disorder and Communion is by union and union is by the uniting means Qu. What Attributes shine forth in the Apostacy of man Answ The holiness and Justice and yet the mercy of God in gentleness and bounty to fallen man do shine forth in or by occasion of mans Apostacy 1. The holiness of God which is that whereby he cannot approve of any but those who do agree with him to advance him as he is most glorious hence he distasted man and abhorred man Hab. 1. 13. 2. His Justice inclined to give every one his due 1. Remunerative in rewarding him who doth well Rom. 4. 4. 2. Vindictive in punishing him who doth evil Rom. 2. 9. and the degrees of this 1. The Sentence called Judgement 2. The Execution of it Eccl. 8. 11. the degrees of this first if more mild called anger if more sharp called wrath and fury Deut. 29. 23. 3. His mercy inclined to succour the undeserving hence first gentleness inclined to spare a sinner in bearing called patience if long his long sufferance 2 Chron. 11. 36. 15 16. 2. His bounty inclined to afford supplies to the undeserving Rom. 2. 4. Man suffers Gods displeasure for sin but this man through his weakness can not bear and therefore breaks under it and cannot satisfy and therefore it is just he should alwayes suffer Quest What is the Anastacy of Man Answ The Anastacy of man is that whereby the mercy of God recovereth some sinners out of a state of sin death into a state of grace and life by the redemption of the Son of God whose work it is to reconcile God and man as he is Priest and man to God as he is a Prophet and King and by his Spirit sent to apply this Redemption 1. The Anastacy of man is his recovery out of a state of sin and death into a state of grace and life Eph. 2. 1. 2. This proceeds from the mercy of God whereby he is inclined to succour the miserable and the undeserving and therefore this is done for his own Names sake Isai 43. 25. The parts of this are Redemption Application 1. Redemption which is a payment of a just price to divine Justice and thereby satisfaction 1. God governs man as he is a reasonable creature 2. Hence according to Justice 3. Hence if man had obeyed he should have been rewarded with life but he having disobeyed he cannot live without just satisfaction made Rom. 5. 17. Concerning Redemption we may consider the person and his work 1. The person who is the Redeemer the Son of God 1. God and man at variance the Father in special the person offended man by his sin having made a breach upon the work of Creation in which work the Fathers manner of working did shine forth as we heard in the Efficiency of God hence it was not meet for him to mediate 2. This work is propounded to the Son of God and he accepts it and his manner of working doth especially shine forth in this who is the second divine person and this is the second great work and he worketh from the Father by the Spirit 1 Tim. 2. 6. Acts 4. 12. 2. His first work to reconcile God to man as a Priest Heb. 2. 17. 2. To reconcile man to God first as a Prophet making known the way of life Luk. 4. 18. 2. As a King dispensing life with a Kingly Authority Psal 110. 1 2 3. And by his Spirit sent to apply this Redemption Joh. 16. 8 9 10 11. but of this afterwards The first being the Sufficiency the second the Efficiency of mans Anastacy or recovery Quest What in the first place ought to be considered concerning this work Answ We ought in the first place to consider the fitness of Christ to be a Redeemer for his two natures being personally united and yet remain the same in Essence and Essential properties and he was anointed that is called and furnished to this great work of Redemption To the performing of the work of a Redeemer we may consider first a fitness of Christ to redeem 2. The parts of Redemption First of his fitness to redeem appearing in his Incarnation and Vnction First his Incarnation the Son of God was made man in all things sin only excepted and the manner of his Subsistence 1. He was like to us Phil. 2. 7. 2. in all things Heb. 2. 17. 3. except sin he was without sin Heb. 4. 15. and the manner of the Subsistence of his humane nature for that subsists in his divine person in which we may consider the union of his natures and their Communion 1. Their union which is that whereby the Son of God assumed a humane nature to subsist inseperably in his own person 1. The person assuming was the Son of God Gal. 4. 4. hence it was God assumed a humane nature and yet not as God for then all the three persons had assumed 2. But the Son of God assumed mediately by his person 2. That which is assumed is a humane nature Soul and body hence 1. a twofold understanding Mark 13. 32. 2. A twofold will divine and humane accompanied with a natural desire of his safety Math. 26. 39. 3. And a twofold presence Omnipresent as God but not so as man 3. The assumption it self his humane nature did not subsist by its self for then it had been a person and then two persons mediating but there is but one Mediator â— Tim. 2. 5. 2. His humane nature subsisted in his person 1. It was sustained by it from the beginning of its Being and thus was related to the divine nature as an Effect or an Adjunct 2. It was filled with the divine nature Col. 2. 9. and thus the divine nature had a twofold respect of Subsistence one in the Godhead as he was the second person this was from Eternity another in the humane nature in time and yet but one Subsistence for this works no change in the divine nature only a relation is added to it 3. Subsisteth in it inseperably for if this union had been broken then no Mediator not God-man in one person hence when Soul and body were severed yet the divine nature preserved its union to both of them Acts 2. 31. 4. Hence assuming was no act of Christs Humiliation for 1. It was an act of his divine person and that cannot suffer 2. If it were an act of Humiliation it should be laid aside in the state of his Exaltation then the union of Christs natures should cease in heaven but this cannot be Thus of the union Next of the Communion of Christs natures only we must remember 1. Their Communion 2. But no Confusion 1. Their Communion which is personal for such is their union 1. Hence they co-operate to the same effect if the divine nature doth effect that to which the humane nature doth not concur then no work of God-man if the humane nature did that in which the divine did not concur then no act of the
abuseth the liberty of his will Eccl. 7. 29. that a glass is breakable is not a defect to be complained of but that man who was mutable would tâ—y whether by an unlawful means he could not attain a good and thus put himself under the power of mutability and thus this glass is broken and undone 2. The blameless cause was the Law of God 1. The Law forbids sin 2. Man opposeth it 3. The Law must yield or man must be broken 4. The Law cannot yield or give place but is like a Rock against which a Ship runneth and breaks it self in pieces Rom. 4. 15. The Effect of this was first guilt 2dly punishment 1. Guilt whereby a transgressor is bound to suffer punishment or is lyable to it Rom. 3. 19. 2. Punishment namely the evil inflicted upon a sinner for his transgression which is death it self Gen. 2. 17. Quest What is the punishment of sin Answ The punishment of sin is death which is a privation of a happy life and being subject to the contrary misery both the first death the body deprived of the comforts of this life and at last severed from the Soul and the second death which is the death of the Soul 1. Death is the punishment of sin Gen. 2. 17. 2. It is a privation of a happy life not meerly a privation of life for then Being should cease and the Subjects of misery be taken away and so the punishment ended but it is a privation of a happy or comfortable life hence the parts of death are 1. A privation of the good and 2. The sense of the contrary misery 3. The kinds of death the first death the second death The first death a corporeal death the beginning of which is in a privation of the comforts of this life in some degree the contrary miseries poverty shame sickness 2 Cor. 7. 10. 2. The perfection of this is when Soul body are seperated the body returns to the Elements Eccl. 12. 7. The second death which is the death of the Soul Quest What is the death of the Soul Answ The death of the Soul is first a privation of that which is Essential to spiritual life as the principle of life the Image of God and the contrary evil possessing namely a principle of Enmity in mans nature against God and a privation of the acts of life and a swerving of mans actions from God the first may be called original sin and the other actual sin In the death of the Soul we may consider it as it is a privation of that which is Essential to spiritual life 2. Of that which belongs to its well Being 1. Of that which is Essential as first a privation of a principle of life and so of the Image of God Eph. 4. 18. man opposing the Law defaced the Image of God and spoyled himself 2. Hence was subjected to a principle of Enmity against God and thus a swerving of his whole nature Rom. 8. 7. Gen. 6. 5. thus sin taketh occasion by the Law Rom. 7. 8. 2. A privation of acts of life and the contrary to this a swerving of the actions from the Law Rom. 3. 10 11 12 13 14 15 16 17. The first of these is called Original sin as it is the beginning and spring of the other and the latter is called actual sin as it is the acting of vicious principles which are in mans nature Math. 15. 18 19. Quest What is the death of the soul in the second place Answ The Death of the Soul in the second place is a privation of the favour of God and being possessed with fear and shame a privation of the confirming presence of God and being subject to the power of Satan and the consummation of this death shall be when the Soul immediately after its departure out of the body shall be cast into hell and both soul and body after the day of Judgment In the former we hear of a privation of that which is essential to a spiritual life next of that which belongs to the well being and compleating of that life 1. A privation of the favour of God Lam. 3. 43 44. And the contrary to this possessed with fear and shame Isai 57. ult Gen. 3. 7 8. 2. A privation of the confirming presence of God Man should have been established in the way of life if he had obeyed but he disobeying is deprived of this and the contrary to this is a being subject to the power of Satan the tempter Heb. 2. 14. Eph 2. 3. 3. The perfection of this death 1. The Soul immediately after its departure out of the body shall be cast into hell 2. The Soul and Body after the day of Judgment together cast into hell fire Mat. 13. 50. Rev. 20. 14 15. Math. 16. 26. Quest What is the propagation of Adams sin unto his Posterity Answ Adams Transgression is extended to all his posterity for all mankind was in him as the common root and he acted as a publick person and therefore his sin is imputed to all his posterity and he hath really communicated the same sinfull nature that we are inclined to act as he did We may consider the union of Adams posterity to him and their communion with him 1. The union Natural Moral 1. Natural all mankind was in him as he was the common root of all mankind Act. 17. 26. Hence what he acted all Mankind did act 2. The moral union He acted as a publick person if he had obeyed all his posterity had been happy he disobeying all become miserable Rom. 5. 12. 2. Communion with him by imputation and real communication 1. Imputation his sin is reckoned to his posterity as if they had done it hence in respect of the merit of it accounted theirs hence guilt and punishment upon all Rom. 3. 19. 2. A real communication of the same sinful nature Original sin Psal 51. 5. Eph. 2. 3. Thus it is natural such as the Root such are the Branches 2. Sin is conveyed either from God or from the Parents not from God for he cannot be the author of sin hence the Soul as it comes out of his hand is not positively holy for then there might be a falling from grace seeing many Children appear to be wicked afterwards and yet the Soul as it comes out of his hand is not positively vicious for he cannot be the author of sin 2. Hence sin comes to the Child nextly from the Parents and that first is either immediately but not so for the Soul of a Child is not immediately united to the Parents therefore can have no such communion with them 2. Or mediately and that is either by the Body or the Spirits which unite Soul and body not from the body nextly for that is united to the Soul by the Spirits hence it is by the deordination of those Spirits which unite Soul and body and these are conveyed from the Parents and not under the power of distemper and
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 Next of Application Quest What is Application of Christs Redemption Answ Application of Christs Redemption is the second part of mans recovery whereby that which Christ hath done as a Mediator is applyed to those whom the Father hath elected made theirs effectually by the Spirit and giveth common gifts to others in which let us consider 1. What is applyed that which Christ hath done as a Mediator 1. That which he purchased by his humiliation 2. And possesseth in his Exaltation for his Eph. 1. 3. 7. 2. To whom is this Application of Redemption made it is applyed to those whom the Father hath elected 1. The Father hath intended the salvation of a certain number of mankind these are his by Election 2. Those and those only he hath given to his Son these are Christs by donation from his Father Joh. 6. 37. 3. These Christ only intends to save Joh. 17. 9 10. 4. Hence no universal Redemption for either these elected he intends only to redeem or others besides them then it should be uncertain to God who shall be saved which cannot be Joh. 13. 1. and if it depends meerly upon the liberty of mans will it should be uncertain whether any shall be saved yea it would be certain then none could be saved for none by nature is sincerely willing Psal 110. 2. 3. but the Lords foundation remaineth sure he knoweth his own 2 Tim. 2. 19. 2. Yet it may be granted that which Christ hath done 1. Is of universal value hath worth enough in it for the salvation of all 2. It is offered to all 3. Man not knowing who are excluded out of or included in Election we ought to hope charitably hence it followeth Herein appears Predestination namely the Decree of God concerning the manifestation of his glory in the everlasting state of man electing some and reprobating others 1. Election 1. He intends the glory of his mercy 2. He chuseth some to be Vessels of his mercy Rom. 9. 23. 3. Hence willeth the means 1. permits their fall 2. Willeth their recovery by Redemption and Application 2. Reprobation 1. The Lord intends the glory of his Justice 1. Some appointed for that end Jude 4. Rom. 9. 22. 2. Permitted them to sin and to continue hardened in sin to their destruction 3. The Application it self that which Christ hath done is made theirs effectually for either it is made theirs by effectual Application to them or it may be theirs before it is applyed to them but that cannot be for before Redemption be applyed to them they are Children of wrath as others Eph. 2. 3. the wrath of God abideth on them Joh. 3. 36. they cannot be saved and damned at the same time hence Election works no change in the person doth not change his state before effectual Application 4. By whom is this Application made it is by the Spirit sent from the Father and the Son 1. As it requireth an almighty power a divine power so it is the work of all the three persons 2. As they co-operate according to their manner of Subsistence and order of working it is of the Father firstly by his Son and Spirit 2. It is of the Son as he works from the Father by the Spirit 3. It is of the Spirit as he worketh from the Father and the Son And hence salvation is of the Father intentionally in Election 2. Of the Son virtually as he hath purchased salvation 3. Of the Spirit effectually as he is sent to apply this Joh. 16. 9 10. and giveth common gifts to others for the sake of his Elect Psal 68. 18. Eph. 4. 8 12. Quest What are the parts of Application and the manner of applying those parts Answ The parts of Application are union to Christ that is Oneness in relation to Christ and Communion with Christ that is having in common with Christ the blessings he hath purchased and the manner of Application of these is either internal and mystical this is proper to true believers or external and visible and this Hipocrites have in common with true believers Application may be considered either in the parts of it or adjunct manners 1. The parts of it that is such parts as doe constitute it and of which it doth consist union to Christ Communion with Christ 1. Vnion to Christ that is an Oneness in relation to Christ whereby they are Christs and Christ is theirs 1. Not an Essential Oneness to be one in Essence with Christ this is proper to the three persons thus to be one 2. Not a personal Oneness this is proper to the humane nature of Christ to be one with his divine nature to subsist inseperably in the same person 3. Such a relative oneness so that the Lord Christ owneth the Soul and the Soul owneth 〈◊〉 and as truely one with Christ in a spiritual sense as the bridegroom and the bride Cant. 6. 3. Revel 22. 17 20. Eph. 1. 11 12 13. 2. Communion with Christ whereby we have in common with Christ the blessings he hath purchased Eph. 1. 3. As a woman by mariage hath the benefits of a mariage relation in common with her husband 2. This union to and communion with Christ may be considered in respect of the manners of it in which we have the distribution of the subject from its adjuncts and those considered as proper or common 1. Proper to true Believers and ariseth out of the special nature of application is that internal and mystical sincere union to and communion with Christ which although it may be seen by him who hath it and may be seen by others as to the Judgement of Charity but cannot be seen by others as to the Judgement of verity and infallibility and therefore may be called inward and mystical Rom. 2. 28. and this is proper to true believers 2. Or that which is common namely an external and visible union to and Communion with Christ 1. In words they speak as such 2. In works outwardly they practice as such who have union to Christ and communion with him 3. And therefore to the Judgement of rational Charity appear to be such 4. And have really an external and visible union to Christ as Christ is the head of his visible Church 5. But this is that which hipocrites have in common with true believers Rom. 2. 28. Let us begin with that which is internal and mystical union to Christ Quest What is that internal and mystical union to Christ Answ Internal and mystical union to Christ is that whereby the Spirit having wrought Faith in the heart causeth the soul to come to Christ for life and is joyned to Christ as its spiritual head 1. That whereby the spirit having wrought faith in the
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 â—s 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 Ioh. 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 â—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
Person hence they co-operate to the same effect 2. It s according to their properties and distinct manner of working when the humane nature was the Sacrifice the divine nature was the Altar which sanctifieth the Sacrifice and as he was God and man he was the Priest and when his body was raised out of the grave this divine nature acted in that work by virtue of its relation to the humane nature Hence what is proper to the Person is attributed to the humane nature by reason of its relation as to be in the beginning and what belongs to one nature is attributed to another as God manifested in the flesh c. And hence the humane nature is to be worshipped not in respect of it self but as united to the divine nature Heb. 1. 6. And yet the distinction of his natures remain that is they remain the same in essence and essential properties 1. In essence his divine nature cannot be a humane nature that cannot change his humane nature cannot be a divine nature for finite cannot become infinite 2. Distinct in their essential properties that although they doe make use of one anothers propertyes yet the essence remaining distinct their essential properties are distinct a divine and an humane understanding will and presence as we said before Thus of the Incarnation next of Christs Vnction Call Furniture 1. His Call his Father called him that is 1. Chose him to this work Isai 42. 1 2. 2. Gave him a Commission Joh. 3. 17. 3. Promised to prosper and reward him Isa 53. 10. 11. And Christ accepted of this work Psal 40. 6 7. Hence a Covenant between the Father and the Son and thus in this respect our Mediator was eternal Heb. 13. 8. 7. 17. 2. His Furniture 1. A fullness of grace Joh. 1. 16. beyond measure Joh. 3. 39. Isa 42. 1 2. Hence all the three Persons have their hand in Redemption 1. In making the humane nature 2. In uniting the humane nature to the divine nature for these belong to the efficiency of God as he is God 3. But the second Person only assumes it he alone is the term of that Relation their act terminates only on and in him Quest Why must Christ be God and Man Ans Christ must be man that he might suffer for man and teach man familiarly and be of the same kind with his body and he was God that he might enable his humane nature to suffer and that he might be a most able Prophet and be able to suâ—â—ly his body and rule as King 1. He was man that he might suffer for man for man had sinned and man must suffer and he was God to enable his humane nature to suffer Heb. 9. 14. 2 He was man that he might teach man familiarly after the manner of man and he was God that he might be an able Prophet 1. Cor. 2. 16. 3. He was man that he might be of the same kind with his body the head and the body must be of the same kind and yet he must be God that he might be able to supply his body and to rule as King Eph. 1. 21 22. Rev. 1. 17 18. Quest What are the parts of Redemption Answ The parts of Redemption are Christs humiliation and his Exaltion 1. His humiliation whereby he satisfied for offences and merited life humbling himself in his life and especially in his death The parts of Redemption are humiliation and Exaltation 1. Christs humiliation whereby he satisfied for offences 1. Man had sinned 2. Hence ought to suffer punishment 3. Christ as a Surety beareth the punishment 4. He satisfied for offences by his passive obedience Gal. 4. 4. 2. Merited life 1. If man had obeyed he should have been rewarded with life 2. Hence no reward without doing well 3. Christ doth perform this 4. Hence Christ merited by his active obedience Rom. 5. 19. passive obedience did only satisfie for the breach and wrong but it was his active obedience which did merit the reward namely life and happiness 3. Humbling himself in his life and especially in his death the consideration of these followeth Quest What was the Humiliation of Christ in his life Answ Christs humiliation in his life was first in respect of his private life his body was born of the Seed of the Virgin Mary and both Soul and body having been made and sanctified by the holy Ghost in his Infancy he was Circumcised and offered and fled into Egypt and become subject to his Mother and afterwards laboured with his hands until he came to his publick life The humiliation of Christ in his life private and publick life 1. Private life his admission into the World commoration in it 1. His admission in which his Conception and Nativity 1. His Conception his body was born of the Seed of the Virgin Mary both Soul and body made and sanctified by the holy Ghost 1. His body was of the Seed of the Virgin Mary as the passive principle Luk. 1. 35. the holy thing born of her 2. Thus he was of the Seed of the woman according to the promise Gen. 3. 15. 3. Mary was of the Seed of David hence Christ was king of the Jews by birth being of the Seed of David Math. 2. 2. 2. Both Soul and body were made and sanctified by the holy Ghost as the active principle Luk. 1. 35. 1. His Soul made immediately out of nothing created by infusing and infused by creating as the Soul of man is 2. His body formed by the holy Ghost hence though of the Seed of the woman yet not of the Seed of man 2. Hence the course of Original sin was stopt and he was called that holy thing Luk. 1. 35. 2. Sanctified by the holy Ghost Soul and body united and raised to the highest perfection 1. In respect of habitual perfection there could be no addition 2. In respect of actual perfection there might be and was a growth Luk. 2. 52. thus in respect of his humane nature he was a Son without a Father in respect of his divine nature a Son without a Mother tipified by Melchizedech Heb. 7. 3. 2. The Nativity of Christ he was born of Mary the wife of Joseph before they came together after she had gone a full time Math. 1. 25. 2. His Commoration in the World 1. His private and publick life and 1. His private life 1. In his Infancy circumcised and offered and thus performed the Ceremonial Law Luk. 2. 21 22. 2. Flight into Egypt he was born to misery and yet was to deliver his people out of Egypt Math 1. 21. 3. His subjection to his Mother thus fulfilled the Moral Law Luk. 2. 51. his dispute with the Doctors when he was about twelve years of Age to shew that he needed not to be taught of man Luk. 2. 42 46 47. and his labouring with his hands and thus did bear the curse of our labours Genesis 3. 19. Quest What was the Humiliation of Christ in his
and under the power of sin is cleansed from filth and under the dominion of grace sin mortified and the Soul quickned to newness of life thus in sanctification 2. He that was seperated from God and suffering the punishment of sin doth enjoy God in a blessed manner thus in glorification The Soul is matched and joyned to Christ in a holy marriage Covenant in vocation acquitted from Trespasses debts in Justification accepted into near relation to the King of Kings in Adoption cloathed with royal apparel the image of God in sanctification admitted to be in the gracious presence of God to enjoy him in glorification Quest What is Justification Answ Justification is that whereby the Righteousness of Christ being imputed to a believer and by Faith applyed God is reconciled to him and he is absolved from the guilt of sin and pronounced righteous and worthy of eternal life in and for the sake of Christ 1. By Justification the righteousness of Christ is imputed and applyed that is of God's part imputed to a believer reckoned to him to be his own Rom. 4. 5. and applyed to himself by faith Rom. 4. 2 3 4 5. hence a believer is justified by faith instrumentally hence not justified before faith hence not justified from all eternity for before faith the wrath of God abides upon him John 3. ult 2. Christs righteousness being imputed and applyed to a believer hence 1. God is reconciled to him so that he hath Peace with God Isai 27. 4 Peace with the creatures Job 5 23. And he is absolved from guilt and pronounced righteous and worthy of life in Christ Rom. 8. 33. 34. This Sentence of Justification is declared in the word of God whether the soul doth see it or not for his comfort John 3. ult Quest What is Adoption Answ Adoption is that whereby a believer is advanced to be a child of God and to the priviledges of a Son 1. He is advanced to be a child of God 1. Ioh 3. 1. 2. Hence advanced to the priviledges of a Son 1. Hence related to the Father who hath given him his Son and all other good things an interest in a child's portion Rom. 8. 32. 2. Hence related to the Son of God as a Brother Heb. 2. 11 12. hence a co-heir Rom. 8. 17. hence a King a Priest a Prophet Rev. 1. 6. And a right to the inheritance it self the Kingdome of glory and to creatures in this life and the ministration of Angels Heb. 1. 14. 3. Hence related to the Holy Ghost his assistance which as its immutable is called a Seal Eph. 1. 13 14. 2. As its a pledg of more it s called an Earnest of the inheritance 3. As it resembleth the Assistance of the Spirit which Christ hath so it s a kingly priestly and prophetical Spirit which a believer enjoyeth Rev. 1. 6. 4. As this Spirit doth dispose a Believer to act in a child-like and filial manner is called a spirit of Adoption Rom. 815. Quest What is Sanctification Answ Sanctification is that whereby a believer is fitted to live to God by Christs sanctifying his nature here in some degree by mortifying vicious dispositions which is the putting off the image of the first Adam and by ingenerating gracious principles which is the putting on the image of the second Adam and in the life to come wholly and perfectly sanctifyed 1. A believer is fitted to live unto God 2 Tim. 2. 21. called sanctification as it maketh holy a transformation as it changeth nature not in respect of the Essence of the Soul or Faculties for it remains the same Soul and Faculties otherwise not the same person but the change is in respect of qualities Rom. 12. 2. called the image of Christ 2 Cor. 3. ult a divine nature as it inclineth to imitate God 2 Pet. 1. 4. In this we may consider the parts and subject 1. The parts 1. A mortifying of vicious dispositions called the putting off the image of the first Adam 1 Cor. 15 49. and called mortification Col. 3. 5. 2. An ingenerating gracious dispositions called the putting on the image of the second Adam 1 Cor. 15. 49. is vivification Eph. 2. 1. in the first the virtue of Christs death is applyed in the second the virtue of his Resurrection and both these by Faith Rom. 6. 8. 2. The subject of this the whole man not wholly 1. The whole man 1. The understanding fitted to discern rules which lead unto God hence principles of spiritual wisdome and sanctifyed reason 2. Cor. 4 5 6. but yet this is only in part and imperfect 1 Cor. 13. 12. some abiding ignorance and Atheisme 2. The will fitted to chuse and close with God as the chiefest good Psal 73. 25. hence a principle of love and life and yet with some reluctancy not perfectly willing Joh. 21. 18 19. 3. The affections with the body and members of it fitted to obey the commands of sanctifyed Reason and will Rom. 6. 13. and yet not perfectly some affections yet remain to be crucified Gal. 5. 24. 1. Hence a perfection in parts 1 Thes 5. 23. that is in all parts and Faculties every sanctifying grace 1. Not a perfection in degrees hence 1. Sin and grace in the same Faculty Gal. 5. 17. Spirit and flesh 2. Hence the combate 1. The Flesh warreth against the Spirit guarded by Satan and the World 2 The Spirit warreth against the Flesh guarded 1. By the Father as he pitieth his infirm children Psal 103. 13. 2. By Christ Jesus as he is touched with the sense of infirmities of believers Heb. â— 15. 3. By the Spirit as he helpeth their infirmities Rom. 8. 26. causing believers dayly to repent and convert Math. 18. 3. and hence all the spiritual armour put on but above all to be strong in the Lord and in the power of his might Eph. 6. 11 12. Quest What is glorification Answ Glorification stands in the blessed vision and enjoyment of God himself and all things appertaining to a blessed life of the beginnings of which a believer partaketh in this life and the perfection of it when the Soul is departed out of the body and ascended into Heaven and Soul and body shall be reunited and glorified together at the last day In glorification we may consider 1. The Essence of it 2. The complement 1. The Essence of it stands in blessed visions and enjoyment of God himself Psal 73. 25. Psal 27. 4. Psal 116. 7. 2. The complement of it all good things belonging to a blessed life Psal 84. 11. it is called glorification as it maketh believers glorious Rom. 8. 30. The degrees of this Inchoation and Perfection 1. Inchoation here some beginnings of it 1. In direct actings upon God seeing him as in the glass of his word and Ordinances 1 Cor. 13. 12. 2. Reflect acts a believer hath discerning what God hath done for him in working in him repentance and saith hence an Assurance that he was elected and that he