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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15824	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.	Yates, John, d. ca. 1660.; Yates, John, d. ca. 1660. Short and briefe summe of saving knowledge. aut; Richardson, Alexander, of Queen's College, Cambridge.	1622 (1622)	STC 26085; ESTC S103644	253,897	373

preexistent matter or forgoing principles They are not immediately composed but first they haue a matter and then a forme and then their owne being or existing And as time dis-ioynes these things so they are subiect to change with time Gen. 1.2 Out of the voyde and vnformed earth came all inconstant and mutable creatures 2. Pet. 3.5 The earth that now is is sayd to stand out of that Chaos which Gen. 1.2 is called earth water c. This by conversion is as well the ground of confusion as of composition Out of a confusion are they compounded and may by conversion be confounded againe into it Q. What followeth hereupon A. That they are by nature returnable into their former principles and so of a corruptible nature 2 Pet. 3.6 The world that then was perished being over-flowed with the waters that is all that breathed Gen. 7.22 Euery thing vnder the Sunne passeth away Eccl. 1.4 And at the last day the elements with all their inhabitants shall be destroyed 2. Pet. 3.10 As it were a resolution being made into the first Chaos againe as may seeme what a hell were it for a man to be an inhabitant of that first earth The holy Ghost testifieth 2. Pet. 3.7 that the heavens and the earth which are now are kept in store and reserved for fire and perdition of vngodly men at the last day Good reason they should be punished where they sinned and with those creatures they haue abused A fearefull hell to haue all turned into the first Chaos with an addition of the fire of Gods vengeance As if that first matter were then to be formed and filled with nothing but the extremities of Gods curses At the first it was formed and adorned as a Palace and Paradise for man then shall it be left as a dungeon and noysome prison for the torture and torment of all wretched and wicked persons Onely the third heauen with the inhabitants thereof shall then be in blisse and blessed felicitie Q. How manifold is this creation A. It is eyther of the elements or the elementaries Gen. 2.1 Heauen and earth were finished with the host of them All that are placed aboue in the fire and the ayre or below in the waters and the earth are elementaries being composed out of those foure elements and are as the host of this inferiour world Q. What is the creation of the elements A. Whereby he made them of a precedent matter with their formes immediately of nothing That is the matter or earth without forme receiued into euery part and portion of it a simple formation without all mixture yet so that it was formed into foure bodies essentially distinguished which are most simple as hauing nothing in them but one common matter with foure distinct formes immediately created of nothing hence they are in themselues the greatest opposits as fire to water and ayre to earth The maine opposites are fire and water which stickle and striue together and are moderated and compounded by the two other When water would quench the fire earth steps in and helpes to abate his moysture And when fire would dry vp his moysture ayre secondeth the water and prepares a radicall moysture to feed the fire a little longer When the coldnesse of water takes off the edge of heat then ayre with his mild heat helpeth his fellow And when fire over-masters the coldnesse of water then earth checks him and abates his fury whence ariseth all elementaries receiuing the common matter and formes of the elements much abated and moderated after their striuing and strugling together and therefore are not so vehemently opposite and contrary in themselues Gen. 1.3 Let there bee light which was the first simple forme that was put into the common matter ver 6. Let there be an expanse or spreading which was next added to light as his fittest neighbour ver 9. Let there be gatherings or waters which contained the third simple forme came as next fellow to the ayre for so God had appointed that by placing it betweene two great adversaries it might be a friend to both ver 9. Let the dry appeare which comes lowest in ranke and gaue the matter the fourth simple forme Thus heat and cold moysture and drinesse did runne through the first common matter which intertaines them all and giues them leaue to diffuse themselues one into another for further mixture and composition Q. But may these things be handled in Divinitie A. Yes because wee so farre speake of them as they concerne creation which is proper to this Art And our rule is this that where Creation endeth nature beginneth and generation succeeds it as in imitation of Gods first composition God by his omnipotent hand giues to euery thing his being and then sets it a worke by his owne nature and vertue Aristotle knew a first matter but he confesseth he had it from Plato and he from the Aegyptians and they from Moses Yet he erred in many things for want of Divinitie beginning onely with nature where creation had ended his worke First he was ignorant that the first matter was of nothing Secondly that it stood certaine houres without a forme Thirdly that all the formes it receiued were immediately of nothing Fourthly that all this was done in time and that there was nothing in the world eternall but the maker of it Gen. 1.1.2 The earth was a subiect of contrary formes and therefore preexistent Q. What is that first matter of all inconstant things A. It was a thing which God made of nothing in the beginning of the first day without forme and voyd and so by his spirit miraculously sustained it for a certaine space Gen. 1.1.2 Q. What followes from hence A. That of it selfe it is permanent for being immediately of nothing it hath no power to worke vpon it but the same that made it therefore God alone can turne it into nothing from whence he brought it and this is the reason why the first matter and foure first formes are not resolved though all things may be resolved into them For in generation and corruption as they begin here to take new formes so here they leaue them againe And death though a privation of life yet it hath no power to annihilate his contrary and therefore as nature begins where creation ends so creation at the last day will begin againe where nature hath ended I meane in our resurrection euery man receiuing againe those very peeces of the elements whereof he was made Iob. 19.27 2. Cor. 15.35.36.37.38 c. the very seed that is sowne dieth and riseth againe out of those very elements into which nature resolueth it springeth it againe Q. When was it made A. In the first beginning of time or the evening of the first day hence it is co-etaneall and of the same time and age with the third heaven and the Angels Gen. 1.1 And the reason was to hinder a vacuitie in the large space and compasse of that highest heaven

eternall glory whereunto simplicitie and vniformitie are of absolute necessitie O Lord doest thou speake so familiarly vnto vs and haue wee so little knowledge of thee I cannot but blush to heare very Countrey-people speake statutes and husbandry well enough to make their neighbours thinke them wise men yea to be so well skilled in Arithmeticke and rates as they haue eloquence enough to faue their two-pence And yet O Lord what a world of blindnesse is there in conceiuing and vnderstanding of thee O muck-wormes of the world which like the Gentiles breed of putrefaction and Beetles fed in the dung relishing nothing else but earthly things thinking there is no other godlinesse but gaine no happinesse but to scrape and gather to haue and to hold Let them know that the treasures of wickednesse and wrath will goe together and that they that make casting Nets for all fish that come will in the end get the Devill and all like Seruing-men by the superscription of their livery they tell vs without asking who ownes them Rom. 6.16 and though they be not drunke yet they are not their owne men for his seruants they are to whom they obey God make vs more pliant to his will seeing so graciously he applies himselfe vnto vs. Q. How many sort of properties are there that shew God more absolutely and properly A. Two either shewing how great or what manner of God he is Psal 145.3.8 Deut. 10.17 Great is the Lord and gracious and mercifull c. Our God is the God of Gods and Lord of Lords a great God mightie and terrible Infinitely great without quantitie infinitely good without qualitie Who being both the originall and the end of all things cannot rightly be sayd to be any thing for he must needs be aboue all and better then all in regard therefore of his incomprehensible nature wee must acknowledge that darkenesse is his secret place Psal 18.11 clouds and thicke mists are round about him yet so he hath declared himselfe vnto vs that we may know him to be most wise in vnderstanding most mighty in ability and most louing in will to succour and saue vs. As are hiding places from the winde and refuges from tempests ryvers of waters to dry places and as raine to the new mowne grasse c. so shall we finde him our stay if wee seeke him as we may CHAPTER VI. Of the Greatnesse of God Question VVHat Attributes shew his Greatnesse Answere His vnitie in regard of quantitie discret Infinitenesse and eternitie in regard of quantitie continued such is his Greatnesse that he is that one most infinite and eternall See now that I euen I am he and there is no God with me Deut. 32.39 I lift vp my hand to heauen and say I liue for ever In matter of life and death there is none comparable to the Almighty all are but cyphers that stand for a number with him whose value and account is to be reckoned for nought Let all proud Herods take heed how they admit but the voyce of a God Act 12.22.23 As no wrong can escape him so least of all those which are offred to his Maiesty he that made the eare needs no intelligence of the tongue All haue to doe with a God that is light of hearing men cannot whisper any evill so secretly that he should not cry out of noyse and what needs any other evidence when the Iudge is the witnesse And though some sinnes doe not ever looke the same way they moue yet this single eyed God can easily distinguish betwixt the visor of actions and the face he therefore cannot want honour and patronage that seekes the honour of this God Q. What is Gods Vnitie A. Whereby he being one in essence is also one in number Vnto thee it was shewed Deut. 4.35 Mar. 12.32 1. Cor. 8.4.5.6 that thou mightest know that the Lord he is God there is none else beside him Thou hast said the truth for there is one God and there is no other but he Though many are called Gods yet to vs there is but one God Hence it followeth that we need not be distracted in the worship of this our God Let him carry vs which way hee will make the passages never so troublesome and perillous yet the same hand that makes them hard will make them sure and if we be faithfull to him he will master all difficulties for vs. O God as wee haue trusted thee with the beginning so will wee trust thee with the finishing of our glory And though never so many or maine hinderances of our saluation offer themselues and after all our hopes threaten to defeat vs yet faithfull art thou that hast promised which wilt also doe it For how shouldst thou that art one in number and essence be otherwise then thy selfe All things doe turne vpon this poynt and hasten to this center if it were not for vnitie multiplicitie would destroy it selfe Nature will runne out of it selfe to doe homage to this vniforme creator What ayled thee O Sea that thou fleddest and thou Iordan that thou wast driuen backe yee mountaines that yee leaped like Rammes and yee little hills like Lombes Surely the earth trembled at thy presence O Lord at the presence of the God of Iacob It is naturall for the preservation of vnitie for waight it selfe to ascend how observant therefore ought all creatures be to him that made them Alas how could the rebellious Canaanites stand out against him or his people who the Seas and rivers gaue way vnto With what ioy might Gods people trample vpon the dry channel of Iordan seeing behind them Aegypt the Sea and wildernesse overcome and before them the promised land so ready to entertaine them that the very waters being glad of their comming ranne backe to welcome them into Canaan O Lord if thus thou be one that all must yeeld how great is this vnitie making and comprehending all others What a rowe of creatures follow thee and what an Army doest thou lead In spite of all Atheists vnitie will Marshall all vnder thy colours and let them die by Marshall law that dare once breake this ranke and rebelliously set themselues against thee There were no numbers if thou wert not first and if there be many thou art a God No A theist in the world shall be able to phillip off this authoritie with disdaine God is the first because in nature one is before two and must begin in the order of computation Account the times and tell mee who hath multiplied them Thinke on the creatures and shew me their beginning I deeme all dayes and deeds in their succession will either proue nature a God or a God of nature And if euery grape must haue his bush and each suspition his prevention let the Atheist take this answere Nature is res nata a thing bred and borne of or by another Who is then this grand Parent of Nature Your owne Poets haue told you

body hangs on the Crosse the soule is yeelded the God-head is eviternally vnited to them both And if Christ be God and by his subsisting working come so neare vs what should dissolue the eternall bonds of our heauenly coniunction with him or the daily influences of grace from him Here are the apples and flagons of holy consolation and it is good for the Spouse to be walking into the Gardens and eating of these fruits Wee cannot hope to be so neare to our God as Christ was vnited personally yet need wee not feare that God should seeme more absent from vs then hee did from his owne sonne Hee was still one with both body and soule when they were devided from themselues when he was absent to sense he was present to faith when absent in vision yet in vnion one and the same so will hee bee to our soules when they are at worst He is ours and we are his if our hold seeme loosened his is not when temptations will not let vs see him he sees vs and possesseth vs onely beleeue him against sense aboue hope and though he kill vs yet let vs trust in him Shiloach refresheth Ierusalem Iordan Naaman better then Abanah and Pharphar Cherith dried vp while Eliah dranke of it Iacobs well was stopped vp but this well of liuing water no drought can diminish nor Philistimes stop vp Q. What followes yet in the fift place A. That the three persons are coessentiall as hauing the same essence together and that not devided or by parts but as if I may so speake with reverence three partners in a Ship haue not each a peece of it but wholly and together Father and sonne are often two distinct men haue a common humanitie devided by parts betweene them but here the persons distinguished by relation are vndevided in essence And the reason is because the father cannot beget one lesse then himselfe and therefore he being infinite his sonne must likewise be infinite And that which is infinite admits of no division or distribution Now the three persons being co essentiall are likewise co-equall and co-eternall Ioh. 5.18 Phil. 2.6 1. Ioh. 5.7 He that walketh in the Sunne for pleasure may bee tainted with the heate thereof before he retire so they that are drawne by delight into these cogitations may thereby take the touch of a more deepe impression Papists as I haue read hauing little knowledge of our Ladies countenance fauour haue assembled the fairest Curtezans to draw the most modest beautie of a Virgin out of the flagrancie of Harlots so many whose skill is very slender in this mystery out of their owne devotion haue broached many strange conceits of the Trinitie and left them as Oracles for their followers But wee study to expresse these things as neere as wee can with truth of matter and sobriety of speech for truth findeth more easie entrance when it commeth armed with his owne force and adorned with the furniture of words that may best beseeme it Q. What obserue you in the last place from the definition A. That they are one in another and with another mutually delighting and glorifying each other Pro. 8.22.30 Ioh. 1.1.2 and 5.20 and 10.38 and 13.31.32 and 14.10 and 17.5 The Sonne is a delight to the Father in the worke of our Redemption Math. 12.18 and the Spirit a ioy to them both in the worke of our sanctification Pro. 8.30.31 If the sonne had not beene the fathers dayly delight he had never reioyced in the habitable part of the earth nor had his delights with the sonnes of men Behold oh man that standest in the wayes inquiring for life here it is labour thou to delight in them that are delighted in thee and reioyce together to worke out thy saluation Alas how should it pitty our hearts to see many silly Soules runne vp and downe in the common labyrinth of error groaping for the strait and narrow gate of life like the blind Sodomites after Lots doore each man telling his dreame to his neighbour of an imagined happinesse And though they draw and drinke in iniquitie yet will they still dreame of drawing in the easie yoake of a Sauiour when God wotes they were never driuen vnto it Is this the pastime of the blessed Trinitie to sport themselues together in doing vs good and shall wee be intreated like madde men to be good vnto our selues O how many that never tasted of these delights yet thinke themselues in skie and highest sphere of happinesse Alas how many walking Ghosts in the shapes of liuing men applaud themselues like swine in earthly pleasures O the watery pleasures of Epicurean hoggs that satiate themselues with the huskes of vanity and cry out in their madnesse that they haue liued the onely ioviall and iocand life These like Moles in the earth are ever casting vp as restlesse in themselues Surely he goes lightly that wants these loads as loath to lagge in the foulest weather The Bustard by reason of his great body and bulke of bones when he is pursued can hardly get vpon his wings whereas the little Larke mounts presently aloft with ease Oh how should our right conceit of this delight of the Trinitie carry our soules vpon the wing and make them ascend Alas ambitious mindes of ayery honour are but ambitious of their owne destruction who climbing the slippery hill of high preferment measure more then their length in their dangerous downe-falls whereas he that stands on oven-ground is as soone vp as downe O then that the Christian soule would say to it selfe in a word or two how liuest thou know and consider from whom thou drawest thy breath and remember that one day led with the blessed Trinitie is better then an immortalitie of the worlds windie vanities CHAPTER IX Of their Relation Question VVHat meane you by the relatiue properties Answere Two things First that howbeit the Subsistences are the same essence yet not as essence but as it is with the relatiue properties A Scholler or a teacher is a man but not a Scholler or a teacher as a man for as he instructeth he is a teacher and as he learneth a Scholler Which are relatiue properties This mystery cloudeth the clearest of our thoughts yet from so many rayes wee must study to light some little torch to quicken our owne feeble sights It shall be well if we tame our vnbridled vnderstandings and learne with Nazianzene Orat. 40. in S. Baptism I know not how sayth he to thinke of one but that vpon the very instant I shall see my selfe environed with the brightnesse of three neither can I discerne these three except at the very moment I returne vnto one Q. But make you any distinction betweene them and the Essence A. Yes As betweene a man and a Scholler who though he be a man yet not as a Scholler for then should euery man be a Scholler because he is a man But indeed he is a Scholler because he learneth

rotten vlcer of the heart and by the heat of his word hardning and styling the crabbed nature of man can get in and goe out at pleasure without all ferrumination or soldring with man as sinne and Satan doe CHAPTER XX. Of Death Question VVHat is Death Answere A deprivation and losse of life with a fearefull subiection to the misery of this life and the life to come Gen. 2.17 Rom. 6.23 Man by sinne is made vnable to please God he must therefore be dissolued and new made or changed that he may doe it Death should be farre more welcome vnto vs the sinne for that may prepare vs for heaven when this will be sure to cast vs into hell Alas is it not pitty to see our feare misplaced All men feare to suffer evill but few they are that feare to doe evill Of two deaths we feare the lesse and neuer dread the last and worst There are but two stages of the first the bed and the graue The former if it haue paine yet it is speedie and the latter as it is senselesse so it giues rest Against this there are many Antidotes and comforts and we know that an evill that is ever in motion cannot be fearefull that onely which both time and tempest nay eternitie it selfe finds standing is worthy of terror And let them tremble at it that delight to liue in the former punishment As for the first there are no by-paths of a fairer or neeerer way all that travell to the holy land must be content to offer this tribute at the Pison Castle or gates of death crownes and scepters lie piled at this entrance and seeing God cannot re-edifie without taking downe of this old house I will welcome death We receiue any homely messenger from great personages with due respect to their masters and what matters it what death it be so it bring me good newes And what newes can be better then this that God sends for me to make me more happie then my crasie carcase will suffer me to be till it be mended and cast in a better mould Let them feare death which know him to be as a pursuivant sent from hell to fetch them as for vs we can passe chearefully through the blacke gates or darke entry of a corporall death vnto our glorious mansions aboue but let vs proceede to see both deaths that by them wee may learne our misery and see Gods greater mercy Q. What things are to be confidered in death A. The inchoation and beginning or the perfection and end The beginning of any act is part of it and when man sets his hand to any thing he is doing it If there had beene any act of spirituall life man had liued and God had beene well pleased and his life had beene immutable so on the contrary when man begins to die he is a dying and God sayes in the very day that thou eatest or sinnest thou shalt die Gen. 2.17 Adam was left a dead man as soone as hee had tasted of the tree and every man is crasie from his cradle The pace of death is soft and sure and euery man liue he never so long is a dying man till he be dead Deut. 28.22.61.65 Q. How many deaths be there A. Two The first and the second The soule dyes the first death by sympathie with the bodie and the bodie dies the second death by sympathie with the soule Math. 10.28 Rev. 2.11 Rev. 20.6.14 Yet in nature the second death is the first for the soule dies first in sinne the punishment being inflicted according to the fault Neverthelesse that is called the second death because the extremitie of it is to begin after the end and perfection of the first Q. What is the first death A. Subiection to the miseries of this world Iob 5.7 and 14.1 Earth was made mans Paradise and Palace of pleasures but now it is his true Bochim as the Israelites called their mourning place We begin our life with teares and therefore Lawyers define life by weeping If a childe be heard cry it is a lawfull proofe of his liuing to possesse the miseries of this world else if he be dead we say he is still-borne and at our parting with this world God is said to wipe off our teares Labour and paines goe now together and one word ponos is sufficient to expresse both whence we say he that labours takes paines and a woman is sayd to be in labour when she is in the travell and paine of child-births yet by creation God made both to labour without paine onely with sinne paine seized vpon the bones and the minde was possessed with a wearinesse and irksome loathing of what it must doe Looke into our fields and there shall we finde toyling and moyling and tyring of our selues at plough and sithe looke into the waters and there is tugging and tuing at the oares cables Looke into Cities and there is plodding vp and downe and sweating in shops till men complaine of wearinesse Looke into Schollers studies there is tossing of braines and bookes scratching the head even to palenesse and infirmitie Looke into the most pleasurable place vpon earth the Courts of Princes and there how are men wearied with tedious attendance emulatory officiousnesse c. Are not all things full of labour and labour full of sorrow Nay If wee turne our selues to idlenesse it is as wearisome as worke Oh then what wretches are wee to bee so much in loue with this life What Gally-slaue likes and loues his chaine Prisoner his Dungeon Hee is a mad Mariner that salutes the Sea with songs and the haven with teares It is a foolish bird that when the cage is open had rather sit singing within the grates then be at libertie in the woods Children cry to goe to bed when the more discreet call it their rest Our God sayes of the blessed that die in his sonne they rest from their labours Who can loue bolts and fetters when he may haue them stricken off and an Angel of God to shine in his layle as he did once to Peter and open him both the wooden and iron gate and bid him be gone What a little more sleepe slumber in the hands of his keepers rather then follow the Angel of God into libertie Wee are wonderfully besotted if we doe not long after the better life as often as we thinke of the miseries of this Q. What is the beginning hereof A. The losse of the good things of the body as the sense of nakednesse of maiestie whence comes shame of comelinesse and beautie as also of health whence man is exposed to wearinesse dangers sicknesse and a daily dying Gen. 3.7.10 Deut. 28.21.22 Of all the creatures man was most comely without a covering Beasts would be nastie without haire and birds without feathers God apparels them in their excrements because their temper was not so exquisite as mans whose beautie was to be bare and I cannot but wonder that pride should

looked for He had hither to beene hid in the chips but now being polished and perfitted he comes forth and provokes the adversarie 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 sanctifie our Baptisme and to shew both by his circumcision and baptisme 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 people 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 eating 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 gluttonie 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 Mediatorship 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 comfort that Christ hath borne the heat of the day and that wee in him shall be able to hold out the rest of the conflict Q. What is meant by his publicke course A. A diligent teaching by his forerunner Iohn Baptist himselfe 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 Crucifying 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 restored 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 Garden he begins his Passion with the Passeover for the Paschall 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 suppresse 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 Sacrament 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 comforted 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 vndergoe 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 receiue 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 Passeover in crueltie and contempt c. Isa 53.3 Q. What are the degrees of this his exposing vnto iudgement 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