A modell of divinitie, catechistically composed. Wherein is delivered the matter and method of religion, according to the creed, ten Commandements, Lords Prayer, and the Sacraments. By Iohn Yates, Bachelour in Diuinitie, and minister of Gods word in St Andrewes in Norvvich.

CHAPTER XXIII. Of Christs humiliation.

Question.

VVHat are the parts of Redemption?

Answere.

Two; His humiliation, and his exaltation. Psal. 110.7. Isa. 53.12. Rom. 8.34. Eph. 4.9.10. Phil. 2.8.9. And the reason is giuen by S. Luke, chap. 24.26. Christ must of necessitie, both suffer, and be glorified, &c.

Q. What is his humiliation?

A. Whereby he was made subiect to the iustice of God, to per∣forme whatsoever the same might require for the redemption of man. Rom. 10.4. Gal. 4.4. Heb. 7.22. Christ became our Suretie, and so bound himselfe to pay all our debts. Pa∣pists say, Christ is a Mediator betweene himselfe, and vs; but they are ignorant, how a sinne may more peculiarly be against one person, then another; as the manhood it selfe is more properly vnited to the second person, then any o∣ther. Christ doth principally mediate betwixt the Father and man; and yet the justice of the whole Deitie, and con∣sequently of euery person is satisfied.

Q. What did the iustice of God require?

A. Two things; Satisfaction for the trespasse, or payment of the forfaiture, and righteousnesse answerable to the law, for the payment of the principall. The one frees vs from death; the other, brings vs to life. By the first wee are made no sin∣ners, by the second wee are made iust. The law stands still in force for death, and life, sinne and die, is by Christs death satisfied, doe and liue, is by his life fulfilled. Dan. 9.24. Christ reconciles to God by suffering, and of enemies makes vs friends: but wee neither deserue, nor can iustly

desire any thing, vntill he bring his owne righteousnesse for vs. Rom. 4.25.

Q. Wherein consists all this?

A. In the conformitie of himselfe, both for himselfe, and vs, to he image of God, and the law, its performing perfect obedience thereunto, as also in vnder going for his such death and dolors as were requisite. As Adam was made in the image of God, and bound to keepe the law for himselfe, and vs: so Christ must be conformed in nature to Gods image, and in all his actions to his Pathers will. He is holy and iust, both for vs, and himselfe; but his sufferings are onely for vs, and not himselfe. And here two questions arise; first, whether his originall righteousnesse, and actiue obedience, were onely for himselfe, his passiue onely for vs, and sufficient for our saluation; It may be obiected, by his bloud we are saued, &c. Ans: Here a part is put for the whole; for, we are saued as well by his life, as by his death, and they are both of them, both actiue and passiue. Christ suffered in be∣ing concelued, and he was no looner made man, & made vnder the law, but he began to pay for vs; for, as Adam dyed as soone as he had sinned so Christ suffered as soone as he became our suretie; therefore his whole life & death are for vs, and our payment. He that dies by the law is not acquitted, or iustified, but condemned. He that makes false Lature may be pardoned, or punished, but not iustified. Euery law acquits, when men are found to haue done no∣thing against it: but it moreouer rewards, when subiects are found to performe the vtmost required by it. Christ therefore is to suffer and satisfie; but that will not iustifie vs, except further be found in him, that he hath done no∣thing against the law, nay, also that he hath to the height and ful measure fulfilled it. We haue need both of originall and actuall righteousnesse to bring vs to heauen, and out of him it is not to befound. The second controuersie is a∣bout the second death, which is the punishment of the damned, and therefore not fit for Christ to suffer. Con∣cerning this we acknowledge that Christ did not, neither could truely, and properly suffer the second death, which is a casting out and banishment from blessednesse, and the

fauour of God. God forbid that any Christian should haue such a thought of our Lord Christ, who euer since his con∣ception was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and could not be other for any moment of time. He and his Father were neuer separated in loue and affection; because Christ, even in vnder go∣ing of this, obeyed his Father: yet were they for a time se∣parated in apprehension, and representation, God punish∣ing his Sonne iustly for vs, in as much as he stood in our stead. Whiles Christ suffered bodily dolors he neuer com∣plained. Isa. 53.7. No thornes, no nailes, fetcht bloud from him with so much paine, as his owne thoughts, My soule is heauie, &c. My God why hast thou forsaken me? Oh, what man, or Angell can conceiue the taking of that heart, that without all outward violence, meerely, out of extremitie of his owne passion, bled, through the flesh and skin, not some faint dew, but solide drops of bloud. If I bee asked, how the sonne of God (very God) whose humane soule was euer hypostatically & inseparably vnited to the God∣head, could be cast vpon so fearefull an obiect, and bereft of the fruition of heauenly ioy? I answere, that the cause of this was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the resting of the Deity from ac∣tuall and comfortable influence, into the humanitie, or the holding in for a time the beames of that glorious divine light, a kinde of veyle being drawne betweene them, not of reall separation, for that is impossible, but of actuall in∣terposition, or imputation of the cursed estate of those, whom he was first to represent, and then to redeeme by such performance for them. Hereto we must adde how his sufferings were aggravated by his fulnesse of knowledge, and want of comfort. He did not shut his eyes, when he drunke the bitter and dreggish cup of his Crosse. We read of Theodorus, a Martyr, that when he had hanged tenne houres vpon theracke for Religion, his ioynts distended, and distorted, &c. felt no paine at all, because be was com∣forted by an Angel, who in the forme of a yong man wiped off his sweat with a cleane to well, and powred coole water upon his racked limbes, &c. But Christ when he suffered found none to comfort him, no, none to pittie him. Not

an Angell dare be seene to looke out of the windowes of heaven to relieue him, whiles the Father will smite him. And surely, if Christ had not here wrestled for vs, his other death vpon the Crosse had never saved vs from the wrath of God torments of Devils, and fire of hell. His confor∣mitie with God in holinesse, is expressed. Luk. 1.35. in o∣bedience. Ioh. 5.30. Rom. 5.19. and 10.4. In suffering. Phil. 2.8. Heb. 5.8. Math. 26.37. Mark. 14.34. Luk. 22.44. Math. 27.46. And that it was both actiue and passiue, is plaine, by the eating of the paschall Lambe. Exod. 12. with sweet bread, and sowre hearbs.

Q. How many parts are there of his humiliation?

A. Two; His life and death: there is nothing in the whole history of Christs life and death, but it makes for vs, all our liuing and dying, seruing for no better vse, but to make vs miserable. Phil. 2.7.8. Ioh. 10.11. and 18.37. He did liue to beare witnesse to the truth of salvation, and died to seale it with his bloud. Heb. 9.16.17.18.

Q. What was his life?

A. His willing vnder-going of the miseries of this life for vs, and the full sanctification of ours in all points; from the separa∣tion of the seed, to the separation of his Soule, he liued for vs, and our good. He begins to liue where we begin to die, that is, in the mothers wombe, and to sanctifie vs, where we begin to be vncleane. Heb. 2.14.15.16.17.18.

Q. What are the parts of his life?

A. His being in the mothers wombe, and his being out of it. Our originall is polluted by propagation, and our whole life by an evill conversation, he must therefore beginne to cleanse and cleare the fountaine, and make all the streames sweet by his passage thorow them. Luk. 2.6.7.

Q. What are the parts of his life, being yet in his mothers wombe?

A. His conception, and nativitie. Wee are polluted in both, our very warming is a disposing of vs to a sinfull concep∣tion and birth. Psal. 51.1. Christ therefore must be both

conceiued and borne for vs. Isa. 7.14. Luk. 1.31.32.33. Math. 1.18.

Q. What is his conception?

A. Whereby he was made of the seed of the Virgin, taken out of the rest of the masse, and sanctified by the holy Ghost, after that she was betrothed vnto Ieseph, and before they came together. The conception is without generation, that there might be no conveyance of originall sinne vnto Christ, and by separation in the Virgin, that Christ might be borne of holy seed. Ier. 31.22. Luk. 27.34.35.

Q. How was his soule created and adorned?

A. Immediately of nothing, and infused with great perfection, but not so absolute, as that it receiued no after increase of knowledge, and wisedome. Luk. 2.40.52. He increased as well with God as man; and therefore he receiued not all at once, to manifest afterwards, as need required. He by his actions did merite vnto himselfe a further augmentati∣on of gifts.

Q. What is his nativitie, or birth?

A. Whereby he was borne of the Virgin Mary, who was of the house of Dauid. Hence Christ is the Sonne of the ten Fathers of all the world, more especially, of Abraham and Dauid, being peculiar types of Christ. Abraham had the promise renued vnto him, by calling him out of Chal∣dea into Canaan, a type of heaven, where Circumcision, a badge of separation was instituted, & the Church brought more particularly into one Nation, that the line & lineage of the Messias might the better be knowne; afterwards it comes to Dauid, whose kingdome was made a more pe∣culiar type of Christ. Furthermore, Mary was heire of the kingdome of the Iewes, hence Christ was borne King of the lewes. Mat. 2.2. the Wise men aske for a borne King, not for Herod the vsurper. Againe, shee was to marry with one of the kindred, to preserue the seed of Dauid, and therefore shee was betrothed to Ioseph by name, and one of the same familie, but not as yet married vnto him: so that Christ was both by nature, and law, lawfull heire of

the kingdome, though he never came the ordinary way. Math. 1. ver. 1. to the end. The Genealogie is devided into three severall foureteene generations; because of a three∣fold change of government. First, in the Patriarkes. Se∣condly, in the Kings. Thirdly, in the Dukes. The Regall began with Dauid, and ended in Ieconias. Ier. 22.30. And so from Salomons posteritie was translated to the posteritie of Nathan. Ezek. 21.26. And the Crowne changed into a Diademe, which had a threefold over-turne before it came to the right heire. Ezek. 21.27. First, in the Maccabees. Secondly, in the Priests. Thirdly, in Herod. In all this time Dauids posteritie liued in private, and Christ found the Scepter cleane gone. Whiles the foolish lewes gloried in their Temple, the Lord destroyed it, to shew them, that it was not an earthly but a spirituall Temple, that he regar∣ded; and remoued the government from Dauid, and from Iudah to Leui, and then to a very stranger, an Edomite, checking them very often, before his birth, for their vaine conceit, both of Church and Common-wealth. And yet it seemes Christ had some consanguinitie, both with the Princely and Priestly progenie. Luk. 1.36. he came to saue of all sorts of men, and therefore spread farre in his race. That law Num. 36.7. did not limit the Tribe of Levi. Ex∣od. 6.23. 1 Chron. 22.11.

Q. What is the history of his life, being out of his mothers wombe?

A. It is either his priuate, or publicke life. This was sha∣dowed out in the Leuites, who might not minister at the Altar, till they were thirtie yeares old. Num. 4.3. At twen∣tie yeares, the Israelites might goe to warre: but greater maturitie is required in Gods ministers, who serue pub∣lickly at his Altar. And our blessed Sauiour, who would fulfil euery type, ministred not till he was thirtie yeere old. Luk. 3.23. yet all the time of his private life, he liued for vs, even to sanctifie vnto vs, as well our dayes spent in pri∣vate as publicke.

Q. What are the parts of his private life?

A. His infancie, and time of subiection to his parents, both needfull for vs, seeing wee offend God being Children, as well as in the yeares of discretion. Infants are no inno∣cents before God, but even then provokers of GODS wrath, though they haue not wit to sinne with so high an hand against God as others. Luk. 2.7.51.

Q. What is revealed concerning his infancie?

A. His Circumcision, oblation, and flight into Aegypt. As a Iew he was to vnder-goe the Ceremonies that belonged vnto them, yea, and to put an end vnto them. He was cir∣cumcised in his private life, liuing then as a Iew; baptized at his entrance into his publicke, because he did then put forth himselfe more openly to be the Messias of the whole world. Luk. 2.21.22.23.24.

Q. What is meant by his Circumcision?

A. He was circumcised, not because he needed that himselfe, as if corruption had beene in him, which must be cut off by mor∣tification: but for that he was to fulfill the righteousnesse there∣of, and put an end to all ceremonies, and to shew that the force of that Sacrament, which did scale vnto the Fathers their reconci∣liation with God depended on him, and that in him was found, that which ought to be in euery circumcised person, a pure and an vndefiled heart. Luk. 2.21. It was not onely a seale, or signe of righteousnesse, but also a bond, or obligation of fulfil∣ling the law. Rom. 4.11. with Rom. 2.25. Gal. 5.3. Christ therefore being circumcised, bound himselfe to keepe the law, both for vs and himselfe. This importable yoke was layd vpon his necke. Act. 15.10. 2 Cor. 5.21. Hence, at his circumcision he had his name Iesus, for by binding him∣selfe to the law, he saued vs. Act. 4.12. There were two that had this name in the old Testament, the one, a Magi∣strate, the other, a minister. And the first had his name changed when he was sent as a spie into Canaan. Num. 15.16 from Oshea to Iehoshua. From let God saue, to God shall saue. Vnder the law (which brings vs, as it were, into a wildernesse) we may desire, wish, and pray, that there

were a Saviour; but vnder the Gospell, wee are sure of salvation, and that our Iehoshua hath bound himselfe to ful∣fill all righteousnesse for vs.

Q. What is meant by his offering?

A. It was to shew, that he indeed was the first borne that was to be dedicated to the Lord, whereof all others were but types. Luk. 2.22.23.24. Lev. 21.1.2.3.4.5. &c. is set downe both the separation and purification of women. The one, in regard of originall sinne, the other, in regard of actuall. The Masse separates from God, and yet when the forgiue∣nesse of that is sealed by circumcision, yet still remaines a daily purification. After the Leper was washed, he was to shaue off his hayre, shewing how the superfluities of sinne were daily to be purged away. Furthermore, because the female was more moyst then the male, there was a longer time prescribed for the one, then the other. The separation for a male was seven dayes, for a female foureteene. The purification for a man child, thirtie three dayes for the wo∣man, sixtie sixe. Now Mary needed neither of these, for Christ was borne free from all sinne, both originall and actuall, he was the holy of holies. Dan. 9.24. yet because he was our Suretie, his mother was separated seven dayes, and he was circumcised the eighth, and when she had ac∣complished thirtie-three dayes of purification, he was pre∣sented vnto God, all this was to shew that her seed tooke vpon him all our debt, and was content that his Father should impute vnto him, both our originall and actuall sinne, and that by him wee should be purified from both. Rom. 7.18. That which dwells in vs is laid vpon him: his offering was a paire of turtles, to shew that innocency that was in him, and ought to be in his Church. He offered not the Lambe, because the substance being there, the shadow was to vanish; as also that he became poore for our sakes. Againe, he was presented, as the first borne, to sanctifie all others, and preserue them aliue. Exod. 12.29. Aegypts first borne was smitten, because they wanted the blood of the Lambe. And as types of Christ ever after, the first

borne were either consecrated, or redeemed. Exod. 13.15. Num. 3.12. Of beasts, onely the vncleane were redeemed, the rest sacrificed. Num. 18.15. And of men, God would haue all redeemed. Christ therefore in all consecrations was typified, as the price of euery mans redemption, being before God vncleane; yea, the very strength of man. Gen 49 3. could not stand out with the wrath of God; but for this that Christ hath ransomed it. Math. 20.28. Ioh. 17.19. Furthermore, the first borne had a right aboue all the rest. Deut. 21.17. And they were to depend vpon their elder brother. Gen. 25.31. and 27.36. and 49.3. Hence Christ Math. 1.15. Luk. 2.7. is called that first borne, and Rom. 8.29. amongst many brethren. Yea, sets him aboue Kings, Psal. 89.27. Nay, the very Angels. Heb. 1.6. Psal. 97.7. And he alone by right may aske for the ends of the earth to possesse them. Psal. 2.8. he is heire of all. Heb. 1.2. and hath power to make vs sonnes. Ioh. 1.12. and fellow-heires with himselfe. Rom. 8.17.

Q. What is meant by his flight into Aegypt?

A. That he might therein also fulfill the type and prophecie of God, in calling his sonne out of Aegypt; and that therein wee might learne, how he was to descend into spirituall Aegypt, to beare our labours and stripes, and bring vs out of thraldome and bondage into spirituall Canaan. Math. 2.13.14. Israel was borne in Canaan, went downe into Aegypt, and came backe againe triumphantly. They went downe voluntari∣ly and freely, but returned by force of Armes: so we that were the sonnes of God by Creation, and placed in Para∣dise, left our standing with God freely, and went downe into the kingdome of darkenesse, and are brought backe a∣gaine by the infinite power of God in Christ. Exod. 4.22. Israel was not Gods sonne by nature but grace; therefore must the naturall sonne of God enter into the Aegypt of this world, to reduce poore Captiues to their auncient li∣berties. Israel was in Aegypt in the time of her infancie; Adam went downe too vpon the day of his Creation, or not long after, and therefore Christ to answere both, went

downe being an Infant. Againe, Christ after many ad∣mirable testimonies of his royall birth, will fall backe a∣gaine into wonderfull obscuritie, to shew plainely, how our pride was to be expiated. And here Moses is a liuely type of Christ. Moses by flight escaped Pharaohs rage, and returned againe when they were dead that sought his life, and became a deliuerer: So, Christ escaped the butchery of Herod, came backe againe when his enemies were dead, and became Israels happy deliuerer. His infancy was most spent in Aegypt, as being our most vnprofitable time; but his education must be in Canaan: but not as a King in Ie∣rusalem, Psal. 110.2. or Bethlehem, Dauids citie. Mic. 5.2. but in greater obscuritie, befitting his humiliation, in Na∣zaret, a place both base and wicked. Ioh. 7.52. with 1.46. Hence he was called a Nazarite, by which name the De∣vils disgraced him. Mar. 1.24. Scribes and Pharisees reiec∣ted him. Ioh. 7.52. Act. 6.14. and the Iewes scorned him. Math. 26.71. Ioh. 18.5.7. and 19.19. And yet holy An∣gels, that better knew the mystery, did adore him in it. Mar. 16.6. And vnder it was he preached. Act. 2.22. and 4.10. And the godly beleeued in him. Mar. 10.47. Ney∣ther is our Saviour ashamed of it in his glory. Act. 22.8. The reason of the name is abundantly testified of by the Prophets. Nazer, or Nezer, is an ornament giuen to the Nazarites, hie Priest, & Princes, whereby they are distin∣guished from the vulgar. Nazarites that gaue themselues to God by vow, had the bush of their hayre called Nezer, Num. 6.7.8. The high Priest had Nezer vpon his head. Exod. 29.6. And as the former were holy to the Lord as long as they kept on their lock, so was holinesse written vp∣on this, Exod. 39.30. And the very oyle that did conse∣erate it, is called Nezer, Lev. 21.12. So the Crowne vpon the Kings head is called by the same name. 2 Sam. 1.10. 2 King. 11.12. Psal. 89.39. Christ therefore being called a Nazarite, is separate from all others, as most holy, and is our true Prince and Priest, Psal. 2.2.6. and 110.4. Fur∣thermore, he is called a Nazarite, as was Ioseph, Gen. 49.26.

Deut. 33.16. that is, one separate to be a preserver of his brethren. Ioseph was a long time obscured, before hee was brought forth to feed the famished: so, Christ did lie hid a long time in this citie, before he steps forth to his publicke function. On Christ shall Nezer flourish. Psal. 132.18. Samp∣son, whose haire was faire and strong, Iudg. 13.25. and who liuing, and dying, devoured his enemies, is a royall type of Christ. Luk. 11.22. But Nezer thus taken, is with Zam; it is also written with Zade, which signifies a branch, and so indeed Christ is called, Isa. 11.1. Also Zemach, which signifies the same, Ier. 23.5. and 33.14. Zech. 6.12. and 3.8. Isa. 4.2. In the tribe of Nephtali, was there a Citie called Hazar, or Enhazar, Iosh. 19.37. And by contraction Na∣zar, from whence Nazareth might be deriued, a Citie of sprigs and branches: that place in Ioshua called Cinereth, afterwards was called Genezar, or Ge-nezareth, the valley of branches: so Christ being the true branch of Dauid, would grow in this Citie, and afterwards put forth him∣selfe as our Messias. By all this we see, that eyther place, or persons giues vs an apt reason of this derivation, as suffi∣ceth to fulfill the Prophecie.

Q. What is written of the time of his life, wherein he liued subiect to his Parents?

A. Two things; first, his dispute with the Doctors at Ieru∣salem, when he was twelue yeeres old: secondly, his labouring with his hands. Luk. 2.42.49.51.

Q. What is meant by his dispute with the Doctors?

A. It was (as it were) the giuing notice before hand of his publicke calling, and that he was the true Rabbi, or Doctor that come from God. Luk. 2.46.47. The children of the Iewes had a double education, first, at home, Exod. 12.26. Deut. 4.10. and 6.7. second, in the Schooles, 1 Sam. 10.5.10. 2 King. 2.3. and 4.38. Act. 22.3. 2 Tim. 3.15. Christ at home did both teach, and was taught. Luk. 2.49. to sanc∣tifie our private education, and instruction; but for the more exact teaching, Christ had none. Ioh. 7.15. Mar. 6.2. to shew, that he needed not to learne of man, and yet hee

entred into the Schoole at twelue yeeres, both to sanctifie that profession, as likewise to shew himselfe to be the great Doctor that was shortly to come into the world; and had no need to learne of any other. Iohn 1 18, and 7.16.

Q. What meant his labouring with his hands?

A. That he might also beare our curse, who were with the sweat of our browes to eate our bread. Gen. 3.19. The word, subiect to his parents, Luk. 2.51. signifies, to be ordered, and governed by another in outward Arts, and Sciences. Math. 13.55. with Mar. 6.3. He was not onely the Carpenters sonne, but the Carpenter, and therefore verse 2. they were offended at him. He was neither brought vp in the Temple, as was Samuel; nor among the Pharisees, as was Paul at the feet of Gamaliel; neither in the wildernesse amongst the Essees, &c. All which might haue gained him some authoritie amongst his owne; but with Ioseph a Car∣penter, in a most obscure village. All this might well shew his humilitie for our good, as likewise shew vs that the buil∣der of the world, Heb. 1.2. and 11.10. was now come to repaire the decayes of it, and even to sanctifie vnto vs the meanest trade and calling in the world. Furthermore, be∣side bodily labour for the space of eight-teene yeares, Christ did wonderfully increase, Luk. 2.52. with 40. Ioh. 1.14. and by reason of the Hypostaticall vnion, had all fulnesse dwelling in him. Cel. 2.9. yet this hid it selfe for a time, 2 Cor. 8.9. Phil. 2.7.8. So that question is iustly moued, whether there was a reall increase of wisedome, stature, and grace, or onely an apparent and visible decla∣ration of that which was in Christ from his very first sub∣sisting, and being in our flesh? The auncient Diuines least they should derogate from the hypostaticall vnion, thought the increase to be in outward effects, no inward habites. Yet body and soule, being finite receiued according to measure, and manner: and as the one increased in quan∣titie, so the other in qualitie; the wisedome of the Soule, as the stature of the body, receiuing a daily augmentation.

He is sayd to grow inwardly as well as outwardly, and to learne by his owne actions, Heb. 5.8. And we know that frequent actions require habites, or at least, a further per∣fection of infused gifts and graces; and questionlesse, all this time of eight-teene yeares labour, he according to the increase of grace, became gracious in his calling; for the Text saith, both with God and men he manifested a won∣derfull thriuing in goodnesse.

Q. What is his publicke life?

A. Wherein he more publickly declared himselfe to be that Messias, which was so long before expected and looked for. He had hither to beene hid in the chips; but now being poli∣shed and perfitted, he comes forth and provokes the ad∣versarie to set vpon him. Mar. 1.9. Math. 3.13. Luk. 3.21.30.

Q. What the parts thereof?

A. His initiation, course, and conclusion; his ingresse, progresse, and egresse. Christ doth not abruptly set vpon the course of his calling, but makes an excellent preparation vnto it. Act. 1.22.

Q. What is to be considered in his very entrance?

A. His Baptisme, with his temptation and fasting. Math. 3.13. and 4.1. Mar. 1.12. Luk. 4.1.

What is meant by his Baptisme?

A. He was baptized as he was circumcised, not for any need he had thereof in himselfe, who needed no washing, but to sancti∣fie our Baptisme, and to shew both by his circumcision and baptis∣me, that he was the band and knot of both Couenants, the end of the old and beginning of the new. Luk. 3.21. When all the peo∣ple were baptized, Christ also was baptized, so hee had many witnesses; he was baptized in Iorden, for there the people passed over into Canaan. Iosh. 3.17. And now was he come that gaue passage into heauen, &c.

Q. What is meant by his fasting?

A. His holy preparation to his after temptation; wee by ea∣ting surfeited of sinne, and he will beginne to cure vs with abstinence; our super fluitie, by his fortie dayes emptines,

according to the old rule; Hunger cures the diseases of glut∣tonie. His course of cure was wonderfull, not by giuing vs receits, but by taking our receits for vs, &c. Math. 4.2.

Q What is the meaning of his temptation?

That whereas the first Adam encountring with the Devill was overcome: so the second opposing himselfe to the conflict, might overcome him for vs, and wee through him in our fights, Mat. 4.1. to 13. All the while Christ lay still in his Fathers shop, and medled onely with the Carpenters chips, the Devill troubled him not; but now that he is declared the Sonne of God, & solemnly invested into the office of Mediator∣ship, and goes about to dis-throne him, and to cast him out of his kingdome, now he bends all his forces against him. The two Purgatories of a Christian, are Repentance and Temptation, and wee are no sooner come out of the one, but we must looke to enter into the other. If we haue passed the waters of Repentance, wee must looke to be cast into the fire of Temptation. No sooner is Israel out of Aegypt, then Pharaoh pursues them, and if he be drowned, yet will the Amalekites vexe them: yet here is our com∣fort, that Christ hath borne the heat of the day, and that wee in him shall be able to hold out the rest of the con∣flict.

Q. What is meant by his publicke course?

A. A diligent teaching by his forerunner Iohn Baptist, him∣selfe, and his Disciples, as also a continuall working of miracles, that he might bring the Iewes to an acknowledgement of God, and himselfe, being sent from God. Ioh. 1.6.7. Luk. 4.15. Ioh. 2.23. Math. 10.7.8. Luk. 10.9. Act. 2.22.

What is the finishing thereof?

A. His passion, and crucifying, so the Creed concludes his life by a generall & particular; Passion is generall to both, yet as the case stood, Passion is limited to Pilate, Crucify∣ing is left indifferent, as well to expresse Gods hand vpon him, and power of darknesse, as of his other persecutors: but the truth is, passion and action runne along from the one end to the other of his humiliation. Passion is, as the

case stands betwixt God and Christ, and Christ and his persecutors: action, as betweene God and vs, and vs and Christ. Christ is a patient as he suffers for vs at the hands of his Father, devils, and men; and an agent as he becomes our Suretie, and reconciles vs to God. Psal. 69.4. He re∣stored that which he tooke not away. Act. 2.23. & 4.27.

Q. Keeping then the generall and particular tearme, what is his passion?

A. His suffering vnder Pontius Pilate, with the rest of his persecuters, who brought him vpon the stage, that God might punish him for our sakes. Act. 4.27.28.

Q. What is hereto be considered?

A. His preparation vnto death, and exposing of him into the hands of the wicked. Math. 26.2.17.36.47.

Q. What is the preparation?

A. Whereby Christ being to giue his last farewell vnto nature, prepares and makes ready himselfe for death. Luk. 22.15.

Wherein consists it?

A. In the eating of the Passeover, and his agonie in the Gar∣den, he begins his Passion with the Passeover; for the Pas∣chall Lambe was a more particular type of his suffering, and from that time the Devill began to worke in Iudas, and the Iewes, and it was the fittest, because at such publicke times, malefactors were executed, that all might the better know the sinne and be instructed, &c. This the high Priest and his followers, thought to be a very convenient time to let the people know Christs blasphemie, as also to sup∣presse his Doctrine, so much by them detested. Math. 26.20.36.

Q. What is meant by Christs keeping of the Passeover?

A. That he was the Lambe signified in the Passeover, and that now was the time wherein he was also to put an end to the same by himselfe, and therefore in place thereof he instituted the Sa∣crament of his last Supper. Luk. 22.14.15.16.17.18.19.20.

Q. What is meant by his Agonie?

A. His grieuous conflict with himselfe about the vnder-going of his Passion, when in the Garden he sweating drops of bloud,

cryed vnto his Father once and againe, that if it were possible, the cup might passe from him, and in the end he was heard and com∣forted, Math. 26.36. Luk. 24.42.43.44. Heb. 5.7.

Q. What is his exposing vnto iudgement?

A. The last act of his humiliation, wherein he was to vnder∣goe the greatest penaltie for our sinne, at the hands of sinners themselues; and therefore is put in Scripture for the whole worke of our Redemption. The Iewes choose a time wherein they might put our blessed Saviour to the greatest shame; a time of the greatest frequence, and concourse of all Iewes and Proselytes: an holy time, when they should re∣ceiue the figure, they reiect the substance: when they should kill and eate the Sacramentall Lambe, in faith, in thankfulnesse, they hill the Lambe of God, our true Passe∣over, in crueltie and contempt, &c. Isa. 53.3.

Q. What are the degrees of this his exposing vnto iudge∣ment?

A. The first is his apprehension in the Garden, by Iudas, and a company of armed men, sent from the chiefe Priests and Elders of the people, Math. 26.47. Luk. 22.47. Ioh. 18.3. Adam began our misery in a Garden, and there will Christ begin to suffer for vs. It is probable, that it was one of Salomons Gardens, the pleasures whereof he sanctified by paines, and fulfilled the type of comming to his Garden. Can. 5.1.

Q. Why was Christ thus apprehended?

A. That he being in our stead, might vnder goe the greater contumelie and reproach, deserved by vs; for they came with billes and staues to take him, as if he had beene the greatest Malefactor that ever was. Math. 26.55.

Q. What is the second degree?

A. His arraignment before the Ecclesiasticall and politicke Magistrate, as if he had broken all lawes, and deserued pu∣nishment at euery judgement seat. And all this was done to shew vs what wretches wee were in Gods sight, and how he should haue proceeded against vs, who by meanes of his Sonne are pardoned, that wee might never see our iust condemnation, otherwise then wee see it acted in our

Suretie, he was posted from Caiaphas to Pilate, from Pilate to Herod, and backe againe from Herod to Pilate, by whom he was both iustified and condemned. God running along with the whole Tragedie, and shewing plainely by Iudge Pilate, that Christ was not to die for himselfe, but for vs, the iust suffering for the vniust, Mat. 26.57. and 27. 2. Luk. 23.7.8. Math. 27.4.19.24.

Q. What was the third degree?

A. The most miserable derision and whipping of him that ever was heard tell off; he was to encounter both paine and scorne for vs. An ingenuous and noble nature, can worse brooke this then the other; any thing rather then disdainfulnesse, & imperious in sultation: especially, from so base enemies. The Iewes, the Souldiers, yea, the very theeues flouted and taunted him, and triumph over his misery; his blood can∣not satisfie them, without his reproch. Math. 26.67.68. and 27.28.29.30.31. Oh, that wee could imitate the Iewes in their custome concerning evill doers; they had ever some malefactor brought forth to them in their great Feast, which they dismissed with disgrace; so it should bee the happiest peece of our triumph and solemnitie, if wee could bring forth that wicked prophanenesse, wherewith wee haue dishonoured God, and blemisht his Gospell, to be scourged, and sent away with all holy indignitie. See thy Sauiour scourged and beaten for thee, and see if thou canst finde in thy heart to fauour, or cheerish the least sinne.

Q. What is his crucifying?

A. After all these abuses he is put to the most accursed death of the Crosse, a kind of punishment ioyntly with the other, inflicted vpon none but such as were offenders in the high∣est degree, and euery one was held most accursed that so died, to shew, that he suffered for offenders of the greatest staine and straine, and so to beare our curse vpon him. Phil. 2.8. Gal. 3.12.13. Deut. 21.23.

Q. Did he suffer onely these outward afflictions?

A. He suffered these as iudgements for sinne; therefore were

they so much the more bitter; and whiles he was on the crosse those three houres of darkenesse, he was assayled with all the powers of darkenesse, so that he felt in his soule and body vnvtterable anguishes, even the effects or apprehen∣sion of the most feareful wrath of God, so that it made him cry out, My God, my God, &c. and when that was over, as hauing felt therein the most bitter paines of all his suffe∣rings, he said it was finished. Math. 27.45.46. Ioh. 19.30.

Q. What might this meane?

A. That he was for the time reputed as one separated from God, which is the second death; for as the first death is the reparation of the soule from the body, the beginning of our naturall life: so the second death is the separation of both body and soule from God, the beginning of that spi∣rituall life. Isa. 53.4.5.6.10. Christ was never a stranger to the life of God. Eph. 4.18. and yet his Father did for a space seeme to estrange himselfe to his Sonne. Oh, beloued Saints of God, let vs, with that Disciple, follow him a far off; and passing over all his contemptuous vsage in the way, see him thus brought to his Crosse, and still the fur∣ther wee looke, the more wonders shall wee behold. Euery thing addes to his ignominy of suffering, and triumph of over-comming. It was not done in a corner, as Paul saith to Festus, but in Ierusalem, the eye, the heart of the world; and that without the gates; in Calvary, among the stinking bones of execrable Malefactors. Before, the glory of the place bred shame; now, the vilenesse of it. Not a circum∣stance, but argues the wonderfull humiliation of our Saui∣our, and still his paine and scorne increased till all was fi∣nished.

Q. Hitherto of his life; what is his death?

A. The expiration, and deliuering vp of his soule into the hands of his Father. Math. 27.50. Luk. 23.46. Ioh. 19.30. When he had finished all, and indured most exquisite tor∣ments, he himselfe without all violence gaue vp the Ghost. For he both cryed with a lowd voyce, and bowed the head immediately before he yeelded his last breath; whereas in

mans death the spirits first faint and tyre, and the head fals downe when they are expired: but Christ being full of spi∣rit, able to hold vp his head, bends the same downe-ward of his owne accord, and then dies. Oh, yee sinners, be∣hold, Christs head thus humbly bowed downe in a graci∣ous respect to you; his armes are stretched out louingly to embrace you; yea, his precious side is open to receiue you, there is no more accusation, iudgement, death, hell for you: all these are no more to you, then if they were not, if yee can beleeue, who shall condemne? It is Christ which is dead. Rom. 8.34. I know euery man is ready to reach forth his hand to this dole of grace, and would be angry to be bea∣ten from this doore of mercy; surely, there is no want in this Mossias, looke that the want be not in thy selfe: hee hath finished, but thou beleeuest not, thou repentest not, all is in vaine to thee; for all these, thou maist be condemned. What ever Christ is, what art thou? Here is the doubt: Christ is a good shepherd, and giues his life for his sheepe: But what is this to thee, that art secure, prophane, impenitent, thou art a wolfe, or a goat. Christs sheepe heare his voyce, but thou art a rebell to his law, and therefore canst not hearken to his Gospell for mercie, &c.

Q. What is his death to vs?

A. Christ was willingly content to indure the separation of his body and soule for a time, which is the first death, that hee might take away whatsoeuer is iudgement therein, and sanctifie the same vnto vs. 1. Cor. 15.55.56.57. Wee were the authors of this death, and our Saviour did alter it, our disobedience made it bitter, his mercy hath made it not to be evill vnto vs. Oh, my Saviour, how halt thou perfumed and softened this bed of my graue by dying? How can it grieue mee to tread in thy steps to glory? The worst peece of the horror of this death is the graue, and that part which is corrupted feeles it not; the other, which is free from corruption, feeles an abundant recompence, and forefees a ioyfull re∣paration. Wee carry heauen and earth wrapt vp in one

compound; it is but restitution, when each part returnes homeward.

Q. What followed his death?

A. His buriall, and abiding in the graue, to the end, that hee might sweeten the same for vs; and whereas it was by reason of sinne, a dungeon, to reserue the guiltie body against the day of judgement, it is through him become (as it were) a perfumed bed for the elect, against the day of Resurrecti∣on. Math 27.59.60. Luk. 23.53. Isa. 57.2. Buriall comes of burning, an auncient custome of burning bodies, and then preserving their ashes in a pitcher in the earth. Hence it may be that the Auncients to prevent an absurd conceit of this kind of Funerall concerning Christs body, where∣of not a bone was to be broken, or wasted, added descen∣ding into hell, to shew, that Christ was not burned, but bu∣ried, by going downe into Sheol: but it is not for mee to determine the doubt, I leaue it to riper judgements. One thing more I adde, that buriall is sometimes taken for pre∣paration of a body for the graue. Math. 26.12. This shee did to bury me, &c. Christ died, was embalmed, and then interred.