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
and yeilds it self to be doubly lost utterly lost and out of measure vile So as in this condition the Command to believe with the Promises of grace fall heavier upon the soul then the Command and Promise of the first Covenant in that Gospel doth exceed the Law Our disobedience to the Gospel so far exceeds in evil our disobedience to the Law as the Gospel transcends the Law The Soveraignty of God in this particular The Soveraignty of God is his absolute free Power to shew or not to shew mercy unto man according to his own good pleasure Gods making himself a Debtor unto his Elect is the effect of his good pleasure Rom. 9.18 We know not that we are of the number of his Elect unto whom he hath made himself a Debtor until we do believe Our personal and practical Acknowledgement That God hath power to deal with us according to his good pleasure is a part of our humiliation The Object of Faith Of the Object of Faith with Arguments moving to believe is the Doctrine of the Gospel the Sum whereof is That Jesus Christ came into the world to save sinners 1 Tim. 1.15 Arguments moving to believe are The Command to believe 1 John 3.23 And this is the Commandement that we should believe in the Name of his Son Jesus Christ God's invitation of repenting sinners to believe for which end he in Jesus Christ by the Ministery standeth at the door of our hearts knocking there for entrance Revel 3.20 Woeth us John 3.29 Beseecheth us 2 Cor. 5.20 The honour that is given to God by believing Rom. 4.20 Our duty to believe 1 John 3.20 The good of believing He that believeth on the Son hath Everlasting life John 3.36 The evil of not believing He that believeh not shall be damned Mark 16.15 The Efficacy of the Gospel to work that faith in us which it commands from us therefore called the Ministration of the Spirit 2 Cor. 3.8 Because the Spirit concurreth with the Dispensation of the Gospel to work faith in our hearts Lastly The Promise made to them that do believe Mark 16.15 In this way we are to meditate of God Look upon me and be ye saved all the Ends of the Earth Isai 45.22 I sail Behold me behold me Isai 65.1 As Moses lifted up the Serpent in the wilderness even so must the Son of man be lifted up that whosoever believe in him should not perish but have Everlasting life John 3.14 15. Wayting for the Lord Jesus in the use of means Of waiting in the forementioned disposition for the Lord Jesus Christ with preparatory hope is our seeking after him in the wayes which he hath instituted in his Word for that end until we find him such as are hearing of the Word Reading Meditation Conferring Praying c. Seeking for Christ is either without faith in which condition we seek not Christ for himself but for our selves We seek rather the benefits of Christ then Christ we seek our selves not Christ John 7.34 36. and Chapter 8.21 Or with faith so only believers seek Christ and that for himself Though they that have not faith cannot seek Christ as they ought but their very prayer is sin yet it is their duty to pray and to seek after Christ Psal 79.6 Jer. 10.25 Pour out thy fury upon the Heathen that know thee not and upon the Families that call not on thy Name If the not calling upon the Name of God be a sin then to call upon the Name of God is a duty Peter calls upon Simon Magus though an unbeliever to pray Repent therefore of this thy wickedness and pray God if perhaps the thought of thine heart may be forgiven thee Acts. 8.22 The Pharisee a Type of sinners establishing their own righteousness The Publican a Type of sinners sensible of their sin and want of the righteousness of Jesus Christ both go to the Temple to pray Luke 18.10 The Prophet personates Ephraim yet unconverted praying unto God to turn him Jer. 31.18 The Elects seeking God is the effect of Gods seeking them Our seeking before faith is the effect of the common work of the Spirit our seeking after faith is the effect of the saving work of the Spirit Invenitur Deus à non quaerentibus nempe ante inventionem prius siquidem quam nos quaeramus Deus nos quaerit Paraeus in Rom. 10. dub 16. I am found of those that sought me not Rom. 10.20 Namely before his finding of us And thou shalt be called sought out Isai 62.12 God seeks us before we seek him In this soul-thirsty disposition after Christ whilest we so restlesly desire as yet we find we cannot sincerely desire so seek as yet we cannot seek so pray as yet we cannot pray The Lord Jesus in his set time to have mercy finds us and having found us by his Spirit is found of us by the act of faith When the poor and needy seek water and there is none and their tongue faileth for thirst I the Lord will hear them I the God of Israel will not forsake them Isai 41.17 God converts Ephraim whilest he is praying for conversion Jer. 31.18 19. The Publican finds mercy whilest he is praying for mercy Luke 18.13 14. Quest 1. Is a distinct Experience of the several Heads of Preparatory Work necessary according to Gods ordinary Dispensation unto conversion Ans No yet the more distinctness the better and some distinctness in respect of some of the principal parts thereof according to the ordinary Dispensation of God seemeth necessary as namely the conviction of the sinfulness of sin the conviction of the guilt of sin i. e. that it justly binds over the sinner unto punishment impossibility of salvation by the Law revelation of the object of faith i. e. God the Father Son and Holy Ghost and Jesus Christ God-man in one Person set forth to be a Mediatour according to the Gospel of frec-grace Some sense of our lost estate looking up unto Jesus Christ not only as come to seek and save them that are lost but also as able to seek and to save waiting upon him in a broken-hearted and diligent use of means until we be made partakers of his free saving grace Quest 2. What measure of Preparatory Work is necessary to conversion Ans As the greatest measure hath no necessary connexion with salvation so the least measure puts the soul into a preparatory capacity or Ministerial next-disposition to the receiving of Christ So that in respect of the Order of Gods Dispensation such a soul being called to believe is not now to object against its believing The defect of such a measure of humiliation but together with its due attending to and belping on any kindly work of a further degree of humiliation it is to apply it self in a principal manner immediately to believe There is not the like degree of humiliation in all those that are converted Humiliationis gradus nō est idem in
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
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
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
beleeve Paul had a righteousness of his own Phil. 3.9 thought he was alive Rom. 7.9 him Christ came to call though in his conceited righteousness because he was elected but before he obtained mercy to beleeve he is made sensible both of the dung and unrighteousness of his own righteousness Phil. 3.7 8. and also of his sin Rom. 7.9 The second Reason is taken from the Ends that this Preparatory Work serves unto Reason 2. First To convince of sin The Scripture hath concluded all under sin that the promise by faith of Jesus Christ might be given to them that beleeve Gal. 3.22 For God hath concluded all in unbelief that he might have mercy up n ali Rom. 3.19 Secondly To justifie the Law i. e. the Curse The Law is holy and the Commandment holy just and good Rom. 7.12 the Precept holy the Promise good the Curse just Man must acknowledg himself a lawful captive before God will deliver him Shall the prey be taken from the mighty or the lawful captive be delivered Isai 49.24 Before God will justifie man according to the Promise man must justifie God had he proceeded with him according to the Curse We must condemn our selves before God will pardon us Even in this respect God will make his Law honourable Thirdly To teach the Soul the nothingness of all it is and hath without Jesus Christ You see your calling Brethren c. 1 Cor. 1.26 27 28 29. that no flesh should glory in his presence and that not only after they were called but also in the manner of their calling God calleth them that are not Rom. 4.17 Christ is sent to bind up the broken hearted Isai 61.1 His people know him to be the Lord by the manner of his bringing them out of their graves Vt sentiant suam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cal. in Dan. 4.35 37. Nostrum esse nihil alâ—ud est quam subsistere in Deo sumus aliqi id in Dâ—o in nobis auteÌ„ nihil idâ—m ibid. Ezek. 37.13 As God in the Creation brought the creature by his Fiat i.e. Let there be Gen. 1. from its term nothing unto its being So in Vocation by his word Vive I said unto thee Live Ezek. 16.6 He bringeth it from its term of a spiritual nothing unto its spiritual being Which in time past were not a people but now are the people of God which had not obtained mercy but now have obtained mercy 1 Pet. 2.10 1 Cor. 13.2 'T is one of the Attributes of God that those that walk in pride he is able to abase I an 4.37 Job 40.11 14. Fourthly To teach the Soul how to esteem of and magnifie the free mercy of God in Christ Rom. 11.32 For God lath concluded them all in unbelief that he might have mercy up n all See Ez k. 16. ult Isai 30.18 Here God getteth unto himself a Name Rom. 4.17 the Quickner of the dead the Caller of those that are not as if they were the Justifier of the ungodly Hence also the people of God receive their name Isai 62.12 And thou shalt be called Sought out A City not forsaken that they might be called the trees of righteousness the planting of the Lord that he might be glorified Hosea 2.1 Say to your brethren Ammi and to your sisters Ruhamah The third Reason is taken from the season of preparatory Work Reason 3. The fittest season to affect the heart with the sensibleness of sin is between the rest of the Soul in sin and the infusion of faith God works upon man not according to his absolute Power but according to the nature of the subject and fitness of the second cause The fittest time to affect the heart of man with fear is whilest he looketh at the danger as in being not when he looketh at the danger as over If Joseph intend to be an object of fear unto his Brethren he acts this part whilest they look at him as a Judg before he revealeth himself to be a Brother The time between the rest of the Soul in sin and the grace of faith is not only the fittest but the only season to affect the Soul with the spirit of bondage The Soul cannot be affected with the spirit of fear whilest it is at ease in sin to be in fear and not to be in fear in the same respect is a contradiction Neither can the spirit of bondage be in a Beleever Ye have not received the spirit of bondage to fear again Rom. 8.15 This fear is the work of the Spirit of God in the working whereof the Spirit doth two things 1. It threatens the Soul with the Curse as justly due to and impending over it in that estate 2. It causeth the Soul to fear this wrath Now the Spirit cannot cause this fear in a Beleever to whom there is no condemnation Rom. 8.1 for in so doing he should affirm and cause the Soul to beleeve and to be affected with an untruth which vvere blasphemy to think besides the spirit of servile fear and the spirit of Adoption are opposite either then there is no spirit of bondage or it is betvveen the rest of the Soul in sin and faith in Christ Jesus Obj. Fear of eternal Wrath may be caused by the Spirit in a Beleever Rom. 8.13 If ye live after the flesh ye shall dye Ans 'T is a threatening of them in respect of their Way not in respect of their Estate 2. 'T is a filial fear not a servile that the Spirit works hereby The fear of punishment for sin is so a means to awe them from sin as they yet fear sin more then the punishment for sin The last Head of Argument Examples is taken from Experiences of the Saints who being asked will bear witness unto this truth The Parable of the Prodigals return unto his Fathers house Senior filius Typum gerit PharisaeoruÌ„ ScribaruÌ„ quemadmodum junior Types est publicanoruÌ„ peccatorum in genere omnium qui ad Christum consugiunt Aret. in loc is propounded as a pattern of a sinners being brought home unto Christ Jesus In him we may see the conscience of sin Thâ—neâ—ar sea mighty famine in that Land ver 14. The sence of this perishing condition under sin And I perish with hunger ver 17. The experience of his lost estate He fain would have filled his belly with the husks the swine did eat And no man gave unto him ver 16. This my Son was lest ver 32. His sight of his need of Christ and seeking after him And when he came to himself he said How many hired servants in my Fathers house have bread enough and to spare I will arise and go to my Father c. ver 17 18. Hereunto may be added many instances recorded in the Scripture Matthew the Publican before he was effectually called was sick of sin as may be well gathered from Mat. 9. ver 9.12 13. Zacheus confesseth his sin Luke 19.8 felt himself lost
his saying and overcometh vvhen he judgeth Now we know that what things soever the Law saith it saith to them who are under the Law that every mouth may be stopped and all the world may become guilty before God Rom. 3.19 And he was speechless Matth. 22.12 The Preparatory Work of the Gospel may be referred unto these Heads 1. Revelation of Christ so far as is necessary unto salvation 2. Repentance 3. Lost Estate 4. Acknowledgement of the Soveraignty of God and of Christ in shewing mercy 5. Consideration of the special Object of Faith and Arguments moving thereunto 6. Waiting in the fore-mentioned disposition for the Lord Jesus in the use of means with Ministerial and preparatory hope under the If you believe of the Gospel The Revelation of Christ is the historical propounding and illumination of the soul with the propounded Doctrine of the Gospel i. e. the Doctrine of grace namely Election Vocation Justification Adoption Sanctification Glorification in Jesus Christ who hath freely absolutely and infallibly procured for us all things that pertain unto life and godliness The Sum whereof is That God the Father Son and Holy Ghost hath sent forth Jesus Christ God-man into the world to seek and save sinners commanded every one that heareth this glad tidings to believe in him whom he hath sent and promised that whosoever believeth in him shall be saved The Gospel is called a Revelation because it being a Truth exceeding the Nature of the creature the Power of Reason and Doctrine of the first Covenant man could no way attain unto it but by Divine Revelation Truth is either Natural Veritas Naturalis Ethica Lâ—galis Evat gelica which is laid up in the creature or Moral to be gathered by rational inferences from the light of nature and help of right reason or Legal contained in the Law or Evangelical revealed only in the Gospel The creature representeth God unto us as a Creatour Governour and Lord The Law as the Creatour of man after his own Image and giving unto him a Covenant of Works unto Eternal life The Gospel beyond these holds forth the mercy of God in Jesus Christ No Salvation can be expected where the Gospel is not preached For there is none other name under Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Representat Deum ut Creatorem gubernatorem DominuÌ„ omnium sed nâ—n ut Conservatorem Spanh resp ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given amongst men by which we must be saved Acts 4.12 Neither the Book of the creature nor the Power of reason nor the first Covenant preach Christ Repentance is two-fold Preparatory or Legal going before faith Mark 1.15 Heb. 6.1 Or saving which followeth faith Luke 7.38 Preparatory or legal repentance is a common work of the Spirit wrought by the Ministery both of the Law and Gospel super-adding unto what was wrought by the meer Doctrine of the Law a further discovery unto and affecting of the soul with the sense of its utter present-perishing condition under and fear of the future aggravated punishment for sin whereby the distressed sinner inwardly feeling the into lerable bitterness and heavy load thereof addeth unto outward unrebukableness according unto the Law an external conformity unto the Gospel It is called Legal not so much in respect of the means whereby it is wrought scil the Law for it is wrought not only by the Law but also by the Gospel but in respect of the state wherein the person is in whom it is wrought notwithstanding preparatory repentance namely under the Law and not under grace Under this Work of preparatory Repentance the soul is troubled for sin Sick of sin Contritio non salutaris Salutaris Vrsin Cat. Matth. 9.12 Consesseth its sin Matth. 27.4 Vomits it up 2 Pet. 2.22 Abstains from the external Commission of it Escapes the pollution of the world 2 Pet. 2.20 Reformeth its conversation so as not to omit any external known duty commanded Matth. 19.20 Nor to walk in the practise of any external known sin forbidden either in Law or Gospel Phil. 3.6 Notwithstanding Preparatory Repentance worketh not any change of the heart yet there are in it and accompanying of it certain inward workings that do dispose to a change Ignorance is taken away by illumination pleasure in sin is abated by sorrow for sin that is trouble of conscience Boldness in sinning is abated by the fear of punishment whence followeth a kind of abating the contumacy of the will like a stone that is broken though it yet remains a stone Conceitedness in our own strength is diminished by the sense of our lost condition False confidence by the conviction of the righteousness of Jesus Christ Ministerial and preparatory hope of the change of the heart by grace is increased by our restlesness in our present condition and occasioning an application of our selves to the obtaining of mercy in the use of means Lostness is a principal part of Preparatory Work A lost Estate whereby the soul besides the Work of the Law is further made sensible of its perishing condition by the common work of the Gospel So revealing Jesus Christ to be believed in as withall convincing the soul of the loss of its own righteousness the want of the righteousness of Jesus Christ together with its inability and enmity to believe repent do or desire any good whereby the soul is yet more meetly disposed for the wayting for receiving of and magnifying of received merey Lostness is either taken for the perishing condition of the soul or for the sensibleness of this perishing condition as it is in this place If lostness be taken for the perishing condition of the soul so all are lost by reason of sin whether they are sensible or insensible of it The reprobate totally and finally In this sence Judas is called the Son of perdition John 17.12 That is one justly designed to everlasting perdition or destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genetivus notat finem Piscat in loc i. e. Electos sibi datos a patre qui peri erant non minus quam reprobi per peccatum Piscat in Luc. 19.10 Anal. Mat. 18.11 Schol. Spanh probat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. oves perditas domus Israel ad quas Christus missus est esse Electos Exercit. de gratiâ Annot. in Sect. 18. as they used to say a Son of death So Antichrist is called the Son of perdition 2 Thes 2 3. The Beast is said to go into perdition Revel 17.8 Thus all that perish under the light of the Gospel are said to be lost 2 Cor. 4.3 If our Gospel be hid it is hid to them that are lost The Elect are totally but not finally lost Totally in respect of their sin and perishing condition for sin We were by nature the children of wrath even as others Ephes 2.3 But not finally in respect of Gods gracious purpose to them and their relation to him in the everlasting Covenant therefore
not subjectively that is such as remain ungodly when they are justified The Text saith not he reconcileth enemies according to the sense of those words in the former place He justifieth the ungodly But If when we were enemies we were reconciled to God by the death of his Son mark the time of this Reconciliation was the time of the death of his Son not the time of our Conversion much more being reconciled we shall be saved by his life that is If while we were enemies in respect of our nature and state we were reconciled in our head i. e. our Reconciliation was actually purchased by and acknowledged at the death of his Son how much more being reconciled in our selves by the slaying of the enmity of nature through the infusion of grace and the changing of our estate in respect of our persons and actions through faith in Christ shall we be saved by his life he that hath done the greater with greatest difficulty he will do the lesse having overcome and triumphed over all difficulty past and proceeding being without all difficulty in respect of what is to come This exposition is agreeable to the Analogie of faith strengthens the Apostles arguing from the greater to the lesser and any shorter interpretation seemeth to straighten those words We were reconciled to God by the death of his Son Thus Dr. Amos and Dr. Twisse understand this place Medulla l. 1. c. 20. Twiss de permiss l. 2 cr 4. digr 10. Sect. 4. and Calvin seemeth very well to allow thereof nor doth Piscator dissent there-from as appeareth in his citation of this Text disputing with Vorstius There is remission of sins that is actually procured before we do beleeve Cham. Nobis persuasissimum est Calv. in loc Cham. Tom. 3 lib. 12. Sect 18. Perkins in Gal. 3.16 Medulla c. 24. 27. remissa esse peccata antequam credidimus Christ is first justified that is acquit of our sins and we justified in him Perkins There is a kind of previous application of Redemption to us in Christ The sentence of our Justification was pronounced in Christ our head rising from the dead Ames Transactio inter Deum Christum fuit praevia quaedam applicatio ad nos Sententia haec fuit in Christo capite nostro à mortuis jam resurgente pronunciata There is saith Mr. Rutherford Rhetorf exc 1. c. 2. a Justification in the mind of God Eternal and a Justification in time terminated in the conscience of the beleever Obj. But if it be yeelded that the grace of Justification be before Faith it will follow that in justification by faith there is nothing really and possitively wrought in the Soul but only a manifestation of what was before Ans Not so in the justification of a sinner there is that which is real and positive both on Gods part and on the Beleevers part on Gods part 1 An actual imputing of the righteousnesse of Jesus Christ to the Beleever 2 A transient judicial act of God whereby he declareth the sinner to be justified for the righteousnesse sake of Christ received by faith terminated in the Conscience of the Beleever upon the Beleevers part there is 1. An actual relying upon the righteousnesse of Jesus Christ 2. A renouncing of our own righteousnesse Obj. But if we yeeld a being of Iustification how doth the condition of an elect person justified by faith differ from his condition yet an unbeleever in respect of his Iustification Ans God hath absolutely decreed to justifie them before they doe beleeve their persons are beloved from eternity Jesus Christ hath actually and absolutely procured their justification before faith God hath accepted this Meritorious satisfaction of Christ before faith God never imputes the sins of the world of the elect to them unto Condemnation having already imputed them unto and being satisfied for them by Christ All which notwithstanding the condition or state of the Elect before faith is the same with the condition of those who are not elected we are the children of wrath even as others Ephes 2 3. guilty of sinne before God and therefore in respect of their estate obnoxious to Condemnation even as others Though their Justification be absolutely Vide Retorf ex 1. c. 2. and actually procured before Faith yet they are not justified until they doe beleeve now and not until now is their state changed now and not until now doe the effects of Gods displeasure cease towards them by vertue of the Promise He that beleeveth shall not come into condemnation now and not before are their persons accepted in themselves and consequently their actions capable of being accepted hence Albeit the justification of the Elect is absolue ely procured before they doe beleeve yet they have no consolation nor peace of Conscience till they doe beleeve Obj. Yee see how that by works a man is justified and not by faith only Jam. 2.24 Sol. That James agreeth with Paul concerning the Doctrine of Justification is evident in that the same Scripture Gen. 15.6 cited by Paul Rom. 4.3 is cited and acknowledged to be fulfilled by James 2.23 and the Scripture was fulfilled which saith Abraham beleeved God and it was imputed unto him for righteousnesse That Proposition of Pauls We are justified by faith without works and that of James We are justified by works and not by faith only are distinct but not opposite Propositions for Iames referreth not to the manner of our Justification of which Paul speaks but to the nature of justifying faith against such as boasted of such a faith as justifying which was without works Paul disputes against the Legalist Iames both against the Legalists and Libertines Paul sheweth the manner of Justification by faith Iames the nature of justifying faith Pauls conclusion is that We are justified by faith without works Iames's conclusion is that Faith without works doth not justifie Justificamur Effectivè à Deo Approhensivé à fide Declarativè ab operibus Prideaux lect 5. de Justificatione The objection also is further satisfied by distinguishing of Justification Justification is either of our persons before God so Faith only justifies or of our faith before Men so works justifie that is they declare our faith before men to be unfeigned I will shew thee my faith by my works Jam. 2.18 By works was faith made perfect ver 22. Obj. We are justified by faith Rom. 4.9 Faith is a work therefore we are not justified without works and consequently not by faith only Ans How Faith justifieth hath been spoken before that faith doth not justifie as a work is evident Rom. 4 5. But to him that worketh not but beleeveth on him that justifieth the ungodly his faith is counted for righteousnesse God makes high account of that faith which accounts of its object as the matter of our Justification God makes no account of that faith which we account of as a work in the matter of our Justification the Beleever
are made perfect Heb. 12.23 The soul shall be in a better estate than it was when it first came from God being now in Christ and having attained perfection in him both in respect of Kind and Degrees Adams soul in Christ is a more excellent spirit than it either was or was capable of being under the first Covenant the Angels in Christ are more blessed than they had been in their first blessed estate without Christ The soul from the moment of its dissolution untill the Resurrection is like to the soul of Christ in Paradise whilst his body lay in the Grave The place of the Blessed is usually known by the name of the third Heaven Consider 4. Of the Adjuncts of blessednesse where first of the place The third Heaven is a simple and shining body created immediately of God to be the Throne of his special presence and of the gracious manifestation of his perfections and the habitation of the Blessed both Angels and Men. The whole Region of the Air unto the Moon is in Scripture called the first Heaven from the Moon to the highest Stats inclusively the second Heaven That which is above these the place of happiness the third Heaven 2 Cor. 12.2 This third Heaven is also called A house not made with hands 2 Cor. 5. A City whose builder and maker is God Heb. 11.10 The City of the living God Heb. 12.22 Christs Fathers house Joh. 14.2 That better and heavenly Country of the Saints Heb. 11.13 14. Paradise Luke 23.43 Heaven the Heaven of heavens 1 King 8.27 The world to come The School-men call it Empyreum from its splendor and shining brightness this third Heaven we have only from the Scripture Aristotle was ignorant therof it being invisible It s place is far above all visible Heavens Eph. 4.10 Christ ascending thereinto Caelo beatorum proprie competit nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia terminus est sinis ultimus supre nusque mundi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to be made higher than the heavens Heb. 7.25 Hence it is called the third Heaven and the Greek word turned Heaven intends such a place as is the supreme term and bounds of this present world It is probably thought to be created the first day there being no inconvenience to include the third Heaven in those Heavens mentioned Gen. 1.1 In the beginning God created the Heaven and the Earth Also because the Angels whose habitation is the third Heaven were created the first day Job 38.6 7. It was created immediately of God not of any pre-existing principle and as it is for a more excellent use so doth it consist of more excellent matter distinguished from and excelling of the matter of the other Heavens Gemmes Metals precious Stones or what ever material creature in this visible world It excelleth the quintessence of the Chymists namely that spirit which they extract from Herbs and Metals for those spirits though never so subtile yet are elementary and mixed bodies It excelleth the quintessence of the Philosophers who understand thereby a material substance diverse from the matter of the four Elements whereby all things are compounded In which sense some learned men after Aristotle will have these visible heavens to be quintessential which notwithstanding yet the third heavens are more subtile and pure than they all being not onely immixed Keck Phys◠l. 2. c. 1. but invisible and having its natural place above all these bodies and not descending It is incorruptible because having no principle out of which according to order of nature it did arise there is no principle into which according to the order of nature it can be returned It is uncapable of a Physical change into any other body It is impassible by any creature and as by nature its Maker hath freed it from corruption so by a superadded act of his good pleasure he hath freed it from annihilation It is an house not maile with hands eternal in the Heavens 2 Cor. 5.1 It is clear and shining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totus lucidus The City hath no need of the Sun or Moon to shine in it it is all as a most glorious Sun and therefore called by the Learned as was intimated before Empyreum not from its heat but from its resplendence and most pleasant light All the lustre and shining beauty in these visible Heavens Gems Metals precious Stones c. could it be united into one object were not to be compared to it As the place of the damned is the place of the greatest and most grievous darknesse So the place of the blessed is a place of the greatest and most pleasant light It is spacious containing in it all invisible and visible creatures and consequently this visible world This is the great City of the great King He measured with the reed twelve thousand furlongs the length and the breadth and the height of it are equall Rev. 21.16 It is the Court of God and Christ wherein are habitations for innumerable company of Angels and for the spiritual seed of Abraham which are as the sand of the Sea-shore which is innumerable In my Fathers house there are many Mansions if it were not so I would have told you it Joh. 14.2 As it is said of Topheth though in a contrary sense It is large and deep for the King it is prepared So may it be said of Heaven It is large and high for the blessed it is prepared It is most pleasant free from all evil and full of all good a proportionable object to glorified eyes and a suitable place to glorified bodies The light of it is fitly compared to the light of a Jasper stone Rev. 21.11 which is not darkned by clouds neither doth hurt our eyes but the more we look on it the more it pleaseth us neither doth it leave shining when the Sun shineth nor doth the brightnesse of it go out at any time Solomons Temple was a magnificent building for which Solomons expence excepted David prepared in silver and gold seven hundred millions 1 Chron. 22.14 besides brasse iron without weight about which were occupied seventeen thousand Labourers thirteen thousand and three hundred Over-seers Solomons and Hyrams Builders 1 King 5. together with Hyram and the cunning Artificers of David and Solomon I have sent unto thee a cunning man c. skilful to work in gold and in silver in brasse and in iron in stone and in timber and purple in blew and in fine linnen and crimson also to grave any manner of graving and to find out every device which shall be put to him with thy cunning-men and with the cunning-men of my Lord David thy Father 2 Chron. 2.14 All which help notwithstanding the Temple was seven yeers in building 1 King 6.38 The house which I build is great for the house which I am about to build is wonderful great 2 Chron.