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
Idea in God is the first cause of well acting 1. It borroweth not 2. Hence it s 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 â—e 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 freely 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 Ioh. 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 Eternall 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. Job 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
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