The Sacred Philosophy of the Holy Scripture, Article 2 – Article 3
ARTICLE II. ❧ And in Ieſus Chriſt His onelyonly Sonne.
WEE have ſeene the wretched eſtate of man to which he is ſubjected by reaſon of his ſinne, whereby he is unavoydably lyable unto the wrath of God, which he is utterly unable to indure: and from which to eſcape there is no meanes in his owne power. Now conſider with thy ſelfe moſt wretched caitif, that art afraid to die becauſe thou haſt no hope but in this life, what it were for thee to ſtand iuſtly condemned to die, and every minute to expect the execution of thy doome, if any one could be content to die for thee that thou mighteſt inioy the uſury of this aire but for the time of thy naturall life, from which thou knoweſt thou muſt part at laſt. But being ſubject to an infinite wrath, to an endleſſe puniſhment, the endurance of which but for one houre, hath more miſerie then the ſuffering of a thouſand untimely deathes: what love canſt thou owe to him? what thankes canſt thou give unto him, that would free thee from the puniſhment, and inſtead of that reſtore thee to an eſtate of life and ioy eternall? And ſeeing it hath appeared that this cannot bee done by any one that is onelyonly man; wee are now in this ſecond place to ſee what are the conditions of our Mediator; who by Himſelfe is able to make ſatisfaction for our ſinne. For ſeeing the juſt ſentence on man was, that for his owne ſinne hee ſhould die the death; which becauſe it was the word of an infinite ſpeaker, of an infinite truth: it muſt of neceſſity bee meant according to the uttermoſt extenſion of the truth, and ſo meane all death of body and ſoule, temporall, and eternall. And becauſe the Mediator for man could not endure a temporall or bodily death, except hee were man: therefore it ſhall firſt appeare; That the Mediator for the ſinne of man muſt bee man. And becauſe eternall death is ſuch a thing as no man onelyonly man can offer himſelfe unto, with hope or poſſibilitie by himſelfe to overcome, therefore it ſhall appeare in the ſecond place; That our moſt glorious Mediator muſt bee God: who being of infinite life, wiſdome, and power, knew how to conquer eternall death; that having in the infinite worthineſſe of his owne perſon ſatisfied the infinite juſtice for the ſinne of man, Hee might give eternall life to all them that by true faith ſhould lay hold on His merits; and in thankefulneſſe for that unſpeakeable mercy live in obedience to his commandements. And that it may appeare what the ſuperexcellency of the knowledge of our moſt holy faith in the religion of Chriſt is, and that for the worthineſſe and glory thereof, it farre ſurpaſſeth all knowledge of all things which men or angels can come unto: it ſhallbe made plaine in the third place, how neceſſary and agreeing to the wiſdome, goodneſſe, and glory of God it was; That God ſhould be incarnate. Great is the myſtery of godlineſſe, into which the angels deſire to looke. And becauſe our moſt glorious Light and guide, hath in his Holy word made theſe things ſo manifeſt unto us, let us with chearefulneſſe and joy in the ready ſervice of our beſt underſtanding, follow him who in our fleſh hath reconciled all things to himſelfe, and in our fleſh hath led captivity captive, and triumphed over principalities and all powers of the enemy; that we being delivered, might ſerve him in holineſſe and righteouſneſſe all the daies of our life, and be accepted of Him in life everlaſting.
CHAP. XX. That the Mediatour for the ſinne of Man muſt bee Man.
1. FIat juſtitia, & totus mundus ruat. But when man ſinned, it could not ſtand with the juſtice of God to puniſh any for that ſinne but man alone. And whatſoever is againſt the juſtice of God, is alſo againſt his wiſdome, his godneſſe and power: for wee have alreadie proved that all theſe dignities are in him one moſt ſimple and abſolute being Chap. 8. And whatſoever is againſt the power of God, is utterly impoſſible to be: therefore it muſt neceſſarily follow, either that there is no reconciliation of man unto God, contrarie to that which hath beene proved in the 18. Chap. or elſe that this reconciliation muſt be made by a Mediatour that is man. Therefore the Father ſaid fitly hereto, Propterea nobis per Mediatorem praeſtita eſt gratia, ut polluti carne peccati, carnis peccati ſimilitudine mundaremur. Auguſt. de Civitate Dei lib. 10. Cap. 22.
2. God might ſeeme towards man an accepter of perſons, and towards the Angels that ſinned, ſevere and mercileſſe, if hee ſhould condemne them to the paynes of eternall fire, and yet accept man to mercy, when no ſatisfaction had beene made for mans ſinne in the nature that had ſinned. But both theſe things are utterly impoſſible, and againſt the juſtice of God: therefore the puniſhment of the ſinne of man muſt be borne in the nature of man.
3. The iuſt Law and ſentence of the moſt wiſe Lawmaker and juſt judge ought to ſtand ſure and inviolable. But the ſentence of death was decreed and pronounced againſt man, if hee ſinned Gen. 2.17. Therefore by man is the expiation and ſatisfaction to bee made for ſinne.
4. Every reſtoring of any want or corruption in nature muſt be by that which is of the ſame kinde, as if any fleſh in man be rotten, the member is not made whole againe but by the ſupply of ſound fleſh in ſtead thereof. If a bone be broken, the breach is not made up with a ſticke, nor a cut ſinew by a catlin; ſo the nature of man being corrupted by the diſobedience of one, could not be reſtored againe but by the obedience of one in whom the nature of man being reſtored, all that are partakers of his in corruption may alſo be partakers of his immortalitie: becauſe mans nature doth not now ſtand abſolutely condemned in Gods juſtice as before.
5. This argument the Apoſtle urgeth 1. Cor. 15.21. For ſince by man came death, by man alſo came the reſurrection of the dead. And againe Rom. 5.19. As by one mans diſobedience many were made ſinners; ſo by the obedience of one ſhall many bee made righteous. You may yet ſee more reaſons for this concluſion in the Chapter next following.
CHAP. XXI. That the Mediatour for the ſinne of man muſt bee God.
THat the Angels in glorie with ſuch perfections as they had, ſhould ſinne malitiouſly, when there was no tempter, makes their ſinne without excuſe, and them in juſtice unpardonable: and although the ſinne of man in compariſon of theirs may ſeeme much leſſe and more pardonable, in reſpect of that low eſtate of mens creation in compariſon of the Angels; that his ſinne was not malitious; nor without a Tempter: yet when it is well thought on, how hatefull a thing to God ſinne is, how His pure eyes cannot behold ungodlineſſe and wrong, how his infinite iuſtice is violate thereby; and what iealouſie ſo glorious and infinite a being ought to have of his owne honour, ſo ſet at nought by ſo baſe and unworthie a thing as man, who alſo by that ſinne of his diſordered the whole creature, ſo farre forth as it was for his uſe, and made it ſubject to vanitie and corruption: it may well appeare of what man infinite difficultie it was to reſtore man to that favour and grace from which hee had fallen. For in beings of which one is finite, the other infinite, there muſt bee an infinite difference; and if they bee of contrarie conditions, the one pure and righteous, the other ſinnefull and impure, that contrarietie muſt needs likewiſe be infinite, and an infinite contrarietie can no way be accorded or reconciled, but by an infinite concord, which cannot be but in Him which is partaker both of the finite and infinite being. And becauſe it hath before appeared chap. 18. That man was to be reſtored to the favour of God, and to be reconciled againe unto him, it muſt follow neceſſarily that this peacemaker muſt be both God and man. For infinitie is with the greateſt greatneſſe of being, and containes all the extremities thereof, and ſuch is the Being of God: but the Creature being finite is ſet at an infinite diſtance from that which is infinite, and therefore in a leſſeneſſe of being as having no being at all of it ſelfe, but only imparted by that infinite being, from which degree of participation, if it fall, as man did by his ſinne, it ſtill falls unto a further leſſeneſſe or badneſſe of eſtate, and ſo becomes utterly deſperate, except it be upheld as man was by that hope, The ſeed of the woman ſhall bruiſe the Serpents head. And ſeeing the greateſt greatneſſe of being, and the leaſt littleneſſe of being cannot bee accorded, but by an equalitie of being, which cannot bee but in that which doth equally participate both of that greatneſſe and that littleneſſe, that is, eſſentially: therefore it is moſt neceſſarie that our gracious Mediatour bee eſſentially both God and man, which will yet further appeare by theſe reaſons that follow.
1. That all mankinde by the ſinne of Adam is deprived of the favour and glorie of God, hath beene proved in the 17. Chapter, and that there is a reſtoring of mankinde, was ſhewed in the 18. Chap. Now if it bee not in the power of man or of any other finite being to reſtore man being fallen into the favour of God, it followes of neceſſitie that the Mediatour or reſtorer muſt bee God. But the firſt was abundantly proved in the 19. Chapter, Ergo the ſecond followes of neceſſitie.
2. For every infinite offence an infinite amends muſt needs bee made, or elſe there is no ſatisfaction. The ſinne of man was an infinite offence, See Chap. 19. Anſw. to the 1. Object. But an infinite amends could not be made by a finite creature: Ergo the Mediatour for the ſinne of man muſt bee God. And although God cannot ſuffer at all, yet becauſe the puniſhment due to man for ſinne was more than any man was able to beare; it was neceſſarie that the manhood in that conflict ſhould bee upheld by the Godhead, that the ſinne being balanced by the puniſhment, the worthineſſe of the perſon might make the ſuffering of infinite merit for the ſinnes of of the whole world.
3. No effect can bee eternall but by a cauſe that is eternall: for whatſoever is this or that by accident, muſt of neceſſitie be made ſuch by that which is ſuch of it ſelfe. But the reſtoring of man is to an eſtate of life and happineſſe which is to bee eternall (as it will further appeare in the Article of Everlaſting life) therefore it is neceſſarie that it bee wrought by a cauſe which is alſo eternall. But it is proved that nothing can bee eternall but God alone: therefore the reſtorer of mankinde muſt be God.
4. The enemie of mans everlaſting ſalvation is the devill, a moſt powerfull enemie, whoſe power is yet greater againſt man becauſe he pleades the juſtice of God againſt ſinners: therefore it was neceſſarie, that the authour and finiſher of our ſalvation ſhould bee God and man, that he might be able both to ſatisfie the infinite juſtice, and by a greater power of his owne, to withſtand the great power of the devill.
5. Contrarie cauſes muſt have contrarie effects, and ſo contrarie effects muſt have contrarie cauſes, and one of theſe is ever knowne and diſcerned by the other, ſo that man by his ſinne being ſubject to death, when it appeares what mans diſeaſe or ſinne was, the remedie likewiſe will be manifeſt: but it is plaine that man being not content with his eſtate would bee God, as it appeares firſt by the temptation of the devill, Gen. 3.5. In the day that ye eat thereof, ye ſhall be as God knowing good and ill. Then by the conſent verſe 6. And the woman ſeeing that the tree was to bee deſired to make one wiſe, ſhee tooke of the tree and did eate. If then the ſickeneſſe were this, that man would bee God, the onelyonly medicine muſt be this, that God would bee man: therefore the mediatour would be both God and man.
6. To require ſatisfaction for the ſin of man from God, was to require that which was not due, and that is againſt juſtice. To require the ſatisfaction of man, was more then hee could performe, and that is againſt merciemercy: therefore that the worke both of juſtice and merciemercy might bee perfect, it was neceſſarie that the Mediatour for the ſinne of man ſhould in one perſon bee both God and man: for as gold is molten in the fire becauſe it hath parts that may bee made running, yet by reaſon of the puritie and perfection of thoſe parts it cannot be conſumed by the moſt violent flames; ſo our Lord becauſe hee was truly man did feele and endure the pangs of moſt bitter death, and was compaſſed about with the ſorrowes of hell, Pſal. 18.6. yet for the innocencie of his manhood, and the glorie of his deitie, he could not be overcome thereby.
7. It is impoſſible that a pure creature ſhould have ſuch ſufficiencie of merit, that in Gods juſtice the ſanctification of mankinde ſhould be due to thoſe merits, becauſe all holineſſe that can come to any creature, whether of vertue or of workes, muſt come thereto from God: ſo no praiſe or merit can in juſtice bee due to any man for that which God hath wrought by him: therefore the Mediatour of mankinde muſt be God.
8. Every particular man being onelyonly man, is of much leſſe worth than the whole race of mankinde, and ſo inſufficient in juſtice to make a ſufficient ſatisfaction for the ſins of all men: therefore that all mankinde might be freed from their ſins both originall and actuall, it was neceſſary that the Mediator who ſhould make ſatisfaction for their ſinnes, ſhould be both man, from whom the ſatisfaction was due, and yet of more worthineſſe then all mankinde, that his merit might make the ranſome ſufficient for the ſinnes of all men. But nothing is of more worth then all mankinde, but God alone: therefore the Mediatour for mans ſinne muſt bee God. For although the Angels bee more excellent then man according to the condition of their preſent being, yet not in reſpect of the end of their creation. Firſt, in that they are miniſtring ſpirits for mans ſake, Heb. 1.14. Secondly in regard of their common end, in that both the one and the other are to bee bleſſed in God alone. Thirdlie, And if any one man cannot bee accounted more worthie then any of the whole kinds of beings that were created, as our Lord ſaid, Yee are more worth then may ſparrowes Luke 12.7. He ſaid not all (for no ſpecies in the creature may be miſſing) and yet the health of one man was priz'd above the life of 2000 ſwine Mar. 5.2.13. How can any thing beſide the Creator himſelfe bee more worthie then all mankinde?
9. The greateſt benefit which God could beſtow upon man muſt of neceſſitie be by the greateſt gift which hee could give vntounto him. The greateſt benefit was in this, to ſave and redeeme him when hee was utterly loſt. The greateſt gift which he could give to man was himſelfe: therefore it was neceſſarie that God ſhould become one with man, that in man he might ſave man that was loſt.
10. This is that riddle which the Pſalmiſt takes upon him to open Pſal. 49. where after hee hath ſhewed that no man either by his wealth, or honor, can make any ranſome for another, hee concludes that it is God which redeemes the ſoule from the power of hell. Therefore the Prophet ſaith Eſay 9.6. To us a childe is borne, Ergo he is man. To us a Son is given, not borne but given, ergo he is God, even the mightie God, as S. Paul ſaith 2. Cor. 5.19. That God was in Chriſt reconciling the world to himſelfe. To this purpoſe you ſhall have many texts of Scripture hereafter Chap. 23. n. 5.
CHAP. XXII. That God would bee incarnate.
VPonUpon that text which is in Pſal. 91. v. 11. He ſhall give his Angels charge over thee to keepe thee in all thy wayes; ſome have thought that the ſinnes of the rebellious Angels was, that when God had created man, and arretted the charge of him and his poſteritie to the Angels, they ſuppoſing the ſtate of their creation to be farre more excellent and honourable then the ſtate of man (as doubtleſſe it was, if the hopes reſerved and purchaſed for us, had not beene farre beyond thoſe whereto we ſeemed to be created) refuſed to performe that ſervice to ſo meane a creature, for which diſobedience being caſt off, they have ever ſince perſecuted the woman and her ſeed. And this opinion ſeemes to have had the originall out of the Alkoran, See Wem. à Budowes de fab. Alk. pag. 157. Some other thinke they were not rejected for any one offence, but for three offences and for foure, that is, for continuall rebellion they were not ſpared; and ſo for many ages before mans creation, they were adjudged to the paines of eternall fire; though the execution of their ſentence be prorogued, untill the number of the ſonnes of pride be utterlie fulfilled. Of this you may ſee Poſtell. de Nat. Med. ult. It is not fit to determine what is the certaine truth in thoſe things which the holy Scripture hath not declared; but becauſe the ſoule of man is his image who inſpired it, and that he our Creator the wiſdome of the Father, knowes all things ex fundamento, as he hath ſeene with the father: therefore this image of his, will alſo bee enquiring; that although it cannot know what the originall of things is, according to all their orders of cauſes, yet by the effects will it be prying into the cauſes of them. And if it doe this with reverence and modeſty, it oftentimes findes ſtrange helpes beyond that it hoped for, and if herein it bee lawfull for others alſo to propoſe opinions, it may ſeeme not altogether improbable that the ſin of the devill was this. That finding himſelfe in the firſt order of the creature, he thought that God (who out of his infinite goodnes purpoſed to bring all the underſtanding creature to the uttermoſt happineſſe which it could be capable of, which could not bee but in the uniting of the creature unto God: for God in his abſolute and infinite being could not be come unto, nor apprehended, much leſſe be enjoyed by a finite creature, except hee would be pleaſed to dwell in a creature that was finite) and therefore (I ſay) hee thought that God ſhould rather dwell in the being of the Angels, and in their nature gather all things unto himſelf; then dwelling in the tabernacle of the manly being: in which hope ſeeing himſelfe fruſtrate, he became an unreconcileable enemy to mankinde, whereas the holy Angels eſteeming duely of the benefit, and being well content with that meanes whereby God would bee ſeene of them, 1. Tim. 3.16. expect with patience, and deſire the fulfilling of the number of the elect. And thus our Lord hauing made mans peace through the bloud of his croſſe, hath reconciled all things both in heaven and earth unto God. Col. 1.20. For certainely if the Angels be for man; as it is ſaid, Heb. 1.14. then can they not poſſibly have the perfection of their bleſſedneſſe but by man. Let us therefore with reverence and thankfulneſſe come unto that great myſterie of our Religion, That God was manifeſt in the fleſh.
The incarnation of God, is the dwelling of the Godhead in the manhood in one perſon, wherein the being of the Godhead and manhood remaine together everlaſtingly, without ſeparation, yet in cleere diſtinction of their ſeverall beings; and ſo without commixtion to cauſe a third being, but that each continuing truly that which it is in it ſelfe, the Godhead according to his eternall decree, without any change of it ſelfe, in time tooke to it ſelfe the manhood; that by himſelfe hee might reconcile all things to himſelfe, and bring them to that eſtate of happineſſe and glorie, to which they could never have come, if God had not ſo manifeſted himſelfe in the fleſh.
The internall actions of the eternall Deity are all infinite, eternall, and neceſſary to be that which they are. But whatſoever God doth worke without himſelfe in the creature, it is onelyonly according to his owne holy pleaſure and will. But yet ſeeing his actions upon the creature are the expreſſions of thoſe perfections which are in himſelfe, of goodneſſe, of wiſdome, of power, of glorie, &c. and that to this end, that the creature may bee bleſſed in him, and by him, according to that meaſure of happineſſe which he of his goodneſſe hath appointed thereto: therefore thoſe reaſons which are drawne from the dignities of God, are of no leſſe force for the truth of God in the creature, then they were for the manifeſtation of the truth in himſelfe. And therefore as by thoſe dignities which by the authority of his word are due to him, wee have approved that truth which the holy Scripture teacheth us to beleeve of him, both concerning the unitie of his being, and the Trinitie of the Perſons; ſo let us endeavour in the proofe of this great queſtion. And although the great maſters in the ſchoole have given ouer theſe queſtions as utterly beyond all proofe or teſtimony of humane underſtanding, See Thom. Aquin. praef. in lib. 4. cont. Gent. yet ſeeing this is that maine point in our moſt holy faith, whereby it differs moſt from all infidelity and falſe worſhips; ſeeing it is that one thing wherein the ground of all our future hope and comfort doth conſiſt: if ever the underſtanding of a Chriſtian held it ſelfe bound to doe ſervice unto his faith, moſt of all it is bound to give attendance herein. I may ſomtimes uſe the word of neceſſity in the concluſions following; yet underſtand me not as if I laid any neceſſitie or conſtraint upon God to doe or to ſuffer; but the neceſſitie that I meane, is in the conſequence of the reaſon, when the concluſion doth follow neceſſarily upon the grounds that are laid downe before.
1. For although happines be only in the enjoying of that which is good, and the greater the good is the greater is the happines; but if the good be not enjoyed and poſſeſſed, it cauſes no happines at all; yet an infinite good is no way to bee come unto or poſſeſſed by that which is finite, except by the voluntarie motion and inclination of it ſelfe, it doe apply and give it ſelfe unto that which is finite. And becauſe every good ſpreads it ſelfe acccording to the power of it ſelfe, upon that which is capable of it, the greateſt goodneſſe is ever with the greateſt communication of it ſelfe: theref…re the infinite goodnes doth alſo extend it ſelfe according to the poſſibilitie of the creature to be poſſeſſed and enioyed thereby; which cannot be till it have applied it ſelfe to ſomething in the creature, of which the reſt of the creatures being partakers, may alſo thereby be partakers of the infinite goodneſſe. Now if God who onelyonly is infinite goodneſſe, had dwelt in the being of the Angels (though that had beene made knowne to man) yet becauſe man doth not communicate with the Angels in nature, or by any merit or ſervice towards them, he had had no benefit thereby, whereas the Angels by the appointment of their miniſterie to mankinde in their continuall preſence and ſuccour, and that helpe which the ſoule hath by them in the delivery thereof out of this priſon of the body, and in the conducting of it unto the Divine preſence, have in iuſtice a reward for their ſervice ſake, and a kinde of intereſt in all that good whereof man by their miniſterie is made partaker.
2. Moreover when man had ſinned, the law of juſtice required that the ſatisfaction ſhould be made in that nature that had ſinned, ſo that if the Mediatour had taken on him the nature of Angels, the ſatisfaction therein had not beene avayleable for the ſinne of man.
3. Thirdly, the whole creature hath intereſt in man, and man in the whole creature; ſo that God by taking on him the nature of man, hath bleſſed therby the whole creature, as you may underſtand by the anſwer which is made Cha. 17. to the 5 Object. §. 4. But if he had the nature of Angels, neither man, nor the other elementall creatures had had hope of any reſtoring. See Rom. 8.19. &c. to 23.
4. Laſtly if the deliverance of man had beene made in the nature of Angels, the reſtoring had beene as unſufficient, ſo alſo man had loſt of his dignitie and honour thereby: for man before his ſinne was bound and ſubjected to God alone; but then had hee beene ſubjected and bound to the nature of Angels. And although man by his ſinne, nay even our Lord himſelfe by his ſuffering for ſinne, was made ſomewhat lower then the Angels; yet being raiſed from the dead, the manly nature is exalted far above all principalitie, and power, and might, and every name that is named in this world, or in the world which is to come Epheſ. 1.20.21. Whence it will follow neceſſarily that God would dwell in the nature of man, not in the Angels, as you may underſtand by theſe Scriptures. Heb. 2.14. Foraſmuch as the children are partakers of fleſh and blood: he alſo himſelfe likewiſe tooke part of the ſame. ver. 16. Hee tooke not on him the nature of Angels, but hee tooke on him the ſeed of Abraham. And for their attendance is it not ſaid, Heb. 1.14. Are they not all miniſtring Spirits ſent forth to miniſter for them who ſhall bee heires of ſalvation? Compare herewith Pſal. 34.7. and 91.11. and conclude with Saint Paul 1. Cor. 3.23. All things are yours, and yee are Chriſts, and Chriſt is Gods.
The queſtions before are neere to this (as all the Articles of our faith are neceſſarie conſequents one of another) therefore let us briefely ſee by that which is already proved, what we can gather to this concluſion.
1. Either the whole race of mankinde muſt be loſt and periſh being tainted with the ſinne of Adam, or the infinite juſtice againſt which the ſinne was done, muſt for ever ſtand violated and broken, or elſe a Mediator muſt bee found who was able to ſatisfie the infinite juſtice that was offended. The firſt is againſt the wiſdome, goodneſſe, and love of God to his creature; either to make mankinde in vaine, that is to deſtroy it againe, or to make it unto eternall puniſhment. The ſecond is impoſſible, that an infinite juſtice infinitely able to avenge it ſelfe ſhould endure it ſelfe for ever to to remaine violate and offended: for ſo ſhould it prize a thing finite, and wicked, before it ſelfe infinite in juſtice: therefore there behoves to be a Mediatour who ſhould fully ſatisfie the juſtice offended, and utterly blot out the guilt of ſinne. Now an infinite juſtice offended muſt be ſatisfied by a puniſhment anſwerable, that is infinite: but no finite creature could any way be, or be accounted infinite. Therefore when none was found worthy either in heaven, or in earth, or under the earth; the Lambe ſlaine from the beginning of the world tooke upon him our fleſh, to ſatisfie for the ſinne of his creature, and ſo by his infinite obedience (for by His eternall ſpirit Hee offered himſelfe to God. Heb. 9.14. and by the infinite merit of his ſuffering, for by that ſpirit the manhood both ſoule and fleſh was enabled to endure thoſe pangs, and that puniſhment which neither all mankinde, nor any other creature could endure) was the infinite juſtice ſatisfied. And thus Hee became mighty to ſave. Eſay 63.1. and having Himſelfe in his owne body borne our ſinnes vponupon the tree, did utterly aboliſh the whole body of ſinne, and found for us eternall redemption.
2. The divine goodneſſe hath created all things exceeding good, Gen. 1. ſo much doth it delight it ſelfe in that concordance or agreement which is betweene the inward and the outward good. But that agreement is the greateſt which is in the unity of one perſon. Therefore it is expedient that there be an incarnation that ſo in one perſon the goodneſſe may bee moſt eminent, and the concord moſt lovely.
3. Otherwiſe you may propoſe it thus. The excellency of the effect appeares by that conformity or agreement which it hath with the cauſe: ſo then the inward worke of the infinite Goodneſſe, and the outward being accorded in the unity of one perſon; the multiplication of the agreement is ſo great, that it cannot poſſibly bee greater. Therefore it followes that the Godhead bee incarnate: for otherwiſe the concord in the inward and outward worke of the deity, might bee greater than it is, but that is impoſſible.
4. The divine will concerning his workes without, doth will and love that eſpecially, wherein the excellency of all his inward dignities doth moſt appeare. But the excellency of all his dignities appeares moſt in this, that God bee manifeſt in the fleſh. For thereby we are made partakers of the Divine nature, 2 Pet. 1.4. of his glory, vertue, everlaſting life, and happineſſe: So that now there is but one end of God, and his creature, that is the glory of God, of which and unto which God rejoyces over his creature to bring it, and make it partaker: And the Creature likewiſe reioyces to be made partaker. And thus the end or perfection of the creature hath reſt or accompliſhment in the inward perfections of God, and his inward perfections are manifeſt in his outward workes. Therefore God would bee incarnate.
5. And ſeeing that God infinitely bleſſed and happy in himſelfe needed not the Creature; but made it therefore that it might be bleſſed in him; and that of his fullneſſe the creature might receive that fulneſſe of happineſſe which it can poſſibly injoy: therefore it is requiſite that that fulneſſe of his bee imparted unto that creature wherein all the reſt of the creature hath intereſt, which we have already proved to bee man, chap. 17. §. 4. ob. 5. Therefore God would dwell in man, that by man the whole creature might be bleſſed in Him.
6. If God were not incarnate, then the divine dignities ſhould be leſſe Infinite one than another. For the infinite goodneſſe, by the infinite wiſdome, ſeeing that uttermoſt and perfect happineſſe that might come unto man by the incarnation; if his power, his will, and love of the creature did not anſwer thereto; ſo that he would bee pleaſed to dwell in his creature: then ſhould they be defective, and of leſſe extent than his infinite wiſdome. But that is impoſſible. Therefore it followes that God would be incarnate. See the anſwer to the objection that may be made from hence, §. 1. on the 39 chapter. n. 4.
7. If there were not an incarnation, then the infinite wiſdome ſhould not have the view of that higheſt excellencie which is poſſible to be in the creature: neither ſhould the infinite power magnifie it ſelfe by the multiplication of it ſelfe in an outward ſubject; ſo theſe dignities ſhould not be glorious by all thoſe meanes whereby it is poſſible that they might glorifie themſelves. But all theſe things are inconvenient. Therefore it is reaſonable to beleeve the incarnation, leſt ignorance, weakeneſſe, and defect of glory ſhould bee found in the firſt principle, which muſt of neceſſity take away His infinity, proved chapter 3. underſtand the reaſon well. For your more eaſe, I will propoſe it affirmatively thus.
8. If there bee an Incarnation, then the divine underſtanding may have an outward object wherein it may be infinite both in the inward and outward working. For whereas all created obiects are abſolutely finite: yet if the Divine being underſtood, which heretofore we called the Sonne, chap. 11. take on him our being, our nature by that aſſumption is deified, and ſo made infinite with that uttermoſt infinitie, whereof the Creature can any way bee capable ſeeing the deity is neither without the humanity nor the humanity without the deity. And ſo the divine underſtanding may be an outward obiect infinite, as much as it is poſſible that a creature can be infinite. And ſo the wiſdome alſo may bee infinite in all poſſibility of infinity both in the inward and outward working. And what I have ſaid of the infinite wiſdome of God, muſt alſo be underſtood of all his other perfections, of goodneſſe, of power, of eternity, of life, of glory, &c. But if there bee no incarnation, this infinite outward obiect is taken away, and ſo the underſtanding and all the other dignities of God, as concerning their outward working muſt be in littleneſſe and lower than that poſſibility whereto they may come. But this is not to be affirmed. Therefore the incarnation followeth reaſonably.
9. Every efficient the more noble and excellent it is, the greater and more excellent are the effects which it doth bring forth. But the greateſt effects are not brought to paſſe but by the greateſt meanes. Now there is no efficient more noble or excellent than God, no effect better or greater to the Creature, nor more honourable to the Creator, than the everlaſting happineſſe of his Creature: no means greater or more effectuall than that he become one with his creature. Therefore that the creature may bee happy in Him, and his honour and praiſe perfected in the Creature: it was expedient that God ſhould dwell in His Creature even in Man.
10. By how much any efficient is greater in power, by ſo much more effectually doth it worke to magnifie the end of his worke, and ſo to ſet it free from littleneſſe, contempt and unworthineſſe of himſelfe. From which contempt and unworthineſſe the creature is ſet furtheſt, when it is deified, and God himſelfe is become one with man. So the incarnation is the moſt glorious worke which can bee wrought in the creature. To denie then the indwelling of God, in his creature, were to deny the moſt glorious worke of God: to put an infinite emptineſſe betweene God and his Creature, wherein no meane ſhould bee; and ſo to exclude the Creature from all acceſſe unto the Creator, which were to put the creature in everlaſting contempt, and unworthineſſe of the Creator ſo infinite and glorious. For the creature being ſet at an infinite diſtance from the happineſſe which is in the Creator, ſhould have no meane whereby it might partake of the infinite glory. For no perfection in the Creature being ſimply and abſolutely finite, can bee partaker of that which is infinite without the Mediator God and man, as it is ſaid, Ioh. 14.6. No man commeth to the Father but by mee.
11. It is to bee held that God the moſt wiſe workemaſter of all things ſhould in the creation of the world propoſe to Himſelfe the moſt noble and excellent end: which muſt bee concerning Himſelfe, the manifeſtation of His owne dignities and perfections in the Creature: and towards the Creature the greateſt perfection which was poſſible to be therein. But if there bee no incarnation, neither of theſe things could be performed. Not the firſt, becauſe the divine goodneſſe might have done a better worke in his Creature: his infinitie a greater; his glory a more excellent, &c. Not the ſecond, for ſeeing God is that ſuperexcellent Goodneſſe, of which every thing according to the meaſure thereof, deſires to be partaker: and by man may bee partaker, in as much as man participates with every other thing, and every other thing being with him, if there bee no incarnation, this deſire of the Creature is vaine, the end thereof fruſtrate, and thereby it is ſubjected to eternall paine, the hoped end being impoſſible to bee attained unto. But all theſe things are inconvenient. Therefore it is requiſite that God bee incarnate.
12. God is infinitely good, chap. 4. and ſo the moſt lovely being without compariſon. And therefore are wee moſt juſtly charged, to love Him with all our heart, with all our ſoule, with all our might Deut. 6.5. But God would not require to be wholly and perfectly loved by man except He himſelfe did that for man by which Hee might moſt of all deſerve mans love; For otherwiſe he might ſeeme to require of man beyond that which were due, and ſo the perfection of that love ſhould bee founded in the goodneſſe and kindeneſſe of man toward God, not in the goodneſſe and mercy of God toward man. But this is not ſo. For wee love God becauſe Hee loved vsus firſt, and gave His Sonne to bee the propitiation for our ſinnes. 1 Ioh. 4.10. If then God have done that for us, by which above all other things He might deſerve our Loves, and that nothing can ſo much deſerve our Loves, as if he would be pleaſed to become one with us: it was expedient that God would be incarnate.
13. That there is an eternall life both in ſoule and body, will appeare hereafter: in the meane time it ſhall be but a ſuppoſition. Now in eternall life it is neceſſary that the manly being attaine to the uttermoſt perfection both of the ſoule and body, that as his underſtanding, ſo his outward ſenſes be alſo moſt pure and perfect. But if there were no incarnation (ſeeing the divine glory in it ſelfe is utterly unapprehenſible by our ſenſes, and by our underſtanding) neither our underſtanding, nor our ſences could have any object wherein to reſt and ſabbatize, and being created without the injoying of their uttermoſt felicity they would bee the originall of miſery and ſorrow, when as they ſhould bee fit to receive the perfection of all intellectuall, and ſenſible formes from an agent naturall and ſupernaturall, as the Mediator is, and yet received it not. So alſo the divine glory ſhould not cauſe happineſſe, nor be inioyed by all poſſible meanes whereby it may cauſe happineſſe, and bee inioyed by a meane naturall and ſupernaturall. But if there be an incarnation, then the infinite glory dwelling in this mediator, may be apprehended and inioyed, and make the Creature happie by all meanes whereby it is poſſible to be happie. Therefore God would dwell in his Creature. And this argument (I ſuppoſe) may ſtand well with that ſcripture, Exod. 33.18. and 20. verſes; where to that requeſt of Moſes, That he might ſee the glory of God; it was anſwered, that no man can ſee it and live. By which it followes that after death when man is utterly ſeparate from ſinne he may ſee, and ſhall be partaker of that promiſe which is in Matth 5.8. Bleſſed are the pure in heart, for they ſhall ſee God: which bleſſing is more particularly deſcribed. Pſal. 36.9.10. They that put their truſt under the ſhadow of his wings ſhall be abundantly ſatisfied, made drunke, as ſome reade it, others plenteouſly moiſtened with the fatneſſe of thy houſe and thou ſhalt make them drinke of the river of thy pleaſures, &c. all which the faithfull ſhall ſee and inioy to the full in the Mediator God and Man, without whom there is no approaching unto God. And as this argument is good for the ſoule and underſtanding, ſo is it for the outward ſenſes; For if the bodily ſenſes make for the increaſe of puniſhment in them that are damned: ſo ſhall they alſo bee for the increaſe of happineſſe in them that are ſaved. If you deſire moe arguments to this purpoſe you may conſider them in the 21. chapter. The authorities of the holy Scripture may bee ſeene in the end of the chapter following. The objections againſt this doctrine of the incarnation you may ſee in Tho. Aquin. cont. Gent. lib. 4. ch. 40.49. & 53. & 54.
CHAP. XXIII. That the Second Perſon of the Trinitie, the Son of God only, tooke on Himſelfe our fleſh.
IS it true that God will dwell with man? Behold the heavens, and the heavens of heavens cannot containe Him, how much leſſe a houſe of clay whoſe foundation was in the duſt, yet doth wiſdome take her ſolace in the compaſſe of His earth, and her delight is with the Sonnes of Men, Prou. 8.31. So the Word was made fleſh and dwelt in us, Ioh. 1.14. And though he were in the forme of God, and thought it no robbery to be equall to God; yet as man had beene made in his likeneſſe and loſt it: ſo would hee bee made in the likeneſſe of man, and to reſtore that firſt image unto man, became obedient unto death, even the death of the croſſe, Phil. 2.6.7.8. O Holy and moſt bleſſed teacher of our moſt glorious faith! what high doctrine what holy myſteries? what pretious promiſes doth the Chriſtian faith containe? That which is infinite dwels in in that which is finite; the circumference in the centre. The greateſt of beings, and the leaſt are one. Two births eternall and temporary, and but one Sonne. And becauſe the eſſentiall proprieties of both natures doe ſtill remaine, he that is the Father of eternity is become a childe, Eſay 9.6. And hee that is the wiſdome of the Father, increaſes in knowledge, Luk. 2.52. hee that no place can containe doth grow in ſtature, and the Sonne of an eternall love, doth grow in favour with God and Man. In briefe, hee that hath all things with God the Father, ſave this that he is begotten, hath all things with man except his ſinne. But although there be two generations, and that of divers kindes; eternall, and in time, in which reſpect almoſt all things are double in him: yet is not hee two ſonnes; becauſe Sonneſhip reſpects not the diverſity of the natures divine and humane; but onelyonly the unity of the Perſon; ſo that if there be but one Perſon of both natures; there can be but one Son. Wherefore ſeeing the Sonne of God took on Him not the Perſon, but the nature of man: yet the whole nature body and ſoule of the ſubſtance of his Mother; And ſeeing that whole nature ſubſiſts in the Perſon of the eternall Son; He, in both reſpects, both of his divine and humane generation, is ſtill the onelyonly begotten Sonne of the Father; onelyonly begotten (I ſay) that he may be diſcerned from us that are adopted; only ſonne, becauſe we are not hereafter to looke for any other Saviour. His onelyonly Sonne, not of Ioſeph, or any man according to the fleſh. For as according to the law of the eternall life which is in God, He is begotten of the ſubſtance of the Father, not without, but in the Perſon of the Fath…r, yet diſtinct therefrom: ſo according to that generation whi h was in time, was He begotten by the power of the Father, without the Perſon of the Father, being conceived in the wombe of the vir…in. For as a thing conceived in the minde of a man is the firſt w…rd or expreſſion of his underſtanding, which being ſpoken or written becomes ſenſible and to bee underſtood of others; So the Sonne is in the Fath…r that eternall word underſtood, conceived, or begotten before the worlds, and in the fullneſſe of time (not ceaſing to be eternally begotten as before) He was made manifeſt in the fleſh, even that word or life which was eternally with the Father, was ſeene with eyes, was looked upon, and was handled with hands, 1 Ioh. 1.1 2. So that as there is but one Father both in the eternall and timely generation; ſo is there but one Sonne; by a moſt holy, moſt true, and ſubſtantiall generation God and Man, the Sonne of God, and the bleſſed virgin Mary. Now this one Sonne, one Chriſt, one Immanuel, one Mediator, one Perſon is ſuch, not by mixture, not by confuſion, not by compoſition of the two natures, nor yet by change of one into another: but one by aſſumption or taking of the humane nature into the divine, wherein the deity is to dwell eternally without ſeparation, but not without diſtinction. And theſe two natures ſo dwell together in the Perſon of our Saviour, as that for the unity of the Perſon, the attributes which belong to one nature are given to the other, as Ioh. 3.13. No man hath aſcended up to heaven, but hee that came downe from heaven, even the Sonne of man which is in heaven. And againe, Acts 20.28. Feed the church of God which He hath purchaſed with his owne bloud. And although I ſaid before, chap. 11. that relation properly ſo called was not in the divine generation but ſupereminent, becauſe all things here are coeſſentiall, a the ſubjects no other beings than the termes, that is the Father and the Sonne; the foundation alſo coeſſential, that is the divine and unconceiveable generation for the termes ſake in the Father active, in the Sonne paſſive: And although in the ſecond generation, neither the ſubjects nor the termes are coeſſentiall, the ſubjects are the Perſon of the eternall word, and the Virgin Mary; the foundation is the generation whereby the manly being, paſſively was taken of the Virgin unto the perſon of the word: yet in reſpect of this hypoſtaticall union, or ioyning of the humanity unto the Perſon of the Eternall Sonne, Mary the mother of Ieſus is truely ſaid the mother of God; not that the Godhead tooke beginning from her, but becauſe ſhe brought out that manly being, which from the time of its firſt union was never ſeparated from the Godhead; And becauſe the ſuppoſition or perſon wherein both natures are, is one Chriſt: of which Perſon ſhe is truely called the mother, though ſhe be mother onelyonly according to the fleſh, as is ſaid, Math. 1.23. A virgin ſhall bring forth a Sonne, and they ſhall call his name God with us. And againe, Rom. 9.5. of the Iſraelites as concerning the fleſh came Chriſt, who is God bleſſed above all for evermore, Amen. But although there be one only Sonne; yet in reſpect of the two nativities Hee is truely called the Sonne of God, and the Sonne of the virgin, though with this difference, that by the eternall generation he tooke of the Father both his eternall nature, and his Perſon, by which he is the ſonne of his Father by a ſupereminent reall relation; but of his mother he tooke in time the humane nature, but not any humane Perſon. And therefore this Sonſhip is only rationall, except it bee underſtood with the divine perſon, in which the humanity ſubſiſts, and ſo hee is truly ſaid this man, and the ſon of the virgin. For as b he tooke on him the humanity, ſoule and body to dwell therein for ever, as the Evangeliſt ſpeaks, Ioh. 1.14. The word became fleſh, foreign and made his tabernacle in us: So did hee give unto the humane nature to bee one Perſon in him: So that God is now truely one with us, that wee hereafter may bee one with him, according to that prayer of our eternall mediator. Iohn. 17. I in them, and thou in mee, that they may bee one, as wee are one. So the advantage is onelyonly on our ſide: For the humane nature comming to our Lord in the perfection of the infinite deity, could adde nothing to His perfection, onelyonly the infinite love of God toward man was perfected thereby, becauſe the humane nature being taken unto the Sonne of his love, wee are aſſured thereby of his eternall love, that Hee hath loved us, as Hee hath loved Him. Ioh. 17.23. Whereas if our Lord had aſſumed the perſon of any man, though therewith hee had taken alſo the common nature of mankinde, yet that Perſon had had peculiar intereſt in the eternall and infinite love, and wee had beene unequally ſubjected one to another: but now the common nature onelyonly being taken unto the deity, every perſon hath equall intereſt as in the common nature, ſo in the eternall love. Now let us ſee the reaſons of the propoſition.
1. It is neceſſary that all the actions of God be done according to the perfection of that order which is moſt fit and agreeable unto thoſe actions. But ſeeing it ſtood with the Love of God to dwell in mans being (as it hath bin proved) it was moſt convenient that the Sonne of God ſhould take our nature on him. For firſt the Son is the image of God increated, man his created image; and that all perfection of an image might bee in the increated image, it was neceſſarie that hee ſhould bee alſo the created image of his Father. Secondly, ſeeing that by the eternall nativitie, hee is the eternall Sonne, that the perfection of all Sonne-ſhip might bee in him, it was neceſſarie that hee ſhould bee that Sonne that ſhould bee borne in time. Thirdly, and becauſe it pleaſed the Father that all fulneſſe ſhould dwell in him, Coloſsians 1. verſe 19. Seeing hee was brought forth by an eternall nativitie, hee muſt alſo perfect that nativitie which was in time. Fourthly, and becauſe all things both which are in heaven and in earth were created by him, it was neceſſarie that all things by him ſhould bee reſtored. Fifthly, Mans nature is the daughter of God, therefore being led away captive by ſinne, was to be reſcued by his Sonne. Sixthly, Man fell from grace by the craft of the devill, therefore by the wiſdome of God was hee to be brought to favour againe. Seventhly, Mankinde is the peculiar poſſeſſion of the Sonne by the ſpeciall gift of the Father, Pſal. 2.8. Iohn 17.2. therefore being loſt, it was to be recovered by his ſpeciall purchaſe. And if there bee any other perſonall proprietie of the Sonne, of obedience, or the like, it ſorts better with him to bee incarnate than either with the Father or the holie Ghoſt. All the arguments which prove that it was neceſſarie that Chriſt ſhould dye, may bee brought hither. See them in the 27. Chapter.
2. Nothing can bee admitted in the actions of the Deitie which takes away the diſtinction of their perſonall proprieties, ſeeing God is the author of order, not of confuſion. But if either the Father or the holy Ghoſt had beene incarnate, then their perſonall proprieties were thereby in utter confuſion: for if the Father had beene incarnate, then ſhould hee not be eternally a Father, that had in time become a Sonne, ſo alſo neither the perfection of fatherhood ſhould be in the Father, nor of Sonne-ſhip in the Sonne. And concerning the holy Ghoſt, ſeeing hee is that emanation, breath or effluence of the power, wiſdome, life, &c. whereby the worke of God is perfected: if he ſhould have beene incarnate, the ſame being ſhould be both the worker, and the thing wrought. See Luke 1.35. But all theſe things are impoſſible: Therefore the Sonne of God onelyonly tooke on him our fleſh.
3. The greateſt excellencie which God can love in himſelfe, is the image of himſelfe beheld in himſelfe, that is, the Sonne of his eternall love. The greateſt excellencie which God can love without himſelfe, is the image of himſelfe beheld in his creature. Therfore it is neceſſarie that the Sonne of his eternall love be alſo incarnate, that the love of God be moſt perfect toward his Sonne, with all perfections of love which can bee either within or without himſelfe.
4. It was ſaid before Chap. 11. that the goodneſſe, infinitie, eternitie, wiſdome, and power of God, being viewed or objected to the infinite wiſdome by the infinite action of his underſtanding, was the Sonne. Now if the Sonne be incarnate, then the actions of all the divine dignities are perfected, and may be infinite both in their internall, and as much as may be, in their externall object. But if either the Father or holy Ghoſt had beene incarnate, then the object of thoſe dignities could not bee one; and if the object were not one, then could it not be beheld with one action of underſtanding. But it is impoſſible either that there ſhould be two infinite objects, or two infinite actions. Moreover, if the holy Ghoſt had been incarnate, then the infinite internall action ſhould have become the externall object: if the Father, then the fountaine of the Deitie ſhould become not the objectant, or being which underſtandeth, but onelyonly the object underſtood. But all theſe things are impoſſible: for God is not the author of confuſion; therefore it was neceſſarie that the Sonne ſhould be incarnate.
5. The doctrine concerning the Mediatour conteined in theſe foure Chapters, is as the ſubſtantiall ground of the Chriſtian Religion; ſo is it that foundation on which all the Prophets and Apoſtles have builded: for as Saint Peter ſaith, 1. Pet. 1.11. That which the Prophets by the ſpirit of Chriſt did ſearch into, was the time when the ſufferings of Chriſt ſhould be reveiled, and the glories that ſhould follow after. The ſumme then of the whole Scripture being to ſhew the redemption of man by the death of our Saviour, God and man, the authorities are not farre to ſeeke. Many of the texts of the old Teſtament you ſhall finde moſt excellently brought together and interpreted by Iuſtine Martyr againſt the Iewes, in his dialogue of the truth of the Chriſtian Religion, which is intituled Tryphon. Some moſt evident texts you ſhall have out of the new Teſtament, and more hereafter as need is. Iohn 3.16.17. God ſo loved the world, that hee gave his onelyonly begotten Sonne, that whoſoever beleeveth in him, ſhould not periſh but have everlaſting life: for God ſent not his Sonne into the world to condemne the world; but that the world by him might bee ſaved. Gal. 4.4. But when the fulneſſe of time was come, God ſent forth his Sonne made of a woman, made under the Law, that hee might redeeme them that were under the Law, that wee might receive the adoption of ſonnes. Phil. 2.6.7. Chriſt Ieſus being in the forme of God, thought it no robbery to bee equall with God; but tooke on him the forme of a ſervant, and was made like unto man, and was found in ſhape like a man Coloſ. 1.13.14. God hath delivered us from the power of darkeneſſe, and hath tranſlated us into the kingdome of his deare Sonne, in whom wee have redemption through his blood Col. 2.9. In Chriſt dwelleth the fulneſſe of the Godhead bodily 1. Tim. 3.16. Great is the myſterie of Godlineſſe, God was manifeſt in the fleſh juſtified in the Spirit, ſeene of Angels, preached unto the Gentiles, beleeved on in the world, received up to glorie. 1. Iohn 4.14. Whoſoever ſhall confeſſe that Ieſus is the Sonne of God, God dwelleth in him, …nd hee in God. By which texts it is plaine, that the Saviour of mankind muſt bee both man and God dwelling in man; and the ſecond perſon of the holy Trinitie, which we call the Sonne.
Notes.
(a) THe ſubject no other than the termes.] For the underſtanding of this, ſee my ſecond part of Logonomia Introduct. Sect. 4. numb. 11.
(b) Hee tooke on him the humanitie.] If it bee moſt true which is ſaid Col. 1.19 that all fulneſſe ſhould dwell in him, yea all the fulneſſe of the Godhead bodilie, how can it bee but that if Chriſt dwell in our fleſh, all the perſons likewiſe muſt bee incarnate? For all the Perſons together make but one infinite fulneſſe of the Deitie. And therefore 1. Tim. 3.16. it is ſpoken without any diſtinction of Perſons, that God was manifeſt in the fleſh. Anſwer. To become man was a perſonall proprietie of the Sonne of God; for the incarnation was not of the Godhead, wherein the Perſons are one; but of that ſubſiſtence according to which the three Perſons are diſtinguiſhed. So that as in the Trinitie there be three perſons in one nature; ſo in the myſterie of the incarnation there is one perſon in two natures. Now why the perſon of the Sonne and none other could become man, the reaſons before doe make it plaine. And although it bee moſt true, that all the Perſons together are but one God in the infinitie or fulneſſe of the Deitie; yet is it as true that the infinite fulneſſe of the Deitie is in all and every perſon alike, as the fulneſſe, or perfection of mankinde is in every man equally. Neither is that in Tim. ſpoken without diſtinction of the perſons: for it followes immediately, He was juſtified in the Spirit. What is that? but that the Spirit of God the holy Ghoſt, did juſtifie his doctrine and Goſpell as moſt true, in cauſing the hearts of all the faithfull to beleeve it. But it is moſt manifeſt, that the witneſſe is neither the thing witneſſed, nor the perſon in whoſe behalfe the witneſſe is given. Neither was this witneſſe of the Holy Ghoſt onelyonly, but alſo of the Father from heaven 2. Peter 4.17. 1. Iohn 5.9, 10, 11. Compare herewith, if you pleaſe, the note (g) on Chap. 24. § 9. Object. 1. In the end of which Chapter you may ſee other objections fully anſwered.