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
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
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
Being of himself and also his giving Being to all creatures and to his Word both Promises and Threatenings 2. Iah Psal 68.4 signifying that God is an absolute Being of himself and gives Being to all creatures 3. Ehjeh asher Ehjeh Exod. 3.14 I am that I am or I will be that I will be It signifieth Gods eternal and unchangeable Being in himself and that he is now and will be for ever that which he was before to Abraham Isaac and Iacob To this Name Christ alludeth Iohn 8.58 Before Abraham was I am 4. El Isai 9.6 signifying that God hath all Power in himself and giveth to all creatures the power which they have 5. Eloah Psal 18.32 of the same signification 6. Elohim Gen. 1.26 signifying that he is the Object of divine Worship he that alone hath power to make happy and miserable it is a word of the plural number aptly pointing us unto a plurality in the divine Essence and so may note the mystery of the Trinity or three Persons of the divine Essence 7. Adonai Psal 2.4 Lord it is also of the plural number and signifieth the absolute Lordship of God also that God sustaineth and upholdeth all things and so holdeth forth the proof of his Providence 8. Shaddai Gen. 17.1 signifying the Alsufficiency of God or that God is he who is alsufficient wanting nothing and able to provide for all 9. Iehovah Tsebaoth Lord of Hoasts who as is well observed hath two general Troops as his Horse and Foot the upper and the lower Troop or the creatures above and beneath already prest and ordered waiting for the word to do him service 10. Ghnel-jon Psal 9.2 translated the most High signifying that God in his Being and Glory is far above all creatures The first three come from Being Pasor in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second three from Power The third three from Government The last is from Eminence In the New Testament two Names are more especially observable Theos Mat. 4.7 God signifying a Being that is to be feared of all which disposeth of all things and beholdeth all things Kurios Col. 4.1 Lord or Master signifying that God is the only Lord and hath absolute power over all creatures The divine Attributes are certain essential Properties which God is pleased in Scripture to ascribe or attribute unto himself they are also called the Perfections of God or divine Predications or Titles They are not distinguished from the Essence really but notionally that is they are not distinguished at all in God but only to us-ward according to our manner of conceiving All the Attributes in God are one and the same Perfection It is better said of God that he is his Attributes then that he hath Attributes The Attributes are not distinguished in God but in our manner of understanding Est inadequatus conceptus sed non falsus See Weemse Of the Image of God in man cap. 13. who being unable to comprehend that meer act at once do conceive thereof after the manner of many acts The Sun when it is perpendicular had it an eye would behold all that at once which we by reason of the inadequateness and unproportionableness of our sight are necessitated to view by parts In God all things are one and the same according to the Nature of God though out of God many and divers according to their own proper and created nature The same heat in the Sun produceth divers effects according to the various disposition of the objects Hardness in Clay softness in Wax Life in Insects and Plants c. The same lines are one in the Center but distinguished and multiplyed in the Circumference Water that is the same in the Sea out of the Sea is variously and diversly qualified sweet bitter Sulphureous c. The matter in the Liver is the same but the four humors of Blood Choller Melancholy and Flegm that proceed from thence are very divers The Soul which is one and the same produceth very differing effects as appears in the operations of the understanding will and affections The sum is The Attributes as was said before are not distinguished in God that is from the divine Essence or one from another really but only notionally or virtually in our conception and in their objects in respect of the various effects thereupon For every and all the Attributes are the divine Essence it self according to that received Proposition Fenner Theol lib. 1. c. 3. Alsted Theol. sect 3. loc 2. Zanch. de Nat. Dei lib. 2. cap. 5. qu. 2. Whatsoever is in God is God And this is the reason why some well describe the Attributes from the Essence of God which manner of description besides many useful notions clearly intimated thereby doth in the describing of the Relative Attributes principle and fortifie the understanding against that perilous Tenet of Arminianism concerning the Decree passing upon good or bad foreseen with the evil consequences following thereupon The divine Attributes though they can neither exactly be numbered or distributed yet for our better understanding we may consider of them as Negative Relative Positive Negative Attributes are such as remove from God all imperfection Negative Attributes by these we help our understanding in our meditation of God by way of Negation The more principal of them are in number five viz. Simplicity Eternity Immensity Immutability Infiniteness to which or some of which any other of like nature may conveniently be referred Simplicity is God one meer and perfect act without all composition God calleth his Name I am Exod. 3.14 that is meer Essence wherein is nothing past nor to come Because spirits are immixt in respect of bodies to shew that he is not compounded he saith he is a Spirit Iohn 4.24 When we say that God is a meer and perfect Act the meaning is that God is a Cause without any Cause a Being that is not from any Being not compounded of an Act by which he is and Possibility by which he might not have been or may not be of whom it never could nor can be said that any thing was to be in him which was not or cannot be that is That God is a pure and simple Act without all composition is evident Because of his Perfection all composition supposeth imperfection because he is the first Being Were there any composition in God it would follow there were first and second in God Something in God that were not first or that there were more first Beings Because God is a Being of absolute necessity Deus est ens necesse esse Smising de Deo uno tr 2. disp 2. n. 49. Composition implyeth either that there must be more Beings of absolute necessity or that there is something in God that may not be Composition supposeth Succession i. e. something past or to come in God contrary to his Name I am Nay it supposeth that not-being is not repugnant to the Nature of God Where there is Composition
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
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
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
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
unto the Will of the Creator 2. The Law of Nature scil The Impression of the Will of the Creator concerning the creatures stamped upon them from the beginning by virtue of those imperative effectual words Let there be and it was so Gen. 1.3.5.7.9 Hence they are said to have received a Command Job 38.12 To keep covenant with God Jer. 31.6 and 33.20.25 Knowest thou the Ordinances of the Heaven canst thou set the Dominion thereof in the Earth Job 38.23 i.e. The constant Order and Reason of the Motion of the Heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which their Maker hath fixed in them as a Law or Statute according to which they move and act 3. A Propensness of Nature which is a Principle to do according to that Law of Nature In things that have not life it is called an inclination The Sparks flye upward Job 5.7 The Sun knoweth his going down Psal 104.19 In things that have life it is called an instinct whereby some living creatures by instigation of nature act as if they had reason Prov. 6.6 30.24 God ordinarily governeth the creature according to the Law of Nature extraordinarily according to his good pleasure above the course of nature i. e. answerable to the Decree but not according to the Law of Nature as in case of Miracles and Monsters Gods Government of the reasonable creature is his actual ordering Angels and men according to his Decree with such relation unto the Moral Law as containeth them in the acknowledgement thereof by way of obedience or in case of disobedience subjects them unto the curse annexed thereunto The creatures reasonable and unreasonale always are ordered according to the Decree the unreasonable creature ordinarily also is ordered according to its rule man by reason of sin often erreth from his rule God prescribes unto the reasonable creature a rule having in the Creation enabled the Angels in their proper persons man in Adam to yeild obedience unto that rule rewarding obedience according to the Promise either by way of Merit as in the first or by way of Grace as in the second Covenant and punishing disobedience according to the curse Those Nations who are without the Law that is without the written Word of God owe obedience unto the Law being in Adam the root of man-kind created after the image of God Quibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunquam fuit revelatum tales damrabuntur non propter fidem non praestiram vel propter neglectam conditionem sed propter Legi◠vel Naturae vel Scriptae violationem vel propter peccatum ac reatum quibus ab utero sunt abnoxii Spanh Ex de grat Sect. 25. N. 13. and contained in the Covenant of Works Such Nations shall be judged according to the Moral Law for their disobedience thereunto For this cause the Prophets do not only denounce judgement to those who have that Law written though unto such the greater punishment is due For he that knoweth his Lords will and doth it not shall be beaten with many stripes Luke 12.47 But also to the Gentiles who had not the written Law Jer. 10.25 Jeremiah causeth not only Jerusalem but every other Nation there mentioned to drink of the Wine-cup of the Fury of the Lord Jer. 15.15 Writs of Execution are given out against the Ammonites Ezek. 21.28 and Chapt. 25. ◠Against Moah and Seir ver 8. Against Edom. 12. Against the Philistins 12. Against Tyrus Chap. 26 27. Against Zidon Chap. 28.20 Against Egypt Chap. 29.32 Against Assyria Chap. 31. Against Babylon Jer. 50. 51. Against Gog. Ezek. 38. Whence also it is That not only the Jews such as have heard of the written Word of God but likewise the Gentiles which have not heard of the Word of God are reserved unto the Judgement of the great Day Rom. 2.6.9 John 5.28 29. and 1 Cor. 6.2 Do you not know that the Saints shall judge the world then the World shall be judged Those that have the Law and Gospel written owe obedience to the Law and Gospel As many as have sinned in the Law shall be judged by the Law Rom. 2.12 that is Their condemnation will be aggravated because they have sinned against greater light John 15.22 Matth. 11.22 The Elect who in this life both disobey and obey the Rule are for their disobedience punished in their Surety according to the Curse annexed to the Precept and chastened in themselves God truly testifieth against sin and unto duty makes due provision for his own glory and just difference between obedience and disobedience so as the disobedient have always cause of repentance and fear the obedient of encouragement their obedience being rewarded according to the Promise annexed to the Precept So far as the Elect yeild obedience to the Rule they are ordered according to the Decree and the Rule wherin the Elect and Reprobate transgress the Rule even in those violations thereof they are contained in respective and just subjection thereunto and fulfil the Decree The reasonable creatures obeying is ordered and governed according to the Decree and the Rule The reasonable creature disobeying is ordered and governed according to the Decree The Effectual Concurse of the first Cause with the second What the Concurse of the first cause with the second is is an external transient influence of God upon the creature in time exactly answering to the Decree of God before time moving upon co-working with and assisting of the second cause to its operations It is the clearer understood by considering on Gods part the Decree which is an immanent and eternal act abiding in God and his efficiency which is an external and passing act put forth upon the creature in time For the better understanding of the Concurse Co-operation and Co-working of the first cause so far as it concerneth man which also is respectively applicable to other Subjects there are considerable two acts in respect of God viz. an immanent and transient act and two acts in respect of the soul viz. a first and a second act The immanent and as it were indwelling Act in God is his Decree eternal increated and before time The transient Act of Gods Efficiency is a created external passing Act of the Spirit of God upon the soul in time touching man The first act is an active Principle or inherent Habit in the soul The operation is the second act proceeding from that Habit. The Concurse of the first cause is unto the active principle in the second cause as the first mover is unto the inferiour Orbes as an impulse thrust or put on is unto a round body of it self propense to rowl as the Nurses lifting the child up the stairs is unto the child inclined to go up or as the leading power put forth of him that goeth before is to him that is inclined to follow after as the Midwife is unto the deliverance of her that is in travail The Necessithereof in respect of the second cause
is generally affirmed to be a part of Sanctification Sanctification in Scripture is sometimes placed before Justification 1 Pet. 1.2 through sanctification of the Spirit and sprinkling of the blood of Christ i. e. Justification and sometimes before the act of faith 2 Thes 2.13 Obj. 2. Acts 26.18 Wee are said to bee sanctified by faith therefore Sanctification followes faith if so neither can faith be a part of Sanctification nor can Sanctification be together in order of Nature with faith nor can it be before Justification Ans Though Sanctification taken strictly followes Faith we cannot therefore conclude the same of Sanctification taken largely The reason of the mistake of this Text is the omission of the Comma or note of distinction at the word Sanctified which saith Beza seemeth to have deceived Erasmus the putting of the Comma in that place according to the example of the Latine Translators joyns those words by faith to the Verb received and not to the participle sanctified which being done you have the sense as if you read the Verse thus That they may receive by faith in me remission of sins and an inheritance amongst them that are sanctified Vide Calvin Beza in loc This sense is not only agreeable to the analagie of faith but also to the antient Greek Copies which as Beza testifieth are thus pointed Likewise with the sense of the like phrase of Luke the Pen-man hereof And to give you an inheritance among all them which are sanctified Act. 20.32 This text then rightly understood sheweth the quality of those persons that shal obtaine the inheritance viz. that they are such who are sanctified and the manner how such qualified persons heretofore received remission of sins and hereafter shal receive the inheritance viz. by faith not by workes but of the manner how they came to be sanctified it speakes not at all Calvin doth not obscurely insinuate Sanctification sometimes to be used more generally oft-times more specially and in reference to the more general use thereof hee speakes thus God sanctifieth us by effectual calling of us Quod si istae sunt partes vel effectus Sanctificationis Calvin in 1 Pet. 1.2 aliter hic sanctificatio capitur quam saepe apud Paulum hoc est magis generaliter Sanctificat ergo nos Deus efficaciter nos vocando Chamier maketh Faith a part of Sanctification Faith it selfe saith the same Author elsewhere is by it selfe a part of Sanctification Agamus de Sanctificatione Cham. Tom. 3. lib. 10. c. 3 S 1. lib 22 c. 11. â— 5 primo quidem de perfectione deinde de partibus ejus nempâ— fide operibus Est enim sides ipsa per se pars Sanctificatienâ—s The habit of Faith is not before but a part of our Sanctification Pemble of the nature and properties of grace and faith p. 20. Ames Resp ad Grevinch de praedest c. 1. the habits of Grace are co-equal stemmes of one common root of inherent sanctity Pemble Faith saith Ames is a part of inherent sanctity of the Image of God according to which wee are renewed a member of the new Man Sanctitat is internae inhaerent is inchoatae vel naturae illius cujus participes sumus Divinae partem aliquam esse fidem liquidius est ex Natura imaginis Dei gratiae infusae gratiae gratum facientis virtutis denique Theol. spiritualis quam ut iis quidquam opponatur For there is no man but acknowledgeth Faith it selfe to be a part of our Sanctification Twiss de permiss l. 2. cr 4. Sect. 5. Spanhem exercit de grat universali Annot. in S. 13. Doct. Twisse Nam fidem ipsam Sanctificationis nostrae partem esse nemo non agnoscit Sanctification is taken strictly as it is distinguished from internal vocation or in its Latitude whereof that is of Sanctification in its Latitude Faith cannot be denied to bee an effect Spanhemius Quae verò à nobis de Sanctificatione dicta fuêre de Sanctificatione strictè ex usu Scholarum sie dicta prout à vocatione interna distinguitur intelligenda sunt sed de Sanctificatione sumpta in sua Latitudine cujus fidem effectum esse negari nequit c. Fides est primus acius primus fructus spiritus Sanctificantis The infused habit of Sanctification Rhetorf Survey of Antinomianisme c. 60. by order of Nature goeth before Justification Rhetorf As the affirmative is no way prejudicial to the analogy of faith tendeth to the exalting of Christ the abasing of man making the Soule not only passive in the receiving of faith but in the receiving the habits of all saving grace that is in respect of their whole conversion nor only of part thereof so there appeares no concluding reason for the contrary CHAP. XII The Soule is passive in Vocation FOr the clearing and confirming of this Proposition seven things are to be considered 1 What Vocation is 2 What it is for the Soule to be passive 3 What the Habit of Faith or any other Grace is 4 What the second act Life-operation or exercise of Faith or any other Grace commonly called the act is 5 The just distinction between the Habit and the second Act or exercise of Grace which is carefully to be observed 6 That the habit of Faith which also holds in any other Grace precedes the second Act or exercise thereof 7 That in receiving the habit the Soule is passive What Vocation is Vocation is the infusion of a principle of Life or as some speake of the solitary habit of Faith Vocation what in whose sense this Proposition also stands good and untouched by the Spirit into the lost Soule in measure sensible of its inability and enmity to beleeve repent or doe any good by the meanes of and together with the external call of the Gospel in which worke the Soule notwithstanding any preparatory worke is meerly passive i. e. a meere passive receiver This gracious and saving work of the Spirit infusing life into the Soule is called Vocation by a Metonymie i. e. a Figure naming the work it selfe by the name of the instrument and external meanes by which the Spirit works it What it is for the Soule to be passive What it is for the Soule to be passive Passivenesse or suffering is either Perfecting tending to the good and perfection of the subject so the Creature which before was nothing suffered in receiving its being the Life-lesse body of Adam when it was made alive the Soule of Nebuchadnezzar when his reason returned to him Or Corruptive Passio Perfectiva Corruptiva Keck Phys lib. 3. c. 16. tending to the hurt and destruction of the subject so the Creature suffers in being made subject to vanity the body of Adam putrifying in the grave and the Soul of Nebuchadnezzar when it was depriv'd of reason The passivenesse of the Soule is the obediential subjection of a Soule Ministerially prepared wherein being unable to act it