THE PASSION OF CHRIST, and the Benefits thereby.  
BY Bartholomew Chamberlain, Doctor in Divinity.  
1 JOHN 1. 7. The blood of jesus Christ, the Son of God, purgeth us from all sin.  
LONDON: Printed for Thomas Pavier. 1613.   

THE PASSION of Christ, and the benefits thereby.  HEBR. 9 28. Christ was once offered to take away the the sins of many: and unto them that look for him, shall he appear the second time, without sin, unto salvation. 

THis Scripture, found in the ninth to the Hebrews, written by Saint Paul (as some think) but sprung from the holy-ghost, as the Catholic Church believeth, plain in words, certain in sense, short in reading, containeth two necessary, notable and large points. The first is, the offering of Christ, and wherefore he was offered, in these words; Christ was once offered, to take away the sins of many. The other, the coming of Christ: unto whom, and wherefore he shall come, in the second Branch, Unto them that look for him shall he appear the second time, without sin, unto salvation. The first is for me, being the doctrine of Christ crucified, which only is to be preached: for the time also, being the Passion week, wherein especially it is to be meditated, and for the most Noble and Honourable Audience, being Christians, which seek salvation by Christ crucified, & no where else: and therefore contenting myself with the first part at this present, by God's grace and your Honourable permission, I am to handle the Passion of CHRIST, briefly, to avoid tediousness: plainly, to edify all: truly, out of the Scriptures: and, I hope, comfortably, both to you, and myself; in this order: First, I will touch the things which went before his Cross, not all, but some: Secondly, what he suffered on the Cross, and what chanced about the time of his Passion: thirdly, what good we have by Christ's Passion, and how we should meditate thereon. That the Treatise may be to the glory of God, I beseech you let us join in hearty prayer unto God.  O Almighty, etc.  

THe bloody and bitter Passion of our Lord and Saviour jesus Christ, God and man, in the six and twentieth, and seven and twentieth Chapters of S. Matthew, is largely and comfortably discoursed. How he was betrayed by judas with a kiss, accused of the jews, condemned under Pontius Pilate, and crucified between two Malefactors; his Soul being troubled; his Heart grieved; and his Body tormented with the nailing of his blessed Hands and Feet, with the piercing of his gracious Side, with the shedding of his most glorious and precious Blood. So the Son of God, the Lord of Glory, the Prince of Peace, was entreated of miserable Miscreants. So he, which knew no sin, was made a sacrifice for our sin. Now if the vail of the Temple did rend asunder from the top to the bottom; if the Graves did open, & the bodies of Saints (which slept) arose; if the Earth did tremble and the stones clave asunder when this was done; how can it be but that we should be moved when this is preached? Our Hearts may tremble to think of it, so may our Tongues to speak of it, yet we may rejoice in Christ crucified, that by the virtue of his Passion our ransom is paid, our wounds healed, satisfaction for our sin made; Death conquered, Satan subdued, Hell overcome, Sin killed, God pacified, and we to him reconciled.  
And now to begin with those things which went before his Cross: may we not think his suffering was exceeding great, when he sweat blood? and that did Christ in mount Olives, being in an Agony, kneeling down devoutly, and praying most earnestly. It is an usual thing for a man in anguish to sweat; but to sweat blood, and to sweat it in such abundance, that even drops like blood should trickle from his Body upon the Ground, this is not an usual thing; this was a strange thing; this was proper only to Christ; this declared grief unspeakable, pain intolerable. And did Christ shed drops of blood for our sins, & cannot we shed one tear for the same? O that my Head were a Well of water, and my Eyes a Fountain of tears, that I might bewail the unthankfulness of the world!  
The matter which he had in hand, was weighty; the work which he had to accomplish, was great; the conflict, strong; the enemies, mighty; their assaults many. The Work was man's Redemption; the Conflict was with Sin, with Death, with Satan, with Hell, with the Law, and with the wrath of God. And would not those enemies, so many in number, so mighty in power, so terrible to behold, make a man to fear, to tremble, and to sweat? If Christ had been mere man, he could not have encountered with them: but being God and man, did encounter with them all, overcame them all, lead them captive all, and hath triumphed over them all, though it cost him drops of blood, with strong crying and tears. What say I drops of blood? it cost him more, that which was dearest unto him, his life, before he could bring under so mighty enemies as man had, and accomplish so painful a work as Redemption is, and pacify so great a person as is the most high, almighty and everliving God. O man, remember the drops of blood which CHRIST did shed for thy sake, for thy sin, for thy soul, and for thy salvation: love him for it; thank him for it; serve him for it all the days of thy life. And thus much for the suffering of Christ in Mount Olives.  
Secondly, we may conceive his suffering was exceeding great, when being sorrowful and grievously troubled, he said: My Soul is heavy even unto death. When he fell on his Face, and prayed thrice: O my Father, if it be possible, let this Cup pass from me; meaning his bitter Passion: not that he was unwilling to take it (for, in all things he submitted himself to his heavenly Father) but those earnest speeches declared the heavy burden of sin, which lighted on him, the painful grief which he endured, the grievous pain which he suffered, the great torments, and terrors which he sustained for our sakes. The soul of Christ was from heaven heavenly, never bespotted with any uncleanness, but pure without corruption notwithstanding it was heavy, and touched with the fear of death, in consideration of our sin, which had deserved death, with an infinite number of miseries beside, all which lighted upon that innocent Lamb; (which never displeased God, nor offended man) that by his stripes we might be healed. And what an hell think we was Christ in, when he prayed thrice most fervently, to have that bitter Cup pass from him? No doubt he felt the weight of sin, the Wrath of God against it, the justice of God requiring punishment for it, the power of the Law pronouncing condemnation to it, the force of Death, the tyranny of Satan, the torments of Hell, which no tongue can express, nor heart conceive. And this made Christ to say in anguish of Spirit: My Soul is very heavy even unto the death. And to pray three times; O my Father, if it be possible, let this cup pass from me: yet to show that therefore he came into the world, and that he was content to die, he submitted his will to Gods, saying; Nevertheless, not as I will, but as thou wilt.  
Thirdly, he was betrayed by one of his own, judas by name; a judas in heart, a judas in tongue, a judas in deed, came to him with a judas kiss, saying; Hail Master, and betrayed Christ. O beastly traitorous Beast, to betray thy Master, and that under colour of friendship with a kiss. I say, to betray thy Master, whom thou wast bound to defend, and oughtest to have loved. It was too much for any Barbarian to have done: but for thee which didst call him Master, which didst bear his Bag, which didst sit at his Table, which wast conversant with him, to do it, was a judas trick, indeed, too-too traitorous, shameful and beastly. But what will not the desire of money do? What will you give me (said JUDAS) and I will deliver him unto you? I will deliver him unto you: but first I must know what you will give me. judas took part with the jews, judas betrayed Christ, judas damned himself, and all for what will you give me? But what did his money him good, when he had lost Christ, lost Heaven, lost his Soul, and damned himself? But was this the end of this? When judas saw he was condemned, he repented himself, he brought again the thirty pieces of silver to the chief Priests and Elders, he said, I have sinned, betraying the innocent blood: he cast down the silver pieces in the temple, he departed, and went and hanged himself. Hanging was the end of judas: a fit end for such a traitor: but that is not all, he hangs in hell perpetually for it, and he is served as he deserved, most justly: for blood will have blood. But did judas repent? so is the text, He repented, and he said; I have sinned, betraying the innocent blood. He did not repent truly, for than he would not have hanged himself. The word Repentance was in his mouth, but the thing was not in his heart: within him was a tormenting conscience, which did accuse, judge, and condemn him, which did set before his eyes, the heinousness of his fact, the grievousness of GOD'S Wrath, judgement without mercy, hell-fire without redemption: This desperate mind made him to depart from the company, to take an halter, and hang himself. See the force of Conscience in judas: Mala conscientia delictorum nostrorum testis, judex, torture, carcer, accusat, judicat, condemnat. An evil conscience is a witness, a judge, a tormentor, a prison of our sins; it doth accuse, judge, and condemn.  
What thing more grievous, than day and night to carry about such a witness, judge, Tormenter, and prison? Omnia potest homo fugere praeter cor suum: Nam quocunque vadit, conscientia eum non derelinquit. A man may avoid all things but his own heart; for whither-soever he goeth, it goeth with him, either to excuse or accuse, which are the effects of conscience. The testimony of a good conscience is a precious jewel, and (as Salcmon saith) a continual feast, because it maketh a man always merry. The putting away of a good conscience causeth shipwreck of faith, as in Himenaeus and Alexander. Happy, therefore is he which can truly say with that elect vessel S. Paul, Herein I endeavour myself to have always a clear conscience towards God, and towards men: for if our heart condemn us, GOD is greater than our heart, and knoweth all things; but if our heart condemn us not, then have we boldness towards him, and whatsoever we ask in faith we receive of him. A sick conscience can no Physician in the world cure, but that heavenly Physician Christ jesus: to him therefore let us resort with all humility.  
But to judas again: What will you give me, and I will deliver him unto you? The desire of money is the root of all mischief. They which are poisoned with it do err from the Faith. They pierce themselves through with many sorrows: they fall into temptations, into snares, into many foolish and noisome lusts which drown men in perdition and destruction. But men of God must fly those things and follow after righteousness, godliness, faith, love, patience, meekness, laying hold of eternal life, whereunto they are called. By the end of judas let Servants take heed that they betray not their Masters: for treason and rebellion most commonly have a shameful end; such is God's just judgement. Let Masters also beware, that they trust not every servant too far, no not though he be of his household, and pretend goodwill, and seem trusty; even so did judas, yet was he in truth, but a seemer, a dissembler, a traitor. For, as there is no grief to that of the mind, no loss to that of life, no fear to that of destruction; so is there no enemy to a dissembling friend, no treachery to that which one of a man's own may practise.  
Here is judas for an example: one of Christ's Apostles, and of his household (as I may say) one that asked, Master, is it I? one that kissed him, and seemed as trusty as any the rest: yet for all that he was but a judas, a halter, a cloaker, a dissembler, a traitor. All is not honey that is sweet, neither is all gold that glisters; so is not every one a true servant that saith, Master. judas was a double fellow, he had one question to Christ, another to the jews: to Christ, Master, is it I? but to the jews, what will you give me, and I will deliver him unto you? This question of judas for the first part is very rife in the world at these days: I will do you a pleasure, but what will you give me for my pains? I will lend you a sum, but what will you give me for interest? I will let you a piece of land, but what will you give me for a good fine? He that will give most shall have it: so all is, what will you give me, and little without what will you give me. But let them use it as long as they will, it is but judas his question; Christian charity asketh no such question, and yet is ready to pleasure and to lend. And thus much for the treachery of judas.  
I will omit, for brevities sake, many circumstances, as that all his Disciples forsook him, and fled like cowards when they saw swords and staves against him; that Caiaphas the high priest accused him of blasphemy, that the people spat on him, and smote him with rods, that Peter denied him with a lie, with an oath, with a curse. I come to Pontius Pilate the Governor. This man though he knew well, that for envy they had delivered him, though his Wife sent unto him upon the judgement seat, to have nothing to do with that just man, though he found no cause of death in him; yet like a naughty man, and timorous judge, he let go an arrant Thief, Barrabas, and delivered jesus to be crucified, & then before the multitude took water and washed his hands, saying; I am innocent of the blood of that just man. He confessed him a just man: why then did he give sentence on him? He said he was innocent of his blood, and yet did consent to shed it. No, no, Pilate was guilty of Christ's death, and could not shift himself of it by taking water and washing his hands. What a matter was this, Barrabas to be preferred before Christ? a murderer let go and an innocent person scourged? But see envy: they envied Christ's virtues. invidia est virtutis comes. If Pilate had been a good man, finding no cause of death in Christ, he would have stood with him to death, & not for fear, or any other carnal respect have condemned him. After the soldiers took him in the common hall, first they stripped him, than they put about him a rob of scarlet, on his head they set a crown of thorns in his right hand they put a reed before him, they bowed their knees, in mockage, saying, Auc rex judaeorum: Afterward they spit on him, and with a reed smote him on the head. Thus when they had mocked him, they took the road from him, and put his own raiment on him, and led him away to be crucified. What villainy was this? Christ being God could have stayed their fury, yea, have stricken them stark dead with a word: but he would not for our sakes. If those soldiers had known what they did, with whom they dealt, whose son he was, from whence he came, and whither he would, what power he had, they would have stayed themselves: but being full of ignorance, they did what they did. For had they known, they would not have crucified the Lord of glory. But yet ignorance excused not. For ignorance in those which would not understand, without doubt is a sin: Ignorance in those which could not understand, is a punishment for sin: neither is excusable; both are damnable. We have heard what Christ suffered before he came to his cross, that he sweat drops of blood in mount Olives, that being sorrowful he prayed earnestly to have that bitter cup pass from him, that he was betrayed by judas with a kiss, that he was forsaken of all his Disciples, that he was accused by Caiaphas for a blasphemer, that he was denied by Peter thrice, that he was condemned under Pontius Pilate.  
It followeth that I speak of his suffering on the cross. Christ being on the cross suffered reproach of the passers by, of the Priests, Scribes, and pharisees, and of the thieves. The passers by wagging their heads, reviled him, saying: Thou that destroyedst the temple of God, and buildedst it in three days; if thou be the Son of God, come down from the cross. Likewise the Priests, Scribes, Elders, and pharisees mocked him, saying, He saved others, but himself can he not save: if he be the King of Israel, let him come down from the cross, and we will believe him. The thieves also doth at the first, cast the same thing in his teeth. Christ indeed said: destroy this Temple, and in three days I will raise it up again. The jews mistook him: they meant that great temple in Jerusalem, which had been a building forty and six years: but he meant the Temple of his body, that after they had destroyed, mangled, and killed it, he would raise it from death the third day, as in truth he did. Now if they had understood him, they would never have mocked him with that saying: but seeing him to rise again, have confessed him to be the Son of God. The wicked Priests, Scribes and pharisees mocked him saying: he saved others, but he cannot save himself: If he be the King of Israel, let him come down from the cross, and we will believe him. Christ indeed saved others, all, that believed in him, from the guilt of sin, from eternal death, from the tyranny of Satan, from the curse of the law, from the wrath of God. Himself also he saved, in that he got the victory, and rose again the third day: but these blind priests, Scribes and pharisees, understood not this, and therefore they mocked him with it.  
Moreover, Christ could have come down from the cross if he would, but he knew it not to be expedient. He would not yield to their fancies, if he had come down, they would have believed him never a whit the sooner: some would have said he did it for fear of death: some to show what he could do: some for one respect, some for an other. And therefore CHRIST knowing this, yielded not unto them, but went forward with the work he had in hand, which was by his cross to appease the wrath of God, to satisfy his justice, to make him favourable unto sinners, by offering a full and perfect sacrifice once for all: and therefore he is a priest, not according to the order of Aaron, which by imperfection did need a successive, but according to the order of Melchisedec, and that for ever.  
To proceed: from the sixth hour to the ninth, there was darkness over all the land, for the Sun was darkened. About the ninth hour jesus cried with aloud voice, Ely, Ely, lamasabacthany. My God, my God, why hast thou forsaken me? Behold the Passion of Christ. He cried, with aloud voice he cried, unto heaven he cried, as one forlorn he cried: My God, my God, why hast thou forsaken me? No tongue can express, nor heart conceive the pangs, the pains, the punishment which he suffered. For the time the pains of the damned, the torments of hell fell upon him, which we for our sins had deserved, and should have suffered for ever and ever in hell, had not he so suffered on the cross. What terror was this to behold, man in his fall, God in his wrath, sin in his desert, the law in his curse, the devil in his tyranny, hell in his torments? What terror was this? God in his wrath is a consuming fire: man in his fall is a lost castaway: sin in his desert is a damnable thing: the law in his curse is a heavy thunderbolt: the devil in his rage is very terrible: hell in his torments is intolerable. And what a terror was this? These things Christ did behold, nay did suffer, and the pain did make him cry aloud: My God, my God, why hast thou forsaken me? not that God forsook Christ at any time: but this speech declared that conflict, that terror, that torment, which no creature beside could have endured. For it cost more to redeem souls, so that a man must let that alone for ever. Then most true is that article of our Creed: He descended into hell, for the time he suffered the pains of hell, together with the extreme shame, as the victory of sorrows, whilst being held in the grave until the third day, he lay as it were oppressed of death. The virtue of his passion reacheth down to hell, to redeem mankind from the pains of hell which he had deserved, to overthrow Satan the prince of hell, to dissolve his works which are sin, and death, to deliver mankind which are under his subjection, to purchase for him God's favour, forgiveness of sins, and eternal life. Christ on the cross offered up his soul and body a sacrifice to save our souls and bodies. On the cross he suffered in soul and body to make satisfaction for our sins committed in soul and body. And the suffering in both was so great, that he cried aloud, My God, my God, why hast thou forsaken me? In that he said, my God, with a repetition, he assured himself still of his favour, of his protection, and of deliverance: by that speech he despaired not, but expressed the greatest sorrow, the heaviest pain that could be endured, for the redemption of mankind. We have heard what a notable sacrifice Christ offered on the cross, not the blood of goats or calves, but his own blood to purge our consciences from dead works to serve the living God. This is that sacrifice which was figured by the Paschall Lamb, by the brazen serpent lifted up in the wilderness, by the whole burnt sacrifice, by the peace offering. A remembrance of this sacrifice, is our communion of bread and wine, the one representing Christ's body rend, the other his blood shed for our sins. This is that sacrifice whereby Abel, No, Abraham, Isaac, and jacob, all the faithful Patriarches and Prophets, all the believing persons from the beginning were saved. For, Christ is the Lamb, slain from the beginning of the world. Slain in the figure, in the purpose of God, in the virtue of his passion from the beginning of the world. Then is Christ slain to every one, when he believeth him slain. jesus Christ yesterday and to day, the same for ever. From the beginning of the world to his ascension that is yesterday, from his ascension to the common resurrection, that is to day, from the common resurrection for ever he is one. Therefore one faith, one religion, one kind of Sacraments in substance, one way to heaven from the beginning, one spiritual meat & drink. Our fathers did all eat the same spiritual meat which we eat, and drink the same spiritual drink which we drink. They drank of the Rock which followed them, and the rock was Christ. For though they did eat Manna, and drank water out of the rock, yet the faithful spiritually did feed on Christ: because that visible meat they understood spiritually; they hungered after it spiritually, they did taste it spiritually, that with it they might be satisfied spiritually. And Bertramus saith, that our fathers did eat the self-same spiritual meat which we eat: because one and the same Christ fed the people in the wilderness with his flesh, and refreshed them with his blood, and now feedeth the faithful in the Church with the bread of his body, and refresheth them with the water of his blood. But what is it to eat the flesh of Christ? It is to rest upon him with a sure trust, by his grace spirit, presence, to be fed, nourished, sustained to eternal life Or as Christ himself saith: He that eateth my flesh, and drinketh my blood, abideth in me, and I in him. To eat the flesh of Christ, and drink his blood, is to abide in Christ, and to have Christ abiding in us. And therefore S. Augustine saith, he that abides not in Christ, and in whom Christ abideth not, eateth not spiritually the flesh of Christ, although visibly and carnally he presseth with his teeth the Sacrament of the body and blood of Christ: but rather eateth the sacrament of so great a thing to his condemnation. Whereby it may appear that we at this day preach the self same Gospel which was in the beginning of the world, that is, we preach Christ crucified, which was opened to our first father in paradise, renewed to Abraham, and all the Patriarches, figured by all the sacrifices of the Law, witnessed by the Prophets, pointed unto by john Baptist, preached by jesus Christ himself, and delivered by his Apostles. And therefore it is most true, ancient, catholic and apostolic.  
Now to the things which happened about the time of his passion: the graves did open: the dead bodies which slept arose: the vail of the temple did rend in twain from the top to the bottom: the earth did tremble: the stones did cleave asunder. These things declared that a notable person suffered, yet the jews were not touched. These unsensible creatures were moved, yet the jews hearts were hardened. The Centurion, when he saw what was done, glorified God, saying: Of a surety this man was just. The soldiers that watched him, when they saw the earth quake, and the things that were done, feared greatly, saying: Truly this was the Son of God. A confession to the glory of God, to the comfort of themselves, to the proving of a Saviour, and to the terror of the jews. This man whom ye have contemned, whom ye have condemned, whom ye have reviled, whom ye have scourged, whom ye have crucified, truly was the Son of God. The renting of the Temple, the quaking of the earth, the cleaving of the stones, the opening of the graves, the rising of the dead, do prove, that truly he was the Son of God, and without all doubt a just man. A just man indeed: For in his heart was never evil thought; out of his mouth never proceeded evil word; with his body he never wrought ill deed: but in heart he was always tender and loving, in word gentle and meek, in dealing just and upright. Yet was he accused, condemned, and put to a most shameful death, the death of the cross, as a most notorious malefactor. And all this was done to work the work of man's redemption.  
Here come in certain questions. The first is, whether Christ could have delivered himself from their hands. The answer is, he could. For he is God omnipotent: but he did not, that the scriptures might be fulfilled, that our redemption might be made, that our salvation might be accomplished. The second question is, whether the jews were to be excused, seeing it was the good will of GOD that CHRIST should die. The answer is, in no wise: Because they did it of ignorance, envy and malice. And whereas good came thereby to mankind, that was to be ascribed to God's goodness, which did turn their sin to a good end: Deus tam bonus est, ut ex malis eliciat bona. God is so good that he turns evil to good. The third question is, whether all they are damned which put Christ to death? I dare not so say, seeing Christ prayed for them: Father forgive them, they know not what they do. But this I say, whosoever of them died, not believing that person to be the Son of God, the only Mediator betwixt God and Man, the only redeemer, and purchaser of forgiveness of sins, the only high priest of good things to come, whosoever I say departed out of this faith, is damned for ever and ever.  
I Proceed to the benefits, which we enjoy by Christ his passion, which are in number many, in feeling comfortable, in estimation most precious. The first is purgation of sins. Thrice happy is he that hath it, most miserable are they which have it not. The penitent sinner of a troubled spirit, of a broken and contrite heart, forsaking his own ways, and renouncing his own imagination, promising amendment, and purposing the fruits of repentance, confessing his own misery, and appealing to the mercies of God in the merits of Christ, have their sins, though as red as scarlet, yet washed in his most precious, gracious, and glorious blood. For if the blood of bulls, and goats, and the ashes of a heifer, sprinkling them that are unclean, sanctifieth as touching the purifying of the flesh: how much more shall the blood of Christ, which through the eternal spirit offered himself without spot to God, purge your conscience from dead works, to serve the living God? And to this end are we delivered from all our enemies, Satan, sin, and death, that we should serve Christ our deliverer, & that without fear, in holiness and righteousness all the days of our life.  
The 2. benefit is, remission of sins. Blessed is the man whose sins are forgiven, covered, and not imputed. Sin is in the child of God, but it reigneth not. Sin is in the elect, but it is covered. Sin is in the heirs of salvation, but it is not imputed, because it is forgiven: as the Ark was covered with a golden sheet called the propitiatory: so Christ is the propitiation of our sins, by whom we have redemption through his blood, even forgiveness of sins. For the blood of Christ crieth remission of sins in the hearts of the godly.  
The 3. benefit of Christ's passion is, deliverance from the curse of the law. The law accuseth, Christ excuseth. The law terrifieth, Christ comforteth. The law curseth, Christ blesseth. Christ hath redeemed us from the curse of the law being made a curse for us. For it is written, Cursed is every one that hangeth on the tree: that the blessing of Abraham might come on the Gentiles through faith; that we might receive the adoption of sons. For though we be black by nature, yet are we white by grace: though black in Adam, yet white in Christ: though black by merit yet white by mercy. For Christ is the end of the law for righteousness to every one that believeth. They then which in a lively faith apprehend Christ crucified, and risen again, have what the law requireth, that is, perfect obedience performed of Christ imputed to them.  
The 4. benefit by Christ's passion is, freedom from damnation. For what destruction can come to them which are engraffed into Christ the author of salvation? How can the second death take hold on them that have their part in the first resurrection, and are in Christ the life itself? the Devil cannot pluck them away final from God, which are written in the book of life, and redeemed by the blood of the Lamb. Hell cannot terrify them which patiently look for an inheritance in heaven. There is no damnation (saith the Apostle) to them which are in Christ, which walk not after the flesh, but after the spirit. We are in Christ by election before the world was made: We are called to Christ by the word after the world was made: We are justified by a lively faith, the obedience of the Son of God being imputed to us: We are sanctified through the spirit, our souls being purified in obeying the truth: We walk not after the flesh, when we resist covetous cogitations, ambitious desires, voluptuous thoughts, envious conceits, malicious purposes, and whatsoever else corruption of old Adam: We walk after the spirit, when we embrace love, follow peace and holiness, show long-suffering, gentleness, meekness, temperance: crucifying the flesh with the affections and lusts.  
The fifth benefit by Christ's passion, is, that the wrath of God is pacified. For as they which obey not the Son, shall not see life, but the wrath of God abideth on them: so they which believe in the Son have everlasting life reserved in heaven for them, which are kept by the power of God, through faith to salvation. This is my beloved Son, in whom I am well pleased, hear him. A voice from heaven, after jesus was baptised, the heavens being open unto him, and the spirit of GOD descending like a Dove, and lighting on him. This borne of the Virgin Mary is my natural, & beloved Son, coequal to me, and coeternal, and consubstantial with me, in whom, even for his own sake I am well pleased with all my elect children, my displeasure being as far from them, as the East from the West, and my favour upon them even for my Christ, for whose sake I pardon all their offences, and their sins, and iniquities will remember no more, but will put my laws in their minds, and write them in their hearts, and will be their God, and they shall be my people.  
The sixth benefit by CHRIST his passion, is victory over Satan. For where sin is purged, remitted, and not imputed, where the malediction of the Law is abrogated, where the second death is abolished, where the wrath of God is pacified: there the Devil hath nought. For Christ, through death, destroyed him which had the power of death, that is, the Devil, that he might deliver all them which for fear of death were all their life time subject to bondage. Wherefore, though Satan be yet suffered to tempt the children of God, yet he shall never pluck them away from the state of salvation: because God is faithful, and will not suffer his to be tempted above their strength: but shall in the mids of temptation make a way that they may be able to bear it. Beside these singular benefits by Christ his passion, we have by the same peace of conscience, which passeth all understanding, access to grace by the mediation of Christ, and after this life everlasting, to behold the blessed and glorious Trinity, in glory, Majesty, and eternity.  
Now to the meditation of Christ his passion, which we shall consider fruitfully, if we mark how fowl a thing sin is, how grievous to the conscience, how displeasant to God, what punishment it deserved, whose death it procured, and so repent for the same.  
Secondly, if we behold the passing love of God in sending his Son to redeem us, & the singular love of Christ, in laying down his life for us, and so be thankful to both for the same. If God had redeemed mankind by any other means, as by silver or gold, or by force of arms, or any of his Angels, the benefit had been the less: but he did it by the death of his holy and dear Son. A benefit of all benefits the greatest, and never to be thought on without thankfulness. And in truth no Angel could be an attonement-maker between God & man, because they communicate nature neither with God nor man: but Christ jesus doth with both. For he is God in nature, and man in nature: and so a friend to both God and man, and therefore a most fit person to make peace between God and man.  
Thirdly, we shall meditate on the passion of Christ aright, if after his example we forgive our enemies when they offend us, if we love them though they hate us, if we pray for them, though they curse us, after the example of Christ, which forgave us when we trespassed against him, which so loved us, that he died for us when we were his enemies & sinners.  
Fourthly, we shall meditate on the passion of Christ aright, if we mortify our members, which are upon the earth, if we crucify the flesh with the affections, that is, by putting off the old man, which is corrupt through deceivable lusts, and putting on the new man, which after God is created unto righteousness and true holiness, if we walk honestly; as in the day time, not in gluttony and drunkenness, but in sobriety, neither in chambering and wantonness, but in chastity, neither in strife and envying, but in charity: if we put on the Lord jesus, and make no provision for the flesh, to fulfil the lusts of it. We may have an honest care of our bodies, which is to feed them soberly, to clothe them decently, to exercise them moderately: but so to provide for the flesh as to fulfil the lusts thereof so to pamper it as to make it overrule the spirit, this is to forget Christ's passion, to seek to crucify him again, to serve our enemy, from which to redeem us Christ died, to destroy that (as much as in him is) which Christ so dearly bought.  
Lastly, we shall meditate on the passion of Christ aright, if we steadfastly believe by it to be saved, and live and die in true repentance for our sins, which made a division between God and us, which brought the Son of God from heaven into the vail of misery, which caused the death of jesus Christ. The consideration of this aught to make our hearts to bleed, to fly from sin, as from a biting serpent, to renounce the devil with his works, as we promised in baptism, to be contrite, which is the first branch of true repentance, to cry for mercy, which is the second, to trust in Christ the mediator, which is the third, to endeavour with a purpose to serve the living GOD, which is the last. Then though our sins were as crimson, they shall be made as white as snow: though they were red as scarlet, they shall be as wool. For the blood of jesus Christ the Son of God, purgeth the penitent from all sin. Then God will be on our right hand for ever. Then shall the Realm flourish, as now, so for ever with peace, plenty, the preaching of the Gospel, with many other godly blessings, to the glory of God, the comfort of us, and terror of the enemy.  
Let us be thankful to Almighty God for preserving us hitherto, giving us peace, when others have had the contrary: plenty, when others have suffered scarcity: the preaching of the word, which others have lacked: under the government of a most gracious King, whom we are bound, as the Lords anointed, to love sincerely, to reverence dutifully, to obey heartily, to pray for zealously and continually, because God hath used his Majesty as a mean to convey over unto us his mercies) that he may live to the coming of Christ, to give up to him his princely crown, to receive of him a crown of glory for ever, in the kingdom of glory, where is light and no darkness, life, and no dying, peace and no discord; where is mirth without mourning, favour without misliking, knowledge without ignorance, where is holiness & no sin, uprightness and no hypocrisy, truth and no falsehood, perfection and no infirmity; where are joys which eye hath not seen, neither ear hath heard, neither hath entered into the heart of man, which the Lord hath prepared for them that love him, in the company of godly Saints, in the sight of heavenly Angels, in the presence of jesus, the Mediator of the new Testament. To whom with the Father and the Holy Ghost, be all honour and glory for ever and ever.  
Amen. (⸪)   
FINIS.