of understanding upon it seif doth beget Whence is the Name of the Father and that acting upon it self by a reflex act of the understanding this Reflexion is a Conception and Generation of it self which is the manner of the Subsistence of the Son and that both as understanding and understood of it self it is willed of it self in most perfect most desired and most spiritual manner which is the manner of the Proceeding of the Holy Ghost I say hence godly and judicious Divines have conceived The First Person as of God understanding himself The Second Person as of God understood of himself The Third Person as of God beloved of himself As God for the helping of us to understand his Essence Ames Med. lib. 1. cap. 5. Daven in Col. 1.15 Kecker Th. lib. 1. cap. 3. The Names and Appellations ascribed to the several Persons in the Scripture is pleased to take unto himself certain Names and Attributes by the help of which we may the better understand his Essence so is he pleased to take unto himself certain names and appellations to help us to the better understanding of his Subsistence yet in the use of these names and Appellations we must be always mindfull of the Attributes of-simplicity and perfection whence we may so make use of such Appellations as that we remove from God all composition and imperfection The first Person is called the Father 1. Because he is the first in the order of the Original of the Persons 2. Because he is of none though not without the Son 3. Because understanding himself from Eternity he doth thereby as it were form and bring forth in himself a most perfect Image of himself the contemplation of him according to this Eternal Act helps us to conceive of his Eternal Begetting The second Person is called the Son The Generation or the manner and order how the Son is of the Father is taught by these expressions 1. He is called the Word Ioh. 1.1.14 1 Ioh. 5.7 The Word is either inward or outward Inward viz. the cogitation which is as it were the speech
Father and with the Son Jesus Christ 1 John 3.3 The Grace of our Lord Jesus Christ and the Love of God and the Communion of the Holy Ghost be with you all Amen 2 Cor. 13.13 Matth. 28.11 Though the perfect manner how one person is of another is incomprehensible and unutterable in this life the perfect knowledge thereof being reserved unto glory yet so far hath God revealed himself unto us in his word in this life as that we may and ought to attain unto some distinctness yea unto such distinctness as is held forth in the scripture of truth which is the measure of faith and not to rest in an implicite saith concerning this Mystery of mysteries Secret things beling to the Lord our God but those things which are revealed belong unto us and to our children for ever Deut. 29.29 Upon which last words viz. to us and to our children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipsa visio Personarum divinarum perduoit nos ad beatitudinem Tho. 22. q. 2. a. 8. resp ad 3m. De Deo etiam verum dicere periculosum est Nec periculosius alicubi erratur nec laboriosius aliquid quaeritur nec fructuosius aliquid invenitur Aug. de Trin. l. 1. c. 3. Jun. Defensio 3ª de Trin. Si Christum bene so s satis est si caetera nescis Si Christum nescis nihil est si caetera discis the Hebrew hath extraordinary pricks to stir up our attention to the matter here spoken of To be wise above what is written is not wisdom but perillous sin and folly To be wise according to what is written is sobriety To be wise up to what is written though alas we have all great cause to cry â—od be mercifull to us all herein is our duty No where throughout the Revealed Will of God is the Truth sought out with greater labour no where is our finding out of the Truth fruit-fuller no where do we erre with greater danger so Augustine CHAP. III. Of CHRIST IT need be no wonder to see Junius burning with zealous indignation against that unchristian Speech of Samosatenus Namely That it concerneth us not to seek solicitously what the Substance of Christ is but what the Benefit is We have by him And thereupon provoking his Reader by sundry Arguments unto an anxious search thereunto Especially whil'st we remember the Spirit of Paul second to nò meer Son of man in the discovery of the beatifical object who could not satisfie himself without but was still striving to satisfie himself with the excellent knowledge not only of the benefits but also of the Person and Office of Christ as a help to our understanding whereof consider 1. The Divine Nature 2. The Humane Nature 3. The Personal-Union 4. The Manner of the Personal-Union 5. The Office 6. Satisfaction to some Objections 7. Certain Effects and Consequents of the Personal-Union in respect of the Manhood 8. The two States wherein Christ performed and still performeth the Office of a Mediator Christ is not a Name of either Nature Of the Divine Nature Bucan institut Theolog. loc 2. but of the Person consisting of both natures together with his Office That God and man might continue one in Covenant it was necessary that God and man should be one in Person The Divine Nature assuming is the Divine Essence subsisting in its second relative property The Divine Nature is the better understood by attending to a double Consideration of the second Person in the Trinity as followeth 1. The second Person in the Triuity considered in himself is God and not man but being considered in personal union with the Manhood he is God-man 2. That the second Person should be of the Father by co-eternal generation was absolutely necessary but that the second Person should be united unto the humane nature was not absolutely necessary but proceeded from the free pleasure of God Or that the second Person should be was absolutely necessary that he should be incarnate was arbitrary not necessary 3. The second Person as considered in himself is of the Father not of the Holy Ghost the second Person considered in personal union with the Manhood is of the Father Son and Holy Ghost 4. The second Person considered in himself is equal unto the Father but considered as united to the Manhood is inferiour to the Father in respect of his voluntatry dispensation 5. The second Person considered in himself was of the object of faith unto Adam in the first covenant who was to beleeve in God the Father Son and Holy Ghost but the second Person incarnate God-man Mediator was not of the object of faith in the first though he be in the second Covenan The humane Nature was in all things like unto us Of the humane Nature sin only excepted and the manner of its subsisting The manner of its subsisting that is his person ality was increated Christ as man that is the humanity or humane Nature of Christ is an individuum or singular being but not a person the reason whereof will appear by the just consideration of the nature of a created person A created person is a being individual subsisting living Persona est subsistens individuum vivum inteligens incommunicabile Non sustentatum in alio nec pars alterius Vrsin Explic. Cat. pars 2. qu. 25. intelligent incommunicable not sustained in another nor part of another Here are seven ingredients required to the constituting of such a being as is a person First that it be individual not something in the general but this particular and singular thing and not another 1. That it subsists 't is a substance that is Gradus entitat is 6.1 Essentia i. e. natura communis 2. Existentia i. e. formalis terminus creationis 3. Suppositum i. e. quodvis individuum sivi substantia sive accidens 4. Subsistentia i. e. quodvis individuuÌ„ substantiae completae 5. Personalitus i. e. rationalis et ultimata perfectio 6. Persona i. e. individuum substantie completae intellectualis it depends not as concerning its being upon any fellow-Creature its being is without in-being 't is no inmate as accidents are 3. 'T is living 't is not a stone or ought else that is lifeless 4. 'T is intelligent indued with understanding and reason 't is not a Beast 5. 'T is incommunicable being is common but such a being that is a Person is proper to the same subject 6. It is not sustained of another it subsists of it self as reasonable subsistences viz. men and Angels do Now the humane Nature of Christ though it is such a being as is individual subsisting living intelligent incommunicable yet it is not a person because it is sustained by another i. e it hath its substance not of it self but from the second Person of the Trinity 7. 'T is not a part of another therefore the souls of men though they be such beings as have all the former ingredients yet they are not persons
because they are but parts of a whole Hence it followeth that the hamane Nature was not before it was assumed The second person in the Trinity in assuming it created it and in creating it assumed it he did not create it without but within his person Obj. If the humane nature of Christ hath not a created personally then Christ as man is wore imperfect then other men who are persons Deest personalius non propter defectum sed propter perfectionem Daver in Col. 2.9 Of the personal union Deitas sustentat humanitatem tanquaÌ„ suaÌ„ et propriam et iâ—â—i dat subsistentiam Daven in Col. Ans The humane Nature of Christ is without a created personality not for the defect of any thing requisite unto its perfection but for the addition of the personal union which far excelleth all created excellency it is without a created personality that it may be made partaker of an increated personality The assumption of the humane Nature into the increated subsntence of the second person of the Trinity is the personal union The Word was made flesh and remaining what he was began to be what he was not The Incarnation is the miracle of miracles a document to beleevers a testimony against unbeleevers Isai 7.14 None can declare Christs generation Isai 53.8 Neither can any declare his Incarnation his Name is secret Judg. 13.18 Wonderful Isai 9.6 A name that no man knoweth viz. perfectly but he himself Rev. 19.12 The Trinity is the greatest the Incarnation is the next mysterie And without controversie great is the Mysterie of godliness God was manif st in the flesh c. 1 Tim. 3.16 Concerning God and Christ we may fitly use those words though there spoken in another sence Prov. 30.4 What is his Name and what is his Sons Name if thou canst tell The divine Nature Parkins on the Creed i. e. the increated person supplyed and always supplyeth the place of created personality giving subsistence to the manhood in Christ Mr Perkins yet acknowledging that amongst all the Works of God there cannot be found another example hereof in the world illustrates the subsistence of the humane Nature in the divine by the plant Missel or Misselto which having no root of its own both lives and grows in the stock or body of the Oak or some other tree In that the person of Christ is increated but one and that one person subsisteth in both Natures hence it followeth 1. That Christ though he assumed the nature of man yet the manhood assumed was not a person otherwise there would be two persons in Christ 2. That the Body of Christ the matter whereof was the sanctified Seed of the Virgin Mary was compleatly Organized and inspired with a reasonable Soul from the instant of its conception besides the ordinary course of nature otherwise the divine Nature should have assumed an Embrio not the nature of a man 3. That though Christ be the Son of God by Eternal generation Christus est unus in utraque natura non duo unus et idem sive tempore natus de patre Filius dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et in tempore natus de Virgine Filius hominis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trelcat Jun. lib. 2. loc 4. in respect of the increated proceeding of the second Person from of the first Mat. 16.16 Ioh. 8.42 And the Son of man being born of the Virgin Mary in the fulness of time in respect of his humane Nature Mat. 1.1.18 21 23. yet the person being but one there is but one Son not two Sons 4. That the Virgin Mary is by Elizabeth truly called the Mother of our Lord Luk. 1.43 and by the Ancients Maria a veteribus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dei para appe atur Synop. pur Theol. disp 25. Nata est humana natura ex Maria Virgine ergo et tota persona nata est sc SecunduÌ„ illuÌ„ sui parti Keck Th. lib. 3. c. 2. the bringer forth of God for the humane Nature never subsisting but in the divine in that the humane Nature was born of the Virgin Mary therefore the whole person was born of the Virgin Mary Because that which is true of the part is true of the whole in respect of that part by the communication of Idioms or properties therefore also that Holy thing which shall be born of thee shall be called the Son of God Luk. 1.35 The personal union in respect of the manner of it The Manner of the Personal Union 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub slantialae Tho. p. 3. q 6. Pa. 2. vid. Gâ— Har. cap. 17. Of the Office was without any change of either nature one into another without confusion of one nature with another they remain distinct in themselves and in their properties without division Neither soul nor body did ever subsist in themselves but from the first instant of their Creation they subsisted in the second Person of the Trinity without separation of one nature from another There was no cessation of the Personal Union during the time of Christs death no not whilest his body lay in the grave Lastly It was substantial the substance of the Manhood was united to the substance of the Divine Nature subsisting in the second Person Jesus Christ God-man is as we saw before the greatest of the Essential Works of God that Miracle of miracles such as God never made before nor ever will make the like again Unto this Person God-man Man that in our nature he might suffer for us and God that his sufferings might become effectual unto us thus fitted for the greatest service by the union of both created and increated excellency in him The Father committed the work of Mediation which was readily and freely accepted by the Son thereby undertaking by Bond of Covenant and Virtue of Office the absolute meriting for and application unto the Elect the freedom from all the evil of the curse and the fruition of all the good of the promise Satisfaction and Merit are contained in the Office of Christ formally and Efficacy is contained therein virtually Christ is Mediatour not as man alone nor as God alone but as God-man As God-man he is a Middle-person and consequently a fit Mediatour between God and man Isai 7.14 Matth. 1.23 As God-man he became of no reputation Philp. 2.7 8 9. As God-man he was a Prophet Deut. 18.15 Matth. 11.27 A Priest John 10.17 18. Heb. 4.14 Heb. 7. A King Acts 2.36 Luke 1.33 As God-man he overcame death for us Heb. 2.14 Reconciled us Rom. 5.10 11. Col. 1.21 22. Entered into Heaven for us Heb. 4.14 6.20 c. Therefore he is Mediatour as God-man not as man alone nor as God alone The Lord Jesus took not this honour upon himself but was called thereunto by the Father hence he is said to be preodained 1 Pet. 1.20 fore-appointed Rom. 3.25 Elect of God Isai 42.1 Sanctified of the Father that is set apart to the Office
they who apply their Sermons and writings to Popular capacity may still keep within the compass of exact Truth and they do most good intensively The Holy â—host by Paul giveth the People of God an holy warning See that ye walk circumspectly or as the word is exactly Ephes 5.15 Now if the Rule of a Christian life be walk exactly Surely the Rule of a Scribe taught to the Kingdom of God and gifted for it is write exactly There be some of good judgment who interpret the four Creatures in Revel 4.7 to hold forth the four sorts of Officers in the Church The Lyon for his Courage and Power the Ruling Elder The Ox for his patience and labor in treading out the Corn the Pastor The Man for his Prudence in ordering the humane outward affairs of the Church the Deacon The Eagle for his soaring aloft and quick in sight into remote and hidden things the Teacher How well therefore doth it become this our Reverend Brother the Teacher of an intelligent people the Church at Ipswich to lanch forth into the deep as Christ biddeth his Disciples Luk. 5.4 To spie out and discover the secret and abstruse mysteries of the Kingdom of God Moreover that which adorneth the exactness of the matter of this discourse is Pithy Brevity compacting as many things as words together that as it was the constant desire and affectation and expression of Dr Preston to live long in a little time So it appeareth to be the serious care and endeavour of this our beloved Brother to speak much in few words The Schoolmen though they be none of the soundest Divines yet of late years have crept for a time into more credit amongst Schools then the most judicious and Orthodox of our best new writers Luther Calvin Martyr Bucer and the rest and their books were much more vendible and at a far greater price But what or wherein lay their preheminence Not in the light of Divine Grace whereof most of them were wholly destitute nor in their skill in Tongues and Polite Literatur wherein they were Barbarians nor in their deeper insight into the holy Scriptures in which they were far less conversant then in Peter Lumbard and Aristotle but in their rational disputes with distinct Solidity and Succinct brevity But in the mean time they corrupted the whole body of Divinity with many curious and unprofitable questions with many Philosophical falsly so called and vain Notions and with many subtil devices to uphold the Church of Rome in their then prevailing Antichristian Apostacy What was unsound and corrupt in the Schoolmen our Brother by the guidance of Christ hath faithfully and Religiously avoyded what was commendable and desireable he hath through grace not so much imitated as exceeded Opening the principal heads of Divinity with more then rational evidence even with Scripture light and all with such distinct Solidity as may both clear the understanding and satisfie the Judgment yea and by grace establish the faith of the diligent Reader and that with such Succinct Brevity as avoydeth at once both Perplexity and obscurity together Amongst other disputes which have much exercised the Schoolmen of old and still do busie the Dominicans and Jesuites concerning the concurse of Grace and Free-will therein the Lord hath led this our Brother with a strong hand to search out and declare the abstruse mysteries thereof with such holy Dexterity as that if the dissenting parties were as willing to hearken to the Oracles of God speaking in the Scriptures and opened in this book as the Romanists have often appealed to the Pope and all in vain for the compounding of this Controversie The Doctrines of Grace would be much more clearly delivered and generally accepted with more peace and truth not only amongst them but amongst Protestants also yea and even such Protestants as excell in holiness and knowledg and yet seem and but seem to vary though Logically yet not Theologically in some doctrines of Grace may through grace either judg and speak all one thing or at least condescend placide ferre contrasentientes mildely to bear with difference of judgment in such a case And as for such Protestants as follow Bellarmine and Fevardentius in extenuating the bitterness of the Soul-sufferings of Christ from any sense of spiritual Desertions as if such pangs were incompatible to his pure and innocent Nature and Life I trust the Lord will give them to discern by another book of this Author treating purposely of that Argument the more bitter the cup was which he drank up for us the deeper was the guilt of our sin and the greater was the measure of his Love towards us And unless the whole guilt of our sins be imputed to him and his perfect obedience to the Law be imputed to us we shall fall short both of the matter and form of our justification Now the God of all Grace and Peace and Truth bless these gracious Endevors of his Servant to the free passage of his Truth and Peace in the hearts and Judgments of his Churches and People through our Lord Jesus JOHN COTTON Boston 20 Sept. 1652. CHAP. I. Of the Divine Essence THough nothing is more manifestly known then that God is yet nothing is more difficultly known then what God is Philosophy is here dumb or worse Simonides being asked what God was Cicero de natura deor lib. 1. asketh a days time to answer the question At that days end he asketh two at the end of these two he asketh four and so often doubling the time being asked the reason thereof Because saith he the longer I study the difficulter I find the question We in this life only see his back-parts Exod. 33.23 viz. what he hath revealed of himself in his Word and Works according to our manner and measure So much we see of him that we may live more we cannot see of him and live To see him as he is is reserved to glory God in his Word revealeth himself to be Iehovah Elohim i. e. one God subsisting in three Persons Though Essence and Subsistence that is the divine Nature and the Trinity of Persons in that Nature are the same thing they being distinguished not as a Being and a Being but as the manner of a Being or thing is distinguished from the Being or thing it self yet for the help of our apprehension God being pleased so far to condescend to our capacity as delighting to be understood by us we first consider of the Essence then of the Subsistence The Essence of God absolutely considered is that one pure and meer act by which God is God Because through weakness of our understanding we cannot apprehend it in any measure by one act it hath pleased God to give unto himself many Names and Attributes by the help of which we may the better conceive thereof The Hebrew Names more especially tending to this purpose are observed by Authors to be about ten in number 1. Iehovah Exod. 6.3 signifying Gods
there may be Dissolution Dissolution is the way to not-being It much helps us in the contemplation of the Simplicity of God to look upon it as opposed to Composition all the ways whereof the Learned have referred to these seven Heads Composition is either of 1. Parts which are bounded by quantity as a body having one part upon another 2. Matter and Form as a man of body and soul these two compositions are only found in corporeal things 3. General and special Nature as every species whose common nature is to be found in some other thing where the special nature is not as a living creature and a man 4. Dicimus deum esse bonum justum veracem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creaturam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alsted Metap Part. 1. cap. 23. A Subject and an Accident as every created substance There are no accidents in God he is wise holy just essentially there is not a substance and a quality in him When God is said only to have Immortality 1 Tim. 6.16 it is to be understood by way of Eminency he so hath it as none hath besides him he hath it originally not derivatively and by participation 5. An Act and a Possibility objective that is to be if the thing looked at as yet is not in being or passive that is not to be though that not-being never shall be if the thing be looked at as in actual being this composition holds concerning Angels 6. A Person and Nature as Christ compounded of the divine Person and humane nature which yet is not properly composition of parts but of number 7. Being and Individuation that is that by which we have such a particular Being as humanity and Peter Obj. Where there is a Plurality there is not Simplicity But in the divine Nature there is a Plurality therefore Ans The Objection holds where there is a plurality of Essences Beings or things but not where there is only a plurality of Subsistences In the divine Nature though there be a Trinity therefore a plurality of Subsistences or Persons yet there is but one Essence In the Trinity there is distinction but not composition Obj. 2. The Attribute of Simplicity concludes that all the Attributes are God himself and consequently that there is no inequality amongst them yet we read that his tender mercies are over all his works so as it may seem Mercy exceeds the other Attributes Ans The meaning is that his mercy is over that is upon all his works not that Gods Mercy exceeds all his other Attributes as if one Attribute were greater then another for all the Attributes of God are equal not one higher or greater then another because they are all God himself From the Simplicity of God it followeth 1. That whatsoever is in God is God 2. Whatsoever God willeth he willed from Eternity and always willeth 3. Whatsoever God willeth he willeth simply absolutely and independently 4. God is Justice Wisdom Love c. essentially although he be said to have them eminently yet he hath them not derivatively Eternity is God without beginning without end and without all manner of succession there is nothing past nor to come It was well said of him who unto the question Quid autem sit aeternitas quaerat aliquis Hîc si respondeam per verbum modestiae nescio recta ingenia per se intelligent a byssum esse What was Eternity answered by that word of modesty I know not It is the measure without measure of the duration of God according to our apprehension Three things are requisite thereunto viz. to be without Beginning without End and without all Change An unalterable and independing Duration It is all at once where there is nothing past nor to come A remaining NOW Duration is either increated viz. Eternity proper to God or created viz. Eviternity the duration of the blessed in Glory or Time which is the duration of the corruptible creature Eternity is a Duration consisting of an eternal NOW without beginning and without ending there is nothing past nor to come Eviternity is a Duration having a continuing NOW with a beginning but without ending The duration of Angels and of the Blessed in respect of their persons and substances admit of no instant concerning which it can be said that it is past but in regard of their operations and other accidents their duration admits of succession Time is a successive Duration having a beginning and ending without any remaining NOW Immensity is God present every where neither included in Deus est sphaera cujus centrum est ubique circumferentia nusquam Enter proesenter Deus â—ic â—bique potenter nor excluded from any place or thing Psal 139.7 Isai 60.1 God is a Sphere whose Center is every where the Circumference no where God is no where and God is every where he is no where in that he is not contained any where he is every where in that he containeth all Hence God in respect of his Omnipresence is compared to an infinite Point God is in every place by his Essence as the universal Cause of the Being and operation of all things by his Presence beholding all things and by his Power upholding all things Besides that Omnipresence of God whereby he is always present with all creatures there are certain peculiar ways of his presence with divers creatures In Christ he dwelleth bodily that is personally Col. 2.9 and filleth the Manhood with the Spirit out of measure Iohn 3.34 In the Saints he dwelleth as in his Temple by the presence of his indwelling Spirit the effect of his special grace 1 Cor. 3.16 He is said to dwell in Heaven because it is the place wherein he is pleased to manifest his glory immediately and in most excellent manner unto the blessed God is said to come to us and depart from us not in respect of his universal Presence or change of place but in respect of the degrees of his in-dwelling Spirit assisting grace and other special effects of his favour towards his people The same also holds true in respect of the common effects of the Spirit in regard of others Bodies are in places circumscriptively bounded by their dimensions without penitration Angels are in places definitively that is though they are not bounded by dimensions of height bredth and depth as bodies yet they are not in two places at once whilest they are in this place they are not in another God is in every place always Immutability is God without any alteration in respect of Being Will or any Accidents Psal 102.27 28. Mal. 3.6 Jam. 1.17 With whom is no variableness nor shadow of turning Obj. God might have willed or not willed the being of the creature else he were not free He that may both will and not will is mutable The sum is the liberty and immutability of God seem not to consist together Ans That immutability and liberty consist together Vide Smisin Tr. 2. disp
clearly seen in respect of its divers created objects which as they have their being from Gods good pleasure so had he so pleased they had never been but continued for ever in their nothing himself notwithstanding eternal all blessed and all glorious Omnipotency is God able to do whatsoever his wisdom doth conceive Gen. 18.14 Matth. 19.26 Isai 46.10 All Contradictions Impossibilities and Repugnancies unto the revealed Will of God are excluded in this Proposition God is Omnipotent or God can do all things That things which imply a contradiction as namely for the same thing to be and not to be and impossibilities as namely for a man not to be a reasonable creature and the like fall not under the compass of Omnipotency is not from any defect it is indeed from the perfection of power in God but from the impossibility of the things so that concerning matters of this nature it is more convenient to say Vnde convenientius dr Ea non possunt fieri quam quod Deus ea non possit facere Tho. Part. qu. 25. art 3. that they cannot be which sheweth their non-possibility to be then that God cannot do them which seemeth to touch upon Omnipotency So likewise that God cannot sin lye or deny himself is not from defect but from the Eminency of his Power and Absolute Perfection whence he is uncapable of being touched with any imperfection Obj. God cannot destroy Sodom until Lot be gone out of it Gen. 19.22 Like speeches whereunto are used elsewhere it seems therefore God is not Omnipotent Ans The Power of God is either absolute and unlimited by it he is able to do all things that are possible though he never do them or ordinate and limited by his Decree and revealed Will according to which God having freely bounded himself changeth not being immutable These words and the like spoken elsewhere are to be understood of his limited not of his unlimited power Though God be Omnipotent yet he is not Omnivolent that is though God can do whatsoever he pleaseth yet God is not pleased to do whatsoever he can Perfection is God all-sufficient and all-excellent not having need of any thing giving sufficience unto and having in him the perfection of all things Gen. 17.1 2. Exod. 6.3 This Attribute renders God as that infinite Sea of all happiness Perfection is increated Glory that is all the Attributes in one word as Happiness is the Sum of Mans good so Glory is the Sum of all Gods Attributes The Perfection of God is Essential Independent Unlimited without increase or decrease As the Power of subordinate causes is contained in the first cause virtually and as the Authority of Under-Officers is in the Prince after a more excellent manner so the virtue of all second causes is contained in the first cause eminently The word Eminently taken in its strict and proper sence seemeth to intend the effect to be in the cause not only in a more excellent manner then in it self but also in a super-created manner Things are in God agreeable to the Nature of God in themselves according to their proper natures Eminential Continency and Virtual Continency that is for one thing to be contained in another eminently as the Excellency of the creature is in the Creator Or Virtually as all things saleable are in money Eccles 10.9 are not the same the first is proper to the Creator the second is found in the creature The Essential Perfection of God is Increated Glory Eternal alwayes the same from which nothing can be taken to which nothing can be added The acknowledgement of the manifested Perfections of God is Glorification viz. The Act of the creature done in time admitting more or less according as God is known or acknowledged CHAP. II. Of the Trinity FOr our better proceeding in searching into this Mystery of Mysteries Consider 1. The Clearness of the Truth from Scriptures 2. What a Person is 3. What it is that constitutes a Person 4. What a Personal Act is the attending whereunto helps much to clear both the Nature of a Person and the Trinity of Persons 5. The Names or Appellations ascribed to the several Persons in the Scripture 6. The Distinction between a Person the Essence 7. The Distinction between a Person and a Person 8. What terms we are to avoid in speaking of the Trinity 9. Satisfaction to some few Objections 10. The Usefulness of this Doctrine Amongst the Multitude of Scriptures The Clearness of this Truth from the Scriptures holding forth the Doctrine of the Trinity of Persons in the Divine Essence Let it at present suffice to transcribe these And God said Let us make man in our image after our likeness Gen. 1.26 And the Lord God said Behold the man is become as one of us to know good and evil Gen. 3.22 Go to Let us go down and there confound their language that they may not understand one anothers speech Gen. 11.7 But none saith Where is God my Makers so is the Hebrew who giveth Songs in the night Job 35.10 And one cried unto another and said Holy holy holy is the Lord of Hosts the whole Earth is full of his Glory Isai 6.3 And the Heavens were opened unto him and he saw the Spirit of God descending like a Dove and lighting upon him and lo a voyce from Heaven saying This is my Beloved Son in whom I am well pleased Matth. 3.16 17. Go therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost Matth. 28.19 But when the Comforter is come whom I will send unto you from the Father He shall testifie of me John 15.26 The Grace of the Lord Jesus Christ and the Love of God and the Communion of the Holy Ghost be with you all Amen 2 Cor. 13.13 For there are three that bare record in Heaven the Father the Word and the Holy Spirit and these three are one 1 John 5.7 A Person viz. an Increated Person is the Divine Essence subsisting in a Relative Property What a Person is The Essence with its Subsistence not the Essence alone not the Subsistence alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subsistentia but both the Essence and the Subsistence constitute a Person this the Greek word holds forth Heb. 1.3 which is translated a Person Subsistence adds unto substances the independing manner of their existing In reasonable Nature it giveth Created in the Divine Nature it is Increated Personality Subsistence considered in its abstract notion as distinct from Essence the manner of the Essence the manner of the Existence for Essence or Being and Existing in God are all one A Relative Property an incommunicable property are Synonima's i. e. they are divers terms and expressions signifying the same thing they give personality and distinguish one person from another The Subsistences in the Divine Nature are relative and individuating that is they are relative properties They are Relative Hae
of the mind within it self and to it self especially in the reflex acts of the understanding Outward viz. the expression which is the perceiveable Image of our cogitation so the Son is said to be the inward Word of the Father i. e. the Knowledg of himself and the outward Word of the Father because he makes known the Counsel of God unto the World The Image of the Invisible God Col. 1.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he is the perfect and Essential Image of the Father for God here is taken personally not essentially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 splendorē emitto The Brightness of his Glory Heb. 1.3 The Person of the Father is set forth by a Metaphor taken from the glorious Light the Person of the Son by the splendor refulgence and brightness of that Light The Character of his Person in the same verse for so indeed is the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not the same Word with that which is turned Image Col. 1 that is a person that exactly expresseth the Person of the Father as the impression that is upon the wax exactly expresseth the print ingraven upon the seal The third Person is called the Holy Ghost or Holy Spirit 1 Ioh. 5.7 and is from the Father and the Son as from God wholly willing and acquiescing in himself hence he is called the Spirit that is breathed taken passively and Emphatically and is as it were God beloved of himself he is also sayd to Proceed Ioh. 15.26 A Person is distinguished from the Essence not as a thing from a thing The distinction between a person and the Essence Vid Keck log l. 1. sec 2. cap. 5. but as the manner of a Being or a relation is distinguished from the being or thing it self for the better understanding whereof consider that things may be distinguished really rationally or modally Really so one thing in actual being is distinguished from another thing in actual being in respect of their Essences so one apple differeth from another and whiteness in the wall from whiteness in the snow Rationally such is the distinction between the right hand and the left hand of the Pillar this hath no foundation in the things themselves but depends only upon our Conception Modally when the distinction is not between the things and things but between things and the manner or respect of the Being of those things this distinction is more then meerly Rational having its being in the things themselves not in our thoughts yet less then that which is properly real not putting an Essential difference such as is between things and things only distinguishing the manner of the thing from the thing it self see it exemplified in some instances as in a Person and his relations A quality and its degrees viz. Faith stronger and weaker Heat greater or lesser Quantity and its degrees Peter a man and a child A subject and its adjuncts as the hand open and shut A thing and the order of that thing A relation is not the person nor our meer imagination but an actual modification of the person Isaac is a son in respect of Abraham a father in respect of Iacob these relations in him are not his person it self nor our meer conceptions but the actual manner or respects of the being of his Person Degrees are distinguished from the qualities more then in our meer conceit having an actual existence in the thing whether we think of them or not yet not Essentially as divers things for the degree is not a quality but it is a manner of the quality and so of the rest of the instances respectively It remains then a manifest truth that there is an actual distinction the use whereof is great for the help of our understanding between the Essence and the Persons Doctissimiquique Theelogi recentiores personas sacro sancte Trinitatis vccant cum Justino Martyr et Damascene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keck Theol. l. 1. cap. 4. Vid. lccum as also between a person and a person in the Trinity and therefore the more diligently to be attended to which is more then Rational yet not Real as the manner of the thing is distinguished from the thing the thing it self remaining the same which distinction is called modal such is the distinction of a person from the Essence according to the general Doctrine of Divines When we sometimes read in Authors that a person is distinguished really from the essence we are to understand Really not strictly and properly but in a large sence namely as opposed to a distinction of Reason and it is as much as if they should say the distinction between a person and the Essence is founded in the Divine nature and not in our reason or conception having its true existence whether we think of it or not A Person is distinguished from a Person The distinction between a person and a person as a relation and manner of a being or thing is distinguished from a relation or manner of a being or thing or otherwise they are distinguished by the order of their original their personal properties and the manner of their working upon the Creature It being but now sufficiently shewn what the manner of a Being or thing is and how it is distinguished from the thing it is not hard to conceive especially in the matter before us where the manner of a thing is a relation how the manner of a thing is distinguished from the manner of a thing From the processions and relations arising out of that infinit Sea of being viz. the divine nature Ioh. 8.42 15.26 appeareth the order of the Original of the persons The order of Original in the divine nature Ordo naturae locum non habet in personis quia earum una et indivisa est naturae est lib. 1. dist 9. S. 4. Inter personas divin non est proprie ordo natura sed originis tantum Smising de Deo trino et uno disp 3. q. 1. Num. 33. is that whereby one person is of another The Father is the first The Son is the second The Holy Ghost the third person but we may not say the Holy Ghost is the first and the Father is the third person The Father is he who is not without another and from whom is another viz. the Son The Son is he who is of another viz. the Father and from whom with the Father is another viz. the Holy Ghost The Holy Ghost is he who is from others viz. the Father and the Son and from whom is not another In the divine nature there is an order of original or priority of order without priority of duration dignity causality or nature properly A personal or incommunicable property is that which is proper to one person the personal property of the Father is to Beget Psal 2.7 the personal property of the Son is to be Begotten Ioh. 1.14.18 the personal property of the Holy Ghost
is to proceed from the Father and the Son Ioh. 14.26 15.26 The manner of the workings of the three Persons upon the creature is answerable to the manner of their subsistence in the divine Nature The Father worketh of himself the Son worketh from the Father Ioh. 5.19.30 and 8.28 The Holy Ghost worketh from the Father and the Son Ioh. 16 13. Hence though all the Works of God concerning the Creature are wrought joyntly by all the three Persons yet is the work principally ascribed unto that person whose manner of subsistence doth most eminently appear therein Beginning works as Creation are ascribed principally unto the first Person the carrying works on to perfection as Redemption unto the second Person The perfecting of them as the application of Redemption unto the third Person That speech of Hierome What Terms we are to avoyd in speaking of the Trinity Heresies spring from inordinate expressions is especially to be attended to in this subject in speaking whereof if we see not cause to hearken to their advice who commend a prescribed form yet that we may keep far from the Heresies of Arrius who taught a Trinity of Essences answerable to the Trinity of Persons and of Sabellius who acknowledged but one person according to the unity of Essence and from all other errors concerning this great point of Religion we must not use promiscuously any words of Identity i. e. sameness or diversity but in our speech thereof we must carefully abstain from Terms of 1. Diversity and Difference Which take away the Unity of the Essence 2. Seperation and Division Which take away the Simplicity of the Essence 3. Disparity Which take away the Equality of the persons 4. Discrepance Which take away the Similitude of the divine nature or the persons 5. Singularity Which take away the Commonness of the divine nature to the persons 6. Unity if we may so speak Which take away the Number of the persons 7. Confusion Which take away the Order of the persons 8. Solitariness Which take away the Communion of the Persons Obj. 1. There are four relations in the divine Nature viz. Satisfaction to some Objections to beget proper to the Father To be begotten proper to Son to breath forth common to Father and Son and to proceed proper to the Holy Ghost therefore there are four persons Ans 'T is not a relation but a relative property that constitutes a person A person is an Intellectual Individual and singular substance therefore necessarily infers property and incommunicableness But breathing forth though it be a relation in respect of the person breathed forth yet it is not proper to any person but common both to Father and Son Obj. 2. There are more properties then three in the divine nature because the number of the properties is according to the number of the personal notions therefore there are more then three persons Ans A relative property constituteth a person not so a relation without a property nor a property without a relation The Personal Notions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in number generally accounted five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jun. sum loc com l. 2. c. 20. though some mention divers more 1. Paternity or Fatherhood 2. Filiation or Sonship 3. Proceeding or being breathed 4. Innascibility or not begotten 5. Spiration or breathing common to Father Son and Holy Ghost They are called notions because they notifie or make known the distinction of the Persons and the Order of their Original one from another The three first were used against the followers of Sahellius who denyed the distinction of the Persons The other two were used by Augustine against some who acknowledged the distinction of the Persons but denyed the Order of their Original one from another The last hath been of much use against the Greeks who acknowledged the Holy Ghost to proceed from the Father but denyed him to proceed from the Son Negative Notions as Innascibility c. cannot constitute a person because a person is that which is positive Negative properties suppose a person constituted but they do not constitute a person they are incommunicable properties but secondary not of themselves being founded in a positive property that is in personality They are founded in this that there cannot be more processions of the same nature i. e. there can be but one Paternity one Filiation one Proceeding in the Divine Nature Spiration or Breathing is not a property being common both to the Father and the Son Paternity Filiation and Proceeding are considered as relative properties so they constitute the persons or as meer properties that is not constituting the persons only notifying their distinction and Order of Original and so looked at they are also called Notions Obj. 3. The Holy Ghost is said to proceed from the Father John 15.26 but no where is he said to proceed from the Son therefore it may seem he proceeds not from the Son and consequently not from the Father and the Son Ans Proceeding signifieth the being of one person of another John 15.26 14.26 Now though the Holy Ghost's being from the Son is not expressed by the word Procession yet it is by the word Mission or Sending which concludes the same in effect That is Scripture which is contained therein by express terms or by sound consequence Hence he is called the Spirit of Christ Rom. 8.9 And the Spirit of his Son Galat. 4.6 The Mission or sending of one person from another is the determination of one person by another unto their operations concerning the creature according to the order of their subsistence As the Son in regard of the Order of Being is of the Father so doth he depend upon the Father in regard of the Order of his operation The Son can do nothing of himself but what he seeth the Father do John 5.19 And as the Holy Ghost in respect of the Order of his Being is of the Father and the Son so doth he depend upon the Father and the Son in respect of the Order of his Operation Hence as the Son is of the Father so in this sence he is said to be sent from the Father John 5.24.30 And as the Holy Ghost is from the Father and the Son so he is said to be sent from the Father and the Son John 14.26 and 15.26 The Essence of the three Persons is the same 1 John 5.7 To Vsefulness of the Doctrine of the Trinity John 10.30 The manner of the Existence or Essence though as a personal property it be incommunicable is communicated in respect of its Original from one person to another The Father is not without the Son the Son is of the Father the Holy Ghost is of the Father and the Son The Essence absolutely considered is common to all the three Persons but not communicated for the Son is God of himself Filius est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 F. Hom. disp
of a Mediator by the divine institution of the Father John 10.36 Sealed i. e. authorized as it were by a Commission under hand and seal Joh. 6.27 sent into the world for the execution of this office so far as it was to be performed upon earth John 3 17. 10.36 This Call of the Lord Jesus unto office includes election on the Fathers part and acceptation on the Mediator's part and is set down after the manner of a mutual transaction between God and Christ whereby he was designed thereunto as it were by way of Covenant If his soul shall set it self an offering for sin for so according to the Original do good Authors read the text he shall see his seed he shall prolong his dayes and the pleasure of the Lord shall prosper in his hand Isai 53.10 As Christ since the incarnation is a Mediatour incarnate so before the incarnation he was Mediatour to be incarnate He was designed and accepted to be Mediatour from Eternity Jesus Christ yesterday and to day and for ever Heb. 13.8 He was declared and declaratively accepted to be Mediatour presently after the fall Gen. 3.15 Hence it was as free and entire unto God to save those that dyed before the incarnation for the sake of a Mediatour to be incarnate as it is to save those that dyed since the incarnation for the sake of a Mediatour actually incarnate Though Christ was not actually slain until his passion yet he was virtually incarnate slain that is in God's Decree and acceptation from the Foundation of the world Rev. 13.8 Therefore he must needs be a Mediatour from the foundation of the world The Parts of this Office are three viz. Prophetical Priestly Kingly Christ revealed and revealeth effectually to his Elect the whole Counsel of God as a Prophet He procured and procureth for them all the good therein revealed as a Priest What is revealed by him as a Prophet and procured as a Priest but as yet un-applyed he applyed and applyeth as a King The Parts of his Office are by some mentioned in this order rather then otherwise for a three-fold reason 1. In respect of man whose ignorance is healed by him as a Prophet his alienation as a Priest his impotency to subjection as a King 2. In respect of the Manner of the actual Dispensation of Salvation made known by him as a Prophet procured by him as a Priest applyed by him as a King 3. In respect of the Manner of the Execution of his Office he taught as a Prophet he suffered as a Priest he entered into Heaven as a King The common Work of Christ viz. Promulgation of the truth unto illumination gifting governing c. Of such as live under the Gospel if not elected proceedeth from Christ as a Mediatour If elected it proceedeth from him who is their Mediatour Saving work is proper to the Elect and proceedeth from Christ not only as a Mediatour but as their Mediatour Christ in regard of his Office and humane nature is called the Servant of God Jer. 42.1.49.3.53.11 Matth. 12.8 receiveth a command John 10.18 receiveth the written mind of God Psal 40.8 Matth. 26.24 Heb. 10.17 Luke 2.24.47 John 6.38 God by his absolute power could have saved man without a Mediatour Tho. Part. 3. qu. 46. art 2. Estius lib. 3. dist 24. ss 1. Twiss de Elect lib. 1. part 2. dig 8. he is omnipotent and could have done what he pleased Besides his Will is the Rule of righteousness God doth not will things because they are just but they are just because God willeth them Besides the Exectuion of Justice sheweth that it is not dispensed of absolute necessity for he doth not punish sin alwayes Adam's sin was not punished until Christ Nor doth he punish sin to the uttermost of his power the torment of hell might have been greater then it is both which properties are inseperable from necessary Agents As the Sun because it shineth necessarily it shineth always and shineth with all its might fire because it burneth necessarily having a fit matter it burneth continually and with all its force The punishment of sin then being the effect of his pleasure it followeth had he so pleased there might have been no punishment of sin at all But God for the Manifestation of the Glory of his mercy in a way tempered with justice having constituted this way of satisfaction to his relative Justice and the salvation of the Elect his power in it self absolute being now determined unto such an Order of proceeding by the Act of his own free good pleasure As it is impossible that any should be saved but the Elect so it is impossible that any of them should be saved but by the Man Christ Jesus Acts 4.12 Matth. 26.39.42.44 From the Premises it is clear That Christ together with his Office Acceptation Merit and Efficacy thereof Mediatorens agere convenit Divinae Naturae non ut naturae sed ut tali modo existenti qui modus non convenit Patri aut Filio Bell. Enerv. To. 1. lib. 2. cap. 3. is the fruit and effect of the love of God and therefore is far from being the cause of the love of God Christ is a Mediatour of our Salvation but not of our Election Obj. To be a Mediatour implyeth inferiority But Christ is God being then God that is the Divine Nature subsisting in the relation of the Son and man in one person God is not inferiour unto any the Persons are equal Ans Christ in respect of the Divine Nature considered in it self is equal with God Philip. 2.6 But in respect of his office and the humane nature both which the word Christ precisely taken holdeth us unto he is inferiour to the Father My Father is greater then I John 14.28 Obj. 2. Christ being both God and Mediatour which is an office implying inferiority it followeth hence That Christ is inferiour unto himself Ans Christ as Mediator is inferiour to himself as God Inequalitas Officiorum non tollit aequalitatem Naturae aut Personarum Inequality in respect of office consisteth with equality in respect of Nature and Persons Obj. 3. Christ being both God and Mediatour it followeth That Christ is a Mediatour unto himself Ans A Mediatour is so Properly or Analogically Properly who reconcileth others unto others Analogically who reconcileth others unto himself Polan Synosp l. 6. c. 27 As he that doth justice unto another exerciseth justice properly but he that doth justice unto himself exerciseth justice proportionably Christ performeth the part of God accepting and of a Mediatour reconciling in a divers respect Obj. 4. 1 Tim. 2.5 For there is one God and one Mediatour between God and man the Man Christ Jesus it may seem from hence That Christ is Mediatour as man not as God-man Ans The word Man is not taken in this place in an abstracted sence for the humane nature alone but in a concrete sence signifying the Person and Nature yea
knoweth all things that can be known by the concreated abilities of Angels or men of it Isai 11.2 It s Principle is a habit infused of God its Medium the light of grace 3. Experimental whereby he knew all things that could be known by practise and rational observation of Events of it Luke 2.52 It s Principle the faculty of Reason it s Medium personal experience Heb. 5.6 And observation of reiterated Events by the light of reason Christ's beatificial knowledge neither admits increase in respect of the habit or act His infused knowledge admitted not increase in respect of Habit though it might in respect of the Act. His experimental knowledge seemeth to have admitted increase both in respect of the Habit and Act. Christ's growth in wisdom is compared to his growth in stature Luke 2.40.52 5. The Right of Divine Adoration Heb. 1.6 Revel 5.8 Yet we are to know that we worship not with divine Worship the Manhood as considered in it self but as being personally united to the Godhead that is We worship the Lord Jesus as God-man 6. Communication of Properties which is a manner of speech whence that that is proper to either nature is not only verbally but really predicated of the Person consisting of or subsisting in both natures The Composition which is of the divine and humane Nature is rather a Composition of Number then of Parts because notwithstanding the real change in the humane nature thereby it is without any change of the divine Nature adding only a relation thereunto Like as it is in the Relative Attributes of God which infer a change in the creature Quod est partis quâ pars id etiam est totius secundam illam partem Keck Log. l. 1. ss 1. c. 25. Tho. p. 3. q. 35 a. 5. Beza in Heb. 2.11 Keck Theol. lib. 3. cap. 2. Keck Log. lib. 2. ss 2. Porro ista praedicatio Homo est Deus Est praedicatio per unionem The. part 3. qu. 16. art 2. Estius lib. 3. dist ◠ss 1. but none in him the divine Nature remaining what it was assumed that which it was not The divine and humane Nature are as it were Parts of the whole Person for the divine Nature is not a part properly that would argue imperfection Now that which is true of a part absolutely is true of the whole in a limited sence i. e. in respect of thar part Thus that which is true of the soul or body must needs be granted to be true of the whole man So we say such a man studieth when it is his soul not his body that studieth such a man eateth when it is his body not his soul that eateth The Communication of Idiomes or Properties taketh place when Christ is spoken of in the Concrete not in the Abstract that is when not one Nature only is intended but the Person with both or either Nature For example sake The Lord of Glory is crucified 1 Cor. 2.8 though it was only the humane not the divine Nature that was crucified God purchased the Church with his own blood Acts 20.28 Here God is taken in a concrete sence signifying the Person together with the divine and humane Nature The Man Christ Jesus is Mediatour 1 Tim. 2.5 The Son of man hath power to forgive sin Matth. 9.6 This Man is God c. The word Man is taken in a concrete sence signifying the person with the humane nature These spreches then proceeding in the Concrete the Communication of Properties is to be attended both which considerations are of great use to help us to understand these and the like Propositions 7. Capableness of the Office of a Mediatour The State wherein the Lord Jesus executed his Office of Mediatourship is either of Humiliation or Exaltation Of the two States wherein Christ performed and still performeth the Office of a Mediatour The State of Humiliation continued from the time of his Incarnation until the time of his Resurrection The State of Exaltation began at his Resurrection and continueth for ever The Degrees of his Exaltation were His Resurrection opposite to his Death His Ascension into Heaven opposite to his Descent into the Grave His sitting at the right hand of the Majesty of God that is in a State of Glory next to the Glory of God himself opposite to his continuing in the grave The Lord Jesus Christ as God-man now sitting at the right hand of God is still fulfilling his Mediatourly Office not in a condition of humiliation as sometimes upon earth but in a manner sutable unto his present State of Glory He exerciseth the Prophetical Part of his Office by sending forth the Ministry of his Word by giving gifts and making the improvement thereof effectual for the calling home and building up of his Elect Matth. 28.18 19 20. Ephes 4.11 12 13. He exerciseth the Priestly Part. 1. By appearing in the Presence of God for us Heb. 9.24 2. By continual presenting unto the Father the Satisfaction and Merit of his perfect obedience performed by him in his state of humiliation for us Rom. 8.34 Heb. 7.25 3. By manifesting his constant will and desire that this his satisfactory and meritorious obedience should be accepted of the Father for us 1 John 2.1 4. By declaring it to be his constant will and desire that the benefit thereof should be effectually applyed unto us Heb. 7.25 Heb. 10.10 He exerciseth the Kingly Part by applying unto his Elect by his Spirit what he revealeth as a Prophet and purchased as a Priest by ruling in his Elect with his Word and Spirit together with defending of them from his and their enemies At the end of the World all enemies being subdued and the Elect perfectly blessed the present temporary manner of the Administration of the Mediatorly Office of Christ by external means whether sacred or civil divine or humane Ordinances and Powers shall cease 1 Cor. 15.24.28 Which notwithstanding Christ shall continue King and Head of the triumphant Church for ever The Lamb is the Light thereof Revel 21.23 Thou art a Priest for ever Psal 110.34 Of his Kingdom shall be no end Luke 1.33 Though the present Form of Christ's Government shall end with the world yet his Government shall not end but together with and subordinately unto the Father he shall govern them by the immediate efficacy of his Spirit without all use of external means Then shall the Son also himself be subject unto him that put all things under him that God may be all in all 1 Cor. 15.28 CHAP. IV. Of the Decree FOr our better proceeding in the Consideration of this Subject it may be helpful to our understanding that we observe this Method 1. To consider what the Decree is 2. What is the Object of the Decree 3. The Liberty of the Decree i. e. of God decreeing 4. The chief Objections made against it to remove them 5. The Order of propounding it 6. The usefulness of this Doctrine The Decree is
There is a double necessity either of coaction or of infallibility The Decree puts upon men a necessity of infallibility not of coaction or compulsion Necessity of infallibility doth not prejudice liberty God is necessarily good yet freely good he is goodness it self and perfection it self Man acts as freely as if there were no Decree yet as infallibly as if there were no liberty See this undenyably manifest in a disjunctive Demonstration Thomas will either come into this room or not come into this room he cannot both come into this room and not come into this room he will do that of these two freely which God hath decreed infallibly The being of the Will of whose essence liberty is consists with the Decree of God therefore also the acting of the Will Liberty is the effect of the Decree so far is the Decree from prejudicing liberty Quest How can they have hope to believe whom God hath decreed shall not believe Ans Hope is grounded on Gods revealed Will not upon the Decree unrevealed according to the revealed Will of God every person that hears the Gospel is equally capable of believing It is a sin for any to believe they are reprobated We are according to ordinary dispensation to look at all living under the Gospel as elected in the judgement of charity 'T is the duty of every one to whom the Object of Faith is propounded to believe and 't is the duty of every Believer to believe that he is elected We are to make use of the Decree according to the Command that is to sanctifie God in the general Doctrine thereof to apply our selves unto our duty namely to believe and to forbear any particular and personal application thereof before we do believe Saving Faith hath for its Object God and Christ yet so Of the Ordâ—â— of Faith as we first believe in Jesus Christ God-man a Saviour unto them that do believe and by Christ we believe in God the the Father Son and Holy Ghost a God and Father unto them that believe in him For the fuller understanding whereof these four following Propositions are to be considered and made good 1. Propos 1. Resp nd nemineÌ„ salvatum fuisse in veteri testamento nisi qui â—eum unum trinuÌ„ agnoverit Keck Th. lib. 1. Propos 2. That God the Father Son and Holy Ghost is of the Object of Saving Faith No man was ever saved without this faith no man ever called upon God but by the help of the Holy Ghost 1 Cor. 12.3 As no man can say that Jesus is the Christ so neither can any man say that God is God but by the Foly Ghost Neither did God ever hear any man that called upon him for salvation but for his Sons sake 2. Jesus Christ God-man is of the Object of Faith and therefore to be believed in John 14.1 Believe also in me Acts 16.31 And they said Believe on the Lord Jesus Christ and thou shalt be saved and thy house Acts 20.21 Testifying both to the Jews and also to the Greeks repentance towards God and faith towards our Lord Jesus Christ Acts 2.18 That they may receive forgiveness of sins and inheritance amongst them that are sanctified by faith in me We are commanded to believe in Christ 1 John 3.23 And this is his Commandment that we should believe in the Name of his Son Jesus Christ By Jesus Christ we are not to understand the divine and humane nature only but that Person that consists of both Natures that is Jesus Christ God-man Because the Man Christ Jesus is God As none can be the formal primary and proper Object of Faith but he that is God faith being a part of divine moral worship and therefore giving divine honour to him in whom we do believe so it is also manifest that he that is God is to be believed in it being evident from the Nature of God that whosoever rightly knoweth him must forthwith acknowledge that he is absolutely to be believed in according to what he reveals They that know thy Name will put their trust in thee Psal 9.10 Because as God-man he is our Saviour This is a great part of the difference between the first and the second Covenant The Object of Faith in the first Covenant was God the Father Son and Holy Ghost but not Jesus Christ God-man Mediatour The Object of Faith in the second Covenant is both God the Father Son and Holy Ghost and Jesus Christ God-man Mediatour In the first Covenant man might have believed in God without believing in Christ but man could never believe in Christ without believing in God Hence Paul desires to know nothing but Christ Our communion is by Faith in the Son of God Gal. 2.20 And the life which I now live in the stesh I live by the Faith of the Son of God Therefore we have faith in the Son of God As Christ is the Object of divine Worship Acts 7.59 Revel 5.12 of saving Hope Col. 1.27 of our greatest love 1 Cor. 16.22 of our absolute service Rom. 14.9 18. so he is the Object of our divine Faith We believe both in God and Christ Prop. 3. John 14.1 Ye believe in God believe also in me John 17.3 And this is life eternal that they may know thee the only true God and Jesus Christ whom thou hast sent So the first and third Articles of the Apostles Creed I believe in God the Father Almighty and in Jesus Christ his only Son our Lord. Calvin reprehends those Calv. instit l. 2. c. 6. Sect. 4. l. 3. c. 2. Sect. 1. Ipsa veritas Deus Dei Filius homine assumpto non tamen consumpto eandem constituit atque fundavit fidem ut ad Deum iter esset homini per hominem Deum hic est enim Mediator Dei hominum Christus Iesus as highly injurious to miserable souls who by calling God the Object of Faith simply in the mean while omit Christ without whom there can be no faith nor access unto God The Object of Faith is God and Christ Mediatour we must have both to found our faith upon We cannot believe in God except we believe in Christ We in order not in time believe first in Christ Propos 4. and by Christ in God who by him do believe in God 1 Pet. 1.21 From the Institution of God I am the way John 14.6 From the Office of Christ he is a Mediatour There is one God and one Mediatour between God and man Vide August de Civ Dei lib. 11. cap. 2. Per totum Dr Sibs Ser. 2. upon John 14.1 Christus qua Redemptor est fidei objectum mediaatum non ultimum per ChristuÌ„ enim credimus in Deum Med. lib. 1. cap. 3. It is the duty of all to believe Quia fides nec exigitur nec exigi potest ab omnibus singulis c. Span. Exâ—r de gra univers Annot in Sect. 25. N. 13. Molin Anat. of Armin. c.
electione fides electorum tantū Spanh exer de grat resp ad erot 24. Nam in Dei Decreto haec reciprocātur Christus mortuus est pro credentibus soli sunt credentes pro quibus Christus mortuus est Rhetorf de grat ex 2. c. 2 Twiss de erratis lib. 3. errat 8. S. 2. that is in this present general defection of the whole Nation there is a remnant a portion of Jews made the people of God by effectual vocation according to the Election of grace Faith and vocation in which is faith are expresly mentioned as the effects of election And as many as were ordained to Eteraal life believed Acts 13.48 Called according to his purpose Rom. 8.28 Other faith will not save the many who are only otherwise called are not amongst those few that are chosen Gods willing the futurition of all things is the cause of all things therefore Election which is his will to have mercy of which mercy faith is a part must needs be the cause of mercy which is the whole and consequently of faith which is a part of the whole 1 Pet. 1.20 I obtained mercy of the Lord to be faithful 1 Cor. 7.25 2 Tim. 1.9 Redemption is the meritorious cause of faith God according to Order of Justice hath bound himself for Christs sake to give faith unto the Elect Iesa 53.10 Because the active and passive obedience of Christ was not only satisfactory but meritorious both of grace and glory But redemption is the effect of election that which is the cause of the cause is the cause of the effect following from that cause In Gods Decree those two Propositions reciprocate that is they are true both ways for Wards and Backwards Christ died for believers and believers only that is such as are or shall be believers are those for whom Christ died The Elect and Believers are reciprocated that is All that are elected do or shall believe And all that do or shall believe are elected CHAP. XI What is the first saving gift actually applied unto an Elect Soul THe Person of Jesus Christ Mediator together with his Spirit whereof Faith is a principall part is the first saving gift actually applyed unto an elect person All Beleevers have received both the Person of Christ and the Spirit of Christ The Person of Christ Job 1.12 Col. 2.6 1 Joh. 5.12 Rom. 8.32 1 Cor. 6.15 Heb. 3.14 The Spirit of Christ Rom. 8.9 10. 2 Cor. 13.5 They receive not his Person without his Spirit nor his Spirit without his Person but both his Person and his Spirit together For the clearing of this Proposition consider 1 What the Person of Christ is 2 What the Spirit of Christ is 3 Why it is called the Spirit of Christ 4 Why Faith is called a principal part of the Spirit of Christ 5 What it is to receive the Person of Christ and what it is to receive his Spirit 6 The Arguments concluding the Proposition By the Person of Christ we are to understand God viz. What the Person of Christ is The second Person in the Trinity and man Mediator in one and that an increated Person By the Spirit of Christ What the Spirit of Christ is we are to understand the universal habitual created frame of inherent saving grace The whole body of renewed saving qualities The saving gifts of the Spirit And hereby we know that he abideth in us by the Spirit which he hath given us 1 Joh. 3.24 It is called life Rom. 8.10 The Spirit is Life because of Righteousnesse The Spirit of the command and promise is Life The Divine Nature 2 Pet. 1.4 i.e. The divine qualities of the mind resembling the Nature of God The seed remaining 1 Joh. 3.9 The Image of God consisting of righteousnesse and true holinesse i.e. Of conformity of the understanding and will or the spirit of obedience unto both Tables Eph. 4.24 Col. 3.10 Created in the soul the second time The new man Eph. 4.24 The new creature 2 Cor. 5.17 Here distinguish between the increated Spirit which is the Author the created transient gracious motion of the Spirit which is the efficient cause and saving grace which is the permanent effect thereof It is called the Spirit of Christ Why is it called the Spirit of Christ First Because the Holy Spirit to which the work of saving grace is eminently ascribed notwithstanding it be equally wrought by all the three Persons of the Trinity proceedeth not only from the Father but also from the Son Joh. 14.26 15.26 Gal. 4.6 Secondly Because the motion of the Spirit upon the soul is from Christ as a Head the same individual action proceeds both from the three Persons whose works upon the creature are undivided and from Christ as a Head In the actions of Christ as a Head the whole person acts in way of office the Divine nature principally the Humane nature instrumentally Thirdly Because Christ hath merited the effectual operation of the Spirit Joh. 16.14 15. Fourthly Because the Spirit works according to the wil of Christ Joh. 5.21.26 Joh. 15.26 Fifthly Because the Spirit which we receive in measure is the same in kind with the Spirit which Christ as man received out of measure 1 Cor. 6.17 The soule by faith receiveth the person really and objectively but not personally it were blasphemy so to affirm that is How the soul by faith receiveth the Person of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it apprehends the Person of Christ the immediate object of faith is Christ himself the Divine nature is in the three Persons essentially The second Person of the Trinity dwelleth in the Manhood personally The Spirit is in the Beleever energetically or operatively that is by its saving effects That by faith the soule receiveth the Person of Christ appeareth thus from the nature of Faith whose very being consists in receiving of Christ To receive Christ Jesus as our Lord and Saviour is of the form of faith and principally differenceth it from other saving grace wherewith in respect of its next matter it agreeth we may as well deny a man to be a reasonable creature as deny that the soul by faith receiveth Christ hence faith is called a receiving of Christ John 1.12 Col. 2.6 As therefore by the act of faith the soule actively receiveth Christ so by the habit of faith the soul passively receiveth Christ This appears yet further from the nature of Relates Fides per se est qualitas sed ratione respectus ad objectum vecatur relatio Keck Log. Lib. 1. Sect. 1 cap. 12. faith and the object of faith that is Christ are Relates faith in it selfe considered is a quality but in respect of Christ the object thereof it is a Relate Relates necessarily affirm one the other they are together not onely in time and nature but in knowledge also the one cannot be known without the other as it is impossible to be a Son without an actuall respect unto a
3. qu. 1. num 23. is evident from the nature of God who willeth his own being freely If he were subject to co-action and mutability he were not God If by reason of our weakness we are less able so distinctly to discern the liberty of God as concerning the creature in the act of God willing yet it is clearly to be seen in the object willed viz. the creature because nothing is more manifest then that there is no necessary connexion between the being of God and the being thereof God had been the same perfect and blessed for ever though the creature had never been Obj. 2. Gods will in his decree and his will in the command are often contrary one unto another therefore he is not immutable Ans No such thing The Decree determineth what shall be the Command sheweth what ought to be Gods willing the futurition of the betraying of Christ by Judas and yet willing it to be Judas his duty not to betray Christ have not the least appearance of two wills in God Obj. 3. God sometime promiseth and performeth not threatneth and executeth not therefore he may seem not to be immutable Ans Such promises and threatnings are to be understood conditionally not absolutely See Jer. 18.7.10 Obj. 4. God in Scripture is often said to repent he that repents is not immutable Ans Such speeches though spoken after the manner of men for the help of our understanding yet are to be understood as becometh the nature of God God is therefore said to repent because he doth as men do when they repent that is he changeth his deeds yet without any change of his will Nay those changes of his deeds are the executions of his unchangeable will Infiniteness is God of universal unlimited and incomprehensible perfection Job 11.8 9. 1 Tim. 6.16 His understanding is infinite Psal 147.5 What is there said of one attribute is true of all God receiveth not his being of any but hath it of himself yea he is his own being therefore illimited for there is none to limit him God willeth himself freely yet necessarily that which acts necessarily acts with all its might God therefore having all perfection in his own power cannot deny any to himself All things are contained in God that which is increated essentially that which is created to be created or possible to be created eminently God is all He is of every name yet above all name The more principal Relative Attributes are in number Relative Attributes seven 1. Creation 2. Providence 3. Lordship 4. Benignity 5. Mercy 6. Redemption 7. Justice To which or some of which the rest of like nature may conveniently be referred Though the terms Creator Governor Redeemer and Lord do more clearly hold forth the relation between God and the creature yet after others the fore-named terms are here made use of both as sufficiently containing the relation and better conducing to teach the Doctrine intended A new Relative Attribute or Praedication doth not alwayes presuppose a change in that thing unto which that new relation is given though it alwayes presupposeth a change in that whereunto such relation doth really belong for example sake Peter may sit at the right hand of John without any change in Peter the change being only in John who placeth himself at Peters left hand The Princes are said to stand on the right hand of the wall Neh. 12.31 without any change in the wall the change was only in them so placing themselves So God who was not a Creator from eternity is a Creator in time yet this new appellation puts no change in God but only in the creature The second Person who was not incarnate from eternity becometh incarnate in the fulness of time yet without any change the change was and is only in the humane nature assumed not in the divine nature assuming In these Relative Attributes the Creator being above the order of the creature the extreams not being alike the relation is not alike The relation on Gods part is only a relation of Reason that is such a respect of the Creator to the creature as is without any change in him but on the creatures part it is a real relation that is such a relation as inferreth a change in it Relative Attributes adde a new predication or title to but cause no real mutation or change in God as concerning the creature they both add a new predication to it and cause a real mutation in it In all Relative Attributes there are considerable but especially in Creation Providence and Redemption an eternal immanent act whereby God willeth such a thing to be and a transient temporal act whereby he worketh the thing according to his will Creation whence God hath the Title of a Creator is a transient act whereby God according to his will created all things of nothing very good Providence whence God hath the Title of Governour consists in those acts whether permanent or transient whereby according to his will he preserveth and governeth all things with the circumstances thereof unto their several ends for his own glory and the good of the elect Lordship is Gods having absolute right and power to and over all his creatures and disposing thereof according to his will 1 Sam. 3.18 1 Tim. 6.13 Matth. 20.15 Dan. 4.25 Absolute Soveraignty is due unto God by four Titles Of Creation Rom. 9.20 Of Conservation Heb. 1.3 To give the creature to continue in being is more then meerly to give it being as the shadow dependeth upon the body so the creature dependeth upon the Creator Of Redemption 1 Cor. 6.20 this exceeds both the former Of the last end Prov. 16.4 The end of the creature is the manifestation of the glory of the Creator Lordship is in God after the most eminent manner he hath Subjects of himself Authority of himself Legislative Power of himself He appoints the rule with recompence to the obedient and punishment to the disobedient according to his meer good pleasure He is his own rule his will is the most absolute reason He giveth no account of his matters Job 33.13 Every creature dependeth essentially and universally upon the Creator that is the creature cannot be but it must be at the disposing of God We do not acknowledge our selves to be creatures nor God to be Lord if his pleasure be not acknowledged to be a sufficient and satisfactory reason of whatsoever he doth The Lordship of God is of himself not by occupation as a Title of Property arising from a thing found without an owner nor by Donation Succession Purchase or Conquest as created Lordships are All created Jurisdiction descendeth from this absolute Lordship of God The Jurisdiction that Christ as man received from God is universal over all the creatures respectively Matth. 28.18 The Jurisdiction of other men is limited according to the several objects thereof whether Ecclesiastical where their Authority and Office is immediately received from Christ though the designation
both natures together As the word God is used Acts 20.28 not in an abstracted sence for the divine Nature which hath no blood but in a concrete sense noting the Person with both Natures viz. divine and humane With as good reason we may conclude That Christ according to the humane nature alone forgiveth sin which who yeildeth not to be an untruth Because we read The Son of man hath power to forgive sin Matth. 9.6 The Apostle here sheweth that man though no other man but the Man Christ Jesus is Mediatour thereby admonishing us in our prayers not to leave out any sorts of men because Christ our Saviour is held forth as taking upon him the nature of man not this or that sort of men Obj. 5. If Christ as God-man be Mediatour then the Divine Nature subsisting in the relation of the Son received the Office of Mediatour and consequently something may be added to God but nothing can be added unto God because he is perfection it self Ans The Divine Nature received not the Office as considered in it self but in respect of its voluntary dispensation as accepting of subsistence with the humane nature that is Christ received and sustained and sustaineth the Office of Mediatour not as God alone nor as man alone but as God-man The divine Nature in respect of its voluntary dispensation the humane Nature properly To the Divine Nature there is not added any thing only a relation but to the humane Nature Vrsin Catec Part 2. quest 31. qu. 1. there is added a real change The Properties of either Nature of the Mediatour are attributed to the whole Person in the Concrete by the communication of properties because that which is proper to either nature is necessarily true of the Person subsisting with both natures Albeit the Mediatorly Office of Christ respects only the Elect yet the Majesty of Christ and that as man extendeth it self unto the whole Creation Thou hast crowned him with glory and honour and hast given him Dominion over the works of thy hands and hast put all things in subjection under his feet Heb. 2.7 8 9. God hath given to the Man Christ Jesus a Lordship and Governing Power over the creatures Matth. 28.18 A Lordship and Governing-power over the Reprobate both Angels and men Phil. 2.10 A Lordship and Headship over and to be Conservator of the Elect Angels 1 Tim. 5.21 Ephes 1.10 Col. 2.10 A Lordship and Saviourly Office of Mediatourship over elect men Ephes 1.22 1 Cor. 15.27 Christ hath all to do where God hath any thing to do As concerning the creature the Kingdom of God and of the Man Christ Jesus are of equal extent Hence their Attributes in that respect are alike God is said to be the King of Kings and Lord of Lords 1 Tim. 6.15 And Christ hath on his vesture and on his thigh a Name written KING OF KINGS AND LORD OF LORDS Revel 19.16 Haeres ex asse God is said to be all in all 1 Cor. 15.28 And Christ is said to be all in all Col. 3.10 He is sole Heir unto God Heb. 1.2 As Pharaoh spake to Joseph Gen. 41.40.44 that doth God say unto Christ Thou shalt be over my house and according to thy w rd shall all my people be ruled only in the Throne will I be greater then thou Without thee shall no man lift up his hand or foot What the Father speaks of that Son Luke 15.31 may be applyed from God the Father unto Christ And all mine are thine and thine are mine John 17.10 In this man viz. the Man Christ Jesus the Kingdom of God and of man are of like and co-equal extent The Principal Effects and Consequents of the Personal Union Of certain Effects and Consequents of the Personal Vnion in respect of the Manhood in respect of the Manhood are 1. The Grace of Eminency whereby the Manhood by reason of this personal union is exalted far above all creatures and now sitteth at the right hand of God 2. Created habitual Grace which Christ received out of measure John 3.34 It was in him in its full latitude in four respects 1. In respect of its Subject Valentia Tom. 4. disp 1 qu. 7. punc 2 here it is to be found in its proper subject as light in the Sun Grace is in Christ not only as in its proper but as in its super-exceeding subject 2. In respect of its Nature There is in Christ all kind of grace 3. In respect of the Intensness of it it is in him in the highest degree in the utmost as much as is possible to be in a creature both negatively it could not be exceeded and positively none was equal unto it The Soul of Christ doth not only eminently contain but exceedeth all the grace that is in Men and Angels 4. In regard of the Effects That he might be fit to derive unto his Members all that measure and fulness of grace that becometh such an Head The Grace that is in the Elect is the same in kind with that created Grace that is in Christ 3. Created Power As Christ received the Spirit out of measure so the Created Power of Christ was and is out of measure The power of working miracles was in Christ as man constantly and permanently after the manner of an habit in which regard he exceeded the power of working miracles which was in the Prophets and Saints who could not work miracles at their pleasure but at times Divine Assistance occasionally enabling of them thereunto The Humanity of Christ Homo Christus habet omnem petentiam humanitas omnem potestatem besides its inherent power which exceeds all other creatures is also to be looked at as an Instrument of the Divinity which is Omnipotent Whence it followeth That Christ as man could and can do whatsoever he pleaseth either by this inherent Power or else as an Instrument of the Divinity The Man Christ is Omnipotent the Humanity hath as much power as a creature is capable of Hereby Christ was capable to receive that compleat Authority of Executing all Power both in Heaven and Earth Matth. 28.18 4. Created Knowledge The Knowledge that is in Christ is either increated or created Increated is that which is in him as God whereby he knoweth all things John 2.25 Created is that which is in him as man and is of three sorts Beatifical Infused and Experimental 1. Beatifical Knowledge is called the Knowledge of Vision by it he doth not only see God face to face as all the rest of the blessed do but seeth also the Manhood in Personal Vnion with the Godhead Christ hanging upon the Cross had the Vision of God even then whiles he suffered desertion by God there was then personal union without any comfort of communion The knowledge of the blessed and the torment of the cursed Of it John 1.18 its principle the perfect understanding of the Manhood it s Medium the light of glory 2. Infused whereby he
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
of this truth to wit That God was in Christ reconciling the world unto himself not imputing their trespasses unto them appeareth in that he doth not only express a special rejoycing in Spirit because the preaching of this Doctrine was made part of his Commission but also in that from hence he dignifieth the Dispensation of the Gospel with two titles a Et hic insignis locus si quis alius in toto Paulo Calv. in loc 1. The Ministery of Reconciliation 2 Cor. 5. ver 18. 2. The Word of Reconciliation ver 19. It is called the Word of Reconciliation 1. Because it makes known Reconciliation absolutely and actually procured 2. Because the Ministery thereof is the external means whereby the Spirit worketh reconciliation in us applyeth reconciliation to us and causeth us to receive the reconciliation applyed b Spanh Ex de grat univ annot in Sect. 17. N. 8. Rom. 5.11 c Si credis Christus pro te mortuus est Est Propositio vera ratione nexus antecâ— dentis consequentis non ratione ullius causalitatis quasi per sidem nostram fiat ut Christus proâ—â—bis mortuus fuerit Spanâ— annot ad defens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. N. 4. To say Christ dyed for us if we do believe is a true Proposition if understood in respect of the inseparable connexion of the Antecedent and the Consequent but false if understood in way of Causality The vigorous grace of the Gospel runneth better being held out thus Christ dyed for his when sinners and enemies that they might infallibly believe 3. The Proposition of the Gospel that is of Christ with a Command to believe and a Promise that every one that believes shall be saved d Redemptio impetrata noÌ„ si credant sed ut credant Idem annot in Sect. 21. 4. The acceptableness of this Obedience unto God as unbelief is in its manner all disobedience so to believe containeth in its manner all obedience To receive Christ is the greatest pleasure to reject Christ is the greatest grief unto the Spirit of grace This one act of faith is more acceptable unto God then the performing all legal obedience of the first Covenant The obedience of justifying faith is more acceptable then the disobedience of Adams sin Original sin and actual sin is unacceptable 5. Interpret God in the best sence according to his revealed Will. The Elect stumble not finally at sinful unreasonable and malicious Cavils touching the secret purpose of God concerning them in particular but acknowledge it their duty to magnifie the free tender of grace and to interpret God according to his revealed Will and accordingly to apply themselves to their acknowledged duty The woman of Canaan ceaseth not her suit but gathers upon Christ even from appearing discouragements Matth. 15.22 28. It is unlikely that Jonah denouncing only destruction to the Ninevites and being exceedingly displeased that they were spared incouraged them to believe yet God purposing outward mercy to them See how the King is stirred up to incourage both himself and them to fasting and turning from their evil way upon this ground of hope Who can tell if God will turn and repent notwithstanding destruction threatned Jonah 3.4 9. Did ever any poor shipwracked creature yet floating and striving amongst others in the waves for life Vide Examplum Medici Nautarum Alumni upon the unexpected approach of some tender-hearted Mariner casting out his lines and calling upon them all indefinitely to take hold thereupon and save their lives Did ever I say such a poor creature reject the opportunity because the Marriner had not as yet expressed his affection touching him in particular Spanhem Ex. de grat univ Annot. ad def 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. N. 2. 6. Full Satisfaction to all Objections No Objection can be answered without Christ all Objections are answered by Christ Christ is compared to a garment Rom. 13.14 As the garment is fitted for a person so is Christ fit for the lost soul As all other Objections so those in particular raised and aggravated from the Circumstances of the Nature Number Continuance Conviction of sin c. Vanish before the grace of the Gospel rightly understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 RoÌ„ 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 20. Christs obedience being in all respects infinite exceeds infinitely all mans disobedience Where sin abounded grace did â—uch more abound Rom. 5.20 That very Rule of Obedience which you have broken is fully obeyed and the debt for such disobedience as you are guilty of is fully satisfied Object I am unworthy c. Answ As if you should say I have no merit therefore God will have no mercy There is no salvation for me by the Law therefore there is no salvation for me by the Gospel 'T is most true we have no merit 't is as true Christ hath enough If you look at God with a legal eye so the least sinner is uncapable but if you look at him with an Evangelical eye so the greatest sinner is capable of mercy This Objection is so far from being a real Objection as that the sence of our unworthiness renders us so much the more capable the contrary apprehension keeps us whilest such uncapable of mercy Briefly it is a legal and unworthy objection and argueth sad shameful and lamentable ignorance of the Gospel 7. The Power held forth in the Gospel for the inabling of us to believe John 6.29 Rom. 11.23 Ephes 1.19 Abraham becometh a Father and Sarah a Mother by overcoming such temptations as arose from his dead body and the deadness of her womb through the consideration of Gods Promise Fidelity and Ability Rom. 4.19 21. Heb. 11.11 The strength of the Captives in Babylon was the Promise of their deliverance by the meditation whereof their duty was to stir up themselves to lay hold upon God Isai 64.7 The precious thoughts of God revealed in the Gospel are our strength and a savour of life unto life they are not as our thoughts which are a savour of death unto death The grace held forth in the Gospel is of the same nature and of the same power in it self both before and after faith though none can personally apply it but the believer The general tender of the free absolute and irresistable grace of the Gospel though without a personal promise becometh through the concurring operations of the Spirit such an attractive as incourageth the Elect unto and affects them with a restlesness in the use of means until they are made partakers thereof That great Speech of a Believer I will not let thee go Whether express or implicit Gen. 32.26 Exod. 32.10 Cant. 3.4 is the effect of our believing that God hath said He will not let us go and presupposeth an absolute and answerable promise both special and personal Such as the Gospel holds forth to all believers 8. The encouragement that ariseth from the sense of our infability to believe
Pemble of grace and faith p. 59. in Divine graces goes before the habit is saith Pemble an assertion in Divinity not tollerable which tels us the tree must be good before the fruit can be good and that question which Christ put to the Pharisees Mat. 12.34 How can yee that are evil speake good things is more than any Arminian can tell how to answer Either the Life-operation or Life-act presupposeth life or the Life-act is life it selfe or there may be a Life-act without life But there cannot be a Life-act before life nor is that Life-act life it selfe otherwise there being an intermission or cessation of that act there would be a cessation of life Whence would follow interitus gratiae a falling a way from grace the immortal seed 1 Joh. 3.9 should become mortal the beleever so oft as the act of faith ceaseth by reason of sleep or sinne or what else becometh an unbeleever and dying asleep must either not be saved or be saved without faith therefore the Life-operation necessarily presupposeth life If the Life-act of faith whereby the Soule cometh unto Christ have no habit preceding it in order then it will follow either that there is no infused habit of faith or that this infused habit followeth the act of faith but true it is First that there is an infused habit Secondly that this infused habit followeth not the act of faith as we have already seen Obj. How doth it appeare that there is any habit it being no Scripture terme Ans Though the word Habit were not in the Scripture yet the thing signified by that word being in the Scripture it is sufficient according to that received Proposition Whatsoever is contained in the Scripture either in termes or by manifest consequence is Scripture So Divines defend the use of the terms Effence Person Trinity and Merit c. though the words in so many letters are not there found That the thing which those words habit of faith intend is contained in Scripture is manifest from the nature of a Habit thus An infused inherent permanent quality disposing the subject through assisting grace to supernatural acts is the thing signified or intended by the words Habit of faith the grace of saving faith is such an infused inherent permanent quality therefore the grace of faith is a Habit this inherent quality or habit is in the Scripture called the Spirit of faith 2 Cor. 4.13 a power Eph. 3.20 the will Phil. 2.13 the lust of the Spirit Gal. 5.17 the Divine nature 2 Pet. 1.4 the seed remaining 1 Joh. 3.9 for though the most appellations mentioned seeme not to be given to the grace of faith only but to the whole frame of habitual grace yet in that they are given to the whole frame of habitual grace yet in that they are given to the whole whereof faith is a part they are also given to faith as a part of that whole The word habit is a Scripture terme used Heb. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered habit by the Latine Translators generally who by reason of the habit have their senses exercised to discerne good and evil the inherent faculty of doing good and eschewing evil is called an habit The infused and inherent grace of faith whether it be called a power principle or habit no way prejudiceth the truth asserted by which of these termes soever it be called the thing is the same therefore the cause is the same and as firme So cleare is the doctrine of infused habits whereof faith is one that many of the School-men both ancient and late Dispositio aut habit us ille supernaturalis c. requiritur simpliciter ad actum istum supernaturalem Rescript Ames ad Grev. c. 10. attest thereunto Those habits Ad quaestionem tamen dico quod oportet ponere fidem infusam propter auctoritatom Scripturae Sanctorum Scot. lib. 3. dist 33. qu. 1. idem lib. 1. dist 17.9 3. 11.30 whereby man is disposed to such an end as exceeds Nature are of necessity in men by Divine infusion We ought faith Scotus himselfe to beleeve the habit of faith infused for the authority of the Scripture and of the Saints Scotus is commended for deducing out of the Master of the Sentences such inferences as might be apprehended not to have denied all supernatural habits Valentia Valentia Tom. 2. disp 4.9.3 p 4. Vbi fusè tractat quaestionem Utrum aliqui habit us infundant ur nobis supernaturaliter à Deo unwilling that the Council of Trent should bee thought to have denied infused habits notwithstanding he denieth not the testimony of Sotus who was there present to be true namely that the Council no wonder if that were difficult to be pronounced by the Adversaries of the Doctrine of Grace industriously abstained from the word habit yet endeavoureth to prove the thing signified by the word being taught by them not the dislike of the word but rather some other reason mentioned by him to have been the cause why they abstained from the use thereof In the same place hee asserreth the being of Habits from Argument Scripture and Authority and mentions other of the principal School-men like-minded with himselfe The Arminians though they could not be ignorant how much it concerned their cause to oppose the habit of faith yet none of them openly denied it before Grevinchovius Faith faith Fstius both in Infants Fides est habitus à Deo infusus tam in baptismo parvulorum quam in justificatione adultorum Estius l. 3. d. 23. s 1. 11. collat is cum dist 24. s 1. and in persons of discretion is a habit infused of God alone In receiving the habit of Grace In receiving the habit of Grace the Soul is passive whether we are to understand thereby the solitary habit of saving faith or the habitual frame of the New Creature of which before chap. 11. the Soule is passive The proof of this Proposition appeares by Scriptures Arguments Authorities By Scriptures thus Phil. 2.13 For it is God which worketh in you Velle non de substantia voluntatis sed de nova qualitate accipitur Bucanâ—oc 18 qu. 10. both to will and to doe of his owne pleasure The Apostle here distinguisheth between doing and a power to doe which hee calleth the will both these are wrought of God to will or power to doe he worketh without us to doe he worketh by us in the first we are passive and not active manifest it is the Soul cannot actually doe whilst it is but yet receiving power to doe in the second we are not only passive but also active yet so as wee are passive before we are active A second Scripture for the confirming of this truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have Phil. 3.12 But I follow after if that I may apprehend that for which also I am apprehended of Christ The Apostle here expresly as those that understand the Original know makes mention of himselfe in
nothing of any causal vertue towards the working thereof Contrary to the Doctrine of the Arminians teaching that Christ and Free-will are partial causes of Conversion No otherwise than as a Boy drawing of the ship with his father is a cause of the motion thereof whence according unto them like as Free-will without the grace of Christ is insufficient so the grace of Christ without the co-working of Free-will sufficeth not to the working of the grace of faith in the soul A Teret empty of Reason and full of pride making us in part our own Creators in respect of saving grace the most excellent creature a Tenet repugnant to the grace of the Gospel making us sharers with Christ in the work of Vocation the glory of the alone working whereof by vertue of his special grace is one of the Crown-Jewels of the Lord Jesus a Tenet fundamentally perillous unto souls directly tending to make them rest in a false Conversion and so without a new work fall short for ever of falvation Vocation Peter Mart. in Rom. 7. v. 4 Regeneratio fit in instanti Ames coron art 4. c. 4. Polon Syntag. Conversion or Regeneration is wrought in an instant God in saying Live makes alive In this respect it is in the first as it shall be in the second Resurrection In a moment in the twinkling of an eye whilst God speaks the word the dead shall rise Because Vocation or the infusion of Life is the introduction of a form which is done in an instant The form consists in an indivisibility it is an indivisible thing t is not infused successively Et quemadmodum in Christum credere non est motus successivus sed instantaneus ita insitio nostra in Christum non est motus successivus sed mutatio instantanea Twiss vind grat l. 3. errat 8. Sect. 1. Spanhem de grat vin resp ad exot. 28. n. 4. or by parts as natural life so spiritual life consists in an indivisibility i. e. it hath its being all at once and is uncapable of division into parts Because Vocation inferreth an essential change in the subject There is a change in a subject or of a subject change in a subject is either of quantity or quality this is called an accidental change Change of a subject is an essential change which in natural things is called Generation in spiritual Regeneration Now that every essential change whether Physical i. e. natural or spiritual is in a moment is thus evident Generation is taken improperly for the way and preparation or previous alteration which tendeth to the essence i. e. the union of the form with the matter so we say the Infant in the womb is generating some certain months space this is an accidental change or properly for the essential change viz. the introduction of the form so the Infant is generated in a moment after that the matter is now sufficiently altered and prepared to receive the form An essential mutation that is the mutation or change of the subject both in Nature and Divinity is wrought in an instant because it is rather the determination of a motion than the motion it self As Generation properly taken is a passive mutation of a natural body whence from the union of the form with the matter the body beginneth to be that which it was not So Regeneration is a passive mutation of an elect soul whence by reason of the union of grace with the soul the person beginneth to be that which he was not In that Generation is the acquiring of a new and corruption is the laying down of an old form therefore generation and corruption cannot be effected divisibly and successively or gradually otherwise it would follow that in the same thing and in the same instant there were either no form or two forms i. e. that some one thing were nothing or two things In the moment of Conversion God works that blessed work which shall never be undone that is wrought in an instant which shall remain for ever CHAP. XIII Of the Vnion of the Belcever with Christ FOr the better proceeding herein let us 1 Shew out of the Scripture That there is an Union between Christ and the Beleever 2 Consider what this Union is 3 The order of Union 4 The necessity of Union in order to Communion 5 The order of the dependence of Communion upon Union 6 The excellency of this Communion Of all other Unions three are most eminent the Union of the three Persons in one Essence this is the Mystery of all mysteries The Union of the two Natures in one person in Christ this is a great mystery 1 Tim. 3.15 The Union of a Beleever with Christ and in him with God This is a Mystery Eph. 5.32 The Union of the Mediator with the Father who as God is one with him both in respect of Essence I and my Father are one Joh. 10.30 and in respect of will Whatsoever the Father doth that doth the Son likewise Joh. 5.19 And as man is one with him in respect of their agreement as concerning the thing willed Not as I will but as thou will Mat. 26.39 is the example and pattern of Beleevers Union with Christ and in him one with other Joh. 17.11 That they may be one as we are one and verse 21. that they may all be one as thou Father artin me and I in thee that they also may be one in us Of this mystical Union between Christ and beleevers we read often in the Scripture sometime in proper and plain termes That they may be one as we are Joh. 17.11 He that is joyned to the Lord is one Spirit 1 Cor. 6.17 Sometimes in elegant and lively Metaphors first of a Vine and branches Joh. 15.1 2. I am the true Vine and my Father is the Husbandman Every branch c. 2 Of Implantation Rom. 6.5 For if we have been planted together in the likenesse of his death we shall be also in the likenesse of his resurrection Christ here is represented under the similitude of a Plant for as a Plant that is set into the earth seemeth to lye dead and is unmoveable for a time but after springs up and flourisheth so as other Plants sprout forth grow up and are nourished thereby as we see in Ivie and Misselto So Christs body lay dead in the grave for a while but afterward sprung up and re-flourished in his Resurrection as that Plant of renown with whom we being planted together grow up by his grace 3 Of Ingrafting Rom. 11.17 19 23 24. where Christ is tacitly compared unto the Stock the beleever unto the Graft or Cyon for notwithstanding Abraham be the instrumental root good Olive tree and stock there expresly spoken of in whom his seed that is all beleevers for he is called the Father of all that beleeve Rom. 4.11.16 both the Nation of the Jewes first then the Gentiles and then the Jewes againe for the promise sake made unto him Gen.
17.7 I will be the God of thee and of thy seed after thee are sanctified and accordingly in due time actually ingrafted into him Beleevers in profession but not really so only externally real beleevers both externally and internally yet Christ is not there excluded whom we are to look at as the Root good Olive and Stock principally and effectually into which Abraham himselfe with all other Beleevers are ingrafted 4 Of incorporation into one mystical body whereof Christ is the Head Beleevers are the Members 1 Cor. 12.12 13. 5 Of a Spiritual conjugal estate wherein Christ is the Husband Beleevers are his Spouse Eph. 5.32 Lastly Of a Building wherein Christ is compared to the foundation or corner Stone Beleevers to a House or living Stones built or layed thereupon Matth. 7.25 and 16.18 1 Pet. 2.4 5. Union is the conjunction of the Person of Christ What Union is and the Person of the Beleever into one third being whence ariseth an everlasting relation and answerable communion of Head and Members between Christ and the Beleever for ever As in Marriage the type of this Union the consent of Parents and Parties is the efficient cause So here the will of God the Father the will of Christ and the voluntary consent of the Beleever caused by the operation of the Spirit are the efficient cause of this Marriage God the Father from all eternity hath willed the Incarnation and Marriage of his Son unto the Elect. The will of Christ is conformable unto the will of his Father Hos 2.19 20. The Elect by beleeving give their consent to be married unto Christ The Ministers of the Gospel are the instrumentall cause Joh. 3.29.2 Cor. 11.2 The matter of this union is the whole person of Christ on the one part and the whole person of the Beleever on the other part Mark it diligently that the whole person of Christ and the whole person of the Beleever are united together The whole Person of Christ is united unto the Beleever else we were not united unto Christ for neither the Divine nor Human nature considered apart is Christ Christ is God-man in one person Christ is not our Head as God alone nor as Man alone but as God-man Secondly Deitas est fons unde fluunt omnia bona vita salus Humanitas est caualis per quem ad nos derivantur omnia haec bona It would else follow that our union would be unprofitable the Humanity profits nothing without the Divinity it is the Spirit that quick neth the flesh profiteth nothing Joh. 6.63 the Divinity wil profit nothing without the Humanity Joh. 6.53 Then sayed Jesus unto them Verily verily I say unto you except yee eat the flesh of the Sonne of Man and drink his blood yee have no life in you The Divinity is the fountaine from which all good things flow the Humanity is the chanel by which all good things are derived unto the Elect. As the whole Person of Christ is united unto the Beleever so the whole person of the Beleever is united unto Christ we are not only one with Christ in respect of our Souls 1 Cor. 6.17 but we are also one with Christ in respect of our bodies For we are members of his Body of his flesh and of his bones Eph. 5.30 One flesh If man and wife by vertue of their Marriage union which is but the Type become one flesh then Christ and the Beleever by vertue of their Spiritual union which is the Antitype must needs be one flesh vers 31. our person being in the same Mystical body with his person our flesh must needs be in the same Mystical body with his flesh where yet we must observe that this conjunction of our flesh with the flesh of Christ is not Corporal but Spiritual and to be understood of our flesh not simply but sanctified As our flesh hath spiritual Communion with the flesh of Christ in the Sacrament so our flesh hath union with the flesh of Christ in regeneration Such as is our Communion such is our Union but our commun on is from the whole person of Christ to the whole person of the Beleever therefore our union is between the whole person of Christ and the whole person of the Beleever Neither is our Soul alone joyned with the Soul of Christ alone Neque anima nostra sola cum sola Christi anima neque caro nostra sola cum sola Christi carne sed tota cujusque fidelis persona cum tota Christi persona verè conjungitur Zanchi Imo tota cujusque fidelis persona anima corpore cum tota per sona Christi verè conjungitur Buc. loc 48. quest 110. nor is our flesh alone joyned with the flesh of Christ alone but the whole person of every Beleever is joyned with the whole person of Christ See the Theses of Zanchy upon Eph. 5.32 treating largely and profitably of this subject See Bucanus also to the same purpose the whole person of every Beleever Soul and Body is truly conjoyned with the whole person of Christ The form of this union is the actual conjoyning of the person of Christ and the person of the Beleever in some third being Of the form of Union by the bands on either part For the better understanding the form of this union three things are to be attended 1. That third being or thing wherein Christ and the Beleever are united 2. The bands on Christs part and on the Beleevers by which they are united 3. The manner of this union Concerning the third being or thing which for readinesse sake in this discourse may be called a tertium wherein Christ and a Beleever are united it being premised and remembred that all union is of two ones or more into a third one arising out of and distinguished from both we are carefully to observe that the Scripture mentions divers Tertiums or third ones whence also so many kinds of union may not unprofitably be collected wherein Christ and the Beleever are united foure whereof are these The first Tertium or third being wherein Christ and the Beleever are united is Sameness of spirit but he that is joyned to the Lord is one spirit the created grace which is in the Beleever is the same in kinde with the created grace that is in the Manhood of Christ Hereby know we that we dwell in him and he in us because he hath given us of his Spirit 1 Joh. 4.13 Now if any man have not the Spirit of Christ he is none of his Rom. 8.9 Partakers of the divine nature 2 Pet. 1.4 The second is One Mysticall body For as the body is one and hath many members and all the members of that one body being many are one body so is Christ For by one Spirit we are all baptized into one body 1 Cor. 12.12 13. The third is the Spiritual Marriage estate Eph. 5.32 This is a great Mysterie but I speake concerning Christ and the
Church For thy Maker is thy Husband the Lord of Hosts is his name and the Redeemer the holy one of Israel the God of the whole earth shal he be called Isa 54.5 Thou shalt no more be termed forsaken neither shall thy Land any more be termed desolate but thou shalt bee called Hephzi-bah and thy Land Beulah for the Lord delighteth in thee and thy Land shall be married Isa 62.4 The fourth is the state of glory And the glory which thou gavest me I have given them that they may be one even as we are one I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me Joh. 17.22 23. Touching the bands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commissurae vocantur ea omnia quae nos Christo devinciunt ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tango per has commissuras Christus tangit nos nos Christum tangimus see Exod 12.22 Heb. or tyes which hold the Head and Body together so as Christ and the Beleever doe thereby in this union touch one another for so the word turned Bands Col. 2.19 implieth we are to know that according as the third beings or tertiums differ whereinto Christ and a Beleever are united so the bands differ whereby they are united thus If Sameness of spirit be the third being then God in Christ giving his Spirit in a word of grace on the one part and the Soul receiving passively that Spirit of grace as an empty vessel receiveth oyl on the other part are the bands of union When the body mysticall is looked at as that third being then Christ in the gift of the grace of faith giving himselfe as our God actually is the band on his part and either the Souls receiving of Christ actually in its passive receipt of faith or actively by the act of faith is respectively the band on our part When we look at this union Christus suum consensum nobis efficacitèr patefacit suum Spiritum in corda nostra infundendo per hunc enim efficit ut sentiamus eum revera velle idque ex patris etiam voluntate nostrum esse sponsum eòque caput 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostrum Zanch. in Eph. cap. 5. Th. 3. in the third being of a Spiritual Marriage-estate the consent of Christ manifested by his infusion of his Spirit is the band on his part and the act of faith drawn forth by the power of assisting grace whereby we receive and take Christ as our Husband is the band on our part Lastly If we consider this union in the third being of a state of glory Christ giving glory is the band on his part our receiving whether passively or actively may respectively bee looked at as the band on our part The just observation of these several kinds of Union may haply be of use to reconcile that tenet which affirmeth Union to be by the habit of faith with that tenet ordinarily held forth in the writing of the Orthodox affirming Union to be by the Spirit and Faith understanding by faith the act of faith The first kinde of union is by the Habit not by the Act the second may be looked at as being by both either Habit or Act the third is by the Act not by the Habit. That proposition of frequent use among Divines sc Union is by the Spirit and faith that is by the Spirit on Christs part and Faith on our part Zauch in Eph. 5. de unione quaest 4. is to be understood of the third kind of union Touching the manner of this Union wherein Christ and the Beleever are united we may not unprofitably consider it First negatively Secondly positively Negatively it is not essential such as is the union of the three Persons in one essence in God Nor personal such as is the union of the Divine and Human nature in one and that an increated person in Christ Not natural whether essential as is the union of the form with the matter or by Local contact i. e. natural touching one of another as water is united to the vessel or by mixture as water is united to Hony or by the coupling together of a common and special nature as the Genus is united to the Species or by Cohesion as when one part of the body cohereth with another or by Adhesion as when Pitch cleaveth to our hands or by Inhesion as an accident inhereth in the subject or any other whatsoever 't is not civil as is the union of many persons into one body Politique Secondly Positively 't is a Spiritual and a Mystical union therefore the whole into which these Members are united is called a Mystical body This Spiritual union in respect of the verity thereof is real in respect of the things united 't is substantial in respect of its way or manner 't is supernatural and secret in respect of the neernesse of it 't is close and intimate 'T is a true not an imaginary union 't is sayed to be real or substantial in respect of the things that are united viz. the substance of Christ and the substance of the Beleever In this union we doe not receive the species or likenesse of Christ as the understanding receiveth the species of the Object but not the Object it selfe not are we thereby made partakers of the Spirit of Christ alone and not of himselfe but we are made partakers of both the very person of Christ and the person of the Beleever are as we saw before united together as the person of the Husband and the person of the Wife notwithstanding Local distance are united together From the neernesse of the union between Christ and his Members the body Mystical is called by the name of Christ Christ is considered either Personally in himselfe or Collectively together with the Church which is his Body so both Head and Members are required to make one Christ that is Christ not Personal but Mystical in which latter sense the Scripture calleth the Head and Body taken together by the name of Christ 1 Cor. 12.12 For as the body is one and hath many members and all the members of that one body being many are one body so is Christ Gal. 3.16 And to thy seed which is Christ that is all his Mystical body Hence the sufferings of Paul and of other Beleevers which we must yet remember were edificatory not satisfactory in way of edification not in way of satisfaction are called the sufferings of Christ Col. 1.24 The end of union is an everlasting and satisfactory communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nempe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the order of Union 1 Cor. 1.9 to the glory of God in Christ the good of the whole Mystical body and our own happinesse Union in order of nature though not in order of time followeth Vocation which appeareth by the considering of a being or essence Oneness and Union distinctly A being or essence is the thing
In the putting on of the Garments of Christs righteousnesse there is a putting off of the filthy rags of our own righteousnesse In this sense Christ cloaths only the naked and he that is cloathed savingly owneth his own nakednesse and the unrighteousnesse of his own righteousnesse Our unrighteousnesse strikes against the Law but our righteousnesse takes away grace that is against God this against God and Christ that makes us need the remedy this keeps us incurable by it that is against the command this is against the promise Gal. 3.14 that makes the Law weak Rom. 8.3 this submits not unto the strength of the Gospel Rom. 10.3 the beleever accounts much of the righteousnesse of Christ and loatheth his own Phil. 3.8 he abhorreth himself for his own high account of his own righteousness onr own righteousness is called our shame Phil. 3.15 Christs righteousnesse is our glory Isa 55.25 In the Lord shall the seed of Israel be justified and shall glory The beleever how great a sinner soever formerly though a Murtherer Adulterer Lyar c. by this one act of beleeving Jesus Christ and his righteousnesse yeeldeth more obedience unto God than ever he committed disobedience honoureth God more than ever he hath hitherto dishonoured him pleaseth God better than if he had ever continued in innocency and never sinned God makes much account of the obedience of faith because faith makes much account of the grace of God It is a name of honour unto Christ to be called Our Righteousnesse Jer. 23 6. and a name of honour to the people of God that according to their duty they are known to acknowledge Christ according to this name And this is the name wherewith He shall be called The Lord our Righteousnesse Jer. 33.16 Object Bellar. de Just l. 1. c. 10. If we are justified by faith then faith is in order before justification and consequently the act is before the object whereas on the contrary the act depends upon the object and not the object upon the act To this effect Bellarmine Answ 1. We may distinguish between the being of Justification and our being justified that is between Justification taken in an abstract sense viz. without the receiving-subject thereof namely the beleever And Justification taken in the concrete sense i. e. together with the beleever Justification considered in the abstract i. e. simply and in it self in which sense it signifieth remission of sins and righteousnesse to acceptation prepared though not yet conferred upon the Elect hath before faith a being not onely in the purpose of God but also in the Covenant between the Father and the Mediator and in the purchase of Christ This truth held forth in the Gospel makes the object of faith and thus the object is before the act Or thus distinguish between Justification actually procured and actually applied Justification was eminentially procured before faith Docet A minius Christum satisfactione sua nactum esse jus peccatorum remittendorum non peccatorum remissionem Twiss de permiss l. 2. er 4 p. 84. in respect of those who beleeved before Christ dyed when it was as entire to God to justifie for the merit sake of Christ to dye as it is now for the merit sake of Christ dead it is actually procured for those who beleeve after the death of Christ though it be not actually applied before faith This actuall procuring of Justification as did also the eminential procuring of it before Christ giveth a being to Justification as considered in it self and constitutes the object of justifying faith Justification is compared to a garment our being justified to the putting on of that garment the garment is made before it be put on Justification is compared to a pardon our being justified unto the Delinquents being pardoned the pardon is procured before the Delinquent is pardoned These then are both truths First Justification hath a being before the Elect do beleeve Secondly That the Elect are not justified before they do beleeve Justification is the object faith is the act the object is before the act our being actually justified is an effect faith is the instrumental cause the cause is before the effect That Justification is actually and absolutely procured for the Elect before faith and shall infallibly be applied to them all in time seemeth to reach the scope intended by the godly Learned whose spirits have more particularly laboured to hold forth the full truth in this precious part of the soul-reconciling and soul-supporting mystery of the Gospèl To say that we are justified by vertue of a singular promise in the Court of Conscience and in our own persons in which sense the Scripture constantly saith that we are justified by faith is not that I know affirmed by any The grounds of this Distinction are thus evidenced Justification was in Gods Decree before faith before sin yea from all Eternity Gal. 3.8 whom God hath set forth that is fore-ordained Rom. 3.25 The Justification of the Elect is absolutely and actually procured for them by Christs satisfaction before faith Col. 2.14 The hand-writing of Ordinances cannot be limited to the Ceremonial Law onely because it had respect unto the Gentiles then living to whom the Ceremonial Law belonged not God hath declared his acceptation of this satisfaction of Christ whereby he hath actually procured Justification for the Elect before faith It is no small part of the Ministry of Reconciliation that God imputed unto Christ the sins of the world of the Elect before they did beleeve and will not impute them unto the Elect 2 Cor. 5.18 19. this great Gospel-truth is of special use to beget justifying faith in the heart of a sinner the same Apostle confirms Beleevers concerning their salvation Rom. 5.10 from this argument namely that their reconciliation was wrought for them when they were enemies that is unbeleevers Here then is a twofold Reconciliation mentioned one at the death of Christ before Paul or the Romans some of them at least here spoken to were beleevers The other at our Conversion The first Reconciliation though it was vertually wrought before by the Lamb slain in Gods appointment acceptance together with his own consent from the beginning of the world Rev. 13.8 yet it was not actually wrought untill the death Christ for this satisfaction sake God imputes not sin unto the Redeemed for he cannot impute sin to Christ and the Elect both yea he accepteth us in the Beloved Eph. 1.6 Loving the persons of the Elect Rom. 11.28 though hating theirs sins and also their state under the curse of the Law Ro. 6.14 Ch. 7.6 Eph. 2.3 The second is wrought at our Conversion when the enmity of nature is slain by the infusion of grace our persons are justified in themselves and our state changed by faith in Christ Jesus This place then seemeth not to be understood as that Rom. 4.5 God justifieth the ungodly viz. objectively that is such who were ungodly till they were justified
then a sinner and before a Blasphemer a Persecutor and injurious wel knowing the sinfulnesse of sin and the terrour of the Lord Who shall lay any thing to the charge of Gods elect It is God that justifieth who is he that condemneth It is Christ that dyed yea rather that is risen again who is at the right hand of God who also maketh intercession for us Rom. 8.33 34. Obj. Few Beleevers seem to have this peace Ans All Beleevers have the same state of peace although many Beleevers have not the full perswasion and comfortable sense of it we must distinguish between justifying faith properly so called namely the direct act of faith receiving Christ and his righteousnesse or relying upon him for pardon according to the Promise whereby we are justified and have peace and assurance namely a reflex act of faith whereby we are fully perswaded and doe beleeve that we doe beleeve hereby we are not justified and made first partakers of peace but we rest perswaded that we are justified and have the sense of our peace the first is called the certainty of the Object the thing beleeved is certain i.e. infallible the second is called the certainty of the subject because the subject i.e. the person beleeving is certain that he doth beleeve This distinction is of great use unto many Beleevers who not sufficiently attending to the nature of justifying faith think they have no faith because they want assurance A great mistake saith Master Pemble and that which casteth many a Conscience upon the wrack Pemble of grace and faith toward the end of the treatise tormenting it with unsufferable fear where there is no cause CHAP. XV. Of the state of the blessed where Of the condition of their souls from the instant of their Dissolution and of their persons after the Resurrection Here consider 1 THe probability that the Saints in glory see the Divine Essence 2 What the Beatifical Vision is where of the Extent of the object of the Beatifical Vision Manner of the Beatifical Vision Effect of the Beatifical Vision 3 That the soul separated immediately upon its dissolution from the body enjoyeth this Blessednesse in the presence and sight of God and Christ 4 The Adjuncts of Blessednesse viz. The place of the Blessed Their Society The Duration of all 5 The condition of the Body after the Resurrection 6 Whether the Blessednesse of the soul be greater after the Resurrection than it was before The Saints in glory see the Divine Essence it self We shall see him as he is 1 Joh. 3.2 Consider 1. Visio facialis For now we see through a glasse darkly but then face to face 1 Cor. 13.12 The great object seen now and then is the same onely the manner of seeing it is not the same then we shall see it immediately now we see mediately but then shall I know even as also I am known ibid. And they shall see his face Rev. 22.4 I say unto you in Heaven the Angels do alwayes behold the face of my Father Mitth 18.10 The happinesse of heaven consisteth principally in seeing Gods face The Blessed see God with such a sight as is opposite to the sight of Faith We that are at home in the body walk by faith they who are absent from the body walk by sight 2 Cor. 5.7 Therefore the sight of God by faith being mediate what hinders but that the sight of him in the state of felicity opposed in that respect to that of faith shall be immediate Man naturally desireth the Vision of God himself whether he be considered as the first cause for effects once found Smising tr 2. Disput 6. n. 46.49 Intellect us non quiet at nr summe intelligibili nisi illud possideat perfectissimo genere cognitionis non implicante contradictionem ibid. n. 51. Synops disp 52. n. 16. we naturally desire to see their cause or as the objective cause of Blessednesse as the sight is not quieted except in the most excellent of visible objects So is it impossible for the understanding to acquiesce except it be in the highest being A created being cannot be our Summum Bonum i.e. our chiefest good onely God who is increated can fill and satisfie the soul of Man This Synops Vbi supra Junius cont 7. c. 1. n. 3. c. 3. n. 1. Festus Hominius disp 34. trac 2. Bucan Lec 36. q. 10. Annotat. upon Rev. 22.4 Daven 1. Col. 1.15 Cham. Tom. 3. l. 25. cap. 1. Zanch. De operibus Dei lib. 3. c. 6. Thes 1. Polan synt l. 1. c. 6. vide August Epist 111. 〈◊〉 112. as it is the judgement of the School-men and of the Papists so seemeth it to be the judgement of the Protestant Divines generally We saith Junius in the name of the Protestants confesse the Saints departed do enjoy the Vision of God properly Dr. Willet upon Exodus 33. denieth not that the souls of men in the next life shall see the Divine Essence apprehensively not comprehensively or fully which is all that is intended and as much as is taught by sober Writers either ours or others Obj. God is invisible 1 Col. 15. 1 Tim. 1.17 and 6.16 Ans The Divine Essence is not visible to bodily eyes either in this life or hereafter 1 Tim. 6.16 the Essence simply considered cannot be seen by the soul in this life Exod. 33.20 In the life to come though it be seen of the soul apprehensively i.e. so far as we are capable yet non comprehensively and fully Joh. 1.18 Obj. The visive power of the soul that is said to see the Divine Essence is created the Divine Essenee is increated and infinite between that which is finite and that which is infinite there is no proportion Therefore it seemeth the Divine Essence it self cannot be seen by the soul Ans Though there be no Geometrical proportion between the Divine Essence and the visive power of the soul in glory yet there may be between them the proportion of an act and its object The eye of the body of Christ glorified may be supposed to have a visive power not onely adequate to but far exceeding the light of the Sun and so could see the Sun comprehensively the eye of an ordinary mortall man though his visive power be far short of the lightsome visibility in the Sun yet he can and doth see the Sun apprehensively though not comprehensively That the distance between the Creator and the creature is not repugnant to the proportion of an act an object or that which terminates and that which is terminated is evident in the Incarnation where the Divine Essence Vide Smising tract 2. disp 6. n. 52. subsisting in the second Person which is increated terminates the humane nature of Christ which is a creature being united thereunto and the humane nature is terminated thereby If the distance between the Divine Essence and a creature is not such as inferreth an impossibility of personal union much lesse
in testimony that there was but one God comforts himself over his draught of poyson with the meditation of this very subject If I in this erre faith Cato majer that I beleeve the souls of men to be immortal I erre willingly neither will I ever suffer this errour in which I delight to be wrested from me as long as I live If heathens having a dark view and vain hope of the immortality of the soul were so remarkably though passionately affected what and how vigorous then should the effects be flowing from the strong and solid consolations of beleevers who infallibly though darkly see here what they shall hereafter both be and see cleerly Whom God hath wrought for the self-same end who also hath given us the earnest of his Spirit Those are they who are and ought to be in Gods time willing to dye We are confident I say and willing c. 2 Cor. 5.8 Desirous to depart Phil. 1.23 groaning earnestly to be cloathed upon with that house which is from Heaven 2 Cor. 5.2 Rejoycing in the finishing of their course Act 20.24 Yea triumphing over death 1 Cor. 15.55 How would it sweeten the bitter waters of this Wilderness to live and dye in the Mount in the sight of this Canaan unto the comparative speediness of Christs coming at the Resurrection when we shall enjoy the blessedness of our persons which yet in it self considered admits long delay mentioned by the Apostle to the Hebrews Chap. 10.37 as an effectual cordial against the sorrows of this present life Adde this consideration of the blessednesse of our souls which immediately follows upon our dissolution from the body and admits no delay the soul is not sooner out of this earthly than it is in its heavenly house it goeth as fast into a better as it goeth out of this miserable world it is instantly with him in whom it findes all rest upon its ceasing to be with man of whom it shall there find no want In a moment in the twinkling of an eye before the eyes of the dead body are closed the eye of the living soul shall behold the face of Jesus Christ Amen Even so come Lord Jesus A Table of the Chapters contained in this Treatise OF the Divine Essence Chap. 1. Page 1 Of the Trinity c. 2. p. 21 Of Christ c. 3. p. 35 Of the Decree c. 4. p. 50 Of the Efficiency of God c. 5. 9. 101 There are certain preparatory works coming between the carnall rest of the soul in the state of Nature and effectuall Vocation c. 6. p. 129 What are the principal heads whereunto the substance of preparatory work in the full extent thereof may be referred c. 7. p. 141 Whether there be any saving qualifications before the grace of faith viz. any such qualifications whereupon salvation may be certainly promised unto the person so qualified c. 8. p. 163 Of the first object of saving faith c. 9. p. 194 Saving faith is the effect of free special grace that is of grace flowing from God according to Election and from Christ according to Redemption viz. as the Redeemer and designed head of his Elect. c. 10. p. 219 What is the first saving gift actually applyed unto an elect soul c. 11. p. 249 The soul is passive in Vocation c. 12. p. 257 Of the union of the beleever with Christ c. 13. p. 283 Of Justification by faith c. 14. p. 297 Of the state of the blessed where Of the condition of their souls from the instant of their dissolution and of their persons after the Resurrection c. 15. p. 327 An Alphabetical Table of the principal matters contained in this Book A. A Meer act what Ch. 1. Pag. 5 Acts of God of three sorts Essential personal mixt and what c. 2. p. 24 The same act both evitable and inevitable in a diverse sense c. 4. p. 64 The second act or exercise of grace what c. 12. p. 260 The act of faith not given before the habit in Vocation c. 12. p. 261 Adams sin how made ours c. 7. p. 142 143 Adjuncts of blessednesse c. 15. p. 342 We are inabled in Adam to beleave in Christ. c. 9. 202 203 204 Appellations of the three Persons in the Divine nature used in Scripture c. 2. p. 24 Ascertaining salvation before faith stands not with Christs Method in preaching the Gospel c. 8. p. 171 Attributes what c. 1. p. 3 Attributes how distinguished from the Divine Essence and one from another c. 1. p. 4 Attributes distributed c. 1. p. 4 Four Attributes of the beatifical object c. 15. p. 335 B. The Bands whereby Christ and the Beleevers are united c. 13. p. 288 289 The Beatifical Vision What. c. 15. p. 229 230. In it three things considered c. 15. p. 230 Qualified sinners onely invited immediately to Beleeve proved by Scripture and by Types c. 6. p. 133. seq to 139 Reasons c. 6. p. 133. seq to 139 Examples c. 6. p. 133. seq to 139 Arguments moving to Beleeve c. 7. p. 158 This Proposition Whosoever Beleeveth shall be saved containeth a command and a particular conditional promise c. 8. p. 172 Why God commandeth them to Beleeve concerning whom hee hath decreed that they shall not Beleeve c. 9. p. 199 How they have hope to Beleeve whom God hath decreed shall not Beleeve c. 9. p. 199 Of the difficulty of Beleeving c. 9. p. 206 207. seq to 212 Beleevers receive both the Person and the Spirit of Christ c. 11. p. 249 Benignity of God what c. 1. p. 12 The society of the Blessed and wherein the good thereof consisteth c. 15. p. 346 347 The Blessednesse of the soul before and after the Resurrection in what respect the same and in what not the same c. 15. p. 352 353 Frequent consideration of the state of the Blessed usefull many wayes c. 15. p. 268 C. Calling extraordinary or ordinary c. 6. p. 130 Ordinary Calling mediate or immediate c. 6. p. ib. The universal efficiencie of the first cause and the subordinate efficiencie of the second cause consist together c. 5. p. 111. 114 The causes of union efficient c. 13. p. 285 Instrumental p. 285 The matter p. 286 The form 287 The end 291 Nothing falleth out beside the purpose of the first cause c. 4. p. 93 A Caution concerning fixing conversion to such a time c. 7. p. 162 In what sense there is no chance c. 5. p. 123 Some things in Scripture ascribed to chance deny not that all things are ordered by God c. 5. p. 123 124 Christ dyed for his when they were sinners c. 9. p. 215 Christ the cause of the application of the good of election but not of election c. 10. p. 225 Without union no communion c. 13. p. 291 292 The excellency of Communion flowing from union c. 13. p. 225 296 The content of the Communion of the blessed c. 15. p. 347 348 Sores of Composition seven which and what c. 1. p. 6 The Concourse of the
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