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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

a separation of his two natures though body and soule parted for a while Wee must therefore hold that neither the God-head is at any time changed into the manhood nor yet the manhood into the God-head Luk. 24.39 1 Pet. 4.1 Furthermore we are to learne that Christs humane nature is like vnto ours in all things but in sinne and manner of subsisting Phil. 1.7.8 Heb. 2.17 and 4.15 Q. What is the personall vnion of these two natures A. Whereby the nature assuming and nature assumed make one Messias or Mediator betwixt God and man the nature assuming is infinite and his action is incomprehensible yet this we may safely affirme that the second person in Trinitie immediately assumes and then the God-head so that our flesh is first taken by a person and hence our nature assumed is without all personall subsistence in it selfe and is inseparably conioyned with the divine nature and doth wholly subsist that is the whole manhood subsists in the whole God-head for whole God is in heauen whole God is on earth because the divine nature hath no parts and so our flesh is not in a part of the God-head but wholly in the whole And yet not euery where with the whole For the assumption is not by way of extension as a forme extends his matter but of ineffable vnion humane nature hauing no standing of it selfe but by the divine nature It is locally circumscribed as hauing quantitie and consists as a finite thing within the limites of essence being truely compounded of matter and forme And yet it hath neither parts nor passions essence or accidents which are not assumed vnto the divine nature when body and soule were asunder and locally in diverse places then were both of them inseparably knit vnto the God-head Ioh. 1.14 Colos 2.9 The Papists say Christ was Mediator according to his humane nature which is contrary to this personall vnion for as the person assuming giues the nature assumed subsistence so action and it is not able to doe any thing without it Therefore according to both natures Christ redeemes and the worke is not to be devided Furthermore we say the second person assumes not the first for he is principally offended not the third for he is to testifie of the reconciliation yet such is the vnion that wee come by it both to the Father and the Spirit For immediately the second person assumes then the Deitie and hauing fellowship with that wee haue it also with the Father and Spirit Now if the divine nature should first assume then would the action be the Fathers or if the Spirit then should the Father haue two Sonnes c. 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 performe 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 Papists 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 other Christ doth principally mediate betwixt the Father and man and yet the justice of the whole Deitie and consequently 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 sinners 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 being 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 nothing 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 nothing 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 about the second death which is the punishment of the damned and therefore not fit for Christ to suffer Concerning 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 conception was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 going of this obeyed his Father yet were they for a time separated in apprehension and representation God punishing his Sonne iustly for vs in as much as he stood in our stead

wrought in mans fall yea and from all eternitie for Gods act began before mans And this is safely to be done by our anatomie or resolution of Gods composition in this worke First God did it by his law and speciall government of man Secondly as he did it so had he power to doe it and such a power as neither Devils nor men are able to resist Man might resist the law Math. 23.37 but not the power by which the law worketh for man not the law shall suffer for the irruption and breach of it The law will be sure one way or another to make his part good with the most masterlesse monsters Thirdly as God did it and could doe it so he decreed it to be done and omnipotencie and efficiencie are but two executours no composors of Gods decree and therefore it shall stand infallible in the greatest contingencie It was possible for man to fall or not to fall and his act was contingent so true that it might haue beene false yet the decree was as certaine before as after the event seeing all things are present to God when they are absent to vs. Fourthly as he decreed it so it was done by counsell Ephe. 1.11 both in the scope and plot God had an end in mans fall neitheir was it otherwise executed then himselfe had plotted it The Devils and our first parents together with the Serpent time and place could never haue so met together except God had set it downe so will I haue it acted even to euery circumstance Fiftly It seemed good to his wisedome so to haue it done and no otherwise Pharaoh deales wisely by sinning Exod. 1.10 but God is wise in decreeing how Pharaoh shall sinne Sixtly that which is done by the wisedome of God is good and iust Hence sinne opposite to all good and the enemie of iustice was both good iust not in it selfe but as God decreed it to be a meanes of his glory which it is not by his owne nature for God is clishonoured by it but by accident as God can bring light out of darkenesse good out of evill and life out of death Therefore as God did it it was no sinne euery cause is to be examined by his manner of working Man sinnes by counsell and God by counsell orders it so to be done and in doing workes as much as he willed Lastly as it was good and iust so God willed it but as simply evill he willed it not but did hate the being of it Psal 5.4 Will is the highest step we must stand vpon and thus may we goe downeward by the same staires we came vp God did will nothing but that which was good and iust and so it seemed good to his wisedome by counsell to decree it and by his power to effect it CHAPTER XVIII The effects of the first Sinne. Question VVHat are the effects of Adams transgression Answere Blame and then guilt and punishment Man was blame-worthy for eating against the expresse commandement of his God then was he made guiltie of all the debt and danger that the law contained and by punishment to suffer or satisfie whatsoeuer the law could challenge at our hands Rom. 5.12 One man sinnes there is the blame by it entrance is giuen to death there is our guilt that we haue so intangled our selues in the snares of sinne and death and it runnes over all there is the punishment Q. What is blame A. Gods iust censure of finne Gen. 1.14 Because thou hast done this thou and all thine are accursed The blame is laid vpon our selues and it was a peece of Adams wretchednesse to cast it vpon his good God Gen. 3.12 Wee haue brought vpon our selues the scorne and scourge of all our sinnes Q. What is the guilt A. Whereby they are tyed to vnder goe the punishment Gen. 2.17 In the day thou eatest thereof thou shalt die the death Blame respecteth vice as prayse vertue and guilt iustice as libertie mercie By the first sinne is evill and naught by the second a debt Wee properly owe nothing to God but loue and dutie yet by forfaiture for non payment of the principall we runne into further arrerages with God and so are bound to a double discharge first of the principall secondly of the forfaiture It is a strange opinion to thinke if wee satisfie for the forfaiture wee are freed from the principall The law is still in force and except Christ pay both for vs we shall never come by a full discharge He suffered to satisfie the forfaiture and obeyed to pay for the principall Our debts are now growne infinite and onely he that is infinite can discharge them We might of our selues haue payed the principal but now like Bank-rupts we haue for ever dis inabled our selues and are not able to pay a penie in the pound for our release God hath a bill a bond or a booke wherein all our debts stand to be seene and must remaine vncancelled and vncrost till all be payed O good God draw the red lines of thy Christs-Crosse yea and the white lines too of his most holy life over the blacke lines yea the best lines of thine owne debt booke Thou seest better then our owne consciences euery peccant act of ours in thought word or deed oh let all our billes and Items in thy booke be cleared crossed and cancelled by the precious bloud of thine owne sonne and our Saviour and suretie He alone is able to expunge cover nullifie abolish wholly to take away the guilt of our defilement and the gall of our punishment In him wee know that thou our Creator wilt pardon all our sinnes debts bearing action against vs or obliging vs to any penaltie Yet not euery hypocrite or profligate professor that liues as he list must looke for this loue Faith is no Pandar to sinne it will make vs both see the vlcer and the washing of it Neither will it leaue vpon vs the slander of Solifidians but will tell the cleansed that he is to goe away and sinne no more It will never bid him drinke and take Tobacco sinne and beleeue get a pardon of the old and a licence for the new It will teach him to turne over a new leafe and learne a better lesson First to see his owne misery secondly the mercy of God thirdly how both will restraine him from all licentious libertie Q. What then is the punishment A. The iust anger of God vpon all that sinne Rom. 2.5.8.9 Heb. 10.31 with Chap. 11.29 Isa 33.14 Q. What Attributes doe here put forth themselues A. His holinesse and that both in his Iustice and Mercie Rom. 2.4.5 It shall well appeare that God will not winke at sinne or giue vnto it the least allowance 1. King 20.42 Ahabs life is to goe for Benadabs this is but a shadow of Gods holinesse If men must wash away bloud with bloud then assuredly God will wash his hands in innocencie and by punishing of sinne free

of faith become weake in doing will soone become weary of well-doing Dead work is soone giuen over for want of this life Q. What is the Law A. The rule of all good and condemner of all evill Here alone may we try our actions how acceptable they are vnto God Isa 8.20 Q. Doth God require of man obedience thereunto A. Man was to performe it by the law of creation for God made him able to doe it and made his covenant with him for himselfe and his heires vpon the promise of life for the keeping of it and threatning death if he should breake it and sealed the same with two Sacraments The one of the tree of life the other of the knowledge of good and evill Gen. 2.9.17 Lev. 18 5. Rom. 10.5 Q. How had man this law by creation A. It was written in his heart for as he was made by it so was he governed accordingly Gen. 1.26 Let vs make man in our image c. First God slamped his law vpon him Eph. 4.24 and then left him to his ordinary providence to conforme himselfe and his actions to the will of that God who with his owne finger did write vpon the table of his heart holinesse to Iehovah The iron by the tincture of the Load-stone points to a center is drawn too and fro by it so the heart of man hauing receiued the invnction of an holy law was to be drawne from point to point as the will of God had ordered onely here is the difference that the Loadstone moues the iron-naturally but Gods law was to stirre the heart freely and as a cause by counsell and so might be opposed by mans free will hauing libertie to turne with the law or against it Oh blessed be God that in place of this principle to moue to obedience hath giuen another by whose melting commands or commanding entreaties wee thinke nothing too good too hard or deere for God If Maryes teares will wash Christs feete shee will not sticke to poure them out neither will shee thinke her hayre too good to be the to well to wipe his washen feete or any Spikenard too costly for to embalme his head Ioseph will not deny Christ his owne tombe to lie in Zacheus his wealth shall wast before he will want Christ Faith is the new principle that will take no repulse It can constraine and extort more from vs then all rackes and strapadoes allure more then all wages and prizes Doth not this Magnes as easily draw weightie iron as other Iet doth strawes What heart can resist faith Let it but make the motion and straight it obtaines what it pleaseth It stands not without doores as one sayth well like a mendicant flexanimous perswader but enters into the closets of the heart shootes the barres vnlockes the boults takes away all reluctation and opposition infuseth a pliable willingnesse and brings with it such a loue of Christ that wee are constrained to obey It makes docible the dogged nature of man and turnes a wilde and haggard disposition into a morigerous and mansuete behauiour Isa 11.6.7.8 Q. Can the naturall man performe this law A. No for it is almost wholly blotted out by sinne and as it were eaten out with the rust of corruption so that man in this estate is altogether exorbitant in his wayes and cannot so much as doe it in thought will or desire Furthermore the very Legions of darkenesse and powers of hell haue so long held possession in the strong Fort of the heart that they plead prescription scorning as the Iebusites to be elected out of their impregnable tower so that man both outwardly and inwardly is made vnable to please God Gen. 6.5 2 Tim. 2.26 Oh Lord God of heauen who shall helpe mee subdue Nebuzaradan Goliah Hollofernes my raging lusts that are too mightie for mee Surely through thee alone I shall doe valiantly and if by faith I may but once touch the hemme of my Sauiours garment I shall finde vertue enough to recover strength againe and foyle all my adversaries yea by it shall I be able to roule away the stone from the caue of Makpelah and bring out those hidden Kings that haue domineered and tyrannized over mee so long throw them downe vnder my feete trample vpon their neckes and triumph over them Q. But is there nothing of the law remaining in corrupt man A. Yes so much is left still as may witnesse man to be made for God and his worship and leaue him without all excuse in his sinne when God shall inflict hell death and damnation vpon him for the violation of his most holy law Rom. 1.20 and 2.1.14 Me thinkes as Libertines Cyrenians men of Alexandria Cilicia Asia c. Act. 6.9.10 were not able to resist the wisedome and spirit by which Steven spake so the most transcendent and sublimated wits in the world bee they never so obstinate shal not be able to gainsay the conviction of their consciences Rev. 20.12 Q. Can a man then in any proportion answere the Law A. No of himselfe as hath beene sayd he cannot for if we could see the true image of a naturall man wee should see that little light that yet remaineth in him to be resisted and contradicted Thinke of some one man compounded of all the vices of mankind and in whom all outragious sins raigne and such a one is euery man by nature a Iudas a Iulian c. Wee hate the Iewes spit at the name of Iudas raile on Pilate condemne the cruell butchers of Christ and with Hazael count them worse then dogs c. But alas we see not our selues How many that can blaspheme sweare Christ quite over curse swagger lye oppresse boyle with lust scoffe ryot liue like debauched men yea like humane beasts or rather vncleane Devils and yet will bee crying Hosanna but let them say what they will they are Pilate the Iewes and Iudas Doe not wee all cruelly vexe and wound him with our sinnes And is not euery of our sinnes as a thorne nayle and speare to him Thou that pourest downe thy drunken carowies thou giuest thy Saviour a potion of gall and while thou dispisest the meanest of his servants thou spittest on his face and whiles thou puttest on thy proud dresses and liftest vp thy vaine heart with high conceits thou settest the crowne of thornes on his head c. Thus euery man when he little thinketh it crucifies againe to himselfe the Sonne of God and makes a very mocke of him to themselues not in himselfe for he is farre enough out of their reach Alas poore man knowes not what is within him Paul hauing his eyes opened confesseth that no good did dwell in him Rom. 7.18 and that evill was ever present to doe him a mischiefe as if it watched opportunities to doe an ill turne to the spirit of grace Q. How then comes it to passe that many naturall men are so civill and honest A. God by his restraining spirit doth bridle

giue him so much as he might prevent and prevaile over euery violent temptation god might haue kept Satan from him or in the combat haue giuen him the conquest but it was Gods meaning to try him with the grace of his Creation that now he may see the greater loue of his Creator in putting him vnder a second Adam who prevailed against Satan and in whom all the elect shall be sure of victory Hence learne that since the fall in the hardning of Reprobates as in Pharaoh God neither withdrawes grace for he had none nor with-holds it for he is not bound to giue it Christ is onely a head and fountaine of sauing grace for his elect Angels and men Q. What were the instrumentall causes A. The Serpent and the Woman Gen. 3.1 The Devill to further his temptation vsed visible instruments and plotted by the subtiltie of the one and simplicitie of the other the woefull down fall of Adam and all his posteritie All the Legions of the reprobate Devils entred into one beast to conferre with the woman and by the Poitho and Suada of that viperous tongue crept into the bosome of Eue as it were by all the topicke places in Logicke figures of Rethoricke and other engines of guile deceit till they had brought her into a fooles Paradise with the losse of the earthly and hazzard of the heauenly Q. What is the vnblameable cause A. The commandement of God for had there beene no law there had beene no transgression Rom. 7.7 Gal. 3.22 And here comes in the act of Gods providence in the apostasie of Angels and men A law is giuen by which God will haue them both ruled but of this they make no account for it is the very first thing they begin to contest withall and at length by plaine deniall opposeit The law was giuen to moue man to his dutie even as that Spirit in Ezekiel moued the wheeles Ezek. 1.21 The law was spirituall Rom. 7.14 And placed in the very heart of man and was of a divine nature to haue drawne man to good but the spirit of Satan enters to graple with the law and turne the wheele of the minde in a cleane contrary course to Gods will the law resists but man forsakes his mouer and is turned of Satan the bie way and so the good law of God becomes the savour of death vnto death 2. Cor. 2.16 And that by an opposite motion to his owne nature The tree was a seale both of good and e●●● and the fruit tasted could leaue a tang of death behind it The law was as able to guide to death as life to life by his free motion to death by his opposition He that runnes against a wall or a tree is throwne backe againe by violence and bruised in peeces by his ownefall and folly or by this comparison may you see the worke of the law by casting Angels and men into hell An earthen pitcher is dashed by a foolish and furious hand against an hard stone wall that the wall breaketh it is not the fault of the wall but rather a commendation all the evill is in the hastie hand that rashly hurles it against so apparent a death and danger so wilfull and witlesse man by the suggestion of Satan in the serpent and woman takes himselfe and of his owne free accord flings or rather flies in the very face of the law and by it is miserably stricken in peeces Doe we not now see how the law makes him shiver and shake even as a vanquished enemie vnder the hands of his Conquerour and how he seeks to ease himselfe of such a governour He might as well haue knocked his head against the stone-walles as his wits to frustrate the power of the law within him A silly shift to stop a little torrent with sodds and turfs will it not breake over with roaring A foolish fancy to stanch bleeding by stopping our nosthrils will it not breake out at the mouth or runne downe the throat into the stomacke A man may with many piles of greene wood smoother and suffocate the fire for a season but when the moysture is mastered the fury of the burning will be more fearefull and the flames and flashes more dreadfull to behold Alas alas how doth euery sinner pile vp the fagots of his future fire and warme the worme in his owne bosome that shall gnaw for ever Conscience shall reade him a lecture euery day because he would not heare the lecture of the law for his eternall good Rom. 7.10.11.12 Q. What followes from hence A. That as the law was the cause of sinne by accident so was God and no otherwise Here was no omnipotencie to constraine man to fulfill the will of his creator here was a law to restraine him from sinne and distresse him in committing it yea and thrust him head-long into all out-rage being once opposed by man Let men rot in their sinnes and they will die quietly but stirre them by the liuely word and sinne will reviue Rom. 7.9 and either kill worse by impenitencie or be more happily killed by repentance Mud in a glasse when it is shaken runnes all over that which before seemed pure and crystall The poyson of the snake whiles he is benummed with cold beareth no danger but warme him and he will hisse and sting The Sea in calme weather is as still and quiet as any river but let the windes once blow and bluster and you shall see nothing but raging storming and foaming out mire and dirt Hos 2.1 When I would haue healed Israel namely by admonitions and rebukes of the word then the iniquitie of Ephraim was discovered c. The law had an intent to saue man but man would not hearken thereunto so that his perdition was of himselfe Q. What secondly may be learned A. That God was no bare permitting or forsaking cause but a working cause even in the fall of man Gen. 3.1 It is Satans first on-set hath God said ye shall not eate c. Like an eare-wig did he wrigle in by sophisticating the holy law of God for he knew well enough he could not get in except he did driue that out which was not done but by a mightie wrestling and wreathing on both sides And Gods worke was first to hold out Satan then in contempt to thrust man vpon his adversary when he left him to cleaue vnto a lyer 1. Sam. 2.30 They that despise me shall be lightly esteemed God in an holy indignation might well reiect them that had so shamefully reiected him and as it were even push man vpon the pikes of his owne punishment It was no ioy to God to see his beloued creature so vilely to cast away himselfe and yet God intended wrought it without all blame not as an author or fautour of mans finne but as a judge casting him in his owne act and taking revenge vpon him for his sinne Q. What will follow in the third place A. How God

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 punishment 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 cannot 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 highest 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 apprehension 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 sufferings 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 spirituall 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 further 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 circumstance but argues the wonderfull humiliation of our Sauiour and still his paine and scorne increased till all was finished 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 torments 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 spirit able to hold vp his head bends the same downe-ward of his owne accord and then dies Oh yee sinners behold Christs head thus humbly bowed downe in a gracious 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 beaten 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 reparation 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

3.16 The Prophet sheweth how his peace was wrought out of trouble Psal 126.5 Wee must sow in teares before wee can reape in ioy And wee care not if wee may haue a dry harvest after a wet seed time And thus farre haue wee shewed the preparation now let vs see the composition of grace Q. What is the infusion of faith A. It is a worke of the Spirit who infuseth faith into Infants immediately by his sole operation into men of riper yeares also by the externall ministery of the Word by which it receiueth further increase and augmentation for the word 1 Pet. 1.23 and 2.2 is both seed and food that as it serues to beget faith so it nourisheth the same Luk. 1.44 The babe leaped in the wombe of Elizabeth for ioy This motion was not naturall but spirituall and therefore Iohn was sanctified in his mothers wombe and did really reioyce at the presence of Christ in the Virgin Now sanctification presupposeth iustification and iustification faith yea this ioy was a true effect of faith in the Messias And therefore Infants are capable of faith and may be saued though they die in their mothers wombe As for the others faith it is out of doubt Rom. 10.17 Eph. 2.18.19 And here we are to take notice where that faith which is the first part of Divinitie is wrought in vs to wit in the application of the Spirit after preparation Faith in the rule is generall particular to euery one in the application Furthermore faith wrought by the Word hath two degrees the first is as a graine of mustard seed the second a Plerophorie or full perswasion Wee are at our first but as reeds feeble plants tossed and bowed with euery wind and with much agitation bruised loe yet we are in tender hands that never brake any whom their sinnes bruised never bruised any whom temptations haue bowed Wee are but flax and our best is not a flame but an obscure smoake of grace loe yet here is the Spirit as a soft winde not as cold water he will kindle never quench our little faith others are better growne and stand like strong Oakes vnshaken vnremoued Luk. 13.19 and 17.6 Rom. 4.18.19.20.21 Q. What followes from hence A. Either the insition grafting and sciencing of the prepared into Christ or else his vnion and coalition with Christ First the Spirit infuseth faith by that faith we are put into Christ being put into Christ we haue vnion and communion with him and by receiuing vertue from his fulnesse wee grow vp with him Ioh. 15.2.5 The branch abiding in Christ bringeth forth fruit Not such as are tyed to Christ by an outward threed of profession but such as haue this vitall ligament of faith to couple them with Christ Q. What is this insition A. When being cut off from the wild Oliue the Spirit of God by faith graffeth and scienceth vs into the true Oliue which is the Lord Christ If wee were left as we are cut off by the law wee should wither away and perish and therefore we are set in Christ that in him wee may grow Rom. 6.5 Wee are said to be planted into his life and death Q. How are wee put into Christ A. By our effectuall vocation when the voyce of God soundeth in our eares and in our hearts come and we answere againe as by a liuely Echo Lord we come Hence it is that all such as are prepared by the law are called by the Gospell to come vnto Christ Psal 40.7 Isa 55.1 Math. 11.28 Rom. 8.28 2 Tim. 2.9 Q. What are the degrees of our effectuall vocation A. First a meditation of the mercies of God in Christ and from hence that our sinnes are pardonable and that we haue need of the same mercy then of the meanes how wee may obtaine the same as deepe sighs to God for mercy 2 Sam. 12.13 Psal 52.5 Rom. 8.26 Heb. 4.16 Often praying by our selues and others Hos 14.2.3 Luk. 15.21 Act. 8.22 As also diligent hearing of the word of God read and preached and often frequenting of the Ministers and others for comfort All these further the meditations of the mercies of God to sinners The second degree is Gods gracious perforation or boaring of our eares that the comfortable invitation of comming to Christ the onely Physitian of our Soules may sound and ring in our eares and hearts Zech. 13.9 and wee resound againe we come Lord at thy call and so comming it pleaseth the Father to bestow his Sonne on vs and vs againe vpon his Sonne Psal 27.8 Isa 9.6 Ioh. 10.29 and 17.2.7 Rom. 8.37 And thus sanctified trouble at the last establisheth our peace and the shaking of the former windes makes the trees of Gods Eden take the deeper rooting Surely after the most toylesome labour is the sweetest sleepe and after the greatest tempestes the stillest calmes It is the blessed Lambe of God that carries all our sinnes into a wildernes of oblivion quite out of the remembrance of his Father And if Devils rend and rage in our Soules he presently by a word of his mouth can cast them out Never did Ionas so whist the waues of the Sea being cast into it as Christ cures the wounds of conscience being thereunto applied Here all our throbbing sores receiue their ease by breaking and even Sinai it selfe covered with clouds of Gods displeasure presently by his Gospell of peace is enlightened and the trembling Soule that stands at the foote of it comforted Thus it pleaseth the Father from Ebal the mount of curses to bring vs to Gerizzim the mount of blessings Deut. 27.12.13 And this wee shall finde most true that as in the Sea the lower the ebbe the higher the tide so the deeper we descend in humiliation the higher shall wee ascend in consolation c. Q. What is our vnion with Christ A. It is that whereby wee being graffed into Christ are made one with Christ our head and the Church his body There is no science put into a stocke but if it shall thriue it must first be vnited and become one with the stocke and then grow with it so it is with vs branches of the wilde Oliue wee must become one with Christ if wee desire to thriue in him Ioh. 17.21 with Ioh. 15.1.2 Eph. 2.20.22 and 5.30 Colos 2.7 Isa 61.3 Loe here is a growing temple in which whosoever is planted shall flourish in the Courts of God Psal 92.13 Gods house and the furniture thereof is built of greene growing timber Our bed is greene of liuing stones Cant. 1.16 1 Pet. 2.5 A spirituall house not onely inhabited but animated that shee may be the house of the liuing God 1 Tim. 3.15 Q. What followes from hence A. Our iustification Papists count it absurd for one man to be iust by another mans iustice or wise by another mans wisedome wherein they shew their grosse ignorance in this point of Divinitie for Christ and man being one haue all things in common our sinnes and punishments are