neither God nor man for things mingled together cannot retain the name of one of the simples as hony and oyle being mingled together cannot be called hony or oyle 2. The properties of the Godhead cannot agree to the properties of the Manhood nor the properties of the Manhood to the Godhead For as the Godhead cannot thirst no more can the Manhood be in all or many place at once therefore the Godhead was neither turned nor transfused into the Manhood but both the divine nature keepeth entire all his essentiall properties to it selfe so that the humanity is neither omnipotent omniscient omnipresent c. and the humane keepeth also his properties and actions though oft that which is proper to the one nature is spoken of the person denominated from the other which is by reason of the union of both natures into one person The glory of the Godhead being more plentifully communicated with the Manhood after his resurrection did it not then swallow up the truth thereof as a whole sea one drop of oyle No for these two natures continued still distinct in substance properties and actions and still remained one and the same Christ. Why did he not take the nature of Angels upon him Heb. 2. 16. Because he had no meaning to save Angels for that they had committed the sin against the holy Ghost falling maliciously into rebellion against God without temptation Are not the elect Angels any way benefited by the humane nature of Christ No his humanity only reacheth to sinfull mankind for if he had meant to have benefited Angels by taking another nature he would have taken their nature upon him How is it then said Eph. 1. 10. Col. 1. 20. that he reconciled things in heaven That is to be understood of the Saints then in heaven and not any way of the Angels although by the second Person of the Trinity the Angels were elected and are by him confirmed so that they shall stand for evermore Why was it requisite that our Mediatour should be Man was it not sufficient that he was God No it was further requisite that he should be man also because 1. Our Saviour must suffer and die for our sins which the Godhead could not doe 2. Our Saviour also must perform obedience to the law which in his Godhead he could not doe 3. He must be man of kin to our nature offending that he might satisfie the justice of God in the same nature wherein it was offended Rom. 8. 3. 1 Cor. 15. 21. Heb. 2. 14 15 16. For the righteousnesse of God did require that the same nature which had committed the sin should also pay and make amends for sin and consequently that onely nature should be punished which did offend in Adam Man therefore having sinned it was requisite for the appeasing of Gods wrath that man himself should die for sin the Man Christ Jesus offering up himself a sacrifice of a sweet smelling savour unto God for us 1 Tim. 2. 5. Heb. 2. 9 10. 14. 15. Rom. 5. 12. 15. Eph. 5. 2. 4. It is for our comfort that thereby we might have free accesse to the throne of Grace and might find help in our necessities having such an high Priest as was in all things tempted like unto our selves and was acquainted with our infirmities in his own person Heb. 4. 15 16 5. 2. 5. As we must be saved so likewise must we be sanctified by one of our own nature that as in the first Adam there was a spring of humane nature corrupted derived unto us by naturall generation so in the second Adam there might be a fountain of the same nature restored which might be derived unto us by spirituall regeneration What comfort then have you by this that Christ is man Hereby I am assured that Christ is fit to suffer the punishment of my sin and being man himselfe is also meet to be more pitifull and mercifull unto men What by this that he is both God and man By this I am most certainly assured that he is able most fully to finish the work of my salvation seeing that as he is man he is meet to suffer for sin as he is God he is able to bear the punishment of sin and to overcome the suffering being by the one fit and by the other able to discharge the office of a Mediatour Mans nature can suffer death but not overcome it the divine nature cannot suffer but can overcome all things our Mediatour therefore being partaker of both natures is by the one made fit to suffer by the other able to overcome whatsoever was to be laid upon him for the making of our peace Are these his natures separated No verily for though they be still distinguished as hath been said in substance properties and actions yet were they inseparably joyned together in the first moment the holy Virgin conceived and made not two but one person of a Mediatour 2 Cor. 13. 4. 1 Pet. 3. 18. 1 Cor. 15. 27 28. The holy Ghost sanctifying the seed of the woman which otherwise could not be joyned to the Godhead and uniting two natures in one person God and man in one Christ Luc. 1. 35. 42. Rom. 9. 5. 1 Tim. 2. 5. Joh. 1. 14. a mystery that no Angel much lesse man is able to comprehend Why so For that the manhood of our Saviour Christ is personally united unto the Godhead whereas the Angels of much greater glory then men are not able to abide the presence of God Esa. 6. 2. Was this union of the body and soul with the Godhead by taking of the manhood to the Godhead or by infusing the Godhead into the manhood By a divine and miraculous assuming of the humane nature which before had no subsistence in it self to have his beeing and subsistence in the divine leaving of it one naturall personship which otherwise in ordinary men maketh a perfect person for otherwise there should be two Persons and two Sons one of the holy Virgin Mary and another of God which were most prejudiciall to our salvation What then is the personall union of the two natures in Christ The assuming of the humane nature having no subsistency in it selfe into the person of the Son of God Joh. 1. 14. Heb. 2. 16. and in that person uniting it to the Godhead so making one Christ God and man Mat. 1. 23. Can you shadow out this conjunction of two natures in one person by some earthly resemblance We see one tree may be set into another and it groweth in the stock thereof and becommeth one and the same tree though there be two natures or kind of fruit still remaining So in the Son of God made man though there be two natures yet both being united into one person there is but one Son of God and one Christ. What was the cause that the person of the Sonne of God did not joyn it self to a perfect person of man 1. Because that then there
yeers And finally that hee who was Davids Son should yet bee Davids Lord a case which plunged the greatest Rabbies among the Pharisees who had not yet learned this wisdome nor known this knowledge of the holy The untying of this knot dependeth upon the right understanding of the wonderfull conjunction of the divine and humane Nature in the unity of the Person of our Redeemer For by reason of the strictnesse of this personall union whatsoever may bee verifyed of either of those Natures the same may bee truely spoken of the whole Person from whethersoever of the Natures it bee denominated For the clearer conceiving whereof wee may call to minde that which the Apostle hath taught us touching our Saviour In him dwelleth all the fulnesse of the Godhead bodily that is to say by such a personall and reall union as doth inseparably and everlastingly conjoyn that infinite Godhead with his finite Manhood in the unity of the self-same individuall Person Hee in whom that fulnesse dwelleth is the PERSON that fulnesse which so doth dwell in him is the NATVRE Now there dwelleth in him not onely the fulnesse of the Godhead but the fulnesse of the Manhood also For wee beleeve him to bee both perfect God begotten of the substance of his Father before all worlds and perfect Man made of the substance of his Mother in the fulnesse of time And therefore wee must hold that there are two distinct Natures in him and two so distinct that they doe not make one compounded nature but still remain uncompounded and unconfounded together But Hee in whom the fulnesse of the Manhood dwelleth is not one and hee in whom the fulnesse of the Godhead another but hee in whom the fulnesse of both those natures dwelleth is one and the same Immanuel and consequently it must bee beleeved as firmly that hee is but one Person And here wee must consider that the divine Nature did not assume an humane Person but the divine Person did assume an humane Nature and that of the three divine Persons it was neither the first nor the third that did assume this Nature but it was the middle Person who was to bee the middle one that must undertake this mediation betwixt God and us which was otherwise also most requisite as well for the better preservation of the integrity of the blessed Trinity in the Godhead as for the higher advancement of Mankinde by means of that relation which the second Person the Mediator did beare unto his Father For if the fulnesse of the Godhead should have thus dwelt in any humane person there should then a fourth Person necessarily have been added unto the Godhead and if any of the three Persons beside the second had been born of a woman there should have been two Sons in the Trinity Whereas now the Son of God and the Son of the blessed Virgin being but one Person is consequently but one Son and so no alteration at all made in the relations of the Persons of the Trinity Againe in respect of us the Apostle sheweth that for this very end God sent his own SON made of a Woman that WE might receive the adoption of SONS and thereupon maketh this inference Wherefore thou art no more a servant but a SON and if a SON then an HEIRE of God through Christ intimating thereby that what relation Christ hath unto God by Nature wee being found in him have the same by Grace By nature hee is the onely begotten Son of the Father but this is the high grace hee hath purchased for us that as many as received him to them hee gave power or priviledge to become the Sons of God even to them that beleeve on his Name For although hee reserve to himselfe the preheminence which is due unto him in a peculiar manner of being the first born among many brethren yet in him and for him the rest likewise by the grace of adoption are all of them accounted as first-bornes So God biddeth Moses to say unto Pharaoh Israel is my Son even my first born And I say unto thee Let my son goe that hee may serve mee and if thou refuse to let him goe behold I will slay thy son even thy first born And the whole Israel of God consisting of Jew and Gentile is in the same sort described by the Apostle to bee the generall assembly and Church of the first born inrolled in heaven For the same reason that maketh them to bee Sons to wit their incorporation into Christ the self-same also maketh them to be first-bornes so as however it fall out by the grounds of our Common Law by the rule of the Gospel this consequence will still hold true if children then heirs heirs of God and joynt-heires with Christ. And so much for the SON the Person assuming The Nature assumed is the seed of Abraham Heb. 2. 16. the seed of David Rom. 1. 3. the seed of the Woman Gen. 3. 15. the WORD the second person of the Trinity being made FLESH that is to say Gods own Son being made of a Woman and so becomming truely and really the fruite of her wombe Neither did hee take the substance of our nature onely but all the properties also and the qualities thereof so as it might bee said of him as it was of Elias and the Apostles that hee was a man subject to like passions as wee are Yea hee subjected himself in the dayes of his flesh to the same weaknesse which we find in our own fraile nature and was compassed with like infirmities and in a word in all things was made like unto his brethren sin onely excepted Wherein yet wee must consider that as hee took upon him not an humane Person but an humane Nature so it was not requisite hee should take upon him any Personall infirmities such as are madnesse blindenesse lamenesse and particular kindes of diseases which are incident to some onely and not to all men in generall but those alone which doe accompany the whole Nature of mankinde such as are hungring thirsting wearinesse griefe paine and mortality Wee are further here also to observe in this our Melchisedec that as he had no Mother in regard of one of his natures so he was to have no Father in regard of the other but must bee born of a pure and immaculate Virgin without the help of any man according to that which is writen The Lord hath created a new thing in the earth A woman shall compasse a man And this also was most requisite as for other respects so for the exemption of the assumed nature from the imputation and pollution of Adams sin For sin having by that one man entred into the world every Father becommeth an Adam unto his childe and conveyeth the corruption of his nature unto all those whom hee doth beget Therefore our Saviour assuming the substance of our nature but
mercy of God in Christ whereby grace reigneth unto life through the obedience of one which is Jesus Christ. Rom. 5. 21. For there being three persons of the Trinity the Father sent his Son to accomplish the work of our Redemption and both of them send the Holy Ghost to work saving grace in our hearts and apply unto our soules the holinesse purchased by the Son of God What is promised therein The favour of God and everlasting salvation with the means thereof as Christ and in him Conversion Justification and Sanctification What is the condition on mans part The gift being most free on Gods part nothing is required on mans part but the receiving of grace offered which is done in those that are of capacity by Faith in Christ John 1. 12. 14 15. Acts 16. 31. whence followeth new obedience whereby the faithfull walk worthy of the grace received and this also is by Gods grace What then is the summe of the Covenant of grace That God will be our God and give us life everlasting in Christ if we receive him being freely by his Father offered unto us Jer. 31. 33. Acts. 16. 30 31. John 1. 12. How doth this Covenant differ from that of works Much every way for first in many points the Law may be conceived by reason but the Gospell in all points is farre above the reach of mans reason Secondly the Law commandeth to doe good and giveth no strength but the Gospell enableth us to doe good the Holy Ghost writing the Law in our hearts Jer. 31. 33. and assuring us of the promise that revealeth this gift Thirdly the Law promised life onely the Gospell righteousnesse also Fourthly the Law required perfect obedience the Gospell the righteousnesse of Faith Rom. 3. 21. Fifthly the Law revealeth sin rebuketh us for it and leaveth us in it but the Gospell doth reveale unto us the remission of sins and freeth us from the punishment belonging thereunto Sixthly the Law is the ministery of wrath condemnation and death the Gospell is the ministery of grace Justification and life Seventhly the Law was grounded on mans own righteousnesse requiring of every man in his own person perfect obedience Deut. 27. 26. and in default for satisfaction everlasting punishment Ezek. 18. 14. Gal. 3. 10. 12. but the Gospell is grounded on the righteousnesse of Christ admitting payment and performance by another in behalfe of so many as receive it Gal. 3. 13 14. And thus this Covenant abolisheth not but is the accomplishment and establishment of the former Rom. 3. 31. 10. 4. Wherein doe they agree They agree in this that they be both of God and declare one kind of righteousnesse though they differ in offering it unto us What is that one kind of righteousnesse It is the perfect love of God and of our neighbour What thing doth follow upon this That the severe Law pronounceth all the faithfull righteous forasmuch as they have in Christ all that the Law doth aske But yet those remaine transgressors of the Law They are transgressors in themselves and yet righteous in Christ and in their inward man they love righteousnesse and hate sin What are we to consider in the Covenant of Grace The condition 1. Of the Mediatour 2. And then of the rest of mankind In the former consisteth the foundation of this Covenant The performance whereof dependeth on Christ Jesus Acts 10. 43. 3. 24. Rom. 1. 3. 4. To the latter belongeth the application thereof for salvation unto all that will receive it 2 Cor. 5. 20. Mat. 6. 33. When was the Mediatour given 1. If we regard Gods decree from all eternity Eph. 1. 4. 2. If the vertue and efficacie of his Mediation as soon as need was even from the beginning of the world Rev. 13. 8. 3. If his manifestation in the flesh in fulnesse of time Gal. 4. 4. 1 Tim. 2. 6. from whence we reckon now 1643. yeares Who is this Mediatour between God and man Jesus Luk. 2. 11. Mat. 1. 21. 1 Tim. 2. 5. the Son of the Virgin Mary the promised Messias or Christ whom the Fathers expected the Prophets foretold John 1. 45. 8. 56. Whose life death Resurrection Ascension the Evangelists describe Joh. 1. 1. Act. 1. 1. Whose word preached unto this day subdueth the world 1 Tim. 3. 16. 2 Cor. 10. 4. 5. Finally whom wee look for from heaven to bee the Judge of quick and dead Acts 10. 42. What doe the Scriptures teach us touching Christ our Mediatour Two things first his person Joh. 1. 14. 3. 33. Secondly his office Esa. 61. 1 2. Luk. 4. 18. What is his Person The second Person in the Godhead made man John 1. 14. What have we to consider herein First the distinction of the two natures Secondly the hypostaticall or personall union of both into one Immanuell What be those two natures thus wonderfully united in one person First his divine nature or Godhead which maketh the person Secondly his humane nature or Manhood which subsisteth and hath his existence in the person of the Godhead and so we beleeve our Saviour to be both the Son of God and the son of man Gal. 4. 4. Luk. 1. 31 32. Rom. 1. 3 4. 9. 5. 1 Tim. 3. 16. Mat. 26. 24. What say you of him touching his Godhead I beleeve that he is the only begotten Son of the most high and eternall God his Father His Word Wisdome Character and Image begotten of his substance before all worlds God of God Light of Light very God of very God begotten not made finally God coessentiall coeternall and coequall with the Father and the Holy Ghost Why call you him the onely begotten Sonne of God Because he is the alone Son of God by nature even the onely begotten of the Father full of grace and truth John 1. 14. 3. 18. For though others be the Sons of God by Creation as Adam was and the Angels Job 1. 6. Others by Adoption and Regeneration as the Saints and the man Christ Jesus in another respect by hypostaticall union yet none is his Son by naturall generation but the same Christ Jesus and that in regard of his Godhead not of his Manhood according to the Apostle who saith that he is without Father according to his Manhood and without Mother according to his Godhead Heb. 7. 3. But it seemeth that he is called the Sonne of God in respect of the generation of his humane nature wherein it is said that the Holy Ghost did that which Fathers doe in the naturall generation especially seeing he is therefore said to be the Sonne of the Highest Luk. 1. 35. He is the naturall Sonne of God onely in regard of the eternall generation otherwise there should be two Sonnes one of the Father and another of the Holy Ghost but he is therefore called the Sonne of the Highest for that none could be so conceived by the Holy Ghost but he that is the
That the breaches of all the Commandements concurred in Adam and Eves sinne 134 The effects of the fall 136 Sin guiltinesse punishment Of our first Parents nakednesse 137 Of their hiding themselves Of sinne Why all Adams posterity are partakers of his sinne and misery 142 What sinne is 143 Imputed sinne 144 Inherent sinne Originall sinne The propagation of originall sinne 145 The minde corrupted The corruption of the memory The corruption of the will 147 The corruption of affections The corruption of the conscience Of the corruption of the body Actuall sinne Of the sin against the Holy Ghost 151 The divers differences of actuall sinne 152 Guilt of sinne 153 Punishment of sinne Of Gods covenants of man 157 Of the covenant of grace 158 The differences between the covenant of works and the covenant of grace 159 Wherein they agree Of Jesus the Mediator of this covenant 160 The foundation of it Of the person of Christ. Of the natures of Christ Divine Humane Of the divine nature of Christ Why it was necessary that Christ should be God 161 Of the humane nature of Christ. 162 Why it was necessary that Christ should be man 164 Of the union of the two natures of Christ. 165 Of Christs Office Mediatorship 166 That here is but one Mediator Of his names Iesus Christ. 167 Of Christs Priest-hood 168 The Popish Priest-hood overthrowne 169 Of Christs satisfaction 170 Of Christs sufferings 171 Of Christs sufferings in his soule 172 Of Christs sufferings in his body Uses of Christs passion 174 Of Christs buriall His descending into hell Christs righteousnesse in fulfilling the Law Christs originall righteousnesse 175 Christs actuall holinesse Of the intercession of Christ. 176 Of the Propheticall office of Christ. 177 Of the Kingly office of Christ. 179 Of Christs humiliation 183 Of Christs exaltation Of the Resurrection of Christ. Of Christs ascension 184 Of the third degree of Christs exaltation his sitting at the right hand of God 185 The state of the godly in Christ. 186 Of the Church of Christ. 187 The Catholick Church The property and office of the head of the Church The Church triumphant 188 Of the Church militant Prerogatives of the members of the Catholike Church 190 What Sanctification is What Redemption is Of our union and communion with Christ. 192 Communion of Saints The benefit of our Communion with Christ. 193 Justification Glorification Of Justification What Justification is Vses arising from the Doctrine of Justification 195. Of Faith 196 The various acception of Faith The divers kindes of Faith 197 Historicall faith Temporary faith Miraculous faith Justifying faith The Popish implicite faith 198 That the whole soule is the seat of faith What reconciliation is 200 What adoption is 201 The benefits of adoption Sanctification 202 The differences between justification and sanctification The differences between the Law and the Gospell 203 The Morall Law the rule of sanctification Ceremoniall Law 204 Judiciall Law The Morall Law The end and use of the Law 205 1. Knowledge of the Law required Rules to be observed for the Interpretation of the Law 1. Rule the Law is spirituall 2. Rule the Law is perfect 206 3. Rule in every commandement there is a Metaphor or Synecdoche 1. Branch of the third rule 2. Branch 3. Branch Why the Commandements are propounded in the second person 207 Good company required Why the Commandements are propounded negatively 208 The division of the Decalogue The summe of the 1. table The summe of the 2. table 209 The division of the 1. table 211 The Preface of the Commandements 212 How the reason of the 1. Commandement belongeth to us 213 The fift Commandement The scope and meaning of this Commandement 214 What is forbidden and required in this first Commandement The severall branches of the first Commandement What it is to have a God 125 Of the knowledge of God Opposites to the knowledge of God Ignorance of God Affiance in God 216 Patience Hope Love of God Thankfulnesse 217 Feare of God Reverence 218 Humility Pride Sorrow Joy Vnity in Religion 219 What it is to have other Gods Sinfull confidence 220 Inordinate love Sinfull feare Sinfull joy and sorrow The third branch of this Commandement True Religion How we must come to the true Religion Helpes inabling us to obey this Commandement 221 Meanes of the knowledge of God Hindrances Meanes of ignorance here forbidden What is enjoyned in the three following Commandements The second Commandement 222 The scope and meaning of the second Commandement What is here forbidden What is meant by making of Images The speciall branches of the second Commandement 223 Of Prayer 224 Of Fasts Of Vowes 225 The manner of Gods worship Of Preparation Of the disposition in the action What is required after the action 226 Ecclesiasticall Ceremonies Of bodily gestures Of the abuse of Gods Ordinances Defects respecting the inward Worship 227 Defects in outward Worship 228 Helps in performing Gods pure worship The second maine branch of the second Commandement 229 What is forbidden concerning Images 230 That it is unlawfull to make the Image of God 231 That it is unlawfull to make the Image of Christ. What is meant by worshipping Images 232 Of countenancing Idolatrie 233 Reasons to back this Commandement taken from Gods Titles Jealous God Reasons drawne from the works of God 234 The first reason The second reason 235 The third Commandement 236 The summe of the third Commandement What is meant by the Name of God What is meant by the word In vaine 237 What is forbidden in the third Commandement What is required in the third Commandement The particular duties required in the third Commandement The duties repugnant 238 The right use of Oathes What persons may lawfully take an Oath 239 The speciall abuses of an oath How Gods Name is taken in vaine in regard of his properties How in respect of his Works 240 How in respect of his Word Of the helpes and hindrances 241 The reason annexed to the third Commandement The fourth Commandement The meaning of the fourth Commandement 242 What need there is of one day in seven to serve God That the Sabbath day is not ceremoniall Of the change of the seventh day to the first and the reason thereof 243 The time of the Sabbath and when it beginneth 244 What is meant by the word Remember 245 Of the preparation of the Sabbath The parts of the fourth Commandement 246 What workes ought to be declined What rest required in the fourth Commandement 247 The speciall breaches opposite to an holy rest To whom this Commandement is chiefly directed 289 The second part of this Commandement which is the sanctifying of the rest The exercises and duties required on the Sabbath Prayer with the Congregation 250 Hearing the Word Receiving the Sacraments Private duties of the Sabbath Of the evening preparation 251 The first duties of the morning Of the publick duties of the Sabbath 252 What is to bee done after the publick Ministery Sins to be
King 4. 33. Mat. 10. 29 30. The uses Of the Omnipotency or almighty power of God Gods absolute power Gods actuall power Gods power Infinite The uses Of Gods will Whether God doth will evil 1 Cor. 10. 31. The holinesse of Gods will Esa. 6. 3. Psal. 145. 17. Of gods goodnesse 1 Tim. 2. 2. The uses of Gods goodnesse The graciousnesse of God Of the love of God Uses of Gods love Of the mercy of God The uses of Gods Mercy Of the Justice of God The uses of Gods Justice Of the Trinity What a person in the Trinity is Vide Melanchthon loc com Of the Father the first Person of the Trinity Of the other Persons of the Trinity in generall Of the second Person in the Trinity Of the third Person in the Trinity Prov. 8. 3. How to know that we have the Spirit How to keep the Spirit Things common to the three persons In what they all agree 1. Coc-essentiall 2. Co-equall 3. Co-eternall Things proper to each of the Persons Of the Kingdome of God The parts of Gods Kingdome Of Gods Decree Of Predestination Parts of Predestination Election Reprobation Election Reprobation Execution of Gods decree Creation Providence Creation in generall Uses of the Creation The creation of the particular creatures The Heavens Of the earth Of the invisible creatures The third heaven and Angels Of Angels Of the creation of visible things Of the Chaos or rude masse Of the parts of the rude masse Of the frame of the world Of the Elements The foure Elements Of the mixt or compounded bodies The severall works of the six dayes The first day Heaven and earth and the light The second day The Firmament The third day Grasse corne trees Of the water and earth The fourth day The creation of the lights The fift day Of the creation of fishes and birds The sixt day Of the creation of man and woman Of the parts of man and first of the body Of the soul of Man The immortality of the soul. Of the seat of the soul. What is the Image of God in Man Of Gods Providence Definition of Gods Providence The uses of the doctrine of Gods Providence Of Gods special providence over Angels Good Angels Of the evill Angels Uses of the doctrine concerning evill Angels Of Gods particular providence over man Of Gods providence towards mankind Of the Covenant between God and man 1. Covenant of works The state of man in the time of his Innocency Of man in the state of corruption and of his fall That the breach of all the Commandements concurred in Adams and Eves sin The effects of the fall Sin guiltinesse punishment Of our first parents nakednesse Of their hiding themselves Hab. 3. 2. Of sin Why all Adams posterity are partakers of his sin and misery What sin is Imputed sin Inherent sin Originall sin a Gal. 3. 22. Rom. 8. 3. b Phil. 3. 9. Tit. 3. 5. The propagation of originall sin The mind corrupted The corruption of the memory The corruption of the will The corruption of the affections The corruption of the conscience Of the corruption of the body Actuall sin Of the sin against the holy Ghost Of the divers differences of actuall sins Guilt of sin Punishment of sin Of Gods Covenants with man Of the Covenant of grace The differences between the Covenant of works and and the Covenant of grace Wherein they agree Of Jesus the Mediatour of this Covenant The foundation of it Of the person of Christ. The natures of Christ. Divine Humane Of the divine nature of Christ. Why it was requisite that Christ should be God Of the humane nature of Christ. Why it was requisire that Christ should be Man Of the union of the two natures of Christ. Of Christs office of Mediatorship That there is but one Mediatour Of his names Jesus Christ. Mar. 9. 23. Luke 4. 18. Joh. 3. 34. Of Christs Priesthood The Popish Priesthood overthrown 1 Sam. 2. 25. Of Christs Satisfaction Of Christs sufferings Esa. 53. 10. Christs sufferings in his soul. Christs sufferings in his body Uses of Christs Passion Christs buriall His descending into hell Christs righteousnesse in fulfilling the Law Christs originall righteousnesse Christs actuall holinesse Of the intercession of Christ. Of the Propheticall office of Christ. Of the Kingly office of Christ. Act. 2. 9. Mat. 25. 24. 31. 33 34. Of Christs Humiliation Of Christs Exaltation Of the Resurrection of Christ. Phil. 3. 10. Of Christs Ascension Heb. 10. 20. Of the third degree of Christs Exaltation His sitting at the right hand of God The state of the godly in Christ. Mat. 13. 15. Acts 14. 16. 17. 30. Of the Church of Christ. Eph. 1. 1. 5. 23. Col. 1. 21. 27. Catholick Church Gal. 4. 26. 1 Pet. 1. 13. 14 15 16 17. Lev. 20. 7. The property and office of the head of the Church The triumphant Church The Church militant Prerogatives of the members of the Catholick Church VVhat Sanctification is VVhat Redemption is Of our Vnion and Communion with Christ. Communion of Saints Rom. 12. 13. 1 Ioh. 1. 17. Eph. 4. 3. The benefit of our Communion with Christ. Justification Glorification Of Justification and first what Justificaon is Vses arising from the doctrine of Justification Of Faith The various acceptions of Faith The divers kinds of Faith Historicall Faith Temporary Faith Miraculous Faith Justifying Faith The Popish implicite faith confuted That the whole soule is the seat of Faith What Reconciliation is What Adoption is The benefits of Adoption Sanctification The differences between Justification and Sanctification Eph. 1. 19. 2. 1. 2 Cor. 3. 18. 2 Pet. 3. 18. Phil. 3. 16. 2 Tim. 3. 15 16. Job 22. 22. Joh. 17. 17. Eph. 4. 20 21. The differences between the Law and the Gospel * John 5. 23. 14. 1. Mat. 19. 23. The Morall law the rule of Sanctificatiō * Deut. 10. 4. Ceremoniall Law Judiciall Law The Morall Law The end and use of the Law 1. Knowledge of the Law required Rules to be observed for the interpretation of the Law 1. Rule The Law is spirituall 2. Rule That the Law is perfect 3. Rule In every Commandement there is a Metaphor or Synecdoche 1. Branch of the third Rule 2. Branch 3. Branch Why the Commandements are propounded in the second person Good company required Why the Commandements are propounded negatively The division of the Decalogue The sum of the first Table The summe of the second Table The division of the first Table The Preface of the Commandements How the reason of the first Commandement belongs to us The first Commandement The scope and meaning of this Commandement What is forbidden and required in this first Commandement The severall branches of the first Commandement What it is to have a God Of the knowledge of God Opposites to the knowledge of God Ignorance of God Affiance in God Patience Hope Love of God Thankfulnesse Feare of God Reverence Humility Pride Sorrow Ioy. Vnity in Religion What it is
A BODY OF DIVINITIE OR THE SVMME AND SVBSTANCE OF Christian Religion Catechistically propounded and explained by way of Question and Answer Methodically and familiarly handled Composed long since by JAMES VSHER B. of ARMAGH And at the earnest desires of divers godly Christians now Printed and Published VVhereunto is adjoyned a Tract intituled IMMANVEL OR THE MYSTERY OF THE Incarnation of the SON OF GOD Heretofore writen and published by the same Author JOHN 17. 3. This is life eternall that they might know thee the onely true God and Jesus Christ whom thou hast sent LONDON Printed by M. F. for THO DOVVNES and GEO BADGER and are to be sold in S. Dunstans Church-yard in Fleetstreet MDCXLV To the Christian Reader CHristian Reader I doe here present and commend unto thee a booke of great worth and singular use which was written and finished about twenty years since the Author whereof is well knowne to bee so universally eminent in all Learning and of that deepe knowledge and judgement in sacred Divinity that he transcendeth all elogies and praises which I can give him I commend it unto the Christian Reader under a two-fold notion the first respecteth the subject matter of this whole Work which is of greatest excellency ad being The summe and substance of Christian Religion upon which as a most sure foundation we build our faith ground all our hopes and from which we reap and retain all our joy and comfort in the assurance of our salvation which as at all times it is most profitable to be read studied and known so now if ever most necessary in these our days wherein men never more neglected these fundamentall principles as being but common and ordinary truths and spend their whole time study and discourse about Discipline Ceremonies and circumstantiall points and herein also not contenting themselves with those common rules and that clear light which shineth in the Word they are onely led by their own phantasies daily creating unto themselves diversity of new opinions and so falling into sects and schismes they break the bond of love and fall off from the communion of Saints as though it were no Article of their Creed and being in love with their own new Tenets as being the conception and birth of their own brains they contend for them more then for any fundamentall truths and not onely so but also hate maligne and most bitterly and uncharitably censure all those that differ from them in their opinions though never so conscientious and religious as though they professed not the same faith yea served not the same God nor beleeved in the same Christ but remain still Aliens from the Common-wealth of Israel and in comparison of themselves no better then Papists or at the best but carnall Gospellers The second notion under which I commend it respecteth the Work it self or the manner of the Authors handling it which is done so soundly and solidly so judiciously and exactly so methodically and orderly and with that familiar plainnesse perspicuity and clearnesse that it giveth place to no other in this kind either ancient or modern either in our own or any other Language which ever yet came to my view in which regard I may say of it as it is said of the vertuous woman Many have done excellently but this our Author exceedeth them all I will adde no more in the deserved praises of this Worke but leave it Christian Reader to thy self to peruse and judge of it commending thee to the Word of Gods grace and the good guidance of his holy Spirit who is able to build thee up in fruitfull knowledge to lead thee into all truth to direct and support thee in the wayes of godliness and to give thee an everlasting inheritance amongst the blessed Thine in the Lord Jesus Christ JOHN DOWNAME The Connexion of these Points together and Dependence of them one upon another IN Christian Religion wee are to consider the Ground thereof contained in the Scripture Parts which treat of Gods Nature in his Essence considered absolutely in it selfe where the doctrine of divine Attributes which respect either His perfection in his Simplenesse whereby he is exempted from Composition and division Infinitenesse wherby he is exempted from all measure of Time by his eternity Place by his immensity Life whence he is called The living God Considered in his All-sufficiency Al-seeing wisdom Foreknowledge Counsell Almighty power Holy will wherein is seen his Goodnesse and therein his love unto his creatures mercy or grace shewed them in their misery Iustice in his word called his Truth deeds disposing of all things rightly rendring to the creatures according to their works Persons subsisting in one and the same undivided Essence Kingdome in his Eternall decree which men must not curiously prie into but content themselves with what is made manifest Execution thereof in the workes of Creation of things Invisible The highest Heavens Angels Visible Unreasonable Reasonable man consisting of Body Soule Providence Common unto all creatures Proper respecting the everlasting condition of principall Creatures Angels Good Bad. Men who are ordered in This life by the tenor of a two-fold Covenant Nature or Workes where we are to consider the Conditions and Events Shame Primary the fall of our first parents Secondary the corruption of Nature originall Actions actual of omission commission Death comprehending all the curses of the Law whereunto the nature of man standeth subject Grace wherein we are to consider the state of Christ the Mediator in his Person and there in his Natures and their Union where of his Conception Nativity Distinction Two fold state of Humiliation Exaltation Office with his Calling thereunto Execution thereof concerning God the party offended wherein his priestly office is exercised the parts whereof are Satisfaction giving contentment to Gods Iustice by his Obedience to the Law Suffering for our sinne Intercession soliciting Gods mercy for those he hath redeemed Man the party offending to whom he communicates the grace by him purchased by his Propheticall office Kingly office The rest of mankind who are called by participation of his grace where we are to consider 1. The company thus called out of the world The Catholike Church of Christ where such as obey this calling in Outward profession alone hold onely externall communion with it Inward affection also internall with the Head Christ Iesus there being a Mutuall donation whereby the Father gives Christ to them them to Christ. Mysticall union whereby they are knit together by Gods quickning Spirit The rest of mankind whence ariseth the Communion of Saints 2. Grace whereunto they are called Reconciliation Iustification where of Iustifying Faith Adoption and therein of Hope Sanctification and therein of Love here consider the Rule of Holines the morall law contained in the ten Commandements wherein are to be considered Generall rules to be observed in the exposition of them Distinction of them into two tables containing the duties we owe unto God namely Having the
will or nill things in respect of the creatures as men that seeing a miserable man are moved to pity whereas God of himself and in himself is moved to save or reject we speak here of reprobation not of condemnation to receive some and to cast away others What else That all which he doth is perfect howsoever he deals with us Wherein doth the perfection of Gods essence principally consist In simplenesse or singlenesse and infinitenesse Why be these two counted the principall properties of God Because they are not onely incommunicable themselves whereas those which concern the life of God have some resemblance in the creature but also make all other properties of God incommunicable What is simplenesse or singlenesse in God It is an essentiall property in God whereby every thing that is in God is God himself therefore without parts mixture or composition invisible impassible all essence whence he is not called onely holy but holinesse not onely just but justice c. Exod. 33. 19 20 What gather you from hence First that God hath no qualities nor adjuncts in him as the creatures have but such as are attributed unto him for our capacity when it is his nature this is such 1 John 1. 5. 7. John 5. 26. John 14. 6. Secondly that Gods essence or substance cannot be augmented or diminished that his nature and will cannot be changed but he remaineth constant without shadow of change and will be always such as he hath been from all eternity Numb 23. 19. James 1. 17. Psal. 33. 11. Esa. 46. 10. By what light of reason may it be proved that God is thus unchangeable Whatsoever is changed must needs be changed either to the worse or to the better or in a state equall to the former but God cannot be changed from the better to the worse for so hee should become of perfect imperfect and to exchange from the worse to the better it is impossible also for then he should have been imperfect before Lastly if he should alter from an equall condition to an equall so that he should forgoe some good which before he had and assume some other which before he had not both before and after this change he should be imperfect being destitute of some part of that good which appertained to him which to affirm is high blasphemy Obj. 1. But divers things are objected against that immutability of Gods nature and will as first that in the mystery of incarnation God was made man which before he was not That was done not by any conversion or change of the divinity but by the assumption of the humanity Obj. 2. If God cannot change his mind why is it said that he repented that he made man The repentance attributed so often to God in the Scriptures signifieth no mutation in Gods nature but in his actions mutably decreed from all eternity and the Scripture in this speaketh after our manner that we may better understand what is the nature of God against sin Declare how that is When we are grieved with any thing we doe then repent us that ever we did that thing for which we are grieved and so is God said to repent him that ever he made man with whom he was angry to shew that he was unfainedly and highly displeased with the evill ways of mankind Did not God then change his mind when he drowned the world No but then he did execute that which from everlasting he had decreed Obj. 3. It is said Exod. 32. 14. The Lord changed his mind from the evill which he threatned to his people That is still after the manner of men for man because he is but man cannot speak unto God but as a man and therefore Gods speaks again unto man like a man because else man should not understand what God is nor what his will is Shew me one example hereof in the Scripture When Moses prayed for the Israelites he used many reasons to perswade the Lord but especially to confirm his own hope at the last he said thus Turn from thy fierce wrath and change thy mind from this evill towards thy people thus did Moses speak to God and if he had spoken to a mortall man he could have said no more nor no lesse for mans speech is according to his capacity and both are limited and beyond himself he cannot goe therefore when he shews what the Lord did he saith he changed his mind which was as much as he could conceive of God concerning that matter Thus we speak as well as we can yet in a broken and imperfect manner to God as little children speak to their nurses and Almighty God speaks in a broken and imperfect language to us again for our weaknesse and understandings sake as the nurse doth to the child for if the nurse should speak so perfectly to the child as she could to one of greater capacity the child would not understand her so if God should speak unto us as he could and according to his own nature we were never able to understand him nor conceive his meaning Obj. 4. The promises and threatnings of God are not always fulfilled therefore it seemeth that sometimes he changeth his mind His promises are made with condition of faith and obedience Deut. 28. 13. and his threatnings with an exception of conversion and repentance Psal. 7. 12. What use may we make of this doctrine of the simplenesse and unchangeablenesse of Gods nature First it ministreth comfort unto the faithfull for strength of their weak faith whilest they consider that the mercy and clemency of God is in all perfection and without change unto them for this is the foundation of our hope and comfort in this life that he doth not now love and now hate but whom he loveth to the end he loveth them Joh. 13. 1. Secondly it giveth matter of terror unto the wicked whilest they consider his wrath and severity against them to be in most ful measure the one and the other being God himself It may also make us fear to offend him because all his threatnings are unchangeable except we repent What is infinitenesse It is an essentiall property of God whereby all things in his essence are signified to be without measure quantity consequently that the substance of God his power and his wisdome and whatsoever is in him is incomprehensible Psal. 139. 1 Kings 8. 27. John 11. 7 8 9. Rom. 11. 33. Wherein doth the infinitenesse of Gods essence especially consist In immensity or exceeding greatnesse and eternity or everlastingnesse What is his immensity or exceeding greatnesse It is an essentiall Attribute or property in God whereby he contains all things and is contained of nothing that either is or may be imagined and consequently is free from increasing or decreasing and all comprehension of place being present every where both within and without the world and filling all places wholly at all times with his presence for he is in all
respect of this naturall gift of righteousnesse we say that in the beginning Adam was made just because he was created just and in his whole nature was righteous and good but this righteousnesse was derived from God Whom doe you call just by grace All the elect which are redeemed by the death of Christ and that in two respects First because the righteousnesse of Christ is imputed unto them so by grace and favour in Christ their head they are just before God Secondly because of grace and favour they are regenerated by the holy Ghost by the vertue of whose inherent righteousnesse and holinesse they are made holy and just and whatsoever they doe by it is accepted for just for Christs sake Whom doe you call just and righteous by yeelding perfect and willing obedience to God and his law No man in this world after the fall of Adam Christ only excepted ever was or can be just after that manner What say you of Christ how was he just Our Lord and Saviour Jesus Christ is most perfectly just and righteous every manner of way First as he is God he is in his own essence of himself and by himself most just even as the Father is eternall righteousnesse it self Secondly as he was Man he was just by nature because he was conceived without sinne and so was borne just and righteous Thirdly by vertue of his union with his divine nature which is eternall righteousnesse it self he is most just Fourthly by receiving the gifts of the holy Ghost without measure he is most just Psal. 45. 7. Fiftly he did most perfectly obey the law of God and kept it most absolutely therefore that way also he is most just and righteous What conclude you upon all this That forasmuch as God onely is in his own essence and nature by himself and of himself eternall justice and righteousnesse therefore this attribute of justice or righteousnesse doth most properly agree to God In how many things is God just In three things First in his Will Secondly in his Word Thirdly in his Works What mean you when you say that God is just in his Will That whatsoever he willeth is just his will as hath been declared being the rule of justice What mean you when you say that God is just in his Word That whatsoever he speaketh is just What are the parts of Gods Word Four First the History which is all true Secondly the Precepts and the Laws which are perfect Thirdly Promises and Threatnings which are accomplished Fourthly Hymnes and Songs which are pure and holy and undefiled In what respect is God just in his Word First he speaketh as he thinketh Secondly he doth both as he speaketh and thinketh Thirdly there is no part of his Word contrary to another Fourthly he loveth those that speak the truth and hateth those that are liers What are the Works of God 1. His eternall decree whereby he hath most justly decreed all things and the circumstances of all things from all eternity 2. The just execution thereof in time What justice doth God shew herein Both his disposing and his rewarding justice What is Gods disposing justice That by which he as a most free Lord ordereth all things in his actions rightly Psal. 145. 17. In what actions doth that appear First he hath most justly and perfectly created all things of nothing Secondly he hath most wisely justly and righteously disposed all things being created What is Gods rewarding justice That whereby he rendreth to his creatures according to their works Wherein doth that appear First he doth behold and approve and reward all good in whomsoever Secondly he doth behold detest and punish all evill in whomsoever to which justice both his anger and his hatred are to be referred What must we understand by anger in God Not any passion perturbation or trouble of the mind as it is in us but this word Anger when it is attributed to God in the Scriptures signifieth three things First a most certain and just decree in God to punish and avenge such injuries as are offered to himself and to his Church and so it is understood Joh. 3. 36. Rom. 1. 18. Secondly the threatning these punishments and revenges as in Psal. 6. 1. Hos. 11. 9. Jonah 2. 9. Thirdly the punishments themselves which God doth execute upon ungodly men and these are the effects of his anger or of his decree to punish them so it is taken in Rom. 2. 5. Mat. 3. 7. Eph. 5. 6. What use may we make of this Attribute First it teacheth us that anger of it self is not simply evill but then it is good when it is such as the Scripture attributeth to God and commendeth to men when it saith Be angry and sin not Eph. 4. 26. Secondly Gods anger seemeth to raise us up from security Thirdly we must not be slothfull when we see the signs of Gods wrath comming but use ordinary means to prevent it What is that hatred that is attributed to God Not any passion or grief of the mind as it is in us but in the Scriptures these three things are signified thereby First his deniall of good will and mercy to eternall salvation as Rom. 9. 13. I have hated Esau that is rejected him and have not vouchsafed him that favour and grace which I have shewed upon Jacob and we also are said to hate those things which we neglect and upon which we will bestow no benefit nor credit but doe put them behind other things and therefore it is said If any man come unto me and hate not his father and mother and wife and children c. he cannot be my Disciple that is he that doth not put all these things behind me and neglect them for me so that the love which he beareth to them must seem to be hatred in comparison of the love which he must bear to me and in this sense it is properly attributed to God Secondly the decree of Gods just will to punish sin and the just punishment it selfe which he hath decreed as in Psal. 5. 6. Job 30. 21. Thou turnest thy selfe meerly against me and art an enemy unto me with the strength of thine hand that is thou dost so sore chasten me as if thou didst hate me and in this sense also it is properly attributed to God for it is a part of his Justice to take punishment of sinners Thirdly Gods displeasure for those things which we hate doe displease us and in this sense it is also properly attributed to God for it is the part of a most just Judge to disallow and detest evill as well as to allow and like that which is good By what reason may this be confirmed It is the property of him that loveth to hate and detest that which is contrary to himselfe and that which he loveth For love cannot be without his contrary of hatred and as therefore the love of good things doth properly agree to God so doth also the
the unity of the Godhead But doe you not beleeve the Godhead is to be divided whilst you beleeve that in one God are three persons No not divided into divers essences but distinguished unto divers persons for God cannot be divided into severall natures nor into severall parts and therefore must the persons which subsist in that one essence be onely distinct and not separate one from another as in the example of the Sun the beames and the heat What be those resemblances that are commonly brought to shadow out unto us the mystery of the Trinity First the Sun begetteth his own beams and from thence proceeds light and heat and yet is none of them before another otherwise then in consideration of order and relation that is to say that the beams are begotten of the body of the Sun and the light and heat proceed from both Secondly from one flame of fire proceed both light and heat and yet but one fire Thirdly in waters there is the well-head and the spring boyling out of it and the stream flowing from them both and all these are but one water and so there are there persons in one Godhead yet but one God Fourthly in man the understanding cometh from the soul and the will from both May it be collected by naturall reason that there is a Trinity of Persons in the Vnity of the God-head No for it is the highest mystery of Divinity and the knowledge thereof is most proper to Christians for the Turkes and Jewes doe confesse one God-head but no distinction of persons in the same How come we then by the knowledge of this mystery God hath revealed it in the holy Scriptures unto the faithfull What have we to learn of this That those are deceived who think this mystery is not sufficiently delivered in the Scripture but dependeth upon the tradition of the Church That sith this is a wonderfull mystery which the Angels doe adore we should not dare to speak any thing in it farther then we have warrant out of the word of God yea we must tye our selves almost to the very words of the Scripture lest in searching we exceed and goe too farre and so be overwhelmed with the glory How doth it appear in the holy Scripture that the three Persons are of that divine nature By the divine names that it giveth to them as Jehovah c. By ascribing divine attributes unto them as Eternity Almightinesse c. By attributing divine works unto them as creation sustentation and governing of all things By appointing divine worship to be given unto them What speciall proofes of the Trinity have you out of the old Testament First the Father is said by his word to have made the world the Holy Ghost working and maintaining them as it were sitting upon them as the hen doth on the egges she hatcheth Gen. 1. 2 3. Gen. 1. 26. The Trinity speaketh in the plurall number Let us make man in our Image after our likenesse Gen. 19. 24. Jehovah is said to rain upon Sodom from Jehovah out of heaven that is the Sonne from the Father or the Holy Ghost from both 2 Sam. 23. 2. The Spirit of Jehovah or the Lord spake by me and his Word by my tongue there is Jehovah the Father with his Word or Sonne and Spirit Prov. 30. 4. What is his name and what is his Sonnes name if thou canst tell Isa. 6. 3. The Angels in respect of the three Persons doe cry three times Holy Holy Holy Isa. 42. 1. Behold my servant whom I uphold mine elect in whom my soule delighteth I have put my Spirit up on him Hag. 2. 5. The Father with the Word and his Spirit make a Covenant What are the proofes out of the new Testament As all other doctrines so this is there more cleare as Matth. 3. 16. 17. at the Baptisme of Christ the Father from heaven witnesseth of the Sonne the Holy Ghost appearing in the likenesse of a Dove John Baptist saw the Sonne in his assumed nature going out of the water there is one Person he saw the Holy Ghost descending like a Dove upon him there is another Person and he heard a voyce from heaven saying This is my beloved Son there is a third Person Matth. 17. 5. At the transfiguration the Father in like manner speaketh of his Son Matth. 28. 19. We are baptized into the name of the Father the Son and the Holy Ghost John 14. 16. 26. 15. 26. 16. 13 14 15. The Father and Son promise to send the Holy Ghost Luke 1. 35. The Holy Ghost shall come upon thee and the power of the Highest shall over-shadow thee therefore that holy thing which shall be born of thee shall be called the Son of God Acts 2. 33. Therefore being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which you now see and heare 2 Cor. 13 14. The grace of our Lord Jesus Christ and the love of God and the communion of the Holy Ghost be with you all Gal. 4. 6. God hath sent forth the Spirit of his Son into your hearts Tit. 3. 4 5 6. God saved us by the washing of the new birth and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour What clear proof have you that these three are but one God and so that there is a Trinity in Vnity 1 Joh. 5. 7. It is expresly said there are three that bear Record in heaven the Father the Word and the Holy Ghost and these three are one What learn you of that the Apostle saith they are three Wee learne that the word Trinity although it bee not expresly set down in the word yet it hath certaine ground from thence What learn you of that that they are said to be three witnesses The singular fruit that is in the Trinity of persons in one unity of the Godhead whereby great assurance is brought unto us of all things that God speaketh in promise or threat seeing it is all confirmed by three witnesses against whom no exception lyeth What are they said here to witnesse That God hath given eternall life unto us and that this life is in that his Sonne 1 John 5. 11. How are these being three said to be but one They are one in substance beeing or essence but three persons distinct in subsistence Acts 20. 28. 1 Cor. 12. 4 5. Deut. 6. 4. Mark 12. 32. 1 Cor. 8. 4 5 6. Joh. 14. 16. 15. 26. 17. 1. If three persons among men be propounded whereof every one is a man can it be said that these three are but one man No but we must not measure Gods matters by the measure of reason much lesse this which of all others is a mystery of mysteries For the better understanding of this mystery declare unto me what a person is in generall and then what a person in the Trinity is
would not be a personall union of both to make but one perfect Mediatour 2. Then there should be four persons in the Trinity 3. The works of each of the natures could not be counted the works of the whole person whereas now by this union of both natures in one person the obedience of Christ performed in the manhood is become of infinite merit as being the obedience of God and thereupon Act. 20. 28. God is said to have purchased his Church with his own blood What gather you hence That his name is wonderfull Esa. 9. 6. and his sacrifice most effectuall offering himselfe without spot unto God for us Heb. 9. 14. 26. What further fruit have we by this conjunction That whereas God hath no shape comprehensible either to the eye of the body or of the soule and the mind of man cannot rest but in a representation of something that his mind and understanding can in some sort reach unto considering God in the second person in the Trinity which hath taken our nature whereby God is after a sort revealed in the flesh he hath whereupon to stay his mind How did the Jewes then before his comming which could not doe so They might propose to themselves the second Person that should take our nature and the same also that had appeared sundry times in the shape of a man Gen. 18. 1 2. 19. 1 2. Albeit our priviledge is greater then theirs as they that behold him as he is where they did behold as he should be Hitherto of the Person of Christ what is his Office To be a Mediatour betwixt God and man and so to discharge all that is requisite for the reconciling of us unto God and the working of our salvation 1 Tim. 2. 5. Heb. 9. 15. Joh. 14. 6. whence also he is called an Intercessor and an Advocate because he prayeth for us to the Father and pleadeth our cause before his Judgement seat What a one must he be that should undertake this mediation One which is in very deed a man Heb. 2. 14 15. and perfectly righteous without exception 1 Joh. 3. 5. and more mighty then all creatures that is he which also is the very true God Act. 20. 28. Can no bare man be Mediatour betwixt God and Man No verily for Eli saith 1 Sam. 2. 25. that a man offending a man it may be accorded by the Judges but if he offend against God there is no man can make his peace Is there then any other Mediatour to be acknowledged besides our Lord Jesus Christ None but he because 1. There is but one God and therefore but one Mediatour between God and man 1 Tim. 2. 5. 2. He only is fit as he only that partaketh both the natures of God and man which is necessary for him that should come between both 3. That is declared by the Types of Moses who alone was in the Mountain of Aaron or the high Priest who only might enter into the Sanctum Sanctorum holy place of holy places 4. The same appeareth by the similitudes wherewith he is set forth Joh. 10. 9. I am the door by me if any man enter in he shall be saved c. and Joh. 14. 6. I am the way no man commeth to the Father but by me 5. He alone hath found sufficient salvation for all those that come unto him Heb. 7. 9. Joh. 10. How commeth it then to passe that this office is given to Moses and unto others Gal. 4. 19. Deut. 5. 31. They are only Ministers of the Word not authors of the work of Reconciliation 2 Cor. 5. 19. Job 33. 23. But is there no need of any other Mediatour for us unto Christ No for he is the next of kinne Joh. 19. 25 26. most mercifull most faithfull Heb. 2. 17. and able perfectly to save all those that come to God through him How is our Saviour graced by God and commended unto us in his office of Mediation First in that he came not to it but being called of God his Father in a speciall sort Esa. 42. 1 2 c. Heb. 5. 4 5. Secondly in that being called he discharged it most faithfully in which respect he is compared to Moses faithful in all the house of God preferred before him as the Master before the servant Heb. 3. 2 3. 5 6. What use are we to make of his calling by God 1. Hereby we learn that none should presume to take a charge in Gods Church without a calling since he did it not Heb. 5. 4 5. Esa. 42. 1. 2. 2. There ariseth hereby great comfort unto us in that he thrust not himself in but came in by the will of God and his appointment For hereby we are more assured of the good wil of God to save us seeing he hath called his Son unto it and that he will accept of all that he shall doe for us as that which himself hath ordained What learn you from his faithfulnesse That he hath left nothing undone of things that belong to our reconciliation What names are given him in regard of his office of Mediation The name of Jesus and of Christ Luk. 2. 21. 26. Matth. 16. 16. Why is he called Jesus He is called Jesus that is a Saviour because he came to save his people from their sins Mat. 1. 21. and there is no other means whereby we may in part or in whole be delivered from them What comfort have you by this 1. My comfort is even the same which I have said and the rather because God from heaven gave him his name and the Church on earth hath subscribed thereunto 2. That nothing can hurt me so long as my faith doth not fail me Why is he called Christ He is called Christ that is Anointed because he was anointed of God to be a Prophet Priest and King for all his people and so for me Esa. 61. 1 2 3 4. Act. 4. 26 27. Luk. 4. 18. Ps. 45. 7. 110. 1 2 3 4. Heb. 1. 9. 7. 1 c. Who was he that was thus anointed Christ God and man though the outward anointing together with the name of Christ appertained to all those that represented any part of the office of his Mediatorship namely to Prophets Priests and Kings which were figures of him Was Christ anointed with materiall oyle as they were No but he was anointed with all gifts and graces of the Spirit of God needfull for a Mediatour and that without measure Esay 61. 1. What learn you from hence That all fulnesse of grace dwelling in Christ all true Christians shall receive of his fulnesse grace for grace 1 John 1. 14. 16. Whereunto was Christ anointed Unto the office of his Mediation by discharging whereof he might be made an al-sufficient Saviour Wherein standeth his Mediation and what are the parts thereof Being to be a Mediatour between God and man 1 Tim. 2. 5. the first part of his mediation must be exercised in
wombe of a Virgin without the help of man by the immediate power and operation of the holy Ghost forming him of the onely substance of the woman and perfectly sanctifying that substance in the Conception Luk. 1. 34 35. 42. So was hee borne holy and without sinne whereunto all other men by nature are subject VVhy was it necessary that Christ should bee conceived without sinne First because otherwise the God-head and Man-hood could not be joyned together for God can have no communion with sinne much lesse bee united unto it which is sinfull in a personall union Secondly being our Priest he must be holy harmlesse undefiled and perfectly just without exception Heb. 7. 26. 1 Joh. 3. 5. For if he had been a sinner himselfe he could not have satisfied for the sinnes of other men neither could it be that an unholy thing could make us holy VVhat fruit then and benefit have we by his originall righteousnesse First his pure Conception is imputed unto us and the corrupruption of our nature covered from Gods eyes whiles his righteousnesse as a garment is put upon us Secondly our originall sinne is hereby dayly diminished and fretted away and the contrary holinesse increased in us VVhat is his actuall holinesse That absolute obedience whereby he fulfilled in act every branch of the Law of God walking in all the Commandements and perfectly performing both in thought word and deed whatsoever the Law of God did command and failing in no duties either in the worship and service of God or duty towards men Matth. 3. 15. Rom. 5. 18. 4. 8. VVhat benefit have we hereby 1. All our actuall sins are covered while we are cloathed by faith with his actuall holinesse 2. We are enabled by him dayly to dye unto sinne and more and more to live unto righteousnesse of life But receive we no more by Christ then those blessings which we lost in Adam Yes we receive an high degree of felicity by the second Adam more then we lost by the first Rom. 5. 1. for being by faith incorporated into him and by communication of his Spirit unseparably knit unto him we become the children and heires of God and fellow-heires with Christ Jesus Gal. 4. 6 7. 1 Cor. 12. 12 13. Rom. 8. 9 10. who carrieth us as our head unto the highest degree of happinesse in the Kingdome of heaven where we shall lead not a naturall life as Adam did in Paradise with meat drink and sleep but a spirituall life in all unspeakeable manner and glory There remaineth yet the second part of Christs Priesthood namely his Intercession what is that It is that work whereby he alone doth continually appeare before his Father in heaven to make request for his elect in his own worthinesse making the faithfull and all their prayers acceptable unto him by applying the merits of his own perfect satisfaction unto them and taking away all the pollution that cleaveth to their good works by the merits of his passion Rom. 8. 34. Heb. 9. 24. 12. 24. 1 Joh. 2. 1 2. 1 Pet. 2. 5. Exod. 28. 36 37 38. In how many things doth his intercession consist In five 1. In making continuall request in our name unto God the Father by the vertue of his own merits Secondly in freeing us from the accusations of our adversaries Thirdly in teaching us by his Spirit to pray and send up supplications for our selves and others Fourthly in presenting our prayers unto God and making them acceptable in his sight Fifthly in covering our sins from the sight of God by applying unto us the vertue of his mediation What fruit then have we by his intercession 1. It doth reconcile us to the Father for those sins which we doe dayly commit 2. Being reconciled in him we may pray to God with boldnesse and call him Father 3. Through the intercession of our Saviour Christ our good works are of accompt before God How are we made Priests unto God by our communion with Christ Being sanctified by him and our persons received into favour Ephes. 1. 6. we have freedome and boldnesse to draw neare and offer our selves soules and bodies and all that we have as a reasonable sacrifice to God the Father and so we are admitted as a spirituall Priesthood 1 Pet. 2. 5. to offer up the sacrifices of our obedience prayers and thanksgiving which howsoever imperfect in themselves Esa. 64. 6. and deserving rather punishment then reward Psalm 143. 2. Tit. 3. 5. are yet as our persons made acceptable unto God and have promise of reward Matth. 10. 41 42. by the onely merit and intercession of the same our high Priest So much of our Saviours Priestly-office which is exercised in things concerning God how doth he exercise his office in things concerning man By communicating unto man that grace and redemption which he hath purchased from his Father Rom. 5. 15. 17. 19 Joh. 5. 21. 17. 2. 6. Luk. 4. 18 19. What parts of his office doth he exercise therein His Propheticall and Kingly office Acts 3. 22 23. Psal. 2. 6 7 8. What is this Propheticall office The office of instructing his Church by revealing unto it the way and meanes of salvation and declaring the whole will of his Father unto us in which respect he was he is and ever shall be our Prophet Doctor or Apostle Esa. 61. 3 4. Psal. 2. 6. 7. Luk. 4. 18. Mat. 17. 5. 23. 8 9 10. Heb. 3. 1 2. For what reasons must Christ be a Prophet First to reveale and deliver unto his people so much of the will of God as is needfull for their salvation Secondly to open and expound the same being delivered Thirdly to make them understand and beleeve the same Fourthly to purge his Church from errors Fifthly to place Ministers in his Church to teach his people In what respect doe you say that he is the onely teacher of his Church 1. In that he only knowing the Fathers as his Sonne hath the prerogative to reveale him of himselfe and others by him to us for no man knoweth the Father but the Sonne and he to whom the Sonne will reveale him Mat. 11. 27. 2. In that he is onely able to cause our hearts to beleeve and understand the matter he doth teach and reveale What were then the Prophets and Apostles They were his Disciples and servants and spake by his Spirit 1 Pet. 1. 10 11. 3. 19. Nehemiah 9. 30. Eph. 2. 17. What difference is there between the teaching of Christ and of the Prophets and Ministers sent from him 1. Christ taught with another authority then did ever any other Minister before or after him Mat. 5. 22. 28. 32. 34. 44. 7. 28 29. Mark 1. 22. 2. By vertue of his Propheticall office he did not only bring an outward sound unto the eare but wrought as he did before his comming and as he doth now by the ministery of his word an alteration of the mind so farre as
onely to the faithfull for the strengthening of their faith in the eternall Covenant and the bringing them more effectually to the practice of Gods Commandements Exod. 12. 16. Luke 1. 59. 3. 3. 16. 1 Cor. 11. 23. Mat. 26. 26. Rom. 4. 19. 6. 4. 1 Pet. 3. 21. Why call you it Action Because it is not a bare signe alone but a worke 1 Cor. 11. 24 25. Why call you it an action of the whole Church Because it is a publick action and appertaineth to the whole Church and therefore ought to be done in the presence of the Congregation by the example of John Matth. 3. 11 12. and commanded of Paul 1 Cor. 11. 18 20 22. it being a greater indignity for the Sacraments to be administered privately then for the civill judgement which is open and publike That we say nothing of the sacrifices under the Law which were not so excellent as these and yet it was not lawful to offer them in private which reproveth the disorder of the Papists who turne the Communion into a private Masse and minister the Lords Supper to one alone without the presence of the Congregation But may not the Sacraments be so administered upon necessity as namely to a sick man ready to depart out of this life There is no such necessity for a man believing wanting that opportunity of comming to the Lords Supper wanteth not the effect thereof seeing the Lord promised by Ezekiel that hee would be a Tabernacle to his people being banished from it Ezek. 37. 27. And therefore the want of the Sacraments doth not hurt when with conveniency a man cannot enjoy them but the contempt or neglect of them when they may conveniently be come unto What theâ— is the fittest time and place for the administration of the Sacraments The fittest time is the Lords or some other day of publike meeting The most convenient place is the Church and usuall place of the assembly of the Congregation Did not Abraham minister the Sacrament of Circumcision in his private house His house was at that time the Church of God and therefore not private and so in the time of persecution the godly did oft-times meet in Barnes and such obscure places which were indeed publick because when the Church of God were there the house or place availed nothing to make it publick or private even as wheresoever the Prince is there is the Court also said to be though it were in a poore Cottage What difference is there between a Sacrament and a Sacrifice In a Sacrifice there is an offering made to God in a Sacrament there is an offer made by God to us In the Sacrifices Christ was signified as given for us in the Sacraments as given to us the Sacrifices onely signes the Sacraments seales also Who is the Author of a Sacrament God alone because he onely can bestow those graces which are sealed in a Sacrament How doth God ordaine a Sacrament By his Word How many parts of Gods Word are there whereby he doth institute and and ordaine a Sacrament Two First a Commandement to doe it Secondly a promise of a blessing upon the right using of it Was not the Rain-bow a Sacrament being a signe ordained by God No for though it were a signe yet it was no signe of salvation by Christ. What is the matter and substance of every Sacrament One and the same Iesus Christ although diversly communicated in divers Sacraments and in some more forcible then in others because of some elements communicating with or taking hold of or reaching to more of our senses What things then are required in a Sacrament Three First the outward signes and Sacramentall actions concerning the same Secondly the inward thing signified thereby viz. Christ Iesus with his saving graces and spirituall actions concerning the same Thirdly a similitude betwixt them both As in Baptisme for example that as water doth wash the body so doth the bloud of Christ wash away the spots of the soule What signes are used in Sacraments Some onely representing as water bread and wine some applying as washing eating drinking and such like What are the things signified First Christ Iesus and his merrits and secondly the applying of the same unto us in particular Wherein doth the signes of the things signified differ 1. In Nature 2. In the manner of receiving 3. In the parties which doe receive them 4. In the necessity of the receiving of them Wherein doe they agree In this that the signe doth so fitly represent the things signified thereby that the minde of a Christian is drawne by the signe to consider of the things signified What is then the Sacramentall union betwixt the signes and the things signified Such as betwixt a sealed will and the things conveighed in the same From whence it is that the names effects and properties of the one are given to the other What is the cause that moved the Lord to grace the outward signes in the Sacraments with the names of the things signified The outward elements have the names of the spirituall things they set forth 1. Because of their fit proportion and agreement in regard of the resemblance and similitude of the elements and the things signified in which respect they are called signes 2. To shew the inseparable conjunction of the things signified with the signe in the worthy receiver in which regard they are called Seales as in the person of Christ his two natures are so inseparably united that often times the properties and effects of the one are attributed to the other What is the ground of this Sacramentall union In generall the institution of Christ whereby fit things are appointed so to be used with a promise annexed In speciall the applying of that word unto certain speciall signes with prayer in particular and unto me the ground is my reverent and worthy receiving What is the use of Sacraments God hath ordained them to the end that by comparing and conferring the outward things with the inward they might help 1. Our understanding in which regard they are as it were images and glasses Gal. 3. 1. 2. Our remembrance in which respect they are Monuments Luk. 22. 19. 1 Cor. 11. 24. 3. And especially the perswasion of our hearts by reason whereof they are seals and pledges Rom. 4. 11. for they are appointed by God to strengthen us in the promises of salvation which God hath not onely made to us in word but also confirmed the same by writ and lest that we should any wayes doubt as naturally we are inclined he hath set to his seales according to the manner of men that nothing might be lacking which should increase our strength What Doctrine is here to be gathered 1. What root of blindnesse of forgetfulnesse and especially hardnesse of heart to beleeve is in us that the Word and Oath of God is not sufficient to pluckup but that we must have such aides 2. The mercy of God that applieth himself
9. 11. because he destroyeth many And that the Pope is such an one some of his owne Secretaries make it good confessing that many who were well disposed persons before their entry into that Sea became cursed and cruell beasts when once they were setled in the same as if there were some pestilent poyson in that seat infecting those that sit therein What learne you of this That the calling of the Pope is unlawfull for every office or calling which the Lord doth not blesse or wherein none occupying the place groweth in piety is to be esteemed for an unlawfull calling for in a lawfull calling some at the least are found in all ages profitable to the Church or Common-wealth What is the use of all this Doctrine That whosoever are partakers of the sins of Rome are also under the same curse and therefore such as have lived in Popery should examine our selves if we have truely repented us of it first by the change of our understanding as whether we have grown in the knowledg of the truth And secondly by the change of our affections as whether we hate Popery and love the truth unfainedly and so let every one judge himselfe that he be not judged and that with harder judgment Rom. 2. 4. according as God hath been the longer patient towards us What further That there can be no sound agreement betwixt Popery and the profession of the Gospel no more then betwixt light and darknesse falshood and truth God and Beliall and therefore no reconciliation can be devised betwixt them for if the members of Antichrist shall be destroyed we cannot in any sort communicate with them in their errours unlesse we will beare them company in their destruction also Doth every errour destroy the soule No verily for as every wound killeth not a man so every errour depriveth not a man of salvation but as the vitall parts being wounded or infected bring death so those errours that destroy the fundamentall points and heads of faith bring everlasting destruction in which kind is Popery which sundry ways overthroweth the principles and grounds of our holy faith and therefore is tearmed an apostasie or departing from the faith Is it then impossible for a Pope to be saved No it is not impossible his sinne being not necessarily against the holy Ghost to which onely repentance is denyed for some in likelhood have entered into and continued in that Sea ignorantly and therefore may possibly finde place to repentance But if any be saved it is a secret hidden with God for concerning any thing that appeares by the end of any Pope since he was lift up in the Emperours chaire and discovered to be the man of sin there is no grounded hope given to perswade that any one of them is saved So much of Antichrist what he is towards others what is hee in himselfe That is set downe in two points first in that contrary to right and by meere usurpation he seateth himselfe in the Temple of God as if he were Christs Vicar being indeed his enemy both which the word Antichrist noteth Secondly in that he is here expressely named an adversary and one that is contrary to Christ. Wherein is the Pope adversary unto Christ Every way in life and in office How in life In that Christ being most pure and holy yea holinesse it selfe the Popes many of them are and have been most filthy and abominable in blaspheming conjuring murthering covetousnesse whoring and that incestuously and Sodomitically and yet will they in their ordinary Titles be called holy yea holinesse it selfe which is proper onely to Christ. How in Office First in his Kingdome Christs Kingdome is without all outward shew or pompe But the Popes Kingdome consisteth wholly in Pompe and Shewes as imitating his Predecessors the Emperours of Rome in his proud stately and lordly offices princely traine and outrageous expences in every sort Secondly in his Priest-hood in raising up another Sacrifice then Christ another Priesthood then his other Mediators then him Thirdly in his Propheticall office in that he teacheth cleane contrary to him Christ taught nothing but what hee received of his Father The Pope setteth out his owne Canons and Decrees of councells and in them he teacheth such Doctrine as overthroweth the maine foundation of that which Christ taught What is the second effect That he is exceedingly lifted up against all that is called God How doth this agree to the Pope More fitly then to any other person for Christ being very God abaseth himselfe unto the assuming of the nature of man the Pope a vile man advanceth himself to the Throne of God Christ being above all secular power paid tribute and was taxed and suffered himselfe to bee crowned with a crowne of Thornes and beare his owne Crosse but the Pope being under all secular power exalteth himselfe above all secular powers exacteth Tribute of Kings setteth his foot on the neck of Emperours carrieth a tripple Crowne of gold and is borne upon mens shoulders But he calleth himself the servant of servants Though he doe yet by the confession of his owne Canonists he doth it but dissemblingly and in hypocrisie which is double iniquity for they say that he doth in humility onely say so not that hee is indeed so as he saith What are the effects of this his pride They are two First he sitteth in the Church as God for he bindeth the consciences of men by his decrees which no Princes Law can doe for though men observe not such Lawes yet if they break them not of contempt they are discharged as if they did beare the penalty prescribed in them By this it seemeth that the Church of Rome is yet the Church of God although corrupt seeing it is said that hee sitteth in the Temple of God No verily but it is so said first because it beareth the name of the Church for the Scriptures give the name to a thing according to that it hath been as when Christ saith The abomination of desolation shall stand in the holy place he meaneth not that the Temple was then holy which at that time being no figure nor shadow of Christ and his Church was profaned but that it had been holy so we confesse that there had beene a true Church in Rome which is now no Church of Christ but the Synagogue of Satan Secondly he is said to sit in the Temple of God because he exerciseth his tyrannicall rule in the Christian world and is most busie in those parts where Christ had his Church and the Gospell is professed labouring in all places either by himselfe or his wicked instruments to overthrow or corrupt poyson or hinder the free course of the Gospel so that in this regard he may be said to sit in the Temple of God that is to reigne and tyrannize in the Church of God though the City where he is be Sodome and the Church whereof he is head the Synagogue of Satan What is the other
discharge in the least measure His surety therefore being to satisfie in his stead none will bee found fit to undertake such a payment but he who is both God and Man Man it is fit he should bee because Man was the party that by the articles of the first Covenant was tyed to this obedience and it was requisite that as by one mans disobedience many were made sinners so by the obedience of one man likewise many should be made righteous Again if our Mediatour were onely God he could have performed no obedience the Godhead being free from all manner of subjection and if he were a bare man although he had been as perfect as Adam in his integrity or the Angels themselves yet being left unto himselfe amidst all the temptations of Satan and this wicked world he should be subject to fall as they were or if he should hold out as the elect Angels did that must have been ascribed to the grace and favour of an other whereas the giving of strict satisfaction to Gods justice was the thing required in this behalf But now being God as well as Man he by his own eternall Spirit preserved himself without spot presenting a far more satisfactory obedience unto God then could have possibly been performed by Adam in his integrity For beside the infinite difference that was betwixt both their Persons which maketh the actions of the one beyond all comparison to exceed the worth and value of the other we know that Adam was not able to make himselfe holy but what holinesse he had he received from him who created him according to his owne image so that whatsoever obedience Adam had performed God should have eaten but of the fruit of the vineyard which himselfe had planted and of his own would all that have been which could be given unto him But Christ did himself sanctifie that humane nature which he assumed according to his own saying Joh. 17. 19. For their sakes I sanctifie my self and so out of his own peculiar store did he bring forth those precious treasures of holy obedience which for the satisfaction of our debt he was pleased to tender unto his Father Againe if Adam had done all things which were commanded him hee must for all that have said I am an unprofitable servant I have done that which was my duty to doe whereas in the voluntary obedience which Christ subjected himself unto the case stood far otherwise True it is that if we respect him in his humane nature his Father is greater then he and he is his Fathers servant yet in that he said and most truly said that God was his Father the Jews did rightly infer from thence that he thereby made himself equall with God and the Lord of Hosts himselfe hath proclaimed him to bee the man that is his fellow Being such a man therefore and so highly born by the priviledge of his birth-right hee might have claimed an exemption from the ordinary service whereunto all other men are tyed and by being the Kings Son have freed himself from the payment of that tribute which was to be exacted at the hands of Strangers When the Father brought this his first-begotten into the world he said Let all the Angels of God worship him and at the very instant wherein the Son advanced our nature into the highest pitch of dignitie by admitting it into the unity of his sacred Person that nature so assumed was worthy to be crowned with all glory and honour and he in that nature might then have set himself down at the right hand of the throne of God tyed to no other subjection then now he is or hereafter shall be when after the end of this world he shall have delivered up the kingdome to God the Father For then also in regard of his assumed nature he shall be subject unto him that put all other things under him Thus the Son of God if he had minded onely his own things might at the very first have attained unto the joy that was set before him but looking on the things of others he chose rather to come by a tedious way and wearisome journey unto it not challenging the priviledge of a Son but taking upon him the form of a mean servant Whereupon in the dayes of his flesh hee did not serve as an honourable Commander in the Lords host but as an ordinary soldier he made himself of no reputation for the time as it were emptying himself of his high state and dignity hee humbled himself and became obedient untill his death being content all his life long to be made under the Law yea so farre that as he was sent in the likenesse of sinfull flesh so he disdained not to subject himself unto that Law which properly did concern sinfull flesh And therefore howsoever Circumcision was by right appliable onely unto such as were dead in their sins and the uncircumcision of their flesh yet he in whom there was no body of the sins of the flesh to be put off submitted himself notwithstanding thereunto not onely to testifie his communion with the Fathers of the old Testament but also by this means to tender unto his Father a bond signed with his own bloud whereby he made himself in our behalf a debtor unto the whole Law For I testifie saith the Apostle to every man that is circumcised that he is a debtor to the whole Law In like manner Baptisme appertained properly unto such as were defiled and had need to have their sins washed away and therefore when all the land of Judea and they of Jerusalem went out unto John they were all baptized of him in the river Jordan confessing their sinnes Among the rest came our Saviour also but the Baptist considering that he had need to be baptized by Christ and Christ no need at all to be baptized by him refused to give way unto that action as altogether unbefitting the state of that immaculate Lambe of God who was to take away the sinne of the World Yet did our Mediatour submit himself to that ordinance of God also not onely to testifie his communion with the Christians of the new Testaments but especially which is the reason yeelded by himselfe because it became him thus to fulfill all righteousnesse And so having fulfilled all righteousnesse whereunto the meanest man was tyed in the days of his pilgrimage which was more then he needed to have undergone if he had respected only himself the works which he performed were truly workes of supererogation which might be put upon the account of them whose debt hee undertook to discharge and being performed by the Person of the Son of God must in that respect not onely be equivalent but infinitely over-value the obedience of Adam and all his posterity although they had remained in their integrity and continued untill this houre instantly serving God day