A Model of Divinity, Chapter 23
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 vsus; 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 eueryevery 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 vsus from death; the other, brings vsus 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 vsus friends: but wee neither deſerue, nor can iuſtly deſire any thing, vntill he bring his owne righteouſneſſe for vsus. Rom. 4.25.
Q. Wherein conſiſts all this?
A. In the conformitie of himſelfe, both for himſelfe, and vsus, to he image of God, and the law, its performing perfect obedience thereunto, as alſo in vnderunder 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 vsus: 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 vsus, and himſelfe; but his ſufferings are onelyonly for vsus, and not himſelfe. And here two queſtions ariſe; firſt, whether his originall righteouſneſſe, and actiue obedience, were onelyonly for himſelfe, his paſſiue onelyonly for vsus, 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 vnderunder the law, but he began to pay for vsus; 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 vsus, 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. EueryEvery law acquits, when men are found to hauehave 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 vsus, 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 hauehave need both of originall and actuall righteouſneſſe to bring vsus 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 hauehave ſuch a thought of our Lord Chriſt, who euer ſince his conception was foreign, and could not be other for any moment of time. He and his Father were neuer ſeparated in louelove and affection; becauſe Chriſt, even in vnderunder going of this, obeyed his Father: yet were they for a time ſeparated in apprehenſion, and repreſentation, God puniſhing his Sonne iuſtly for vsus, in as much as he ſtood in our ſtead. Whiles Chriſt ſuffered bodily dolors he neuer complained. 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 Godhead, could be caſt vponupon ſo fearefull an obiect, and bereft of the fruition of heauenly ioy? I anſwere, that the cauſe of this was foreign, the reſting of the Deity from actuall 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 interpoſition, 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 vponupon theracke for Religion, his ioynts diſtended, and diſtorted, &c. felt no paine at all, becauſe be was comforted 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 vsus, his other death vponupon the Croſſe had never ſaved vsus from the wrath of God torments of Devils, and fire of hell. His conformitie with God in holineſſe, is expreſſed. Luk. 1.35. in obedience. 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 vsus, all our liuing and dying, ſeruing for no better vſe, but to make vsus 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 vnderunder-going of the miſeries of this life for vsus, and the full ſanctification of ours in all points; from the ſeparation of the ſeed, to the ſeparation of his Soule, he liued for vsus, and our good. He begins to liue where we begin to die, that is, in the mothers wombe, and to ſanctifie vsus, 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 vsus to a ſinfull conception and birth. Pſal. 51.1. Chriſt therefore muſt be both conceiued and borne for vsus. 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 vntounto Ieſeph, and before they came together. The conception is without generation, that there might be no conveyance of originall ſinne vntounto 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 vntounto himſelfe a further augmentation 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 vntounto him, by calling him out of Chaldea 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 peculiar 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 vntounto 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 threefold change of government. Firſt, in the Patriarkes. Secondly, 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 regarded; 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. Exod. 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 ſhadowed out in the Leuites, who might not miniſter at the Altar, till they were thirtie yeares old. Num. 4.3. At twentie yeares, the Iſraelites might goe to warre: but greater maturitie is required in Gods miniſters, who ſerue publickly at his Altar. And our bleſſed Sauiour, who would fulfil eueryevery type, miniſtred not till he was thirtie yeere old. Luk. 3.23. yet all the time of his private life, he liued for vsus, even to ſanctifie vntounto vsus, as well our dayes ſpent in private as publicke.
Q. What are the parts of his private life?
A. His infancie, and time of ſubiection to his parents, both needfull for vsus, ſeeing wee offend God being Children, as well as in the yeares of diſcretion. Infants are no innocents before God, but even then provokers of GODS wrath, though they hauehave 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 vnderunder-goe the Ceremonies that belonged vntounto them, yea, and to put an end vntounto them. He was circumciſed 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 mortification: but for that he was to fulfill the righteouſneſſe thereof, and put an end to all ceremonies, and to ſhew that the force of that Sacrament, which did ſcale vntounto the Fathers their reconciliation with God depended on him, and that in him was found, that which ought to be in eueryevery circumciſed perſon, a pure and an vndefiled heart. Luk. 2.21. It was not onelyonly a ſeale, or ſigne of righteouſneſſe, but alſo a bond, or obligation of fulfilling the law. Rom. 4.11. with Rom. 2.25. Gal. 5.3. Chriſt therefore being circumciſed, bound himſelfe to keepe the law, both for vsus and himſelfe. This importable yoke was layd vponupon his necke. Act. 15.10. 2 Cor. 5.21. Hence, at his circumciſion he had his name Ieſus, for by binding himſelfe to the law, he ſaued vsus. Act. 4.12. There were two that had this name in the old Teſtament, the one, a Magiſtrate, 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. VnderUnder the law (which brings vsus, as it were, into a wilderneſſe) we may deſire, wiſh, and pray, that there were a Saviour; but vnderunder the Goſpell, wee are ſure of ſalvation, and that our Iehoſhua hath bound himſelfe to fulfill all righteouſneſſe for vsus.
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 forgiueneſſe 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 woman, 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 accompliſhed thirtie-three dayes of purification, he was preſented vntounto God, all this was to ſhew that her ſeed tooke vponupon him all our debt, and was content that his Father ſhould impute vntounto him, both our originall and actuall ſinne, and that by him wee ſhould be purified from both. Rom. 7.18. That which dwells in vsus is laid vponupon 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, onelyonly the vncleane were redeemed, the reſt ſacrificed. Num. 18.15. And of men, God would hauehave all redeemed. Chriſt therefore in all conſecrations was typified, as the price of eueryevery 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 vponupon 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 vsus 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 vsus 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 voluntarily and freely, but returned by force of Armes: ſo we that were the ſonnes of God by Creation, and placed in Paradiſe, left our ſtanding with God freely, and went downe into the kingdome of darkeneſſe, and are brought backe againe 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 liberties. Iſrael was in Aegypt in the time of her infancie; Adam went downe too vponupon the day of his Creation, or not long after, and therefore Chriſt to anſwere both, went downe being an Infant. Againe, Chriſt after many admirable teſtimonies of his royall birth, will fall backe againe 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 Ieruſalem, Pſal. 110.2. or Bethlehem, Dauids citie. Mic. 5.2. but in greater obſcuritie, befitting his humiliation, in Nazaret, a place both baſe and wicked. Ioh. 7.52. with 1.46. Hence he was called a Nazarite, by which name the Devils diſgraced him. Mar. 1.24. Scribes and Phariſees reiected 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 Angels, that better knew the myſtery, did adore him in it. Mar. 16.6. And vnderunder it was he preached. Act. 2.22. and 4.10. And the godly beleeued in him. Mar. 10.47. Neyther 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 diſtinguiſhed 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 vponupon 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 vponupon this, Exod. 39.30. And the very oyle that did conſeerate it, is called Nezer, Lev. 21.12. So the Crowne vponupon 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. Furthermore, 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. Sampſon, 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 Nazar, 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 himſelfe as our Meſſias. By all this we ſee, that eyther place, or perſons giues vsus an apt reaſon of this derivation, as ſufficeth 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 Ieruſalem, 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 ſanctifie 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 onelyonly 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 hauehave gained him ſome authoritie amongſt his owne; but with Ioſeph a Carpenter, in a moſt obſcure village. All this might well ſhew his humilitie for our good, as likewiſe ſhew vsus that the builder of the world, Heb. 1.2. and 11.10. was now come to repaire the decayes of it, and even to ſanctifie vntounto vsus the meaneſt trade and calling in the world. Furthermore, beſide 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 onelyonly an apparent and viſible declaration of that which was in Chriſt from his very firſt ſubſiſting, 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 quantitie, 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 perfection 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 wonderfull 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 poliſhed and perfitted, he comes forth and provokes the adverſarie to ſet vponupon 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 vponupon the courſe of his calling, but makes an excellent preparation vntounto 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 vsus 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 vsus receits, but by taking our receits for vsus, &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 vsus, and wee through him in our fights, Mat. 4.1. to 13. All the while Chriſt lay ſtill in his Fathers ſhop, and medled onelyonly 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 hauehave 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 vponupon 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 vsus, and vsus and Chriſt. Chriſt is a patient as he ſuffers for vsus at the hands of his Father, devils, and men; and an agent as he becomes our Suretie, and reconciles vsus 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 vnderunder Pontius Pilate, with the reſt of his perſecuters, who brought him vponupon the ſtage, that God might puniſh him for our ſakes. Act. 4.27.28.
Q. What is hereto be conſidered?
A. His preparation vntounto 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 giuegive his laſt farewell vntounto 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 vnderunder-going of his Paſſion, when in the Garden he ſweating drops of bloud, cryed vntounto 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 vntounto 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 vntounto 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 vsus. 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 vnderunder goe the greater contumelie and reproach, deſerved by vsus; 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 puniſhment at eueryevery judgement ſeat. And all this was done to ſhew vsus what wretches wee were in Gods ſight, and how he ſhould hauehave proceeded againſt vsus, 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 vsus, 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 vsus. 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 hauehave 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 vponupon none but ſuch as were offenders in the higheſt degree, and eueryevery 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 vponupon him. Phil. 2.8. Gal. 3.12.13. Deut. 21.23.
Q. Did he ſuffer onelyonly 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 vsus, 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. EueryEvery 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 eueryevery 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 merciemercy, &c.
Q. What is his death to vsus?
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 vntounto vsus. 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 vntounto vsus. 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 vsus; 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 Reſurrection. 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, whereof not a bone was to be broken, or waſted, added deſcending into hell, to ſhew, that Chriſt was not burned, but buried, 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 preparation of a body for the graue. Math. 26.12. This ſhee did to bury me, &c. Chriſt died, was embalmed, and then interred.