The divine will considered in its eternal decrees, and holy execution of them. By…

2. Jus Idoneitatis, as the Son of God, he was most fit to be our Redeemer; what can be more perfectly congruous than Reconciliation ⟨p. 194⟩by God's beloved one, Adoption by his Natural Son, Reparation of his gracious Image by his substantial, a shine of Favour by the brightness of his Glory, beams of Light by his Wisdom, Restitution of Life by the Prince of Life, and Mediation between God and Man by the middle Person in the sacred Trinity? There be three great goings forth of God, into which all others may be resolved; the first is that fundamental one of Creation, and upon Sins Entry, which is but an Apostasy from Creation, in comes the second, viz. Redemption, and out of this as out of a Fountain flows the third, and that is Sanctification; these hang in order one upon another. Unless there had been a Creature, and that Apostate, there had been no place for Redemption; and unless there had been a Redemption, there had been no room for Sanctification; for God would never have reimplanted his Image of Holiness in a Creature left under the eternal stroke of his Justice, nor have plucked away the spot of Sin there, where the guilt of Sin is left behind. Now albeit it is a most sure Rule, that Opera Trinitatis ad extrà sunt indivisa, yet among Divines Creation is in a sort peculiarized ⟨p. 195⟩to the Father as the first, Redemption to the Son as the second, and Sanctification to the Spirit as the third Person in the Glorious Trinity. Thus in these three goings forth of God, each person in the Trinity hath his special Shine, and that in the very Order of his Subsistence; wherefore it was very congruous that the Son, of all the Persons in the Trinity, should be out Redeemer.

2. Jus Idoneitatis, as the Son of God, he was most fit to be our Redeemer; what can be more perfectly congruous than Reconciliation ⟨p. 194⟩by God's beloved one, Adoption by his Natural Son, Reparation of his gracious Image by his substantial, a shine of Favour by the brightness of his Glory, beams of Light by his Wisdom, Restitution of Life by the Prince of Life, and Mediation between God and Man by the middle Person in the sacred Trinity? There be three great goings forth of God, into which all others may be resolved; the first is that fundamental one of Creation, and upon Sins Entry, which is but an Apostasie from Creation, in comes the second, viz. Redemption, and out of this as out of a Fountain flows the third, and that is Sanctification; these hang in order one upon another. Unless there had been a Creature, and that Apostate, there had been no place for Redemption; and unless there had been a Redemption, there had been no room for Sanctification; for God would never have reimplanted his Image of Holiness in a Creature left under the eternal stroke of his Justice, nor have plucked away the spot of Sin there, where the guilt of Sin is left behind. Now albeit it is a most sure Rule, that Opera Trinitatis ad extrà sunt indivisa, yet among Divines Creation is in a sort peculiarized