7. Mutua immanentia circum incessio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Holy Ghost is God of himself no less then the Father is God of himself Hence there is an Original in regard of the manner of the Essence but not in regard of the Essence it self That Proposition in the Nycene Creed God of God is to be understood of God taken in a concrete sence that is for the Essence and manner of the Essence considered together not for God taken in an abstracted sence that is for the Essence considered absolutely Hence appeareth 1. The in-being of one Person in another John 14.10 11. 1 John 1. Believe me that I am in the Father and the Father in me Because a person signifying both the Essence and its relative property all the Persons having one and the same Essence it followeth that in respect of the Essence one person is in another Thus John saith There are three that is three distinct Persons in respect of their relative opposition adding withal that these three are one namely in respect of the sameness of the Essence And here we may see the reason of those words of Christ John 8.19 If you had known me ye should have known my Father also he that hath seen me hath seen the Father 2. That all the Persons are equal Who being in the Form of God thought it no robbery to be equal with God Philip. 2.6 John 5.18 Either the Persons are equal or else because every Person is God there would follow an inequality and consequently an inferiority in God which is inconsistent with his perfection 3. That all the Attributes in that they flow from the Essence are true of every person because every person hath the whole Essence 4. That all the Attributes whether Relative Negative or Positive or if any other in that they proceed from the Essence are true of every person because the whose Essence as was now said is in every person The Father is Eternal the Son is Eternal the Holy Ghost is Eternal because the whole Essence is in every one of them yet there are not three Eternals but one Eternal because the Essence which is in them all is but one In like manner the Father is Infinite the Son is Infinite the Holy Ghost is Infinite yet c. And so of all the rest 5. That all the Works of God which concern the creature i. e. whatsoever is besides God Tho. 22◠qu. 2. a. 3. Vrsin Explic Catech. Part. 2. qu. 25. q. 8. Keck Theol. lib. 1. cap. 3. propè finem are wrought by all the persons joyntly because the efficacy whereby they are what they are proceeds likewise from the Essence it self not from the manner of the Essence Moreover The Knowledge of the Trinity is necessary to salvation because saving faith hath for its object God the Father Son and Holy Ghost and Jesus Christ God-man No man is saved without the knowledge of the Father No man hath seen God at any time the only begotten Son which is in the bosome of the Father he hath declared him John 1.18 No man is saved without the knowledge of the Son Whosoever denyeth the Son the same hath not the Father 1 John 2.23 He that honoureth not the Son honoureth not the Father which hath sent him John 5.23 1 John 5.20 No man is saved without the knowledge of the Holy Ghost Now if any man hath not the Spirit of Christ he is none of his Rom. 8.9 Even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you John 14.17 God heareth none but such as call upon him in the Name of Christ none can call upon God in Christ but such as are taught and assisted by his Spirit We cannot worship God aright without the knowledge of the Trinity As God the Father Son and Holy Ghost is of the object of faith so is he of the object of divine worship Baptism is an Act of Worship and Seal of the Covenant but we are baptized into the Name of the Father Qui Patrem adorat distinctè simul etiam Filium Spiritum Sanctum adorat unitè Alsted Cas◠conscien cap. 5. and of the Son and of the Holy Ghost Matth. 28.19 God hath committed all judgment to the Son that all men should honour the Son as they honour the Fanher He that honoureth not the Son honoureth not the Father which hath sent him John 5.22 23. Believers are the Temples of the Holy Ghost 1 Cor. 3.16 and 1 Cor. 6.19 The Lord of the Temple is worshipped in the Temple We worship the Trinity in Unity and the Unity in Trinity All obedience is to be performed unto God the Father Son and Holy Ghost To him that elected us that gave Christ to redeem us that created us that brought Israel out of Egypt that in a word doth all for us is obedience to be performed But God the Father Son and Holy Ghost and that as God the Father Son and Holy Ghost elected us gave Christ to redeem us created us c. Therefore unto God the Father Son and Holy Ghost is all obedience to be performed The Plurality of persons in the Trinity is of great use for the confirmation of the truth unto us John asserts that great truth of Jesus Christ being the Son of God and Saviour of all them that believe not only from the testimony of one God but from the testimony of that one God who is three Witnesses For there are three that bare record in Heaven the Father the Word and the Holy Ghost and these three are one 1 John 5.7 To the same purpose is the Argument Christ useth disputing against the Scribes and Pharisees proving the truth of what he had spoken concerning himself being the Light of the world because it was averred by the Father and him as two witnesses It is also written in your Law that the testimony of two men is true I am one that bare witness of my self and the Father that sent me beareth witness of me John 8.12.17 18. The Knowledge of the Trinity tends unto the Consolation of Believers Vide Estium in Col. 2.2 Paul affectionately desirous that the hearts of the Colossians might be comforted sheweth two special means thereof viz. The Acknowledgment of the Mystery of God and of the Father and of Christ with the full assurance of understanding and brotherly-love of God i. e. of God and of his Attributes of the Father i. e. of the Persons the first of which is the Father of Christ i. e. of his Person and Office so some without repugnancy to the Analogy of faith or the words of the text Lastly The Knowledge of the Doctrine of the Trinity is requisite to our Communion which as our union is with God the Father Son and Holy Ghost And truly our Fellowship is with the
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
ver 10. Had an high esteem of Jesus Christ ver 3.46 Those three thousand Acts 2. ver 37. were pricked in their heart ask what they shall do The like may be observed in the Jaylour Acts 16.29 30. Paul before his conversion was sensible of his sin and death Rom. 7.9 justifieth the Law ver 12. saw the loss of his own righteousness and his need of the righteousness of Christ Phil. 37.8 To this purpose we may read of others else where 'T is certain That many of those who have been converted have had experience of a preparatory work fore-going the conversion but it cannot be proved out of the Scripture That any who have attained unto years of discretion have been converted without some experience thereof Object 1. Objection satissied There is no use of preparatory work because there is no saving work to be wrought upon the Elect which God cannot work without it Answ Were this Objection good there would follow a total uselesness-of any second cause or fellow-creature towards the producing of any effect 2. Not God's Absolute but his Ordinate Power i. e. The common Course of his special Providence is the ordinarily Rule of his proceeding with man the Exercise of his Power is regulated by his Will God is Omnipotent he can do whatsoever he will but he is not Omnivolent he will not do whatsoever he can Obj. 2. Preparatory work seemeth to darken the freeness of grace Ans Preparatory works precede vocation in way of order not in way of causality God giveth Christ after them as the way not for them as the cause Preparatory work is the effect of free common grace as saving work is the effect of free special grace It can therefore be no more prejudice unto grace then a free way is unto a free thing whereunto it is the way No more then freedom prejudiceth freedom i. e. No more then a free act of an inferiour nature prejudiceth a free act of a superiour nature It doth no whit touch it in it self it in many respects cleareth it but no way darkeneth it unto us Obj. 3. The Corinthians 1 Cor. 6.11 that were Idolaters Adulterers Abusers of themselves with mankind received Christ yet we read of no preparatory qualification mentioned Therefore there was no preparatory work Ans It is not said so therefore it was not so is no good consequence 'T is a frequent thing in the Scripture to mention the thing done without mentioning the manner of the doing of that thing Psal 33.9 David speaks of the Creation yet is silent of the Order of creating Matth. 1.2 We read that Abraham begat Isaac but of the manner of his begetting him viz. By faith not considering his own body now dead Rom. 4.19 c. There is no mention Exod. 20.1 The Holy Ghost records the deliverance of Israel out of the Land of Egypt the manner of it namely by signes and wonders and by an out-stretched arme is wholly omitted 'T is in this case between the thing done and the manner of the doing thereof as between the Sacrament instituted and the Order of the institution The Sacrament is sometimes mentioned where the Order of the institution is not observed 1 Cor. 10.16 As therefore he that would inform himself of the Order of the Institution and Administration of the Elements in the Supper is not to learn it from those Texts where though the matter be recited yet the Doctrine of the Order is not held forth so he that would instruct himself concerning Preparatory Work in order to conversion is not to look unto those places where though the work of conversion be recorded yet the teaching of Preparatory Work is not intended but unto such Scriptures where the Doctrine of Preparatory Work is purposely taught Obj. 4. Jeremiah was sanctified before he came out of his Mothers womb Jer. 1.5 John the Baptist was filled with the Holy Ghost even from his Mothers womb Luke 1.15 when they were both uncapable of Preparatory Work Ans Jeremiah's Sanctification from the Womb may be understood not of any actual but only an intentional separation of him to office as Paul speaks in like manner of himself Gal. 1.15 If we understand it actually it seemeth to be but an actual separation of him to the Office of a Prophet By the Holy Ghost whereby John was filled from the Womb we may well understand not the gift of saving grace but eminent gifts of Office to fit this Eliah for that high service whereunto he was appointed Whether we understand by the sanctification of Jeremiah and by the filling of John with the Holy Ghost the grace or gifts of office or the gifts of saving grace The Dispensation of God unto them was extraordinary not ordinary and so teacheth not the question Only in John we clearly see God not only can but doth even in Infants work in a secret manner by his Spirit when he pleaseth CHAP. VII What are the Principal Heads whereunto the Substance of Preparatory Work in the full Extent thereof may be referred IN Answer to this Question Consider 1. What Preparatory Work taken in its Extent is 2. What Parts thereof are wrought by the Ministery of the Law 3. What Parts thereof are wrought by the Ministery of the Gospel 4. Some Cases of Conscience concerning Preparatory Work Preparatory Work taken in its full Extent is the whose frame of inherent Qualifications coming between the Rest of the Soul in the State of Nature and Vocation wrought distinctly and in measure in the Ministery both of the Law and Gospel by the common work of the Spirit concurring therewith whereby the Soul is put into a next disposition or Ministerial Capacity of believing immediately i. e. Of immediate receiving of the Lord Jesus Christ The Parts of Preparatory Work wrought by the Ministery of the Law are 1. Conviction of the Holiness of the Law 2. Conviction of Sin 3. Conviction of Guilt 4. Concluding of the Soul under sin and guilt 5. Conviction of the Righteousness of God in case he should punish us for our sins 6. Inexcusableness 1. The Conviction of the Holiness and Spiritualness of the Law is that Work of the Spirit whereby the Soul is enlightened to see the Conformity of the Command unto the Will of God whether we understand by command the Precept concerning the not eating of the Tree of Life or the Decalogue prescribed unto man in innocency as the rule of life and manners Therefore called the Moral Law or any other Commandement of God Ceremonial Judicial or whatsoever This conviction is called the coming of the Commandement Rom. 7.9 For I was alive without the Law once but when the Commandement came sin revived and I dyed It causeth a Doctrinal Approbation thereof The Law is h ly and the Commandement holy and just and good The Precept is holy the Curse is just the Promise is good I consent unto the Law that it is good 2. Conviction of Sin is the conscience
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
there is no Blessednesse God is not God Heaven is not Heaven the Creature according to the best namely the Gospel-dispensation of God is capable of no more needs no more can have no more God in Christ doth no more for Man man needs no more from God Hereby the Soul enters into joy Mat. 25.21 23. which is the rest of the wil in its utmost and perfecting end In this Life joy enters into us the Soul here being larger than its joy in the Life to come we are said to enter into joy as into that whereby our Soul is exceeded and wherein as it were we are contained If in the state of faith the Soul is full of joy unspeakable and full of glory how much more shal it be full and running over in the state of fruition Faith is the best Rhetorick to walk so as whether present or absent we may be accepted of him is the best Elocution to admire is short of the cause a holy astonishment answereth not the object The Apostle telling us the good things laid up for the godly in this life exceed our thoughts 1 Cor. 2.9 we must needs grant that those much better things reserved for us in glory doe farre super-exceed our words The Soul separated Consid 3. The Soul separated upon the instant of its dissolution from the Body enjoyeth c. upon the instant of its dissolution from the Body enjoyeth Blessedness in the presence and sight of God and Christ before the eyes of the dead body are closed the Soul with open eyes beholds the face of Jesus Christ then viz. at death shal the dust return to the earth as it was and the Spirit shal return to God who gave it Eccles 12.7 When Christ giveth up the Ghost he commendeth his Spirit into his Fathers hand Luk. 23.46 When the body of Stephen falleth asleep the Lord Jesus receiveth his Spirit Act. 7.59 This Christ saith and that with an asseveration to the Thief upon the Crosse Luk. 23 43. Verily I say unto thee this day shalt thou be with me in Paradise If our earthly house of this Body be dissolved the Soul enters into a house not made with hands No sooner is the cloathing of Mortality put off but the cloathing which is from Heaven is put on Paul dissolved is with Christ Phil. 1.23 the Souls of those Martyrs and Confessors departing during the persecution of Antichrist who came out of great tribulation and have washed their Robes and made them white in the blood of the Lamb are before the Throne of God serving him in his Temple Rev. 7.14 15. that is in his immediate presence For the Lord God Almighty and the Lamb are the temple of it Rev. 21.22 The Servants of God may rest assured should Antichrist prevail against them unto death their death should afford them an immediate passage unto happinesse And I heard a voyce from heaven saying unto me Write blessed are the dead which dye in the Lord from hence-forth yea saith the Spirit that they may rest from their labours and their works dâ—â— follow them Revel 14.13 Christ is in the presence of God Heb. 9.24 Sits upon the Throne with his Father Revel 3.21 The Souls of the Saints departed are with Christ Phil. 1.23 therefore the Souls of the Saints departed are in the presence of God The Angels behold the face of God Mat. 18.10 The Souls departed are with the Angels Revel 4.8 and 5.8 7.9 Heb. 12.22.23 and like the Angels Mat. 22.30 For if their Bodies at the Resurrection are expresly said to be as the Angels we may wel inferre the same concerning their spirits much more agreeing with the nature of Angels therefore the Saints departed see the face of God They that are in the third Heaven are in the presence of God the Saints departed are in the third Heaven they are in Paradise Luk 23.43 which is the third Heaven 2 Cor. 12.2 4. therefore As the Souls of the wicked depart immediately to the place of Torment so the Souls of the Saints depart immediately to the place of Blessedness Lazarus Soul is as soon in Abrahams bosome Luk. 16.22 that is in the Kingdome of Heaven Mat. 18.11 as Dives his Soul is in Hel. Luk. 16.23 For the fuller understanding hereof Bellar. de Beat. Sanct. lib. 1. c. 2. consider these four following Propositions Prop. 1 The Soul considered in it self is a subject capable of happiness It is a subject capable either of Blessedness or Misery the Promise or the Curse Heaven or Hel. It was a good answer of him that upon the proposal of the Question What the Soul was replied I know not Man since the Fall being lesse than himself understands not himself nor wil he fully til he be fully restored to himself in glory yet as a help to our apprehension we may conceive of it after this or the like manner The Soul is a Spiritual substance created after the Image of God indued with the faculties of Understanding Wil Memory and Affections with a power of reflex acting upon it self whereby it knoweth that it knoweth according to the Latitude of the whole revealed Wil and Works of God infused into the body as the form thereof and being separated there-from subsists by it self to be re-united thereunto at the Resurrection to abide as the form thereof for ever More briefly The Soul of the Saints is a Spiritual and Immortal substance created after the Image of God and renewed after the immortal Image of God in Christ The Soul is a Spirit not a Body consisting of matter Luk. 24.39 It is a real and very being as the body is only of a higher kind the Body is of the Earth the Soul is immediately from God It should not prejudice the being of the Soul because it is not visible to our eyes we may as wel question the being of God himself or of the Angels who are invisible or our own selves to be Men for from the Soul it principally is that we are Men or Women It is a substance not depending in respect of its being upon any other Fellow-creature as accidents doe whose being is by having their in-being in another Fellow-creature as their subject It s subsistence exceeds that of the Body the Soul can subsist without the Body but the Body continueth not a Body without the Soul Hence we read of separated Souls but not of separated Bodies The Soul is compared to a large vessel Rom. 9.22 23. as high as Heaven as deep as the earth Prov. 25.3 more capacious than the world Eccles 3.11 As the capacity of a vessel may be learned by the quantity it is able to contain so the understanding of the word of command which considered alone is exceeding broad Psal 119.90 Promise and Curse together with the works of God helps us to conceive of the largeness of the Soul Solomon in respect of his exceeding much understanding is said to have largeness of heart even as the