agreed whether its acts should be called physical properly or not Nay they cannot tell what doth individuate an act of sense whether when my eye doth at once see many words and letters of my Book every word or letter doth make as many individual acts by being so many objects And if so whether the parts of every letter also do not constitute an individual act and where we shall here stop And must all these trifles be considered in our Faith Assenting to the truths is not one Faith unless when separated from the rest and consenting to the good another act Nor is it one Faith to believe the promise and another to believe the pardon of sin and another to believe salvation and another to believe in God and another to believe in Jesus Christ nor one to believe in Christ as our Ransom and another as our Intercessor and another as our Teacher and another as our King and another to believe in the Holy Ghost c. I deny not but some one of these may be separated from the rest and being so separated may be called Faith but not the Christian Faith but only a material parcel of it which is like the limb of a man or of a tree which cut off from the rest is dead and ceaseth when separated to be a part any otherwise than Logical a part of the description The Faith which hath the promise of salvation and which you must live by hath 1. God for the Principal Revealer and his Veracity for its formal object 2. It hath Christ and Angels and Prophets and Apostles for the sub-revealers 3. It hath the Holy Ghost by the divine attesting operations before described to be the seal and the confirmer 4. It hath the same Holy Ghost for the internal exciter of it 5. It hath all truths of known divine revelation and all good of known divine donation by his Covenant to be the material general object 6. It hath the Covenant of Grace and the holy Scriptures and formerly the voice of Christ and his Apostles or any such sign of the mind of God for the instrumental efficient cause of the object in esse cognito And also the instrumental efficient of the act 7. It hath the pure Deity God himself as he is to be known and loved inceptively here and perfectly in Heaven for the final and most necessary material object 8. It hath the Lord Jesus Christ entirely in all essential to him as God and Man and as our Redeemer or Saviour as our Ransome Intercessor Teacher and Ruler for the most necessary mediate material object 9. It hath the gifts of Pardon Justification the Spirit of Sanctification or Love and all the necessary gifts of the Covenant for the material never-final objects And all this is essential to the Christian Faith even to that Fath which hath the promise of pardon and salvation And no one of these must be totally left out in the definition of it if you would not be deceived It is Heresie and not the Christian Faith if it exclude any one essential part And if it include it not it is Infidelity And indeed there is such a connexion of the objects that there is no part in truth where there is not the whole And it is impiety if any one part of the offered good that is necessary be refused It is no true Faith if it be not a true composition of all these Direct 8. There is no nearer way to know what true Faith is than truly to understand what your Baptismal Covenanting did contain In Scripture phrase to be a Disciple a Believer and a Christian is all one Acts 11.26 Acts 5.14 1 Tim. 4.12 Matth. 10.42 27.57 Luke 14.26 27 33. Acts 21.16 Joh. 9.28 And to be a Believer and to have Belief or Faith is all one and therefore to be a Christian and to have Faith is all one Christianity signifieth either our first entrance into the Christian State or our progress in it As Marriage signifieth either Matrimony or the Conjugal State continued in In the latter sense Christianity signifieth more than Faith for more than Faith is necessary to a Christian But in the former sense as Christianity signifieth but our becoming Christians by our covenanting with God so to have Faith or to be a Believer and internally to become a Christian in Scripture sense is all one and the outward covenanting is but the profession of Faith or Christianity Not that the word Faith is never taken in a narrower sense or that Christianity as it is our heart-covenant or consent containeth nothing but Faith as Faith is so taken in the narrowest sense But when Faith is taken as ordinarily in Scripture for that which is made the condition of Justification and Salvation and opposed to Heathenism Infidelity Judaism or the works of the Law it is commonly taken in this larger sense Faith is well enough described to them that understand what is implyed by the usual shorter description as that it is a believing acceptance of Christ and relying on him as our Saviour or for salvation Or a belief of pardon and the heavenly Glory as procured by the Redemption wrought by Christ and given by God in the Covenant of Grace But the reason is because all the rest is connoted and so to be understood by us as if it were exprest in words But the true and full definition of it is this The Christian Faith which is required at Baptism and then professed and hath the promise of Justification and Glorification is a true Belief of the Gospel and an acceptance of and consent unto the Covenant of Grace Particularly a believing that God is our Creatour our Owner our Ruler and our Chief Good and that Jesus Christ is God and man our Saviour our Ransoms our Teacher and our King and that the Holy Ghost is the Sanctifier of the Church of Christ And it is an understanding serious consent that this God the Father Son and Holy Ghost be my God and reconciled Father in Christ my Saviour and my Sanctifier to justifie me sanctifie me and glorifie me in the perfect knowledge of God and mutual complacence in Heaven which belief and consent wrought in me by the Word and Spirit of Christ is grounded upon the Veracity of God as the chief Revealer and upon his Love and Mercy as the Donor and upon Christ and his Apostles as the Messengers of God and upon the Gospel and specially the Covenant of Grace as the instrumental Revelation and Donation it self And upon the many signal operations of the Holy Ghost as the divine infallible attestation of their truth Learn this definition and understand it throughly and it may prove a more solid useful knowledge to have the true nature of Faith or Christianity thus methodically printed on your minds than to read over a thousand volumes in a rambling and confused way of knowledge If any quarrel at this definition because the foundation is not first
not by Faith chosen and used by us under the notion of a Mâ—diatour or Means to our first act of love and consent but is a Means to that of the Fathers chusing only but is in that first consent chosen by us for the standing means of our Justification and Glory and of all our following exercise and increase of love to God and our sanctification so that it is only the assenting act of faith and not the electing act which is the efficient cause of oâ— very first act of Love to God and of our first degree of sanctification and thus it is that Faith is called the seed and mother grace But it is not that saving Faith which is our Christianity and the condition of Justification and of Glory till it come up to a covenant-consent of heart and take in the foresaid acts of Repentance and Love to God as our God and ultimate end The observation of many written mistakes about the order of the work of grace and the ill and contentious consequents that have followed them hath made me think that this true and accurate decision of this case is not unuseful or unnecessary Direct 12. The Holy Ghost so far concurred with the eternal Word in our Redemption that he was the perfecting Operator in the Conception the Holiness the Miracles the Resurrection of Jesus Christ Of his Conception it is said Mat. 1.20 For that which is conceived in her is of the Holy Ghost And vers 18. She was found with child of the Holy Ghost And of his holy perfection as it is said Luke 2.52 that he increased in wisdom and stature and favour with God and men meaning those positive perfections of his humane nature which were to grow up with nature it self and not the supply of any culpable or privative defects so when he was baptized the Holy Ghost descended in a bodily shape like a Dove upon him Luke 3.22 And Luke 4.1 it is said Jesus being full of the Holy Ghost c. Isa 11.2 And the Spirit of the Lord shall rest upon him the Spirit of wisdom and understanding the Spirit of counsel and might the Spirit of knowledge and the fear of the Lord and shall make him quick of understanding in the fear of the Lord c. Joh. 3.34 For God giveth not the Spirit by measure to him Acts 1.2 After that he through the Holy Ghost had given commandments to the Apostles whom he had chosen Rom. 1.4 And was declared to be the Son of God with power according to the Spirit of Holiness that is the Holy Spirit by the resurrection from the dead Mat. 12.28 If I cast out Devils by the Spirit of God c. Luke 4.18 The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poor he hath sent me to heal c. Isa 61.1 In all this you see how great the work of the Holy Spirit was upon Christ himself to fit his humane nature for the work of our redemption and actuate him in it though it was the Word only which was made flesh and dwelt among us John 1.3 Direct 13. Christ was thus filled with the Spirit to be the Head or quickening Spirit to his body and accordingly to fit each member for its peculiar office And therefore the Spirit now given is called the Spirit of Christ as communicated by him Rom. 8.9 If any man have not the Spirit of Christ the same is none of hiâ— Joh. 7.37 This spake he of the Spirit which they that believe should receive viz. it is the water of life which Christ will give them 1 Cor. 15.45 The last Adam was made a quickening Spirit Gal. 4.6 God hath sent forth the Spirit of his Son into our hearts whereby we cry Abba Father Phil. 1.19 Through the supply of the Spirit of Jesus Christ See also Ephes 1.22 23. 3.17 18 19. 2.18 22. 4.3 12 16. 1 Cor. 12 c. Direct 14. The greatest extraordinary measure of the Spirit was given by him to his Apostles and the Primitive Christians to be the seal of his own truth and power and to fit them to found the first Churches and to convince unbelievers and to deliver his will on record in the Scriptures infallibly to the Church for future times It would be tedious to cite the proofs of this they are so numerous take but a few Matth. 28.20 Teaching them to observe all things whatsoever I have commanded you that 's the commission Mark 16.17 And these signs shall follow them that believe c. Joh. 20.22 Receive ye the Holy Ghost c. 14.26 But the Comforter the Holy Ghost whom the Father will send in my name he will teach you all things and bring all things to your remembrance whatsoever I have said unto you Joh. 16.13 When the Spirit of Truth is come he will guide you into all Truth c. Heb. 2.4 God also bearing them witness both with signs and wâ—nders and with divers miracles and gifts of the Holy Ghost according to his own will Direct 15. And as such gifts of the Spirit was given to the Apostles as their â—ffice required so thâ—se sanctifying graces or that spiritual Life Light and Love are given by it to all true Christians which their calling and salvation doth require John 3.5 6. Except a man be born of Water and of the Spirit he cannot enter into the Kingdom of Heaven That which is born of the flâ—sh is flesh and that which is born of the Spirit is Spirit Heb. 12.14 Without holiness none shall see God Rom. 8.8 9 10 14. They that are in the flesh cannot please God But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you Now if any man have not the Spirit of Christ he is none of his See also v. 1 3 4 5 6 7 c. Titus 3.5 6 7. He saved us by the washing of Regeneration and the renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour that being justified by his grace we should be made heirs according to the hope of eternal life But the testimonies of thâ—s truth are more numerous than I may recite Direct 16. By all this it appeareth that the Holy Ghost is both Christs great witness objectively in the world by which it is that he is owned of God and proved to be true and also his Advocate or great Agent in the Church both to indite the Scriptures and to sanctifie souls So that no man can be a Christian indeed without these three 1. The objective witness of the Spirit to the truth of Christ 2. The Gospel taught by the Spirit in the Apostles 3. And the quickening illuminating and sanctifying work of the Spirit upon their souls Direct 17. It is therefore in these respects that we are baptizâ—d into the Name of the Holy Ghost as well as of the Father and the Son
Essence or that which streameth further to other creatures And this last is either that which it sendeth to us before its own appearing or rising or that which accompanieth its appearing or that which leaveth behind it as it setteth or passeth away so must we distinguish in the present case But all this is but One Light and One Spirit So then I should in order speak 1. Of that Spirit in the words and works of Christ himself which constituteth the Christian Religion 2. That Spirit in the Prophets and Fathers before Christ which was the antecedent light 3. That Spirit in Christs followers which was the concomitant and subsequent Light or witness And 1. In those next his abode on earth And 2. Of those that are more remote CHAP. IV. The Image of Gods Wisdom 1. AND first observe the three parts of Gods Image or impress upon the Christian Religion in it self as containing the whole work of mans Redemption as it is found in the works and doctrine of Christ 1. The WISDOM of it appeareth in these particular observations which yet shew it to us but very defectively for want of the clearness and the integrality and the order of our knowledge For to see but here and there a parcel of one entire frame or work and to see those few parcels as dislocated and not in their proper places and order and all this but with a dark imperfect sight is far from that full and open view of the manifold Wisdom of God in Christ which Angels and superiour intellects have 1. Mark how wisely God hath ordered it that the three Essentialitieâ— in the Divine Nature Power Intellection and Will Omnipotency Wisdom and Goodness and the three persons in the Trinity the Father the Word and the Spirit and the three Causalities of God as the Efficient Directive and final Cause of whom and through whom and to whom are all things should have three most eminent specimina or impressions in the world or three most conspicuous works to declare and glorifie them viz. Nature Grace and Glory And that God should accordingly stand related to man in three answerable Relations viz. as our Creatour our Redeemer and our Perfecter by Holiness initially and Glory finally 2. How wisely it is ordered that seeing Mans Love to God is both his greatest duty and his perfection and felicity there should be some standing emâ—nent means for the attraction and excitation of our Love And this should be the most eminent manifestation of the Love of God to us and withall of his own most perfect Holiness and Goodness And that as we have as much need of the sense of his Goodness as of his Power Loving him being our chief work that there should be as observable a demonstration of his Goodness extant as the world is of his Power 3. Especially when man had fallen by sin from the Love of God to the Love of his carnal self and of the creature and when he was fallen under vindictive Justice and was conscious of the displeasure of his Maker and had made himself an heir of Hell And when mans nature can so hardly love one that in Justice standeth engaged or resolved to damn him forsake him and hate him How wisely is it ordered that he that would recover him to his Love should first declare his Love to the offender in the fullest sort and should reconcile himself unto him and shew his readiness to forgive him and to save him yea to be his felicity and his chiefest good That so the Remedy may be answerable to the disease and to the duty 4. How wisely is it thus contrived that the frame and course of mans obedience should be appointed to consist in Love and Gratitude and to run out in such praise and chearful duty as is animated throughout by Love that so sweet a spring may bring forth answerable streams That so the Goodness of our Master may appear in the sweetness of our work and we may not serve the God of Love and Glory like slaves with a grudging weary mind but like children with delight and quietness And our work and way may be to us a foretaste of our reward and end 5. And yet how meet was it that while we live in such a dark material world in a body of corruptible flesh among enemies and snares our duty should have somewhat of caution and vigilancy and therefore of fear and godly sorrow to teach us to rellish grace the more And that our condition should have in it much of necessity and trouble to drive us homeward to God who is our rest And how aptly doth the very permission of sin it self subserve this end 6. How wisely is it thus contrived that Glory at last should be better rellished and that man who hath the Joy should give God the Glory and be bound to this by a double obligation 7. How aptly is this remedying design and all the work of mans Redemption and all the Precepts of the Gospel built upon or planted into the Law of natural perfection Faith being but the means to recover Love and Grace being to Nature but as Medicine is to the Body and being to Glory as Medicine is to Health So that as a man that was never taught to speak or to go or to do any work or to know any science or trade or business which must be known acquisitively is a miserable man as wanting all that which should help him to use his natural powers to their proper ends so it is much more with him that hath Nature without Grace which must heal it and use it to its proper ends 8. So that it appeareth that as the Love of Perfection is fitly called the Law of Nature because it is agreeable to man in his Natural state of Innocency so the Law of Grace may be now called the Law of depraved Nature because it is as suitable to lapsed man And when our pravity is undeniable how credible should it be that we have such a Law 9. And there is nothing in the Gospel either unsuitable to the first Law of Nature or contradictory to it or yet of any alien nature but only that which hath the most excellent aptitude to subserve it Giving the Glory to God in the highest by restoring Peace unto the Earth and Goodness towards men 10. And when the Divine Monarchy is apt in the order of Government to communicate some Image of it self to the Creature as well as the Divine Perfections have communicated their Image to the Creatures in their Natures or Beings how wisely it is ordered that mankind should have one universal Vicarious Head or Monarch There is great reason to believe that there is Monarchy among Angels And in the world it most apparently excelleth all other forms of Government in order to Vnity and Strength and Glory and if it be apter than some others to degenerate into oppressing Tyranny that is only caused by the great corruption of humane
11. Exod. 12.29 Deut. 26.22 Josh 4.6 21 22. 22 24 27. Therefore the writing of Church-history is the duty of all ages because Gods Works are to be known as well as his Word And as it is your forefathers duty to write it it is the childrens duty to learn it or else the writing it would be vain He that knoweth not what state the Church and world is in and hath been in in former ages and what God hath been doing in the world and how errour and sin have been resisting him and with what success doth want much to the compleating of his knowledge 5. And he must have prudence to discern particular cases and to consider of all circumstances and to compare things with things that he may discern his duty and the seasons and manner of it and may know among inconsistent seeming duties which is to be preferred and when and what circumstances or accidents do make any thing a duty which else would be no duty or a sin and what accidents make that a sin which without them would be a duty This is the knowledge which must make a Christian entire or compleat 2. And in his Will there must be 1. A full resignation and submission to the Will of God his Owner and a full subjection and obedience to the Will of God his Governour yielding readily and constantly and resolutâ—ly to the commands of God as the Scholar obeyeth his Master and as the second wheel in the clock is moved by the first And a close adhering to God as his chief Good by a Thankful Reception of his Benefits and a desirous seeking to enjoy and glorifie him and please his Will In a word loving him as God and taking our chiefest complacency in pleasing him in loving him and being loved of him 2. And in the same will there must be a well regulated Love to all Gods works according as he is manifested or glorified in them To the humanity of our Redeemer to the glory of Heaven as it is a created thing to the blessed Angels and perfected spirits of the just to the Scripture to the Church on earth to the Saints the Pastors the Rulers the holy Ordinances to all mankind even to our enemies to our selves our souls our bodies our relations our estates and mercies of every rank 3. And herewithall must be a hatred of every sin in our selves and others Of former sin and present corruption with a penitential displicence and grief and of possible sin with a vigilancy and resistance to avoid it 3. And in the Affections there must be a vivacity and sober fervency answering to all these motions of the Will in Love Delight Desire Hope Hatred Sorrow Aversation and Anger the complexion of all which is godly Zeal 4. In the vital and executive Power of the soul there must be a holy activity promptitude and fortitude to be up and doing and to set the sluggish faculties on work and to bring all knowledge and volitions into practice and to assault and conquer enemies and difficulties There must be the Spirit of Power though I know that word did chiefly then denote the Spirit of Miracles yet not only and of Love and of a sound mind 5. In the outward members there must be by use a habit of ready obedient execution of the souls commands As in the tongue a readiness to pray and praise God and declare his Word and edifie others and so in the rest 6. In the senses and appetite there must by use be a habit of yielding obedience to Reason that the senses do not rebel and rage and bear down the commands of the mind and will 7. Lastly In the Imagination there must be a clearness or purity from filthiness malice covetousness pride and vanity and there must be the impressions of things that are good and useful and a ready obedience to the superiour faculties that it may be the instrument of holiness and not the shop of temptations and sin nor a wild unruly disordered thing And the harmony of all these must be as well observed as the matter As 1. There must be a just Order among them every duty must keep its proper place and season 2. There must be a just proportion and degree some graces must not wither whilst others alone are cherished nor some duties take up all our heart and time whilst others are almost laid by 3. There must be a just activity and exercise of every grace 4. And a just conjunction and respect to one another that every one be used so as to be a help to all the rest I. The Order 1. Of Intellectual graces and duties must be this 1. In order of Time the things which are sensible are known before the things which are beyond our sight and other senses 2. Beyond these the first thing known both for certainly and for excellency is that there is a God 3. This God is to be known as one Being in his three Essential Principles Vital Power Intellect and Will 4. And these as in their Essential Perfections Omnipotency Wisdom and Goodness or Love 5. And also in his perfections called Modal and Negative c. as Immensity Eternity Independancy Immutability c. 6. God must be next known in his Three Personalities as the Father the Word or Son and the Spirit 7. And these in their three Causalities efficient dirigent and final 8. And in their three great works Creation Redemption Sanctification or Perfection producing Nature Grace and Glory or our Persons Medicine and Health 9. And God who created the world is thereupon to be known in his Relations to it as our Creator in Unity and as our Owner Ruler and Chief Good efficient dirigent and final in a Trinity of Relations You must know how the Infinite Vital Power of the Father created all things by the Infinite Wisdom of the Word or Son and by the Infinite Goodness and Love of the holy Spirit As the Son redeemed us as the eternal Wisdom and Word Incarnate sent by the eternal Vital-Power of the Father to reveal and communicate the eternal Love in the Holy Ghost And as the Holy Ghost doth sanctifie and perfect us as proceeding and sent from the Power of the Father and the Wisdom of the Son to shed abroad the Love of God upon our hearts c. 10. Next to the knowledge of God as Creator is to be considered the World which he created and especially the Intectellual Creatures Angels or heavenly Spirits and Men. Man is to be known in his person or constitution first and afterward in his appointed course and in his end and perfection 11. In his constitution is to be considered 1. His Being or essential parts 2. His Rectitude or Qualities 3. His Relations 1. To his Creatour And 2. To his fellow-creatures 12. His essential parts are his soul and body His soul is to be known in the Vnity of its Essence and Trinity of essential faculties which is its natural
Image of God It s essence is a Living Spirit It s essential faculties are 1. A Vital Activity or Power 2. An Vnderstanding 3. A Will. 13. His Rectitude which is Gods Moral Image on him consisteth 1. In the promptitude and fortitude of his Active Power 2. In the Wisdom of his Vnderstanding 3. In the Moral Goodness of his Will which is its Inclination to its End and Readiness for its Duty 14. Being created such a creature by a meer resultancy from his Nature and his Creator he is related to him as his Creature and in that Unity is the subsequent Trinity of Relations 1. As we are Gods Propriety or his Own 2. His Subjects 3. His Beneficiaries and Lovers all comprized in the one title of his children And at once with these Relations of man to God it is that God is as before related to man as his Creator and as his Owner Ruler and Chief Good 15. Man is also related to his fellow creatures below him 1. As their Owner 2. Their Ruler 3. Their End under God which is Gods Dominative or Honorary Image upon man and is called commonly our Dominion over the creatures So that by meer Creation and the Nature of the creatures there is constituted a state of communion between God and Man which is 1. A Dominion 2. A Kingdom 3. A Family or Paternity And the whole is sometime called by one of these names and sometime by the other still implying the rest 16. Gods Kingdom being thus constituted his Attributes appropriate to these his Relations follow 1. His Absoluteness as our Owner 2. His Holiness Truth and Justice as our Ruler 3. And his Kindness Benignity and Mercy as our Father or Benefactor 17. And then the Works of God as in these three Relations follow which are 1. To Dispose of us at his pleasure as our Owner 2. To govern us as our King 3. To love us and do us good and make us perfectly happy as our Benefactor and our end 18. And here more particularly is to be considered 1. How God disposed of Adam when he had new made him 2. How he began his Government of him And 3. What Benefits he gave him and what he further offered or promised him 19. And as to the second we must 1. Consider the Antecedent part of Gods Government which is Legislation and then herafter the consequent part which is 1. Judgment 2. Execution And Gods Legislation is 1. By making our Natures such as compared with objects Duty shall result from this Nature so related 2. Or else by Precept or Revelation from himself besides our Natures 1. The Law of Nature is fundamental and radical in our foresaid Relations to God themselves in which it is made our natural duty 1. To submit our selves wholly to God and his disposal as his own 2. To obey his commands 3. And to receive his mercies and thankfully to return them and to love him But though as Gods essential principles and his foresaid Relations are admirably conjunct in their operations ad extra so our Relative obligations are conjunct yet are they so far distinguishable that we may say that these which conjunctly make our Moral duty yet are not all the results of our Relation to a Governour as such but the second only and therefore that only is to be called the Radical Law in the strict sense the other two being the Moral results of our Rectitude The duty of subjection and obedience in general arising from our Natures related to our Creator is the radical governing Law of God in us But yet the same submission and gratitude and love which are primarily our duty from their proper foundations are secondarily made also the matter of our subjective duty because they are also commanded of God 2. The particular Laws of Nature are 1. Of our particular duties to God or of Piety 2. Or of our duties to our selves and others 1. Acts of Justice 2. And of Charity These Laws of Nature are 1. Vnalterable and that is where the nature of our persons and of the objects which are the foundations of them are unalterable or still the same 2. Or mutable when the Nature of the things which are its foundation is mutable As it is the immutable Law of immutable nature that we love God as God and that we do all the good we can c. because the foundation of it is immutable But e. g. the Law against Incest was mutable in nature For nature bound Adams children to marry each other and nature bindeth us since ordinarily to the contrary 2. The revealed Law to Adam was superinduced The parts of Gods Law must also here be considered 1. The introductive Teaching part for Gods teaching us is part of his ruling us and that is Doctrines History and Prophecy 2. The Imperative part commands to do and not to do 3. And the sanctions or motive parts in Law and execution which are 1. Promises of Beneficial Rewards 2. Threatnings of hurtful penalties 20. Gods Laws being thus described in general and those made to Adam thus in particular the next thing to be considered is mans behaviour in breaking those Laws which must be considered in the Causes and the Nature of it and the immediate effects and consequents 21. And next must be considered Gods consequent part of Government as to Adam viz. his judging him according to his Law 22. And here cometh in the Promise or the first edition of the New Covenant or Law of Grace which must be opened in its parts original and end 23. And then must be considered Gods execution of his sentence on Adam so far as he was unpardoned and so upon the world till the end 24. And next must be considered Gods enlargements and explications of his Covenant of Grace till Christs Incarnation 25. And next mens behaviour under that explained Covenant 26. And Gods sentence and execution upon them thereupon 27. Then we come to the fulness of time and to explain the work of Redemption distinctly And 1. It s Original the God of Nature giving the world a Physician or a Saviour 2. The Ends 3. The constitutive Causes Where 1. Of the Person of the Redeemer in his Essence as God and Man and in his perfections both essential and modal and accidental 28. And 2. Of the fundamental works of our Redemption such as Creation was to the first Administration viz. his first Vndertaking Interposition and Incarnation being all presupposed 1. His perfect Resignation of himself to his Father and submission to his disposing Will 2. His perfect subjection and obedience to his Coverning Will 3. His perfect Love to him 4. And the suffering by which he exprest all these The three first meriting of themselves and the last meriting as a satisfactory Sacrifice not for it self but for its usefulness to its proper ends 29. From this Offering once made to God Christ acquired the perfecter title of a Saviour or Redeemer or Mediatour which one contained