nothing Elements and Elementaryes 1. Elements made out of the first matter but the first matter having no form could give no substantial form to the Elements 2. Hence their Forms were immediately out of nothing 3. Hence in respect of their special natures not subject to corruption but eternal and though they shall change accidentally but not substantitially in respect of their forms and special natures for the heat of the fire shall not be extinguished but remain for ever 2. Pet. 3. 10. Isai 66. ult Elements are either the higher or lower The higher as fire Air. The Fire is the highest and hottest Element and being condensated it burneth and shineth hence is light and from light a constitution of day and night 1. The day is when the light turneth downward and overspreads our Hemisphere 2. The night is when the light turneth upward and overspreads our Hemisphere hence followeth a division of day and night and this division is by Morning and Evening properly taken 1. Morning is the end of darkness and beginning of light and Evening is the contrary And night and day considered together do make up one night-day called a natural day consisting of twenty four hours the other called a Civil or artificial day And the third Heavens the Angels the first matter and the Element of fire from which proceeded Light was the work of the first day Gen. 1. from the 1. to the 5. 2. The Air which is a higher Element and most moist and as it were the matter of every sound 1. It slides into the most intimate passages where matter cannot 2. It is easily assimilated to the figure of another thing and therefore is most moist called the Firmament or Expanse because it was spread as a Curtain and was the work of the second day Gen. 1. 8. The lower Elements are water and Earth the water most cold the Earth most dry and both make one Globe but the water being next to the Air by order of Creation and therefore inclineth to stand above the Earth Psal 104. 6. The Elementaries imperfectly mixed or perfectly mixed Imperfectly mixed whose parts are not so closely united as the meteors which arise from the fumes of the Elements 2. Elementaries perfectly mixed which have either a body only or not only a body but a quickning Spirit a body only in the Minerals and a body and a quickning Spirit and have either a single life or compound A single life one kind of life only either springing or moving A springing life as the Plants and the lower Elements the Meteors the Minerals and Plants were the work of the third day Gen. 1. 13. 2. A moving life as the Lights the greater or lesser 1. The greater as the Sun and Moon 2. The lesser the other Stars the work of the fourth day Gen. 1. 19. Those which lead a compound life more lives then one and either less compound or more compound Less compound as Bruits who are either remote from man or more nigh to man remote from man as Fishes and Fowls the work of the fifth day Gen. 1. 23. or more nigh to man as the Beasts made the sixth day with man Gen. 1. 26 31. The most compound life as the life of man Quest How did God make man Answ God did make man to consist of a body and a reasonable and immortal Soul according to the Image of God and gave him dominion over the Creatures and he was perfectly fitted to please God In the Creation of man we may consider his constitution and perfection 1. His constitution or parts as he consists of body and Soul 1. His body which is a part of man made out of the Elements especially out of the Earth and fitted with Organs for the Soul 1. A part of man with the Soul hence not his matter only 2. Made of the Elements for it is nourish'd by them 3. Especially of the Earth therefore beareth that Name Gen. 2. 7. 4. Fitted with Organs for the Soul to be its house or Tabernacle 2. The Soul is a quickning Spirit or spiritual substance immortal having understanding and will and fitted for union to the body 1. A quickning Spirit or spiritual substance a Spirit therefore invisible 2. A substance therefore matter and form 1. Matter else it could not suffer for to the matter belongs passive principles 2. Form otherwise deformed or boundless for the Form limits the thing 2. Immortal for it was made immediately out of nothing and hence returns to him that gave it Eccl. 12. 7. 3. Vnderstanding and will hence a reasonable Creature a cause by counsel 4. Fitted for union to the body 1. The Soul is at first united to the body 2. Hath a fitness for it 3. When seperated doth affect this union Rev. 6. 10. 2. The perfection of man at first a fitness to please God in which we may consider the image of God in man and his dominion 1. The image of God imprinted on man Gen. 1. 26. 1. In his understanding he was able to see all the Rules which would lead to God Prov. 30. 2. 2. In his will to choose them Eccl. 7. 29. 3. In his affections and body with all the members thereof fitted to obey the commands of sanctified Reason and will Rom. 6. 19. 2. Dominion which was that Royalty of man whereby he had power to use the Creatures for his end Gen. 1. 26. And the woman was joyned with him as a Co-partner with him in this perfection and his Companion Gen. 2. 22. Thus of Creation in which these wonders appear 1. God made something out of nothing his power being infinite 2. The act of Creation in respect of God Eternal otherwise he should change which cannot be but passive Creation had a beginning that is in respect of the World made 3. Time and place began with the World having no absolute being but relative respecting the Creatures hence no time nor place before the World 4. Man the Microcosmos 1. A being as the Elements 2. A body as the Minerals 3 A moving life as stars a springing life as Plants 4. A sensitive life as Beasts and 5. A rational life as Angels and ought to lead a God-like life as God acting his Image in imitation of him and for him Quest What is Providence Answ It is that whereby God looketh to his Creatures either in an ordinary or extraordinary manner and therefore preserveth and governeth them either by his common government and thus he overruleth all his Creatures or by his special government and thus he ruleth Angels and men 1. Providence is the Efficiency of God whereby he looketh to his Creatures watcheth over them Psal 145. 15 16. 2. This is either an ordinary or extraordinary manner 1. In an ordinary manner that is according to the order set at first Hos 2. 22. 2. Or in an extraordinary manner not attending to that order then the change is not in respect of the Rule but in respect of the means
publick life Answ Christ's Humiliation in his publick life was that whereby he entred into his publick life with baptisme and temptation and his course in it was a going about doing good in poverty and much labour preaching and working of miracles towards the conclusion prepared himself and his Disciples for his death 1. Christ entred into his publick life with Baptism Temptation 1. By Baptisme Mat. 3. 15. shewing himself to be the band of both the Covenants and that the Covenant of works and the covenant of grace were performed in and by him 2. By Temptation Mat. 4. the beginning of that Chap. shewing he was come upon his trial and should overcome and be able to succor the tempted 2. His course in his publick life in going about doing good Act. 10. 38. 1. in poverty 2 Cor. 8. 9. 2. In much labour 1. In preaching Luk. 4. 18. 2. Working Miracles of all sorts which was proper to Christ Mat. 11. 5 6 3. Towards the conclusion prepared himself and his Disciples for his death by his practice and his speech 1. His practice 1. His Example in giving such an excellent pattern of humility and love in washing his Disciples feet Joh. 13. 1. to the 18. 2. More especially in his Transfiguration Mat. 17. 2. And his Celebration of the Passover and abolishing of that thereby shewing he was the lamb to be offered up and appointing his Supper in the place of it Matth. 26. 17. 26. 2. By his speech 1. To God in prayer Joh. 12. 27. his most solemn prayer in Ioh. 17. 2. His speech to his disciples in the 14 15 16. Chapters of John Quest What was the Death of Christ Answ Christ's death was the extream punishment he suffered first before his Crucifixion especially in his agony in the Garden and his being arrested by a band of men with Judas being arraigned he suffered extream ignominy by derision and whipping and the sentence of condemnation but principally his suffering the Crucifixion it self Christs death was the extream punishment he suffered before his Crucifixion especially in his Crucifixion 1. Before his Crucifixion 1. Before his arraignment 1. His Soul trouble especially his Agony in the garden Luk. 22. 44. 2. His being arrested by a band of men with Judas ver 47 and 52. 2. His being arraigned before civil and ecclesiastical Tribunal Luk. 22. 54. Thus Justice pursued our Surety Isai 53. 12. 3. Vpon his arraignment followed 1. His Extream ignominy by derision and scourging Mat. 26. 67. A Sentence of condemnation Mat. 26. 27. He was reproached as a Deceiver a false Prophet a Blasphemer and many other horrible crimes for he suffered for all sorts of sins Isai 53. 5. Quest What was Christs Crucifixion Answ Christs Crucifixion was that whereby he was lifted up and hanged upon a cross and so being made a curse languished to death and suffering both a bodily and spiritual death gave up the Ghost and his body continued in the grave three dayes 1. His Crucifixion is that whereby he was lifted up and hanged upon the cross Matth. 27. 35. 2. And thus was made a curse and languished to death Gal. 3. 13. hence the death he suffered was 1. A cursed death the hanging upon the cross being a Symbolum or sign of the curse 2. A most shamefull death hanged up between the heaven and the earth as if the heaven at present rejected him and as if the earth would not bear him 3. A most tormenting death in pain and languishing especially considering the perfection of his spirits and senses and consequently the pam he felt was the greater being perfectly sensible of pain 3. Suffering both a bodily and a spiritual death 1 A spiritual death wholly deprived â—â— the sense of the sweetness of the love of the Father and possessed with the sense of the contrary bitterness Mat. 27. 46. 2. Bodily death He gave up the Ghost Mat. 27. 50. 1. He was a Surety for sinners 2. Hence he was to suffer death 3. Hence must shed his heart blood 4. Hence wholly deprived of the life of joy and comfort in Soul and body 5. But yet not left to sin for that befals man because he is weak and breaks under the punishment of sin but Christ was able to endure the worst and extremity of the punishment The consequence of his death his body continued in the grave three dayes Luk 24. 7. 1. He had endured the punishment respecting sense when he said it is finished 2. Yet continued in the state of death 1. His body buryed 2. His Soul seperated from it though not suffering pain 3. The union of his Soul and likewise of his body continued unto his divine person that although they were severed one from another yet they remain united to his divine person Acts 2. 31. The second part of Redemption namely Christs Exaltation Quest What is Christs Exaltation Answ The Exaltation of Christ is his Tryumph over his and our Enemies the degrees of which are his Resurrection from the dead his ascension into Heaven his session at the right hand of the Father and at the end of the World his return in glory to be the Judge of the World 1. His Exaltation that is his Tryumph over his and our Enemies Acts 2. 35 36. Phil. 2. 8 9. 2. The degrees of which Exaltation 1. Before the end of the World 2. At the end of the world 1. Before the end of the world 1. His Resurrection his body raised Soul and body reunited and this done by his God-head Rom. 1. 4. and seen by his Disciples forty dayes Acts 1. 3. 2. His Ascension 1. His humane nature ascended into the highest Heavens by the power of his God-head Eph. 4. 10 11. his Disciples being witnesses Acts 1. 10 11 3. His session at the right hand of his Father which holds forth 1. His entertainment by his Father Psal 110. 1. having accepted him and put all things under him 1 Cor. 15. 21 22 27. 2. He well satisfied with his reward Psal 16. 11. 3. Hence his Intercession he presents his merits claimeth the performance of what was promised him respecting his glory and the good of his people Heb. 9. 24 25. 2. At the end of the World his return in glory to be the Judge of the World 1 Thes 4. 16 17. 1. In Christs humiliation the glory of Christs divine nature was hidden but not diminished in his Exaltation it is manifested but not augmented 2. His humane nature was really abased and really exalted enjoying the actings of the glory of his divine nature according to its manner and measure 3. When the day of Judgement is come and finisht he will deliver up his Kingdome to his Father as compleat and so to continue for ever but not so as to put an end to his Head-ship and Mediator-ship 1 Cor. 15. 24 28. 4. The degrees of his Exaltation are according to the degrees of his humiliation 1. Christ dyed and he rose again 2.
abuseth the liberty of his will Eccl. 7. 29. that a glass is breakable is not a defect to be complained of but that man who was mutable would tâ—y whether by an unlawful means he could not attain a good and thus put himself under the power of mutability and thus this glass is broken and undone 2. The blameless cause was the Law of God 1. The Law forbids sin 2. Man opposeth it 3. The Law must yield or man must be broken 4. The Law cannot yield or give place but is like a Rock against which a Ship runneth and breaks it self in pieces Rom. 4. 15. The Effect of this was first guilt 2dly punishment 1. Guilt whereby a transgressor is bound to suffer punishment or is lyable to it Rom. 3. 19. 2. Punishment namely the evil inflicted upon a sinner for his transgression which is death it self Gen. 2. 17. Quest What is the punishment of sin Answ The punishment of sin is death which is a privation of a happy life and being subject to the contrary misery both the first death the body deprived of the comforts of this life and at last severed from the Soul and the second death which is the death of the Soul 1. Death is the punishment of sin Gen. 2. 17. 2. It is a privation of a happy life not meerly a privation of life for then Being should cease and the Subjects of misery be taken away and so the punishment ended but it is a privation of a happy or comfortable life hence the parts of death are 1. A privation of the good and 2. The sense of the contrary misery 3. The kinds of death the first death the second death The first death a corporeal death the beginning of which is in a privation of the comforts of this life in some degree the contrary miseries poverty shame sickness 2 Cor. 7. 10. 2. The perfection of this is when Soul body are seperated the body returns to the Elements Eccl. 12. 7. The second death which is the death of the Soul Quest What is the death of the Soul Answ The death of the Soul is first a privation of that which is Essential to spiritual life as the principle of life the Image of God and the contrary evil possessing namely a principle of Enmity in mans nature against God and a privation of the acts of life and a swerving of mans actions from God the first may be called original sin and the other actual sin In the death of the Soul we may consider it as it is a privation of that which is Essential to spiritual life 2. Of that which belongs to its well Being 1. Of that which is Essential as first a privation of a principle of life and so of the Image of God Eph. 4. 18. man opposing the Law defaced the Image of God and spoyled himself 2. Hence was subjected to a principle of Enmity against God and thus a swerving of his whole nature Rom. 8. 7. Gen. 6. 5. thus sin taketh occasion by the Law Rom. 7. 8. 2. A privation of acts of life and the contrary to this a swerving of the actions from the Law Rom. 3. 10 11 12 13 14 15 16 17. The first of these is called Original sin as it is the beginning and spring of the other and the latter is called actual sin as it is the acting of vicious principles which are in mans nature Math. 15. 18 19. Quest What is the death of the soul in the second place Answ The Death of the Soul in the second place is a privation of the favour of God and being possessed with fear and shame a privation of the confirming presence of God and being subject to the power of Satan and the consummation of this death shall be when the Soul immediately after its departure out of the body shall be cast into hell and both soul and body after the day of Judgment In the former we hear of a privation of that which is essential to a spiritual life next of that which belongs to the well being and compleating of that life 1. A privation of the favour of God Lam. 3. 43 44. And the contrary to this possessed with fear and shame Isai 57. ult Gen. 3. 7 8. 2. A privation of the confirming presence of God Man should have been established in the way of life if he had obeyed but he disobeying is deprived of this and the contrary to this is a being subject to the power of Satan the tempter Heb. 2. 14. Eph 2. 3. 3. The perfection of this death 1. The Soul immediately after its departure out of the body shall be cast into hell 2. The Soul and Body after the day of Judgment together cast into hell fire Mat. 13. 50. Rev. 20. 14 15. Math. 16. 26. Quest What is the propagation of Adams sin unto his Posterity Answ Adams Transgression is extended to all his posterity for all mankind was in him as the common root and he acted as a publick person and therefore his sin is imputed to all his posterity and he hath really communicated the same sinfull nature that we are inclined to act as he did We may consider the union of Adams posterity to him and their communion with him 1. The union Natural Moral 1. Natural all mankind was in him as he was the common root of all mankind Act. 17. 26. Hence what he acted all Mankind did act 2. The moral union He acted as a publick person if he had obeyed all his posterity had been happy he disobeying all become miserable Rom. 5. 12. 2. Communion with him by imputation and real communication 1. Imputation his sin is reckoned to his posterity as if they had done it hence in respect of the merit of it accounted theirs hence guilt and punishment upon all Rom. 3. 19. 2. A real communication of the same sinful nature Original sin Psal 51. 5. Eph. 2. 3. Thus it is natural such as the Root such are the Branches 2. Sin is conveyed either from God or from the Parents not from God for he cannot be the author of sin hence the Soul as it comes out of his hand is not positively holy for then there might be a falling from grace seeing many Children appear to be wicked afterwards and yet the Soul as it comes out of his hand is not positively vicious for he cannot be the author of sin 2. Hence sin comes to the Child nextly from the Parents and that first is either immediately but not so for the Soul of a Child is not immediately united to the Parents therefore can have no such communion with them 2. Or mediately and that is either by the Body or the Spirits which unite Soul and body not from the body nextly for that is united to the Soul by the Spirits hence it is by the deordination of those Spirits which unite Soul and body and these are conveyed from the Parents and not under the power of distemper and
Person hence they co-operate to the same effect 2. It s according to their properties and distinct manner of working when the humane nature was the Sacrifice the divine nature was the Altar which sanctifieth the Sacrifice and as he was God and man he was the Priest and when his body was raised out of the grave this divine nature acted in that work by virtue of its relation to the humane nature Hence what is proper to the Person is attributed to the humane nature by reason of its relation as to be in the beginning and what belongs to one nature is attributed to another as God manifested in the flesh c. And hence the humane nature is to be worshipped not in respect of it self but as united to the divine nature Heb. 1. 6. And yet the distinction of his natures remain that is they remain the same in essence and essential properties 1. In essence his divine nature cannot be a humane nature that cannot change his humane nature cannot be a divine nature for finite cannot become infinite 2. Distinct in their essential properties that although they doe make use of one anothers propertyes yet the essence remaining distinct their essential properties are distinct a divine and an humane understanding will and presence as we said before Thus of the Incarnation next of Christs Vnction Call Furniture 1. His Call his Father called him that is 1. Chose him to this work Isai 42. 1 2. 2. Gave him a Commission Joh. 3. 17. 3. Promised to prosper and reward him Isa 53. 10. 11. And Christ accepted of this work Psal 40. 6 7. Hence a Covenant between the Father and the Son and thus in this respect our Mediator was eternal Heb. 13. 8. 7. 17. 2. His Furniture 1. A fullness of grace Joh. 1. 16. beyond measure Joh. 3. 39. Isa 42. 1 2. Hence all the three Persons have their hand in Redemption 1. In making the humane nature 2. In uniting the humane nature to the divine nature for these belong to the efficiency of God as he is God 3. But the second Person only assumes it he alone is the term of that Relation their act terminates only on and in him Quest Why must Christ be God and Man Ans Christ must be man that he might suffer for man and teach man familiarly and be of the same kind with his body and he was God that he might enable his humane nature to suffer and that he might be a most able Prophet and be able to suâ—â—ly his body and rule as King 1. He was man that he might suffer for man for man had sinned and man must suffer and he was God to enable his humane nature to suffer Heb. 9. 14. 2 He was man that he might teach man familiarly after the manner of man and he was God that he might be an able Prophet 1. Cor. 2. 16. 3. He was man that he might be of the same kind with his body the head and the body must be of the same kind and yet he must be God that he might be able to supply his body and to rule as King Eph. 1. 21 22. Rev. 1. 17 18. Quest What are the parts of Redemption Answ The parts of Redemption are Christs humiliation and his Exaltion 1. His humiliation whereby he satisfied for offences and merited life humbling himself in his life and especially in his death The parts of Redemption are humiliation and Exaltation 1. Christs humiliation whereby he satisfied for offences 1. Man had sinned 2. Hence ought to suffer punishment 3. Christ as a Surety beareth the punishment 4. He satisfied for offences by his passive obedience Gal. 4. 4. 2. Merited life 1. If man had obeyed he should have been rewarded with life 2. Hence no reward without doing well 3. Christ doth perform this 4. Hence Christ merited by his active obedience Rom. 5. 19. passive obedience did only satisfie for the breach and wrong but it was his active obedience which did merit the reward namely life and happiness 3. Humbling himself in his life and especially in his death the consideration of these followeth Quest What was the Humiliation of Christ in his life Answ Christs humiliation in his life was first in respect of his private life his body was born of the Seed of the Virgin Mary and both Soul and body having been made and sanctified by the holy Ghost in his Infancy he was Circumcised and offered and fled into Egypt and become subject to his Mother and afterwards laboured with his hands until he came to his publick life The humiliation of Christ in his life private and publick life 1. Private life his admission into the World commoration in it 1. His admission in which his Conception and Nativity 1. His Conception his body was born of the Seed of the Virgin Mary both Soul and body made and sanctified by the holy Ghost 1. His body was of the Seed of the Virgin Mary as the passive principle Luk. 1. 35. the holy thing born of her 2. Thus he was of the Seed of the woman according to the promise Gen. 3. 15. 3. Mary was of the Seed of David hence Christ was king of the Jews by birth being of the Seed of David Math. 2. 2. 2. Both Soul and body were made and sanctified by the holy Ghost as the active principle Luk. 1. 35. 1. His Soul made immediately out of nothing created by infusing and infused by creating as the Soul of man is 2. His body formed by the holy Ghost hence though of the Seed of the woman yet not of the Seed of man 2. Hence the course of Original sin was stopt and he was called that holy thing Luk. 1. 35. 2. Sanctified by the holy Ghost Soul and body united and raised to the highest perfection 1. In respect of habitual perfection there could be no addition 2. In respect of actual perfection there might be and was a growth Luk. 2. 52. thus in respect of his humane nature he was a Son without a Father in respect of his divine nature a Son without a Mother tipified by Melchizedech Heb. 7. 3. 2. The Nativity of Christ he was born of Mary the wife of Joseph before they came together after she had gone a full time Math. 1. 25. 2. His Commoration in the World 1. His private and publick life and 1. His private life 1. In his Infancy circumcised and offered and thus performed the Ceremonial Law Luk. 2. 21 22. 2. Flight into Egypt he was born to misery and yet was to deliver his people out of Egypt Math 1. 21. 3. His subjection to his Mother thus fulfilled the Moral Law Luk. 2. 51. his dispute with the Doctors when he was about twelve years of Age to shew that he needed not to be taught of man Luk. 2. 42 46 47. and his labouring with his hands and thus did bear the curse of our labours Genesis 3. 19. Quest What was the Humiliation of Christ in his
and under the power of sin is cleansed from filth and under the dominion of grace sin mortified and the Soul quickned to newness of life thus in sanctification 2. He that was seperated from God and suffering the punishment of sin doth enjoy God in a blessed manner thus in glorification The Soul is matched and joyned to Christ in a holy marriage Covenant in vocation acquitted from Trespasses debts in Justification accepted into near relation to the King of Kings in Adoption cloathed with royal apparel the image of God in sanctification admitted to be in the gracious presence of God to enjoy him in glorification Quest What is Justification Answ Justification is that whereby the Righteousness of Christ being imputed to a believer and by Faith applyed God is reconciled to him and he is absolved from the guilt of sin and pronounced righteous and worthy of eternal life in and for the sake of Christ 1. By Justification the righteousness of Christ is imputed and applyed that is of God's part imputed to a believer reckoned to him to be his own Rom. 4. 5. and applyed to himself by faith Rom. 4. 2 3 4 5. hence a believer is justified by faith instrumentally hence not justified before faith hence not justified from all eternity for before faith the wrath of God abides upon him John 3. ult 2. Christs righteousness being imputed and applyed to a believer hence 1. God is reconciled to him so that he hath Peace with God Isai 27. 4 Peace with the creatures Job 5 23. And he is absolved from guilt and pronounced righteous and worthy of life in Christ Rom. 8. 33. 34. This Sentence of Justification is declared in the word of God whether the soul doth see it or not for his comfort John 3. ult Quest What is Adoption Answ Adoption is that whereby a believer is advanced to be a child of God and to the priviledges of a Son 1. He is advanced to be a child of God 1. Ioh 3. 1. 2. Hence advanced to the priviledges of a Son 1. Hence related to the Father who hath given him his Son and all other good things an interest in a child's portion Rom. 8. 32. 2. Hence related to the Son of God as a Brother Heb. 2. 11 12. hence a co-heir Rom. 8. 17. hence a King a Priest a Prophet Rev. 1. 6. And a right to the inheritance it self the Kingdome of glory and to creatures in this life and the ministration of Angels Heb. 1. 14. 3. Hence related to the Holy Ghost his assistance which as its immutable is called a Seal Eph. 1. 13 14. 2. As its a pledg of more it s called an Earnest of the inheritance 3. As it resembleth the Assistance of the Spirit which Christ hath so it s a kingly priestly and prophetical Spirit which a believer enjoyeth Rev. 1. 6. 4. As this Spirit doth dispose a Believer to act in a child-like and filial manner is called a spirit of Adoption Rom. 815. Quest What is Sanctification Answ Sanctification is that whereby a believer is fitted to live to God by Christs sanctifying his nature here in some degree by mortifying vicious dispositions which is the putting off the image of the first Adam and by ingenerating gracious principles which is the putting on the image of the second Adam and in the life to come wholly and perfectly sanctifyed 1. A believer is fitted to live unto God 2 Tim. 2. 21. called sanctification as it maketh holy a transformation as it changeth nature not in respect of the Essence of the Soul or Faculties for it remains the same Soul and Faculties otherwise not the same person but the change is in respect of qualities Rom. 12. 2. called the image of Christ 2 Cor. 3. ult a divine nature as it inclineth to imitate God 2 Pet. 1. 4. In this we may consider the parts and subject 1. The parts 1. A mortifying of vicious dispositions called the putting off the image of the first Adam 1 Cor. 15 49. and called mortification Col. 3. 5. 2. An ingenerating gracious dispositions called the putting on the image of the second Adam 1 Cor. 15. 49. is vivification Eph. 2. 1. in the first the virtue of Christs death is applyed in the second the virtue of his Resurrection and both these by Faith Rom. 6. 8. 2. The subject of this the whole man not wholly 1. The whole man 1. The understanding fitted to discern rules which lead unto God hence principles of spiritual wisdome and sanctifyed reason 2. Cor. 4 5 6. but yet this is only in part and imperfect 1 Cor. 13. 12. some abiding ignorance and Atheisme 2. The will fitted to chuse and close with God as the chiefest good Psal 73. 25. hence a principle of love and life and yet with some reluctancy not perfectly willing Joh. 21. 18 19. 3. The affections with the body and members of it fitted to obey the commands of sanctifyed Reason and will Rom. 6. 13. and yet not perfectly some affections yet remain to be crucified Gal. 5. 24. 1. Hence a perfection in parts 1 Thes 5. 23. that is in all parts and Faculties every sanctifying grace 1. Not a perfection in degrees hence 1. Sin and grace in the same Faculty Gal. 5. 17. Spirit and flesh 2. Hence the combate 1. The Flesh warreth against the Spirit guarded by Satan and the World 2 The Spirit warreth against the Flesh guarded 1. By the Father as he pitieth his infirm children Psal 103. 13. 2. By Christ Jesus as he is touched with the sense of infirmities of believers Heb. â— 15. 3. By the Spirit as he helpeth their infirmities Rom. 8. 26. causing believers dayly to repent and convert Math. 18. 3. and hence all the spiritual armour put on but above all to be strong in the Lord and in the power of his might Eph. 6. 11 12. Quest What is glorification Answ Glorification stands in the blessed vision and enjoyment of God himself and all things appertaining to a blessed life of the beginnings of which a believer partaketh in this life and the perfection of it when the Soul is departed out of the body and ascended into Heaven and Soul and body shall be reunited and glorified together at the last day In glorification we may consider 1. The Essence of it 2. The complement 1. The Essence of it stands in blessed visions and enjoyment of God himself Psal 73. 25. Psal 27. 4. Psal 116. 7. 2. The complement of it all good things belonging to a blessed life Psal 84. 11. it is called glorification as it maketh believers glorious Rom. 8. 30. The degrees of this Inchoation and Perfection 1. Inchoation here some beginnings of it 1. In direct actings upon God seeing him as in the glass of his word and Ordinances 1 Cor. 13. 12. 2. Reflect acts a believer hath discerning what God hath done for him in working in him repentance and saith hence an Assurance that he was elected and that he
was to be for ever happy hence Joy Rom â— 3 4 5. 2. The Perfection 1. Of the soul immediately after its departure out of the body Phil. 1. 23. 2. Of the soul and body both glorified at the day of Judgement Eph. 4 13. Phil. 3. 20. 21. Joh. 17. 23. Hitherto of internal and mystical union to and communion with Christ proper to believers now of external and visible union to and communion with Christ Quest What is visible union to and communion with Christ Answ Visible union to and communion with Christ is that whereby believers doe visibly profess the Faith and subject to the visible government of Christ having visible communion with Christ in his ordinances and thus the Church considered as visible doth in which those who have only and nothing but a visible union to communion with Christ are Hypocrites 1. A visible professing of the faith having and holding forth so much knowledge of Christ as may let Christ into the soul not grosly and sottishly ignorant 2. Doe subject to the visible Government of Chirst in his Ordinances Isai 44. 5. 2 Chron. 30. 8. And thus to the judgement of rational charity are visible Saints they profess this in words and their works do not deny it Tit. 1. 6. And visible Saints may be considered in a segregative or a congregative manner 1. Segregatively as scatter'd sheep by themselves as those certain disciples scatter'd Act. 19. 1. 2. Congregatively as flocking together and thus a Church as a visible body doth But those who have only an external and visible union and communion with Christ but not internally mystically and sincerely these are Hypocrites Luk. 8. 13. 1 Ioh. 2. 19. Ioh. 15. 2. Quest What is a visible Church Answ A visible Church is a company of visible Saints joyned in a visible covenant with Christ and one with another to walk together in the use of Christs Ordinances in a visible Church order 1. That there is a visible Church is manifest otherwise Christ hath no visible Body no visible Officers or they to officiate to them who are not visible 1 Cor. 12. 12. 2. The matter of a visible Church is visible Saints for Christ's visible Church is called his Body 1 Cor. 12. 12. his Temple Ephes 2. 21 22. therefore the matter of this ought not to be visible Rebels and Traitors 3. The form of a visible Church is their covenanting 1. There is such a covenant for the covenant so often mentioned with the Israelites 1. It was not the covenant of works for that was made only with our first Parents and with us in Adam but since mans fall who could engage in that 2. Not the covenant of grace strictly taken for believe and live for many were in the covenant spoken of made with the Church of the Jews who were never in the covenant of grace but were graceless Zach. 11. 10. 3. Yet this belongs to the covenant of grace as an Ordinance appointed by it and an outward means to administer it 2. That this is a form of the visible Church appeareth 1. They are a City and Corporation therefore a covenant to make them such 2. They joyne in holy fellowship either without consent or with consent if without consent then though a Church be unwilling they cannot keep them out then they cannot cast them out though they ought to keep out the unworthy and to cast out the obstinate offender If by consent then it is either manifest or unknown consent if an unknown consent be sufficient to admission then an unknown dissent may be sufficient to keep out or cast out and if a manifest consent be necessary to a joyning in Church fellowship then a covenant for what is a Church covenant but a manifest consent to walk with Christ and one with another according to the rules of the Gospel in visible Church order Quest How may a visible Church be considered Answ A visible Church may be considered in respect of the time in which it lived 1. As it was confined to a Family from Adams time to Moses time and then they had Prophets to be extraordinary Rulers and the Head of the Family was the ordinary Ruler and the rule of Religion was given by Tradition A visible Church may be considered either as totum homogeneum or Integrale 1. As totum homogeneum and thus is distributed into individual Congregations and Churches as mankind into Individual men and thus every individual Church hath the matter and form of a Church and thus we read of the Churches of Christ 1 Cor. 11. 16. 2. Or as totum Integrale or an individual man made up of his members and so every individual Church doth consist of its members and in this sense comes in the consideration of a Church as Organicum totum as fitted for operations for the good of the whole And hence Governours and governed 1. Governours who exercise Authority over the â—hurch having the Ecclesiastical 〈…〉 s doctrinal Judicial 1. Doctrinal dispensation of the Word as Church Officers and of the Sacraments Rom. 11. 17. Eph. 4. 10 11. the administration of these committed to Church-Officers 2. Judicially by the Officers with the consent of the Church 1. In respect of those without 2. And within 1. Without 1. Some to be taken in by opening 2. Some to be kept out by shutting the dore of the Church 2. In respect of those within to bind loosen 1. To bind the first degree of which is admonition the second degree is excommunication Math. 18. 16 17 18. The Ministerial Rulers of the Church who act in the name of Christ the supream Ruler and Head of the Church Col. 1. 18. these are extraordinary ordinary 1. Extraordinary called of God immediately Gal. 1. 1. and had infallible direction and inspiration from God Gal. 1. 1 2. 2 Pet. 1. ult 2. Ordinary Rulers called of God mediately by the Church Acts 3. 5. Acts 14. 23. hence Election and Ordination 1 Tim. 5. 22. and these ought to rule according to the Word given by the extraordinary Rulers 2 Tim. 1. 13. 2. The governed is the Church Heb. 13. 17. and may be considered in respect of the time in which it lived 1. In a Family from Adams time to Moses time some Prophets were Rulers 2 Pet. 2. 5. Jude 14. 2. The Head of the Family was the ordinary Ruler Gen. 18. 19. the eldest Son Exod. 24. 5. Numb 3. 12. 14. And then the Rule of Religion was given by Tradition it was not written until Moses time Quest How was it with the Church in Moses time Answ The Church in Moses time and afterwards was in and confined to the people of Israel who had their great congregation and inferior congregations the Synagogue and their extraordinary Rulers were Prophets some of them wrote the old Testament and their ordinary Rulers were the high Priest inferior Priests and Levites and the Rulers of the Synagogues and of this Church Christ came typed out in
it is not to make an effect without a cause but to supply the place of the ordinary cause and means by his own power immediately 3. Providence is either Conservation or Government Conservation which is that whereby the Being and qualities of the Creatures are continued 1. The Creatures have their Being from God 2. Hence depend upon that same causal power to continue their Being 3. The cessation or withdrawing of that power will be the dissolution of the Creature Psal 104. 29. 2. Government which is the guiding of the acts of the Creatures to their ends 1. They were made for some end else in vain 2. They must act otherwise how can they attain the end 3. Some Rule to guide them else not act well 4. Hence guided governed Dan. 4. 34 35. There are two sorts of causes which God governeth causes by nature and by Counsel 1. Natural causes which he guides by the Law of nature to their inferior ends 1. They act by power or principle arising out of nature natura est res nata ex principiis as water cooleth and fire burneth 2. Hence determined to one opposite fire of it self burneth only if condensated 3. Hence this cause acts to the uttermost of its power if not hindred by an external power over-ruling 4. Nature is in all Creatures and God as a God of nature over-ruleth them therefore this is called a common government Jer. 32. 19. Psal 19. 1 2. 2. Causes by Counsel whom God guides in a rational manner by special Rules to the highest end thus Angels and men 1. They have Reason and liberty of will 2. Hence are to be guided in a rational manner 3. This manner is 1. By shewing his will 1. Commanding and to that annexing a Promise 2. Prohibiting and to that annexing a Threatning Mic. 6. 8. 2. Fullfilling his will giving every one his due Jer. 32. 19 And thus the Lord ruleth Angels and Men. 1 Angels 1. The rule given to them was the moral law for they were made holy and righteous 2. The transgression of this law was charged upon the fallen Angels as murther and lying the event of this was 1. Some of the Angels obeyed and were rewarded 2. Some disobeyed and are miserable 1. The time of their Fall was before men fell for they tempted him 2. Their sin was Pride they kept not their station but aspired higher Jude 6. v. 2. Their punishment not in the highest degree inflicted untill the last day Matth. 25. 11. Next of the Government of God respecting Man Quest What is the Government of God respecting Man Answ The government of God respecting Man at first was that whereby God gave man the moral Law and promised to reward him with life if he obeyed and threatned to punish him with everlasting death if he disobeyed Concerning the event of which we may consider Mans Apostacy and Anastacy 1. The moral Law was given to Man at first to be the Rule of Obedience 1. For he was made holy and righteous 2. And the transgression of this Law was charged upon fallen man hence the same rule with the Angels only with these distinctions 1. Various deductions and applications of the moral Law respecting the condition of mans life as he hath a body as the Sabbath the honouring of Parents and such like rules were properly belonging to man 2. As man had senses and was to be led by sensibles to spirituals thus Sacraments were appointed to him 1. The Tree of life to assure him of life if he obeyed 2. The tree of knowledge of good and evill to be a seal of death if he disobeyed Gen. 2. 9. 2. Man acted not as every Angel for himself only but as a publick person for himself and his posterity but more of this in the Apostacy of Man 3. Hence arose a Covenant between God and his reasonable Creatures Angels and Men That God promised happiness upon condition of Obedience and threatned the contrary upon disobedience And the event comes to be considered respecting man in mans Apostacy and Anastacy Quest What is the Apostacy of Man Answ The Apostacy of man is that whereby man did fall from obedience to the Rule of Gods government in his disobeying by eating the forbidden fruit the Devill tempting him to it by abusing the Serpent and the woman as instruments and the Man abusing the liberty of his will the effect of which was guilt and punishment upon man and his posterity In the Apostacy of man we may consider his Transgression and the Propagation of it 1. The transgression it self in eating the forbidden fruit 1. He had liberty to eat any other Gen. 2. 16. 2. It was against an express command 3. An abuse of the Sacrament and thus a contempt of the whole Covenant Gen. 2. 17. And we may consider the causes of his sin and the effects of it The causes a blameable and blameless the blameable adjuvant and principal the adjuvant or helping causes the Devil abusing the Serpent and the woman 1 The Devil tempted 1. Pretending a good 2. Concealed yea denyed the evil 2. Abused the Serpent which had a natural subtlety which Satan abused Gen. 3. 1 2 3 4 5. 3. Abused the woman who being next to man might be most likely to perswade man Gen. 3. 6. 1 Tim. 2. 14. 2 Cor. 11. 3. 2. The principal blameable cause was mans abusing the liberty of his will Gen. 3. 6. Eccl. 7. 29. 1. Man as a Creature was mutable immutability is a property of the Creator and mutability is inseperable from the Creature that is a possibility to change and this belonging to a Creature as a Creature and not as a sinful Creature is no sinful defect 2. As man was a cause by counsel he had reason and liberty of will and that liberty of indifferency could chuse and refuse had no necessity upon his will 3. Adam had the image of God so he was able to have obeyed if he would 1. He had perfection 2. This was not taken away before his fall for then he had not been perfect before his fall 4. Hence his first sin did not arise 1. From any sinfull principle in him for 1. He was perfect and had no such principle 2. The eating of the forbidden fruit was his first sin but if it had arose from any sinful principle in him that disposition to sin had been his first sin 2. Hence first sin was not error in understanding for either he had not ability to discern or he did not use it Not the first for he had perfection of intellectual virtues if the second a neglect to use his ability this was not error in understanding but rather of his will 3. Hence his first sin was a consent of his will to Satans Temptation 1. Satan presents a good 2. Tempts to unlawful means and man inordinately chuseth the one and is overcome by the other 4. Hence man put himself under the power of his mutability and thus
disorder and Communion is by union and union is by the uniting means Qu. What Attributes shine forth in the Apostacy of man Answ The holiness and Justice and yet the mercy of God in gentleness and bounty to fallen man do shine forth in or by occasion of mans Apostacy 1. The holiness of God which is that whereby he cannot approve of any but those who do agree with him to advance him as he is most glorious hence he distasted man and abhorred man Hab. 1. 13. 2. His Justice inclined to give every one his due 1. Remunerative in rewarding him who doth well Rom. 4. 4. 2. Vindictive in punishing him who doth evil Rom. 2. 9. and the degrees of this 1. The Sentence called Judgement 2. The Execution of it Eccl. 8. 11. the degrees of this first if more mild called anger if more sharp called wrath and fury Deut. 29. 23. 3. His mercy inclined to succour the undeserving hence first gentleness inclined to spare a sinner in bearing called patience if long his long sufferance 2 Chron. 11. 36. 15 16. 2. His bounty inclined to afford supplies to the undeserving Rom. 2. 4. Man suffers Gods displeasure for sin but this man through his weakness can not bear and therefore breaks under it and cannot satisfy and therefore it is just he should alwayes suffer Quest What is the Anastacy of Man Answ The Anastacy of man is that whereby the mercy of God recovereth some sinners out of a state of sin death into a state of grace and life by the redemption of the Son of God whose work it is to reconcile God and man as he is Priest and man to God as he is a Prophet and King and by his Spirit sent to apply this Redemption 1. The Anastacy of man is his recovery out of a state of sin and death into a state of grace and life Eph. 2. 1. 2. This proceeds from the mercy of God whereby he is inclined to succour the miserable and the undeserving and therefore this is done for his own Names sake Isai 43. 25. The parts of this are Redemption Application 1. Redemption which is a payment of a just price to divine Justice and thereby satisfaction 1. God governs man as he is a reasonable creature 2. Hence according to Justice 3. Hence if man had obeyed he should have been rewarded with life but he having disobeyed he cannot live without just satisfaction made Rom. 5. 17. Concerning Redemption we may consider the person and his work 1. The person who is the Redeemer the Son of God 1. God and man at variance the Father in special the person offended man by his sin having made a breach upon the work of Creation in which work the Fathers manner of working did shine forth as we heard in the Efficiency of God hence it was not meet for him to mediate 2. This work is propounded to the Son of God and he accepts it and his manner of working doth especially shine forth in this who is the second divine person and this is the second great work and he worketh from the Father by the Spirit 1 Tim. 2. 6. Acts 4. 12. 2. His first work to reconcile God to man as a Priest Heb. 2. 17. 2. To reconcile man to God first as a Prophet making known the way of life Luk. 4. 18. 2. As a King dispensing life with a Kingly Authority Psal 110. 1 2 3. And by his Spirit sent to apply this Redemption Joh. 16. 8 9 10 11. but of this afterwards The first being the Sufficiency the second the Efficiency of mans Anastacy or recovery Quest What in the first place ought to be considered concerning this work Answ We ought in the first place to consider the fitness of Christ to be a Redeemer for his two natures being personally united and yet remain the same in Essence and Essential properties and he was anointed that is called and furnished to this great work of Redemption To the performing of the work of a Redeemer we may consider first a fitness of Christ to redeem 2. The parts of Redemption First of his fitness to redeem appearing in his Incarnation and Vnction First his Incarnation the Son of God was made man in all things sin only excepted and the manner of his Subsistence 1. He was like to us Phil. 2. 7. 2. in all things Heb. 2. 17. 3. except sin he was without sin Heb. 4. 15. and the manner of the Subsistence of his humane nature for that subsists in his divine person in which we may consider the union of his natures and their Communion 1. Their union which is that whereby the Son of God assumed a humane nature to subsist inseperably in his own person 1. The person assuming was the Son of God Gal. 4. 4. hence it was God assumed a humane nature and yet not as God for then all the three persons had assumed 2. But the Son of God assumed mediately by his person 2. That which is assumed is a humane nature Soul and body hence 1. a twofold understanding Mark 13. 32. 2. A twofold will divine and humane accompanied with a natural desire of his safety Math. 26. 39. 3. And a twofold presence Omnipresent as God but not so as man 3. The assumption it self his humane nature did not subsist by its self for then it had been a person and then two persons mediating but there is but one Mediator â— Tim. 2. 5. 2. His humane nature subsisted in his person 1. It was sustained by it from the beginning of its Being and thus was related to the divine nature as an Effect or an Adjunct 2. It was filled with the divine nature Col. 2. 9. and thus the divine nature had a twofold respect of Subsistence one in the Godhead as he was the second person this was from Eternity another in the humane nature in time and yet but one Subsistence for this works no change in the divine nature only a relation is added to it 3. Subsisteth in it inseperably for if this union had been broken then no Mediator not God-man in one person hence when Soul and body were severed yet the divine nature preserved its union to both of them Acts 2. 31. 4. Hence assuming was no act of Christs Humiliation for 1. It was an act of his divine person and that cannot suffer 2. If it were an act of Humiliation it should be laid aside in the state of his Exaltation then the union of Christs natures should cease in heaven but this cannot be Thus of the union Next of the Communion of Christs natures only we must remember 1. Their Communion 2. But no Confusion 1. Their Communion which is personal for such is their union 1. Hence they co-operate to the same effect if the divine nature doth effect that to which the humane nature doth not concur then no work of God-man if the humane nature did that in which the divine did not concur then no act of the