A44344:1491
A comment upon Christ's last prayer in the seventeenth of John wherein is opened the union believers have with God and Christ, and the glorious privileges thereof ... / by that faithful and known servant of Christ, Mr. Thomas Hooker ... ; printed from the authors own papers written with his own hand, and attested to be such in an epistle by Thomas Goodwin and Philip Nigh.
London: printed by Peter Cole, 1656
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The Human Nature hath a new manner of subsistence and alteration, according to its being, but there is no alteration in the Second Person. As Gods power is the same before the things were made: though they cannot be supported, but when they are made.
Again when the Human Nature is united; this union we know is in reason reall, me non cogitante.
If the proper being of the union issued only from the Human Nature, then there should be no difference, in regard of the persons, but they should share a like in it. ⟨p. 439⟩But that is false and Heretical. For neither Father, nor Holy Ghost are incarnate. Nor is the Human Nature taken into personal union or becomes one person with the Father on Holy Ghost. Therefore there is something of this union issues from the Second Person in an especial manner; and that is to receive it into personal union: for which he was fitted from eternity by his mission, but takes it up in the fullness of time, when he was sent by the Father thereunto.
If the proper being of the union issued only from the Human Nature, then there should be no difference, in regard of the persons, but they should share a like in it. ⟨p. 439⟩But that is false and Heretical. For neither Father, nor Holy Ghost are incarnate. Nor is the Human Nature taken into personal union or becomes one person with the Father on Holy Ghost. Therefore there is somthing of this union issues from the Second Person in an especial manner; and that is to receive it into personal union: for which he was fitted from eternity by his mission, but takes it up in the fulness of time, when he was sent by the Father thereunto.
Some such thing I have thought might be intimated in those Scriptures; Joh. 8.42. and 17.8. and 13.2. He came out, proceeded from God, When he was to enter upon the Execution of the work, and make the Human Nature feel that support, Leaning, and being terminated in the subsistence of the Second Person, and went abroad in the execution of the work, and therefore now he returns to God again.
Some such thing I have thought might be intimated in those Scriptures; Joh. 8.42. and 17.8. and 13.2. He came out, proceeded from God, When he was to enter upon the Execution of the work, and make the Human Nature feele that support, Leaning, and being terminated in the subsistence of the Second Person, and went abroad in the execution of the work, and therefore now he returnes to God again.
Lastly this sending in regard of the work upon the Creature: This conclusion may give some light, as much as shall serve our purpose. The Lord Christ as God and man hath some things proper to himself:
Lastly this sending in regard of the work upon the Creature: This conclusion may give some light, as much as shal serve our purpose. The Lord Christ as God and man hath some things proper to himself:
1. In the manner of the work and Privilege, where with he stands possessed, he is the head of his Church, and hath the immediate dispensation of all power committed to him for the good of it, and these are peculiar. He is the Head of his Church. None but he. Al power is committed to him, and to none but him. But in regard of the work there is a common concurrence of all the Persons with him.
1. In the manner of the work and Priviledg, where with he stands possessed, he is the head of his Church, and hath the immediate dispensation of al power committed to him for the good of it, and these are peculiar. He is the Head of his Church. None but he. Al power is committed to him, and to none but him. But in regard of the work there is a common concurrence of al the Persons with him.
II. For what he is sent.
1. To bring Jacob again. Isa 49.5. Those I must bring. Joh. 10.16. All that he hath given me, come to me. Joh. 6.37. And Verse, 39. God gives them to him And Chap. 17.8. And he gives them his word, and they know that he is sent.
2. To keep them, when they are brought. Joh. 6.38. I came to do the will of my Father. And Verse, 39. This is his will, that I should lose nothing. And Therefore prays for them, that the Father would keep them. Joh. 17.11.
2. To keep them, when they are brought. Joh. 6.38. I came to do the wil of my Father. And Verse, 39. This is his wil, that I should lose nothing. And Therefore prayes for them, that the Father would keep them. Joh. 17.11.
3. To perfect that life of Grace in Glory. Joh. 12.49, 50. 1 Joh. 4.9. Joh. 6.40. I will raise them up at the last day.
3. To perfect that life of Grace in Glory. Joh. 12.49, 50. 1 Joh. 4.9. Joh. 6.40. I wil raise them up at the last day.
He is sent on this Errand, that he shall see them safe arrived, landed in Heaven.
He is sent on this Errand, that he shal see them safe arrived, landed in Heaven.
See and be swallowed up with the wonderment of Gods love to such worthless ones, as we. Had he sent his letters to comfort, his Creatures to visit, his Angels to administer, it had been more than we worthless worms could have expected. So the Apostle. 1 Joh. 4.9, 10. In this was manifested the love of God towards us in that he sent his Son. If any man question his love, or desire to see the discovery of love: In this its manifested undeniably, infallibly. Love unmatchable, unconceivable, that he should send his own Son, from his own bosom, to such worthless dust.
See and be swallowed up with the wonderment of Gods love to such worthless ones, as we. Had he sent his letters to comfort, his Creatures to visite, his Angels to administer, it had been more than we worthless worms could have expected. So the Apostle. 1 Joh. 4.9, 10. In this was manifested the love of God towards us in that he sent his Son. If any man question his love, or desire to see the discovery of love: In this its manifested undeniably, infallibly. Love unmatchable, unconceivable, that he should send his own Son, from his own bosom, to such worthless dust.
In this is Love, herein is Love, it's here to be adored, admired for ever. Not that we loved him: for that had been Love, to have owned us, and accepted of us, But that he loved us, and sent his Son to be a Propitiation for our sins. Elizabeth is drawn to a wonderment at the coming of Mary: How comes it, that the Mother of my Lord, cometh unto me? Luke, 1.43. But how cometh it, that the Lord himself come? It's more than is usually observed, or indeed can be expected, that a man should send a choice Pearl from his Closet, a Diamond out of his Cabinet. But that one should send his whole Treasure, it's more than can be imagined, Or desired.
In this is Love, herein is Love, it's here to be adored, admired for ever. Not that we loved him: for that had been Love, to have owned us, and accepted of us, But that he loved us, and sent his Son to be a Propitiation for our sins. Elizabeth is drawn to a wonderment at the coming of Mary: How comes it, that the Mother of my Lord, cometh unto me? Luke, 1.43. But how cometh it, that the Lord himself come? It's more than is usually observed, or indeed can be expected, that a man should send a choyce Pearl from his Closet, a Diamond out of his Cabinet. But that one should send his whol Treasure, it's more than can be imagined, Or desired.
But it's so here: God hath sent his Son, in whom all the Treasures of Wisdom and Knowledge are his; and to us so vile, so unthankful, and unworthy.
But it's so here: God hath sent his Son, in whom al the Treasures of Wisdom and Knowledg are his; and to us so vile, so unthankful, and unworthy.
Nay, as God, when he would convince Satan of Jobs Sincerity, he impanels a Jury from Hell; tells him, that he had moved him to afflict Job without a Cause: for yet he held his Innocency, and the Devil could not deny it.
Nay, as God, when he would convince Satan of Jobs Sincerity, he impannels a Jury from Hel; tels him, that he had moved him to afflict Job without a Cause: for yet he held his Innocency, and the Devil could not deny it.
