The First Principles of the Doctrine of Christ, Part 1
Definition it self.
1. The general nature and Doctrine] Religion may be called an Art, as it consists of Precepts, breathing the first and truest knowledge by which man is guided to his end, but it's called a Doctrine, because none can learn it but those who are taught of God.
1. None can learn it by the book of nature, for there are some lessons in Religion which are not to be found in the book of Creation, (namely) mans Apostacy and Anastasie, how man at first did fall, and how he is recovered by Christ, and the book of nature is blurred by mans sin, the curse is fallen upon the works of Creation, and thus this book is darkened.
2. This can not be learnt only by humane industry, for man by nature is void of spiritual eye-sight, Re. 3. 18. hence Religion is called a Doctrine as it is taught of God.
1. By giving the Rule from Heaven, Deut. 32. 2.
2. By the illumination of the Spirit of God, 1 Cor. 2 13,14.
The special nature of Religion appears in the end and proper object of it.
Of living unto God,] to live unto God is the most excellent kind of life, hence it is an act of the most noble faculty, upon the most excellent object, in the most excellent manner, and therefore hath religion, which is the most excellent Rule to lead to this life.
It is not Reason, nor speech, nor quantity, nor nature, can be the proper object of Religion, all these have their proper acts and Rules to guide them, but it's goodness it self which is the proper Object and end of Divinity.
1. Man was made for God.
2. Hence he ought to live unto God.
3. Hence he ought to be fitted for this end.
4. This is his goodness, and to this Religion leads him, 1 Tim. 6.3. 1 Pet.4.6.
[The parts of Religion are Faith and Observance.]
1. They are parts, for they have a common affection to the whole, and are distinct one from another, he that is Religious hath both these, and yet Faith is not observance.
2. They are integral parts, give being to the whole, as Soul and body make up the man, so Faith and Observance do make a man truly and sufficiently Religious, for to live unto God is the end of Religion, and to this is necessary first, a principle of life, and this is Faith:
2. The acting of that Principle in observance towards God.
3. Hence Faith and Observance differ in their natures, otherwise they could not be parts, and in their precepts, otherwise they could not differ in their natures and hence the Rule of Faith is not the Rule of observance, and hence this Faith is not required in the Law, Psal. 37.3. 2 Tim.1.13. but concerning this more fully in that which followeth.
Q. What is Faith?
A. Faith is the first part of Religion, and is a trusting in God for life, proceeding from a grounded knowledge of God, as he hath made known himself in his sufficiency, and in his efficiency.
1. This Faith is the first part of Religion, because to live unto God, a principle of life, is firstly necessary, and this is Faith, Gal. 2.20.
2. The special nature of this appeareth.
1. A trusting in God] called a resting, Psal. 37. 7. a staying upon God, Isai. 50. 10. a looking to God, Isa. 17. 7.
2. For life,] Deut.30.20. and thus this Faith is distinguisht first from Historical Faith, which is an assent to the Truth of the Word of God,—2dly, from temporary Faith, which is a trusting for temporary things,
3. From miraculous Faith which is a trusting for a miraculous power, these do not come to God for life, Joh. 5. 40. Proceeding from a grounded knowledge of God] for there can be no desire of an unknown God, no believing on him whom we do not know, Psal.9.10. hence it followeth.
1. This Faith is wrought by knowledge, 2. Hence it is not knowledge nor properly any virtue of the understanding, life it self is its Object, hence happiness and goodness it self, and this is properly the Object of the will, 3dly, Hence this Faith is seated in the will.
And thus this Faith is distinguisht from Faith—in vocation, there we consider the framing and making of it, here the general act and use of it, 2dly, Hence distinguisht from Faith required in the Law, the first Command, there Faith looketh to God as the rewarder of them who do well and live unto him,—here it looketh to God as the author of life, and of a principle of well doing▪
4. As God hath made known himself in his sufficiency, and in his efficiency,] for Faith apprehends in the way of Reason such a portion of the beams and glimmerings of God as are sufficient to make a believer live unto God.
1. Faith apprehends in the way of Reason, for God hath made man a reasonable Creature, hence he understands in the way of Reason,—hence Faith apprehends by Reason, otherwise man should go without his guide, and see without his eye sight, Isai.1.18. Job.40.7.
2. A portion of the beams of God, not the Sun itself, not as God is in himself,, 1 Tim 6.16. Job. 26. 14.
3. So much as is sufficient to make a believer live unto God, Exod. 33.19,20.—hence it followeth,
1. The act of Faith is higher then the act of Reason, for Reason in man acts upon and is conversant about, only that Reason which shineth in divine Truth, but Faith is taken up with looking upon the divine goodness in them.
2. Hence Reason in a believer is a means to let in a light and good beyond Reason, that as the senses are means to present the Reason in things to the Reason of man, although Reason is above Sense, so Reason is a means to present a divine good unto Faith, though that divine good is above Reason, but as Reason can use the Prattomenon of the Rule of Sense, (namely) that which is effected by it, so Faith can use the Prattomenon of the Rule of Reason, that which is effected by it, and yet these are distinct arts, and have distinct Objects, and distinct lights
And that which God hath made known of himself is in his sufficiency, and in his efficiency, for more we cannot see and live, and more we need not see and live, Rom▪ 4.21. Exod. 33.19,20.
Quest. What is the sufficiency of God?
Answ. The sufficiency of God is that whereby he hath enough in himself, for himself, and more then enough or us, which consists in his Essence, and Subsistence.
1. He hath enough] otherwise there would be a want in him, which can not be, Psal. 50. 12.
2. In himself, for himself,] otherwise he could not be happy in himself.
3. More then enough for us,] 2 Cor. 9. 8. Eph.3.20. he hath enough for himself, as he is an Infinite Being, and therefore more then enough for us who are finite beings
His sufficiency consists in his Essence, and Subsistence,
1. His Essence, that is his Being absolutely considered.
2. His Subsistence, that is, his standing under some manner of Being, of these two, Reason may conceive▪ but beyond these Reason can not imagine, of the sufficiency of any thing, first, what belongs to the Essence and Being as such, 2dly, what belongs to the Essence besides its Being, 1 Joh. 5.7. Prov.8.30.
Quest. What is the Essence of God?
Answ. The Essence of God is that whereby God is absolutely the first Being, and doth not exsist of causes, nor consist of parts, and his Being is absolutely pure without composition, and is made known to us by his divine Attributes.
1. There is a Being, he that denyeth that, doth deny his own Being, and makes a nothing of his understanding.
2. Being is either first, or arising from the first, so that there is a first Being, Isai. 43.10,11.
3. Absolutely the first Being, therefore no causes of his Being
1. No efficient causes of his Being,
hence
not created
cannot be annihilated.
and hence
Independent
and Supream
2. No material cause of his being, hence invisible and impalpable.
3. No formal cause of his Being, hence Ingenerable and Incorruptible.
4. No final cause of his Being, hence no art to guide him to his end, and thus he doth not exsist of causes.
And hence it followeth, he is not an integrum or intire thing made up of members, nor part of any entire thing.
2. No genus or general nature exsisting in species, nor special kind of being, for these imply matter and form, and thus he doth not consist of parts.
2. And hence he hath not Accidents or Adjuncts, arising from matter or form, hence he is first without quantity, and hence no augmentation, nor diminution.
2. Without qualities arising from the form acting upon the matter, hence immutable without passion, or suffering, and unresistible.
And thus he is far above all our Logick and Reason, Psal.139.6.
4. He hath made known himself by his divine Attributes, what ever is excellent being attributed to him in an eminent and inconceivable manner, Rom. 11. 35, 36.
Quest. What are the divine Attributes?
Answ. They are as they are in God that one most pure Essence, but diversly appearing to us.
1. His Essence is pure without any composition, as we heard before.
2. Hence whatever is in God is God himself, Exod. 3. 14. Isai.44.8.
3. Hence his divine Attributes are God himself.
4. Hence he hath these not by participation, but he is every perfection it self, he is wisdome it self, holiness It self, &c.
5. Hence he hath these in the highest degree, they can not be augmented nor diminished in him.
6. Hence they are equal as they are in him, not more of one divine Attribute then of another, for they are God himself.
But these do diversly appear to us.
1. By different … the same Sun softens some things, and hardeneth other things, so God hath mercy on some, and hardeneth others, Rom. 9. 18. we attribute to the Sun a softening and a hardening power, according to the various effects it hath upon things, so we attribute mercy or justice to God according as he saves some, or punisheth others.
2. By arguments in the glass of our Reason the divine Attributes appear diverse, for we understand by Reason, and that ever implies, 1. That which argueth.
2. That which is argued. And thus we apprehend concerning God, as if he were the Subject of his divine Attributes, and they as Adjuncts, and thus, as if they were distinct from his Essence, and one from another, but this is improper, and we ought to believe that the divine Attributes are one with the Essence, and one with another.
Quest. How is God made known to us by his divine Attributes?
Answ. God is made known to us by his divine Attributes to be one Infinite and Eternal Spirit, having life in and of himself, having most perfect understanding and will, and is infinitely more glorious then any Spirit, and is perfection and blessedness itself.
1. We ought to attribute the most excellent kind of being, and the most excellent properties of Being unto God, in the most eminent manner.
1. The most excellent kind of Being.
1. A living Being is the most excellent, Attribute Life unto him, Deut.32.40.
2. A Spirit is the most excellent of living Beings, attribute that kind of Being to him, Joh.4.24.
3. But we must attribute these to him in an eminent manner.
1. Life of him, he is the Fountain of Life.
2. All kinds of life are of and in him eminently, Ps.84. 8,9,10.
3. His Life and Being are one, not first a Being, and afterwards a living Being,—hence Infinitely more glorious then any Spirit whatsoever.
We ought to attribute the most excellent Properties of Being to him.
1. The most excellent quantity, Deut 32.3. hence
1. Vnity absolutely one, Deut. 6. 4.
2. Infiniteness, without limits of Essence, Isai.40.12, hence, 1. Immense not measurable, Joh. 11. 8. hence
2. Incomprehensible in place▪ not included nor excluded, Psal.139.7,8.
3. Eternity, without beginning or end. 1. No time to come with him, for then he should be limited to time past and present. 2. No time past with him, for then he should be limited to time present and to come.
3. Hence they are one with him, for he can not be more ancient, then himself, and there can be no Succession in Eternity, where there is no beginning nor end, Psal.40.2.
2. Attribute the most excellent qualities to him
1. Most excellent faculties, understanding and will.
2. Most excellent virtues, Intellectual and Moral.
And these to be attributed in the most eminent manner, hence, the Attributes of greatness are to be attributed to the Attributes of Goodness, he is Infinitely and eternally wise, holy, just, merciful, &c. Psal. 147. 5. Isai. 6. 3.
And here shineth his happiness, who by his perfect understanding doth comprehend the most sovereign Truth, and with a most perfect will imbraceth the chiefest good, and is not only happy, but is perfection and happiness itself.
Quest. What is the Subsistence of God?
Answ. The Subsistence of God is that whereby the first Being reflecting upon himself stands under divers mutual respects, and distinct manners of Being, which are only one, in respect of the Essence, and yet are distinct from the Essence, and one from another,
1. The first Being reflecting upon himself] for God who is the first Being is happy in himself. 2. Hence he is acquainted with his own happiness. 3. Hence he reflects upon himself. 4. Hence he is reflected upon by himself.
2. He stands under divers mutual respects, and distinct manners of Being] for his reflecting upon himself, and his Being reflected upon by himself are mutual respects, reflecting hath respect to reflected, and reflected hath respect to reflecting, and thus they are mutual respects.
3. And these are distinct the manners of the Being of the first Being, under which he stands, hence called Subsistence, Heb.1.3. the express Image of his person, the word in the Original is Subsistence, (the Image of his Subsistence.)
4. These manners of Being are only one in respect of the Essence, and yet are distinct from the Essence, and one from another,) this is explained in that which follows.
Quest. How may this be more plainly understood?
Answ. God who is the first Being knoweth himself, and is known of himself, and is breathed after by himself, all which mutual respects belong to the first Being, and yet are distinct from him, and one from another.
1. God knows himself, otherwise he could not be happy in himself, Isai. 44. 8. 2. Hence he is known of himself. 3. Hence he is breathed after by himself as the most adequate Object of his own perfect understanding and will.
2. All which are mutual respects, knowing, and being known, have a mutual respect one to the other, and being breathed after by himself, hath a mutual respect to knowing, and being known by himself.
3. These mutual respects belong to the first Being, in which we may consider. 1. The Vnity of the Subsistences. 2. Their diversity.
1. Their Vnity, that whereby the Subsistences having one and the same Essence, are all God, and one God.
1. There is but one first Being. 2. The Subsistences are the first being reflecting upon himself. 3. Hence these are one in Essence, one God. Hence it followeth.
1. They are Co-Essential, having the Essence together, and wholly, as when the same man is Teacher and Scholar, the Teacher hath the whole man, and the Scholar the whole man, being one and the same man, 1 Joh. 5. 7.
2. Hence they are Co-equal, for they are one God, Phil.2.6.
3. Hence the divine Attributes belong to them equally, what doth belong to God as God, doth belong to the Subsistences equally, for they are all God and one God, Isai.9.6.
4. Hence they are not God of God, for to be God is the absolute Being, and this is not relative, and derivative, but is one & the same in all the persons, the Son hath his relative being of the Father as he is Son, but not his absolute Being as God, but thus he is an Everlasting Father, and the mighty God, Isai.9.6.
5. Hence the love they have one to another, and delight to glorifie one another, Joh. …. 23.
2. Of the diversity of the Subsistences, this will appear in that which followeth.
Quest. How may the Subsistences be distinguisht from the Essence, and one from another?
Answ. The Subsistences may be distinguisht from the Essence, as adjunct manners belonging to the same Essence, and are distinguisht one from another as Relates, by relative properties, and are not improperly called persons, for a divine person is the Godhead with a relative and individual property, and is either Father, Son, or Holy Ghost.
1. The Subsistences are distinguisht from the Essence, as adjunct manners belonging to the same Essence, as the same hand opening and shutting, the beams of the Sun reflecting and reflected, these are not the hand nor the Sun, but adjunct manners of the Being of these.
2. Hence they differ from the Essence only in some respect, not as divers Essences, the same hand, the same Sun, so the same God-head reflecting and reflected.
3. Hence the Subsistences are not divine Attributes, which are one as they are in God, but diversly appearing to us, but these are divers whither we apprehend them so or not.
4. They are not inherent qualities in the Essence, for there are none such in the Essence, as we heard in the description of the Essence.
5. They are manners adhering and belonging to the Essence with it and by it, Prov.8.30.
2. They are distinguisht one from another, as Relates by their relative and individual properties, as teaching and being taught, reflecting and being reflected, hence followeth.
1. They are coexsistent, as Relates, for they are mutual causes, therefore exsist together, 1 Joh. 1. Prov.8.30
2. Coinexistent one in another, for Being and existence is of, and in the cause, and they are Relates, therefore mutual causes, & therefore one in another, Joh 14. 10
3. They are coapparant, for knowledge is of the causes, and these are mutual causes, hence he that knows the one, knows the other, Joh. 14. 9.
4. And yet one is not the other, for Relates are mutual causes, and differ as cause and effect.
3. Hence they are not improperly called persons.
A person is a perfect and individual substance of a reasonable nature. 1. A substance; For meer Accidents or Adjuncts are no person, as virtues are not called persons individual, for mankind is not a person, because it's the genus, but individual men are called persons. 3. Perfect, for the Soul alone is not a person, because it's but a part of man, not a perfect man. 4. A reasonable nature, creatures without Reason are not persons, and by way of eminency it's attributed to men.
And the God-head with a relative and individual property is a divine person, and is either persons breathing or breathed, spirante or persons breathing, as Father and Son, Spirit, or breathed, as the Holy Ghost.
Quest. Who is the Father?
Answ. The Father is the first person who begets his Son, God is happy in himself. 2. Hence he knows himself. 3. Hence he conceivs the Image of himself. 4. Hence to conceive and beget; and this may be called active Generation, this properly belongeth to the Father, and he is first in order 1 Joh. 18.
Quest. Who is the Son?
Answ. The Son is the second divine person begotten of the Father. 1. God is happy in himself. 2. Hence is known and conceived of himself. 3. Hence to be conceived and begotten, and this may be called passive generation, this properly belongs to the Son, Heb.1.3. Joh.1.18. and he is the second in order.
Quest. Who is the Spirit?
Answ. The Spirit is the third divine person proceeding from the Father and the Son.
1. God is happy in himself. 2. Hence knoweth and is known of himself. 3. Hence is breathed after by himself, and this may be called passive spiration, and is the relative property of the Spirit, Joh.16.14.
And the Reason why active spiration doth not constitute a person is, because it doth not nextly and immediately belong to the divine Essence, but to the Father and the Son, for it is God conceiving, and having conceived the Image of himself, doth breath after himself, and thus active Spiration doth nextly proceed from the Relative properties of the Father, and the Son.
2. Active spiration belongs in common to the Father and the Son, and is no individual property belonging only to one.
Quest. What is the Efficiency of God?
Answ. The Efficiency of God is that whereby he worketh all in all things according to the counsel of his will, for his own glory, by his Omnipotency in Creation and Providence, and which honour of working belongs to the three persons, who work the same according to their distinct manner and order of Subsistence.
1. It is that whereby he worketh all in all things] for he is the first Being, hence the power of working is of him, and hence he is the first mover in all other causes, and worketh all in all, Eph.1.11.
2. Hence appeareth his Omnipotency, if he doth all, then he can do all, hence all powerfulness belongeth to him, he can do a work of power.
1. Not that which argueth weakness. 1. Hence not that which is contrary to his nature, 2 Tim. 2. 13. and
2. Hence not that which is contrary to the Rule of nature, for the Rule of nature is a beam of his own wisdome▪ 3. He can do all possible things as to raise Children out of stones, which is not to produce an effect without a cause, that would be contrary to the Rule of nature and his wisdome, but he can supply the place of the cause immediately, Math. 3. 9.
Attribute Omnipotency to him eminently, his power of acting and act is one in him, otherwise a change in him, which can not be, but the creature is the Subject of the change not God, the beams of the Sun are in power to warm or shine upon this or that thing which they do not in act until that thing comes under the beams of the Sun, and yet no change in the beams of the Sun, but in the thing warmed by the same, so in respect of the power of God.
3. According to the counsel of his will) or his own glory, here appears the decree of God, whereby he determines what shall be done.
1. He can do all things absolutely possible, this is his absolute power. 2. He will do that only which may stand with his wisdome and good will this is his ordinate power, that he will do only that which is conditionally and respectively possible, Eph. 1.11. he could have made more then one woman for one man at first, in respect of his absolute power it was possible, Mal. 2. 15. but in respect of its inconsistency with his wisdome it was respectively and conditionally impossible.
3. Hence a decree to determine what shall be done and what shall not be done, and to this decree belongs that which is Complemental and Essential. 1. Complemental. 1. His truth, his words agree with his mind, Ier. 10.10. 2. His faithfulness, he doth what he hath said, and that as he hath spoken, 1 Cor. 10.13.
3. His constancy,—his decree can not change, Isa. …6. 10.
2. That which is Essential to his decree. 1. The final cause his own glory, for if he intended ultimately any end besides himself, he should deny himself, Eph. 1. 6.
2. The Efficient causes of his decree, his wisdome and good will. 1. His wisdome, Psal. 104. 24. 1. He acts well. 2. Hence according to Rule. 3. This Rule is not of the creatures, but of him. 4. This Rule by which he acts is the idea or pattern of well acting. 5. This Idea in God is the first cause of well acting. 1. It borroweth not. 2. Hence its meerly imprinting, and that wisdome in the creatures is imprinted, and is the impression or Image of it. 3. Hence the Rules of Art as in God are eternal, but as in the frame of Creation they are in time, if there had been a man from all Eternity he must have been Animal, Rational, the definitions of things are eternal Truths, whatever becomes of the things themselves.
2. The other Efficient cause of the decree is the will of God, to which we ought to attribute the greatest liberty, for either he acts freely, or by necessity, if by necessity, then either by outward necessity, that which is called the necessity of coaction, as forced by an external power, but this can not be, he doth his pleasure: or inward necessity, the necessity of nature, as fire burneth, and as all natural causes act ad extremum potentiae, then he had done all things absolutely possible, but he acted not as a cause by necessity, nor by nature, but as a cause by counsel most freely, Rom.9.18,19.
2. The goodness of his will. 1. He willeth himself, as the chiefest good. 2. He willeth what is agreeable to himself. 3. He seeth it to be such, and willeth it as such otherwise he might will that which is contrary to himself. 4. Hence, because he seeth it to be agreeable to himself, and best, Consideratis Considerandis, he willeth it, Eph. 1. 5.
3. The Efficacy of his will. 1. He willeth the Being and the manner of the Being and acting of a creature, that it be such a creature, and so qualified. 2. Hence he willeth some to be natural causes, and some to be contingent, and act as causes by counsel. 3. Hence he willeth that man shall act …. 4. Hence he doth not put any necessity or constraint upon mans will, for then he should act contrary to his own decree, Rom.9.19. which can not be.
1. He willeth what is agreeable to himself. 2. Hence his will presupposeth a good, and therefore willeth.
3. But it presupposeth none in the creature, but willeth and worketh it.
4. The Independency of his will, it depends not upon any cause out of himself, only distinguish between Eupraxie and well acting, as it leads to God, and is agreeable to himself, and therefore willeth it. And that the Creature may thus act, he willing worketh it voluntas decreti, the will of Gods decree maketh a thing good,—voluntas mandati, the will of his Command enjoyneth the practice of that which is good, hence his commanding will is the Rule of obedience. And God is Omniscient and Omnipotent, but not Omnivolent, Dan.4.35.
The last particular in the description of the Efficiency of God is, that the honour of Efficiency ought to be attributed to all the three divine persons.]
1. Efficiency belongeth to God as God, therefore to all the three persons.
2. Hence a cooperation of the persons, 1. They work the same, Iob. 5. 16, 17. 2. They are equal in their working. 3. Hence the causal power, a divine person putteth forth, is not of another, but of himself as God.
3. Yet a distinct manner of working, according to their distinct manner and order of Subsistence, which order, 1. Is no order of dignity, for they are coequal.
2. No order of time for they are co-Eternal. 3. No order of Exsistence and nature, for they are Relates and are coexsistent. 4. It is an order of origination. or first in numeration, God works by knowing, and being of himself, and breathed after by himself. Hence,
1. The Father works of himself by his Son and Spirit, and the origination of things, and especially Creation is attributed to him.
2. The Son worketh from the Father by the Spirit. & thus the dispensation of all things is attributed to him, and especially Redemption.
3. The Spirit worketh from the Father, and the Son, by himself, and thus the consummation of things is attributed to him, and especially the work of application, Joh. 16. 13. 15, 16, 17. the parts of Efficiency followeth, (namely) Creation and Providence.
Quest. What is Creation?
Answ. Creation is that whereby God made the World out of nothing, very good, in six dayes; some Creatures were made Immediately out of nothing, as the third Heavens, the Angels, and the first matter, and some mediately out of nothing, as the Elements, and the Elementaries, and amongst those, last of all; man was made.
1. Creation is that whereby God made the World▪] for it was made, or not made; if not made, then no causes of its Being, then no matter nor form, nor end, which cannot be; and either God made it, or it made its self, then it was the cause of its own Being, and should be before it was, which cannot be.
2. Out of nothing] or else out of some first, then out of himself, for there was no other first Being, then of the same Essence with him, this cannot be, therefore made out of nothing, or if the World had been Eternal, then a numberless company of dayes had been before this day, then this day had never been, there is a Succession of things and times, therefore the World not Eternal, a parte post.
3. Very good] goodness is a fitness for the end. 1. Vniversal, in respect of the last end to which all ought to serve, (namely) the glory of the Creator. 2. Particular subordination of things and ends one to another, until it cometh to the last end, Gen. 1. ult.
4. In six dayes] Gen. 1. ult.
The parts of the World are Creatures made out of nothing, either Immediately, or mediately, Immediately, and were perfect, or imperfect, perfect as the third Heavens, and Angels, Gen. 1. 1. Joh. 38. 7.
Hence these were not made out of any preexistent principles. 2. Hence their matter and form stood together immediately out of nothing, and are constant natures.
3. Hence not subject to generation nor corruption, cannot acquire nor lose their form, because made and continued by Gods immediate hand, 4. Hence everlasting. Math. 6. 20. & 22. 30. The third heavens is that most stately and glorious habitation where God is seen as it were face to face. 1 Cor. 13. 12. Math. 18. 10.
The Angels were Spirits made to praise God by being ministring Spirits. Hebr. 1. 7. 14.
2. That which was made immediately out of nothing, & was imperfect, was the first matter; it was a first matter, for it was not of the Elements, nor of any pre-existent principle. 2. Made out of nothing, as the third heavens & the Angels, Gen. 1. 1, 2, 3. It was imperfect. 1. Without form. 2. Hence no special nature. 3. Hence no qualityes. 4. Hence overspread with darkness, which was not created, but is a meer privation of light. 5. Hence the first matter was meerly supported by the power of God, otherwise it would have fallen into nothing: called Earth in respect of its deformity, inferiority and vileness.
Next follows the Creatures, mediately made out of 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, orlesser.
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, Eecl 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 Godlike 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, 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 Creature 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 our 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, … 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.
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 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 try 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 due punishment, or is lyable to it. Rom. 3. 19.
2. Punishment, namely the evil inflicted upon a sinner for his transgression, which is death itself, 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,
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, landa privation of the acts of life, and a swerving of mansactions 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 temper. Heb. 2. 1…. Eph 2. 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 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 commnnication 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 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 cannot 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 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. 1 10. 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. 4.1…. 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 itself, 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, 1 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 Christ 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 Person; hence they co-operate to the same effect.
2. Its 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 … 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 bean 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 … 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.
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 the 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 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 Iob. 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. VponUpon his arraignment followed, 1. His Extream ignominy be 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 listed 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 pain 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, of 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. He descended into Hell, and he ascended into Heaven.
3. His body lay in the grave three dayes, that is, a part of all the three dayes, and he sits now at the right hand of his Father, and shall come in great glory to judge the World.