CHRIST HIS CROSS OR THE MOST COMFORTABLE DOCTRINE OF CHRIST crucified, and joyful tidings of his Passion, teaching us to love, and embrace his Cross, as the most sweet and celestial doctrine unto the soul, and how we should behave ourselves therein according to the word of God. NEWLY PUBLISHED BY JOHN ANDREW'S Minister and Preacher of the word of God at Barricke Basset in the County of Wiltes. Wherein is contained, first the chief and principal motives and causes, that should move and stir us up to the earnest meditation of his Passion. Secondly, with what mind we should come to this meditation. Thirdly, how diverse and manifold is the meditation of the passion. The fourth part entreateth of the Types, and Figures contained in the old Testament, touching the Passion of Christ. HEB. 13. 8. jesus Christ yesterday, and to day; and the same also is for ever. PSAL. 119. 103. O how sweet are thy words unto my throat! Yea sweeter than honey unto my mouth. Printed at Oxford by joseph Barnes. 1614 TO THE RIGHT VIRTUOUS, Renowned, High, and mighty Monarch, JAMES, our dread Sovereign, by the grace of God King of great Britain, France, and Ireland, Defender of the saith, etc. All grace, true honour, continual health, joyful prosperity, with all other princely virtues in this life, and the crown of glory, through the mercy of jesus Christ, in the life to come. MOST Gracious & Dread Sovereign, unworthy (I know) are these my endeavours, either to be shrouded from the prejudice of contempt, under your Royal Majesty's protection, (a Prince of so great magnanimity and judgement) or offered unto your learned view; yet your continual bountifulness and daily favours towards good learning (especially ifit savour of divinity) as it doth exceed your Royalty or greatness, so will it also (I trust) excuse my boldness in this my humble entreating your gracious Patronage of this my first & unlearned Treatise, the which being rawly comprised in a few scattered leaves, and as rudely composed in a sort of scribbled & unlettered lines, the out ward haske whereof, although it be far unlike the lordly gift that Aconitanus offered unto Alphonsus' king of Arragon, being unpolished, may seem unpleasant, yet (no doubt) the inward kernel once tasted, and well digested, may prove cordial, and right fruitful. And although I cannot with ramping Lions run in with mighty prays; yet with the little Ant by hawling in my wheaten grain, I am ready priest to signify the force of my love, & loyalty towards your most excellent Majesty. And thus in all humility, I beseech your Highness to accept this mite of my poor labours: so shall I (if God spare me life) be comforted & encouraged, under so mighty a favourer, to proceed in the like studies; and according to my bound duty, incessantly with all humility pray unto almighty God (by whom both Kings and Princes reign) to his glory not only to preserve your Grace, in Royal throne of Monarchy upon earth, but also to be far more adorned, to reign with a celestial crown of glory in the kingdom ofheaven. Your Royal majesties faithful and ever loyally devoted subject, Io. ANDREW'S. TO THE CHRISTIAN REAder, health in the Lord. RIght well saith the Wiseman, (gentle Reader) that there is nothing new under the Sun; and further, that there is no end of writing books: for, how soever in a generality the subject of any knowledge be declared, yet the particulars, that may be gathered out of the same, be so many, as new or more matter may be produced to write thereof again; and, as Horace also affirmeth, it is hard to entreat of any subject, that hath not been formerly handled by some other. Wherefore seeing that of all the benefits that ever Almighty God bestowed on man from the creation of the world, as there is none more glorious & admirable, than the giving of his own dear, & well-beloved Son to us, & for us to be crucified: so likewise I thought it best to bestow these my first labours in the meditation of his passion; because that of all the duties that man can do, or are required of man to be done unto God, there is none so high, nor so acceptable unto him, as to embrace the same, his crucified, and passionate son by faith in our hearts, (which must not only be done for our own practice, or private use, but also to endeavour ourselves, to help & further others in the same.) For, it is the only doctrine, that availeth with God, the key also to bind and loose sinners, the touchstone to try all doctrines, the lantern & light that scattereth and expelleth the mist and darkness of all hypocrisy, and a preservative against all error and heresy, the mother of all good-works, the earnest of everlasting life, and title whereby we challenge our inheritance. And also, it is the only motive, that I might in all humbleness of duty, with these or such like meditations, end and spend the rest of my time in the divine service of my Lord jesus, that hath called me from teaching of School, and brevity in writing, to become a Minister, for to instruct, and labour in the vineyard of the Lord. Wherefore (Gentle Reader) if I, that spent the whole prime of my youth in that form or faculty, be now applied unto better labours, think though it be Serò, yet it is Seriò; and though these my first endeavours begin but in the Autumn, or declining of my age, yet doubt not, by the help of God they will continue the time of my whole life. Hoping you will grace me with your favourable suspense, until my deeds prove my doctrine; in which hope I kindly present you this Treatise, entitled my Saviour's Cross. The which if you balance with the zeal of my mind, I shallbe sure you will not mislike it, in regard of the matter, although happily you may find some distaste in the method. For, what can be more commodious to revive, & preserve the soul of a good Christian, than a serious meditation in the doctrine of our Saviour's bitter Passion? which is the sum of my small and unlearned Treatise. Wherefore if you look in the book of God, where this my draft would draw you, you would not only find there sufficient salve to cure your own soul, which contains the full satisfaction of these my labours; but also it would be a motive to animate me forwards to continue my endeavour in the like studies. In which hope of your zealous perusing and daily practising of the same, I commit myself, and my book, to your favourable censure, praying the Almighty, to give you such spiritual refreshing unto your soul, that neither Satan may deceive you, nor the Law terrify you, but that you may rightly enjoy the abundance of God's mercies. Vale in Christo. john Andrew's. THE FIRST PART. What the chief and principal motives be, which should enforce and stir up all of us to the earnest meditation of the Passion of Christ. THe first motive is the severe commandment of Almighty God, which he gave to Adam, saying, Thou shalt eat freely of all the trees in the garden, but of the tree of knowledge of good and evil, thou shalt not eat thereof. Which commandment if he had not violated, he had yet holden that goodly Eden, & pleasant Paradise, wherein he was seated as Vicegerent, & sole supreme sovereign over the whole world. Where no●e, what harm and inconvenience our first Parent purchased us, by the breaking that one commandment, which was given unto him: if he had carefully observed that one, than had not our Saviour Christ suffered his death, and passion on the Cross, for our sins; neither had the other ten commandments been imposed upon us. As if he should have said, in the severity of his justice, looking upon the guilt of Adam's sin; have I given thee but one commandment o Adam, and couldst not thou observe that? Now therefore, I will charge and enjoin a greater matter unto thy seed after thee; I will charge them with ten commandments. Whereby we may note, that it was not so much the eating of an Apple that God respected, (when he plagued A●ā,) as the breach of his commandment, the which He hath charged that Psal. 119 4. we should keep diligently. Wherefore the contempt & breach thereof, is the more dangerous unto us: for, if they were punished in Adam, and so many millions of Gen 3 17. people, for once breaking of them; nay, If God spared not the Angels that sinned, (which were a thousand degrees 2. Pet. 2. 4. before us,) but cast them down into hell, oh! what job. 4 18. jud. 6. shall we look for then, which have oftentimes broken them, and committed so many sins against him? If the poor man was punished even unto death, for gathering a few sticks on the Saboth day, and Vzza for touching the holy Ark, and Saul for sparing Agag king of Num. 15. 32. 36. 2. Sam. 6. 7. 1. Sam. 15. 2. 8. the Amalekites (notwithstanding their good meanings and intents) how careful ought every one of us to be in observing them. Discamus igitur fratres, let us therefore learn brethren, and thoroughly consider the first cause that should stir us up unto the earnest meditation of the passion of Christ. Which is (I say) the severe commandment of Almighty God: which speaketh by Moses, saying, These words which I command thee this day shallbe in thine heart, yea and in thy soul, and thou shalt bind them for a sign upon thine hand, that they may be as frontlets between thine eyes, that ye may Deut. 11. 18. meditate upon them both at home and abroad, and when Deut. 6. 7. thou risest in the morning a Deut 6. 6. . Likewise our Saviour speaking to a rich man saith, If thou wilt enter into life keep the commandments b Mat. 19 17. . job loved to keep God's commandments so perfectly, that he esteemed them more than his appointed food c job. 23. 12. . And Christ himself saith, who soever shall break one of these least commandments, and teach men so, he shallbe called the least in the kingdom of heaven d Prov 19 16. : But to our comforts he addeth further and saith, whosoever shall observe & teach men these commandments, the same shallbe called great in the kingdom of heaven e Mat 5. 19 , therefore saith he, If ye love me, keep my commandments, for he that loveth my commandments and keepeth them, loveth me, and he that loveth me, shallbe beloved of my father, and I will not only love him (saith our Saviour) but will also show myself unto him, & dwell with him f Ioh 14 15. joh. 14 21. joh. 14. 23. . Wherefore saith David, I will meditate upon the law of God both day & night g Psal. 1. 2. . And so is Timothy likewise willed by his master Paul to meditate, Haec meditare, meditate, ponder, & consider of these things h 2 Tim. 3. 14. , & be not ashamed of the testimony of the Lord i 2. Tim. 1. 8. . Thus meditation upon God's laws and commandments hath always been the ordinary exercise of the godly. David saith, I did meditate upon thy commandments which I loved, o Lord how have I loved thy law, it is my meditation all the day long k Psal. 119 97. . And with what fervent, and vehement zeal he useth to make his meditations, he showeth, when he saith of himself, my heart did wax hot within me, and fire did kindle in my meditations l Psal. 39 4. , yea the very zeal of thine house, hath even eaten me up m Psal. 69 9 . Thus we may plainly see, not only by the example of Moses n Deut 6. 6. Deut 11. 18. , job o job. 23 13. , and Paul p ● T●m. 4. 13. 15. , but also the vehemency of the Prophet David q Ps 39 4. may most comfortably show us, how we ought to let the very entire love of our souls r Sol song 3. 3 bend unto the Lord in our daily meditations s Psal. 1. 2. , that Christ may dwell in our hearts t joh. 14 13. , and be the very life of our souls u Eccle 23. 4. joh. 14 6. , whereby we may behold the fair beauty of the Lord, * Psal. 27 4. and make him our chief delight x Cant 1. 6. , our sweet solace y Wis. 16 21. our Lord God z Heb. 11. 16. Ier 24 7. Ps 7 1. 3. Mat. 4 7. 16. , and the very glory of our souls a Psal. 62. 7. . Thus God would have us to meditate upon his commandments, laws, & prophecies, that thereby the great benefits of him, and his son might be known, and also reverently celebrated and meditated upon of all mankind; as it is written, Narrabo nomen tuum, I will declare thy name unto my brethren b Psal. 22. 22. , one generation shall praise thy works unto another c Ps. 145. ●4. : and he ordained a law in Israel, that they should teach their children the same, and that their posterity might know it, and their children which were yet unborn; to the intent that when they came up, they might show it unto their children d Ps 78 7, 8. . Likewise Moses commandeth, that they should rehearse them unto their children, and to their children's children continually e Deut. 6. 7. . In like manner S. Paul commendeth his scholar Timothy, for that he had known the Scripture of a child f 2 Tim. 3. 18. 2. Tim. 1 5. , and that he had learned the faith, that was in him of his grandmother Lois, and his mother Eunice: whereby it appeareth, what diligent care they had in bringing him up in good learning, knowledge, and faithfulness in religion. And Solon the lawmaker amongst the Athenians made a law, that the child whose father never Solon. regarded to bring him up in good knowledge, exercises, and learning, should not be bound to secure or relieve his father, no not in any respect, what need so ever he were in. It is good therefore (saith the Wiseman) that parents should not only exercise themselves in God's commandments, but also have their children taught in the trade of their way, while they are young, that when they are old, they should not departed from it g Prov. 22 6. , but continue h Col 4 2. in their way as children of light i Eph 5 8. , that they may be perfect to do the will of their Father k Heb 13. 21. which is in heaven l 1 Pet. 3. 22. ; that he may make them swift to hear his word m jam. 1. 19 Rom. 2. 13. Eccls 4. 17. and carefully prepare themselves to give thanks and praise unto God the father in the name of his son jesus Christ n Eph 5. 20. , which is the giver of all things o john. 3. 27. , and thus indeed, to this end is man created, that he should continually with thankfulness set forth the praises of Almighty God, as the Prophet David saith, let every thing that hath breath praise the Lord p Ps. 159 6. . Not, that God hath any need of our praise, q Act 17. 25. but it is needful for us to praise him; r Philip. 2. 13. jer. 10 23. joh. 15 5. that thereby we may obtain grace & favour at his blessed hands. The Sun hath no need of our aspect to behold him, yet we have need of his heat and clearness that thereby we may be comforted with his brightness, and cherished with his heat. Moreover David asketh the Lord, saying, What shall I render unto the Lord for all his benefits towards me? (and answering himself, addeth) I will take the cup of salvation, and call upon the name of the Lord. I will (saith the Prophet) praise the Lord with my whole heart, and call upon him so long as I live a Ps. 116. 12. 13 , viz. for his benefits. Thus in our prayers and daily meditations upon God's commandments, we ought to obey his will therein diligently b Luk. 10. 27. Deut. 6. 5. Luk. 19 18. , embrace it dutifully c Mar. 1. 18. , and to the very utmost of our power keep his commandments effectually d joh. 2. 3. Heb. 10. 7. , that thereby we may avoid the snares of death, e Prov. 22. 24. and think not to live forever in the deceitful cradle of security f Esa. 47. 7. , which dandleth careless men in the lap of folly g Eccle. 2. 2. . But with all diligence keep God's commandments with as great and entire love as the careless Ninivits had to jonas preaching h jonah. 3. 5. , the desperate soldiers to john's sermon i Luk. 3. 14. 15 , and the obstinate Israelits to Peter's persuasion k Act. 2. 37. ; yea, continue daily in the earnest meditation thereof; as willing as the Macedonians were in the hearing of Paul, when they continued his doctrine until midnight o Act. 20. 7. , or as the Eunuch in giving ear to Philip's sermon p Act. 8. 38. , or Cornelius the Captain with a great multitude were to hear Peter q Act. 10. 25. . We read that K. Agrippa almost became a Christian at once hearing of Paul r Act. 26. 27. Rom. 12. 1. . Oh then let it be far from the heart of a Christian, that may hear, read, and daily meditate upon God's Commandments, to prove so ungrateful, as quite to forget, and not once to think or meditate upon the same, a benefit so great and infinite. Finally let our hearts be pricked on with the feeling of God's incomprehensible mercies towards us, in our daily meditations s Ps. 1. 2. ; encouraged by his gracious promises of accepting our poor endeavours to do him service t 1. Cor. 15. 58 , yea ravished with the expectation of such a reward as is assured us, by the death and passion of jesus Christ u Eph 1. 7. Col. 2. 13. 1. joh. 1. 7. 1. Pet 2. 24. Esa. 53 5. 2 Cor. 5. 21. . And withal, let us be ashamed of ourselves in doing no more * Ps. 16. 2. Mat. 25. 36. , and condemn the carelessness of our own hearts for doing our best works so unperfectly x Ps. 130 3. Ps. 143. 2. Dan 9 7. 8. Luk 21. 36. Mat. ●4 42. Mich 6 6. Rom. 11. 25. Rom. 12. Mat 10. Prov. 4 13. Eccl. 25. 5. . What shall I more say? seeing the whole course & canon of Scripture runneth that all Christians in their keeping of God's Commandments should be Attenti, vigilantes, soliciti, instantes, ferventes, perseverantes, sine intermissione; that is, Attended, vigilant, careful, instant, fervent, and perseverant, without intermission of the service of God; because therein is contained Fons vitae, radix prudentiae, corona & plenitudo sapientiae, gloria & gaudium quod est felicissimum donum, that is, the fountain of life, the root of prudence, the crown and fullness of wisdom, the glory and joy which is the most happiest that can be given to man. A blessed gift! what wilt thou desire more, to move thee towards the meditation of the passion of Christ? THe second motive is the Dignity, the Majesty, and highness of the person suffering for us. It was not the African Scipio, nor Hannibal, nor the peerless Pompey, nor the mighty Persian Cyrus, nor Darius, nor the renowned Marius, nor the Macedonian conquering Monarch Imperious Alexander, neither yet Caesar, that in the Senate house received of sixty conspirators 23 wounds, and every of them mortal: But it is jesus the Creator and preserver of all mankind a Ps. 33. 12. , it is that Alpha and Omega, the beginning and ending, which is, and which was, and which is to come b Rev. 1. 8. Rev. 18. 17. Rev. 11. 17. Esa. 44 6. Esa 48. 12. , even the Almighty, which was crowned with glory and honour c Heb. 2. 9 , at whose name all knees shall how d Phil. 2. 10. , and at whose feet the four and twenty Elders laid down their crowns e Rev. 4. 10. , it is the strong God f Ps 24 8. , the God of power g S●p. 12 16. , the high and most mighty God h Eph 2. 14. , yea the mighty Lion of the Tribe of juda i Deut 32. 39 , the Prince of peace k Eph. 2. 14 Heb. 2. 10. , the conqueror of death l Hos. 13. 14. 1. Cor 15. 54. , Hell m Heb. 2. 14 , and sin n Gen. 18. 25. , yea the great judge of the world o Pet. 2. 25 , and bishop of our souls p 1. Pet. 2. 25. , Christ jesus our Saviour q jer. 17. 10 : it is he, that is Lord of Hosts, the righteous judge, that trieth the reins and hearts of all men r Ioh 14 6. : it is he that is the way, the truth, the light, and the door to enter into heaven s john 14 6. , if any man enter in by him he shallbe saved t joh. 10 9 : it is he that is the prevailing seed of the woman, which was promised in Paradise by God the Father unto Adam saying, semen mulieris conteret caput Serpentis, the seed of the woman shall break the Serpent's head u Gen. 3 15. : it is he whom David willeth us to kiss and embrace lest he be angry * Ps 2. 12. . It is he that is Lord of Lords, and king of kings x Rev. 17. 14. , yea the spiritual Rock whom all our forefathers did eat and drink of y 1. Cor. 10. 3. : it is he who is acknowledged and confessed by his greatest enemy, to be the son of the most high God z Mark 5. 7. , in whom God the father said I am well pleased a Mat 3. 17. : it is the Lamb of God pointed at by john, and sent to take away all the sins of the world b Ioh i. 29. ; it is he that freely forgave his servant the ten thousand talents that he owed unto him c Mat. 18. 27. : finally it is he that is the only mediator between God & man d 1. Tim. 2 5. , he is the Author, and finisher of our faith e Heb. 12. 2. , and without him we can do nothing f Ioh 15 5. Ambros. de Isaac & anima lib. . And as S. Ambrose saith, Ipseos nostrum est, per quod ad patrem loquimur, oculus noster per quem patrem videmus, dextra nostra, per quam nos patri offerimus; he is our mouth wherewith we speak unto God, our eyes where with we see God, and our right hand wherewith we offer ourselves unto God; who saith by the Prophet Esay, Esa. 50. 7. I gave my back unto the smiters, and my cheeks unto the nippers, I hide not my face from shame and spitting, and I have hardened my face like a flint stone; yea I alone have trodden down the winepress, and there was not an Esa. 33. 3. helper, neither King nor Kesar, neither Cherubin nor Seraphin, neither Angel nor Archangel, saith the Lord our redeemer, whose name is from everlasting, yea I myself, saith he, have done it. In which verse Christ yieldeth a reason of his new and strange habit, & of the bloody colour mentioned in the first verse. A matter differing as it should seem from mercy; wherefore the Church is moved to ask the question, saying, what meaneth thine apparel, red? importing, I know not what, threatening or danger. In the answer whereof for that there lieth an Allegory, it is more plainly to be expounded thus. That in his anger he would tread down under foot, and destroy all the enemies of him & the Church. A very artificious & skilful speech for the expressing both of the power of Christ, & severity of his judgement. I, saith this great and excellent person whom we speak of, by the Prophet, yea I will spurn and tread them under foot: setting down through the vehemency and greatness of his affection, none in special, but indeed understanding all his enemies whatsoever. And then speaking by another figure, the blood, saith he, of them shall be sprinkled upon my vesture: that is, as Christ comes with his garment dipped in blood, as one that came from Bozrah, and all the fiends in hell, like Bulls of Basan, ran upon him, yet through his magnanimity and worthiness in glory, he makes their horns to stick fast in the tree of his Cross, as Abraham's Rams horns did in the bush, & Gen. 22. 13. 1. Macab 6. 46 so he killeth them; but he did it in one manner as Daniel killed the Dragon or Eleazar the Elephant, that is, they died both together, even so that great enemy the Devil, in killing Christ, is killed himself; but Christ being a mighty person, both God and man; & far stronger than the Dragon, stronger than the Elephant; and stronger than the Devil killeth the Devil, & yet liveth himself. Even as the Phoenix of Arabia when she prepareth herself to death, singeth, Moritur, me non moriente, senectus, old age dieth in me, & I die not: so Christ being immortal in himself, dieth not, though death & mortality dieth in him; but like as Noah's branch flourished Gen. 8. 11. in the waters, & Aaron's rod, that budded in the Num. 17. 10. Heb. 9 4. Exod. 3. 2. pot, & Moses bush, that burned & was not consumed; so Christ when he seemed most dead, he most lived, & like as David hacked of Goliath head with his own sword, so Christ killed the Devil, even with his own weapon, that is, with death: as the Apostle saith, Christ by his death did not only overcome death, but potestatem Heb. 2. 14. mortis, him that had the power of death. THe third Motive is the weakness of our Nature, when we shall find that we are continually subject to sinning to offending, to erring and conceiving amiss of the will of God, to our eternal damnation. Man is borne in iniquity (saith David,) and conceived Ps. 51. 5. in sin; for the corn of evil seed hath been sown in the heart 2. Esd. 4. 30. Gen. 8. 21. Rom. 7. 23. of Adam from the beginning: yea all the imaginations of man's heart are evil from his youth; & his natural inclination leadeth him captive: Wherefore Augustine speaking of the miserable estate and condition of man, sets it down in a Bestial resemblance and spiritual bondage; August. lib. 6. conf. cap. 12. who being free, became captive and bound, Ligatus eram non ferro, sed mea ferrea voluntate; It was not iron (saith he) that troubled me, but my hard & stubborn iron mind that captivated and enthralled me. He addeth August. lib. 8. farther and saith, that his passions would needs persuade him, (before his conversion,) that he should never be able to abide the Austerity of a virtuous life, especially touching the sins of the flesh: wherein he had lived wanton until that time; it seemed unpossible that he could abandon the same, and live chastened, which notwithstanding he felt easy, pleasant, & without difficulty afterwards: for the which he breaketh out into these words, my God let me remember and confess thy great mercies towards me, yea let my bones rejoice and say; O Lord who is like unto thee, thou hast broken my Ps. 113. 5. chains, and therefore I will sacrifice unto thee a sacrifice of thanksgiving. And S. Bernard speaking of the miseries and weakness of man, describeth his miseries three ways, saying, Bernard in his 7 Serm. of the coming of Christ. ●f we would discern between good and evil, we are deceived, If we go about to do good, we quickly faint, if we endeavour to resist evil we cannot endure, but are easily overcome. The consideration of which frailty and misery made our Saviour Christ graciously to admonish his disciples saying, watch and pray least ye fall into temptation. Mat. 26. 41. The third motive therefore that should stir us up to the earnest meditation of the Passion of Christ is (l say) our extreme need, and misery, that being conceived and borne in sin, we are guilty of the wrath of God, of bodily and spiritual, of outward and inward, of temporal and eternal punishment, subject to daily and hourly perils and dangers, environed with enemies, the Devil, the flesh, and the world, the world doth allure us, the flesh deceive us, and the Devil seduce us. Here now our only comfort and safest refuge is the Passion of Christ, in whom, & by whom, we have all things; wherefore mark I pray you, if thou desire to be cured of thy forenamed miseries, he is thy Physician, if jer. 33. 16. Isa 42. 6. 1. Cor. 1. 30. Ps. 24. 8. Eccl. 23. 4. joh. 1. 9 joh. 14. 6. thou be grieved with the burden of thy sin, he is thy righteousness, if thou lack help, he is strength, if thou fear death he is thy life, if thou be in darkness, he is thy light; if thou wilt go into heaven he is thy way, if thou seekest meat he is thy nourishment, he hath borne our infirmities and carried our sorrows, that is, our punishment due for Esa. 53. 4. our sins, for the which he hath made satisfaction for us. He hath redeemed us from the curse of the law, when he was made a curse for us, for he hath put out the handwriting Gal. 3. 13. that was against us, contained in the law, which was contrary to us, even he took it out of the way, & fastened it Col. 2. 14. upon the Cross, & hath spoiled the principalities, & powers, and hath made a show of them openly, triumphing over them in the same Cross. And as the people which in the wilderness were stung with the fiery Serpent and so inflamed with the heat thereof that they stood in danger of death, yet looking upon the brazen Serpent set up Num. 21. 69. joh. 3. 14 4. King. 18. 4. by Moses upon the pole, were healed, and recovered their strength: Even so whosoever lifteth up his heart by faith unto the wounds of Christ, shall not feel his own, because the blood of jesus Christ hath cleansed us from all 1. joh. 1. 7. 2. Cor. 5. 15. Rev. 17. our sin; yea he hath so loved us, that he hath washed us from our sins in his blood. What shall I more say? if thou seek for cleansing thyself from thy sins, it is in his blood; Heb. 11. 32. if thou seek for newness of life, it is in his resurrection; 1. joh. 1. 7. if thou seek for relief of thy curse, it is in his cross; if thou seek for reconciliation, it is in his going down Apoc. 15. Gal. 3. 13. into hell; if thou seek for mortification of the flesh, it is in his burial; if thou seek for thine inheritance of Zach. 9 11. joh. 19 40. Rom. 8. 33. 34. the kingdom of heaven, it is in his very entrance into heaven: finally sith the treasures of all good things proceed from him, let us not seek them at the hands of the blessed Virgin Mary, nor of Paul, nor yet of Peter, neither of any other Saint whatsoever; but only at the hands of our Saviour jesus Christ, who suffered his death on the Cross for us; in whom we may assure ourselves, that what pains, torments, or death, soever he suffered, it was for our redemption which were dead in our sins before; & that all his righteousness through faith is made our righteousness; for he himself alone, hath fully discharged by his death, the debt which all we owed, and hath made us by his passionate obedience, Gal. 3 26. Gal. 4 7. the sons of God, and fellow heirs with him of eternal life. Oh therefore let us not forget so great an inheritance, but take an example of those in the Desert, who having but a glimmering of light, being purblind, & as it were half sighted, yet if they could with their little sight, perceive and behold the Serpent (which was a type and figure of Christ) they were all cured. Even Num. 21. 9 so let not thy forenamed miseries dismay thee, for if thou have but a little faith, if it were but as much as a grain of mustard seed, thou shalt by looking up with the eyes of thy mind, unto the Passion of Christ, be most joyfully comforted, and relieved. Oh! da aman. tem, saith S. Augustine (speaking of this matter) et sentit Augustine. quod dico, sin autem frigido loquor nescit quid loquor, give me a man that is in love with God, and he feeleth this to be true which I say; but if I talk to a cold christian, he knoweth not what I say. Again S. Augustine speaking of himself, Turbabor, saith he, sed non perturbabor, I shall be troubled, but not overcome, because I Augustine. will daily think upon, and call to mind, the wounds of my Lord and Saviour jesus Christ. There is a threefold comfort against the temptation of the Devil, the flesh, and the world: which daily laboureth to attempt, trap, cause and procure us to sin, that we may forget our duty and remembrance, which we ought to have on the Passion of Christ. Our first comfort is in this, that we have not sinned against them, but they have offended against us; seeing that which we do, we do it rather through the instinct of them; therefore tempt, accuse, and condemn us too they cannot. Therefore David saith, tibi soli peccaut, to thee O Lord have I sinned, and done this evil Ps 51. 4. in thy sight. Secondly, that I hide not, but confess all these things whereof I am accused: yea I do accuse mine own self and say, Tibi Domine justitia, nobis confusio fancy i, To thou O Lord God, belongeth mercy & forgiveness, and unto us good Lord shame and confusion. And as the Beggar in the high ways, showeth and layeth open all his sores to the passers by, that they may have the more compassion on him, so O Lord, I confess all my faults unto thee, and say with the Prophet David, Turn thy face away from Ps. 51. 9 all my sins O Lord, and blot out all mine offences. I am the wounded man, Blessed Samaritan help me: I am the Luk. 10. 30. Luk 15. 19 wandering child, that is not worthy to be called thy son, make me as one of thy meanest servants: I am the lost sheep Mat. 10. 6. O seek and save me. The Ostrich, as Historiographers writ, will hide her head in her feathers, thinking herself safe enough, as long as she seethe no body. And man supposeth all well enough, so long as his gross, grievous sins are not laid open to the view of the world; as though he feared the sight of man (which can but punish the body) more than the sight and wroth of God, which can destroy both body and soul. There is no hill so high, but a man may climb to the top; no journey so long, but may be gone in time, no sea so deep but may be sounded with line & lead, nothing so hid, but in time may be revealed, N am verit as est filia temporis, time is the mother of truth; all only the heart of man excepted, which indeed is so secret unto itself, that in seven years one man cannot know another's mind. But what thought? shall not he that made the eye, see? and shall not he that made the heart, understand, and accordingly reward that which Ps. 93. 9 is closely spoken, and secretly conceived? yes verily, for he is Scrutator cordis, a searcher of the heart & reins. And therefore unto thee O thou God Omniscient. to whom all hearts be open, and to whom no secrets are hid, do I come, confessing my sins, & most humbly do beg at thy hands, according to the multitude of thy mercies, Ps. 51. 1. to do away mine offences, and give me an heart to think on thee a Prov. 2. 1. , a mind that may love thee b Mark. 12 30 , a soul that may remember thee c Deut. 9▪ 6, 7. , and a reason that may always stick fast unto thee d Mat. 10. 37. 38. john. 29. . Thirdly, we are comforted in this, that the son of God taketh away the sins of the world, & is become our propitiation for our sins. Now our comfort against joh. 16. the world, & death is set down in these words; Ye shall weep and the world shall rejoice, and ye shall sorrow and your sorrow shall be turned into joy. Boldly therefore do we thus shake off the world and fly from it, Gen. 39 12. (as joseph casting off his cloak, ran away from his mistress) & say, O world thou hast done enough with me already; Oh leave me now & take thy pleasure of some other, as the Devils did the possessed, & entered the swine: Mat. 8. 22. for I desire to be dissolved, & be with Christ, into whose hands I commend my spirit, sweet jesus receive my soul. And cry with David, Lord remember thy servant in all his troubles; with the Publican, God be merciful unto me a sinner; and with the woman of Canaan, jesus Luk. 18. 1●. thou son of David have mercy upon me, O jesus of Nazareth a Mat. 26. 71. Mat. 1. 24. , O fountain of mercy b Mar. 10 24. remember my spirit c Act. 7. 59 , O my life, take my soul d joh. 14. 6. , enter thereinto O my joy, that it always may joy in thee e Psal. 4. 4. : for thou hast redeemed me O God faithful and true, so that I am persuaded, that neither Rom. 8 38. 39 death, nor life, Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creatures, shall be able to separate me from the love of God which is in Christ jesus our Lord. Concerning the comfort that is against the fear of the latter judgement, our Saviour Christ saith, he john. that believeth in me shall not come into condemnation, but hath passed from death unto life: they that have an eye unto him shall be lightened, and their faces shall not be ashamed a Ps. 34. 5. . Whither then shall I fly, but unto thee? which art my Creator b Col. 1. 16. 17 , my redeemer c Gal. 3. 13. , my father d Mal. 2. 10. Heb. 12 9 Mat. 23. 9 , my brother e Mat. 12. 50. , who art set on the right hand of the throne of God f Heb. 12. 2. , to be my God g Psal. 63▪ 1 Heb 11. 16. , my judge h Ioh 5 22, 23 Act. 10 42. Mat. 16. 27. Apoc. 12. , my defender, my physician, mine all and only Saviour. True it is that there was a great battle in heaven, as we read in Apoc. 12. between two mighty armies, yea and such a battle, as before the birth of the woman there mentioned, was never seen or heard of, between Michael & his Angels with the Dragon. For when as all sinners through Adam were held guilty by God's judgement, unto this huge and mighty mass of man's miseries fell out another no less grievous, even a most bitter accuser in heaven, the old Serpent, who attempted the Lords Saints, with a continual accusation before the tribunal seat of the great judge: whereby it came to pass, that none being found to take our matter in hand, to plead for us, & to defend our miserable case, against the complaints of our accuser, how could it otherwise be, but that this armed and strong enemy must needs still keep his hold, and that in peace, so long as there was none to resist him, or to stand up against him in the defence of the poor Saints? Insomuch as the invincible power of this cruel accuser, could by no power or force of man, or Angel, be resisted or any thing weakened, until the foresaid woman, clothed with the Sun, and the stars, & the moon under her feet, brought forth a man child. Now lo! a certain new strength, courage, & boldness, possessed the Saints of God and Angels in heaven, wherewith the holy ones of God being strengthened, with Michael, that is Christ, enter battle with the Devil, whom, as a vanquished vassal, they thrust and tumbled out of heaven, and so freed the holy servants of God (though charged with a multitude of sins) of all and every accusation intimated by their bloody adversary against them. But how did they effect this victory, how, I pray you, came it so to pass? not by our own power or merits, but only by the blood of the lamb, in whom, and for whom, all things are appeased: the hand writing of the law which was against us put out, the power of the enemy abated, Col 2. 14. Heb. 2. 14, 15. 2. Cor. 5. 15. Ioh 5. 22. Gal 3. 13. the head of that hellish Serpent broken, the sins of all believers in Christ are forgiven, and all power of judgement is given up into his hands, who is not only our judge, but our redeemer, not only a revenger of our sins, but also a sacrificer for our sins. What felicity then can be wished greater than this; what comfort and consolation, more full and complete than this; that the Saints of God be now so conversant in heaven, as they stand not in fear of any thing, and so think of the terrible judgement of God as they need not fear the peril, and danger of damnation? for what danger is there now, when as Satan being with all his Angels quite overthrown, there is Apoc. 12. 9 none any longer left to condemn thee, & where there is no accuser, there is no crime produced for the judge Rom. 4. 15. to condemn: for Eius quod non est, non est poena, peccatum remissum non est, Ergo peccati remissi non est poena, that which is not hath no punishment, forgiven sins are not, Ergo forgiven sins have no punishment; as S. Paul saith, where remission is given there is no more offering Heb. 10. 18. jer. 31. 14. for sins. Now if thou wilt be resolved of the difference between the law and thy conscience, that thou needest not fear the force of the law, know this: The law in a Christian, ought not to pass his bounds, but aught to have dominion only over the flesh, which is in subjection unto it, and aught to remain under the same, when it is thus, the law is kept under his bounds, but if the law presume to creep into thy conscience, and there seek to reign, see thou play the cunning Logician, and make true division; give no more to the law than is convenient, but say, O law, thou wouldst climb up into the kingdom of my conscience, & there reign and reprove it of sin, and wouldst take from me the joy of my heart, which I have by faith in Christ, and drive me to desperation, as thou didst judas, that I Mat. 27. 3. Gen 3. 14. might be without all hope, and utterly perish. Truly this thou dost besides thine office, keep thyself within thy bounds, and exercise thy power upon the flesh, but touch not my conscience. For as Satan himself is cast out of heaven, even so likewise doth the accusation that any one can lay against thy conscience, fall down with him. Now if thou wouldst know how, c joh. 1. 29. I answer, by the blood of the lamb, who for our sins was hanged upon the Cross, who by faith justifieth sinners: wherein, even when we are accused, we do overcome. So that now there remains nothing any more in heaven unto the godly but peace and salvation, with fullness of joy and mirth without sadness, health without sorrow, light without darkness, and life without labour, where the very joys of God's presence shall be music to their ears, a glass to their eyes, honey to their mouths, and a most sweet and pleasant balm to their smell, there shall never be any enemies to assail, wily Serpents to beguile thee, or worldly baits to entice thee, but all is peace, all is rest, all is joy, & all is security. Thus we way conclude with the saying of a father; Non meliùs poterit caro luxuriosa domari, Quàm benè, qualis erit post mortem, praemeditari. No better mean to tame the flesh, That want on is and bold, Then well to weigh what it shall be, Once dead and laid in mould. THe fourth Motive, that should stir us up to the earnest meditation of the Passion of Christ, is the amplitude, and excellency of the Doctrine, touching many difficult and high matters therein contained; and chiefly these five following. The first point of the fourth Motive and cause of the meditation of the Passion is the divine justice of God, not forgiving sin without satisfaction; for the law without all exception bindeth either unto obedience, or unto punishment, & this order set down in the law abideth: All mankind hath sinned, (Ergo) all mankind is Rom 3. 23. 1. john. 1. 8. condemned; for if we say we have no sin; we deceive ourselves, and there is no truth in us. As corn clean winnowed from the chaff, yet hath nature in it, to yield chaff again, to that which groweth of it, when it is sown; so doth this nature of ours, to those that spring of us, yield corruption, & original sin, though we ourselves were circumcised, or baptised, & so purged thereby from it; because that purgation which some by Baptism impute unto us, is ever to be understood thus, Non ut non sit in nobis peccatum, sed non imputetur, not that we are cleared from the being of any evil in us, but from the imputation of it to us. Nay let us know this; that although Antichrist were abolished, although Satan were asleep, admit the ungodly were at one with us, although wickedness were put to slight, although no evil example were given us, although no outward stumbling block were cast in our ways, yet have we one in ourselves and of ourselves, (even original sin, concupiscence or lust,) which never resteth attempting, enticing, and alluring us from good unto evil, and to defile or stain us with all kind of pollution and uncleanness, according as S. james jam. 1. 14. saith, every man is tempted of his own lust. This original sin is the breath of that venomous & subtle Cockatrice, which hath infected the whole offspring of Adam, this is the sting of that old Serpent, whose wounds neither Chiron, Aesculapius, nor Apollo can heal, no nor any wight in heaven or earth, saving only God in his Son jesus Christ. This is the bitter fountain Exampus, which with his brackishness marreth the sweet river Hypanis, that is to say, the flowing stream of all God's graces in us. To turn bridle therefore, & to the knitting up of the conclusion of our Argument, it must needs be granted that as all mankind hath sinned, so all mankind was condemned. This argument can none resolve and discharge, save one, even the Son of God, who became man, and yielded himself, in the supply of us all, unto his eternal Father, as an unspotted & immaculate Lamb, in all things obedient to the law, and suffered punishment for all mankind, who by his own satisfaction, without the help of any one, hath made us partakers of his heavenly kingdom. If thou wert as good as an Angel, or thy meat as good as Manna that fell from heaven, or thy garments as precious as Aaron's Ephod, or thy incense as sweet as the perfumes of the Tabernakle, or the days that thou keepest as honourable as the day in which Christ rose again from the dead, yet neither thou, nor thy garments, nor thy meat, nor thy days can set one of thy feet within this kingdom, which is Christ's: for he by his own death and passion, hath satisfied for it alone, yea he alone hath satisfied the law; and that five manner of ways. First he hath satisfied the law Actively, in fulfilling it wholly. Secondly he hath satisfied the law Passively, in dying and suffering for us. Thirdly Imputatively, in imputing unto us, that believe, his Righteousness, and innocency. Fourthly Inchoatively, in giving unto us the holy Ghost, which frameth in us a beginning to perform unto God a new and acceptable obedience. Fiftly he hath satisfied the law Consummatively, in all eternity. Christ died for all a 2. Cor. 5. 15. Rom. 5. 6. 1. Cor. 15. 3. 1. Tim. 2. 6. 1. Pet. 3. 18. , and with his blood, He cleansed our souls from deadly sin b 1. joh. 1. 5. Eph. 1. 7. Heb 9 14. Esa. 53. 6. , And gave his life to ransom those, Which steadfastly believe in him c Io. 11. 25, 26 joh. 6. 35. joh. 20. 29. joh. 3. 16. ; On the third day again he rose d 1. Cor. 15. 4. Mat. 28 6. Mar. 16. 6. joh. 20. 27. , And came where his Disciples were e Io. 11. 20. 29. Mar. 16. 14. Luk. 24. ●6. 1. Cor. 15. 6. , For to instruct them in his word f Act. 3. 34. Act. 1. 5. Act. 4. 31. Eph 4. 11, 12, 13 , That we thereby might live for ere g Act. 1. 9 10. . So he returned to heaven again h Act. 17. 31. , There to remain till day of doom i 1. Thess. 4. 17 , Then we must all to him appeal k 2. Cor. 5. 10. , Yielding account when he doth come pomell The second point contained in the fourth Motive. THe second part is the greatness of God's wrathful anger conceived against our sins, wherein let us consider, that God is a judge, not such as our own understanding doth imagine him to be; but such a one as he is painted out in the holy Scriptures, with whose brightness, the stars are darkened; by whose strength, the hills do melt away; by whose wrath the earth is shaken; by Ps. 28. 12. Psal. 18 7. Apoc. 6. 14. Heb 12 26. job. 9 6. whose wisdom, the wise are taken in their subtlety: by whose pureness, all things prove unpure: whose righteousness the Angels are not able to bear, whose wrathful vengeance, if it be but once kindled, presseth down to the bottom of hell. For it is not Adramelech, nor Anamelech, Ashima, nor Ashteroth, Baalim, nor Chemosh, Dagon nor Milchom, 2 King. 17. 30, 31. 2 King. 23. 13. Moloch nor Nergal, Sucat beneath, nor Tartacke, nor any of the Idolatrous Gods, of the superstitious Gentiles, whom we have offended, and provoked unto Anger; but it is the Majesty of the great and angry God jehovah, the Lord of Hosts, whose burning wrath we have so often kindled and increased. The which anger of this wrathful God was so great, that neither man, nor any creature in heaven, or earth could pacify, nay though all Angels and men were joined together, yet they could not appease it, much less take it clean away, therefore it is written, God is a consuming fire, and Deut. 4. 24. a jealous God. For the appeasing therefore of God's anger, there was need of God himself, his mercy, his counsel, and help, that is to say, the deprecation, and intercession of the son of God, and not this only, but also his Incarnation, Passion, Death; the Father spared not his only begotten Son, his only Innocent his best beloved Son. Thirdly the greatness of sin, and the deformity of The 3 matter 〈◊〉 point contained in the fourth cause. man's whole nature in the sight of God. There is no sin so small that hath not cast the son of God into a sea of miseries. The which sin that it may the better appear in his likeness, we will so Anatomize it, as both by definitions and descriptions those ugly and loathsome Serpents shallbe plainly laid open, so well as we can. It is written of the spotted Panther, a party coloured beast, (whose fur being dressed, is worn of great personages;) that his hinder parts are so fair & pleasant, that what with the beautifulness of his colour, & the sweetness of his scent, all the Beasts of the forest do run and follow after him, whom when he hath gotten into a place of advantage, he turneth his ugly & fear full face upon them, and devoureth them. Even so the cursed bait of sin, with his fair faced shows of his plesantness, and sweetness of his alluring enticements, turns and draws men after him, which at first some small spark of God's grace within them will cause men to blush at, and to be ashamed to have known what they do; although the enticement of the Devil do allure and embolden them to do it, yet they will use all cloaks & colours that possible they can, to hide their wickedness from the sight of the world, (having little or no care if God see them) but at the last they grow bold, and, by the sweet and pleasant baits of their diabolical practices, become impudent; even to say what care we? And why? certainly because this is the course of sin in God's judgement; that it shall so benumb and harden the hearts, wherein it is suffered, & so sear up the conscience, & conceit in time; that there shallbe no shame left; but such a thick vizard pulled over their faces, that they cannot blush at any thing, either to say or do it: & then in the end will their sin turn to a loathsome, detestable, and ugly deformed looks upon them, and destroy them, and cry in the ears of the Lord for revenge, with such an alarm, that God can turn no way but they will follow him. Thus sin causeth the children of unbelief a Eph. 2. 2. , so to dandle in the lap of folly b Eccls 10. 10 , that they never fear the fall of future inconveniences c judge 8. 27. Mat. 25. 12. , until they be served with the writ of present penance d Luk. 12. 19 46. ; it blindeth the clearness & bright sight of many which in their own conceits do seem to be wise e Rom. 1. 22. jer. 5. 22. , and separates them from God f Esa. 59 2. , & perverteth many careless men g jer. 15. 6. Eccl. 10. 13. . Wherefore mark I pray you, Whom Satan can divert from the milk of God's word a 1. Pet. 2. 2. , he politicly plotteth against with the doctrine of vanity b jer. 10. 8. , whom he can frustrate from the rock of Religion c 1. Cor. 10. 4 , he uniteth unto the God of Ekron d 2. Kin 1. 2. , whom he can divorce from the sweet spouse of Christ e Rev. 21. 9 , he deflowreth them with the foul whore of Babylon f Rev. 17. 3. . What then? Oh then, sin cometh ten thousand times more ugly fashioned, and deformed, than the aforenamed Panther a job 40. 20. Rev. 12 34. , & bringeth with him his damned spirits b Mat. 25. 41. Luk 13. 27. , his howling hellhounds c Ps. 22. 16. Reu. 22. 15. & roaring Lions d 1. Pet 5. 8. Ps. 35. 17. , prepared ready for their prey e Rev. 12. 4. . You may define sin thus; It is an effect or inclination, or an action striving with the law of God, & making the sinner guilty of eternal punishment, unless there be a remission ofsinnes through the Son of God our mediator. This is, as Schoolmen say, peccati genuina definitio, the proper, peculiar, natural definition of sin: for the Genus, or general word (being as Cicero saith, notio adplures differentias pertinens, a general voice comprehending sundry particular kinds) is peccatum, sin; the difference of sin, is the striving with the law of God. The proprium or property of Sin is the making of a sinner guilty of the eternal anger and wrath of God. The accident of sin, is in these words, nisi fiat remissio propter satisfactionem filii dei, unless there be forgiveness through the satisfaction of the son of God. Some say that sin is the missing, or declining as it were from a certain mark, which we constantly, & directly go and reach unto. We read in the 20 of judges of the 700 chosen of judg. 20. 16. the Beniamites, which every one could fling stones at a hairs breadth, and miss not: wherefore when we should define sin, we must look unto the mark, which is prefixed and set up by God unto all men. Sin therefore is whatsoever doth serve and decline from the Communion of Almighty God, whether it be in the understanding and thought of man, either in will, thought, or deed; and I call the Communion of God the agreement and unity with his truth and will. So that in this point it is sin not to think the same, not to will the same, and not to do the same, which the omnipotent God willeth. As if a man would say, it is sin in the king's Court, whatsoever is wide, and discrepant from the kings will and mind, which ought to be as a mark indifferently set up unto all Countries to prick unto. Therefore saith the Wiseman, Wish the King no evil in thy thought, neither speak hurt of the rich in thy Eccl. 10. 20. privy chamber, for the foul of the air shall betray thy voice, and with her feathers shall she betray thy words. But as the greatness and horribleness of sin, (being the third point of the fourth motive) is the matter whereon we now stand; so let us consider how there are four things, that make manifest the greatness of sin. These four causes following show manifestly unto us the greatness of sin. The first is the anger of God, the curse and thunder of the law. Secondly, Corporal punishment, Diseases, corporal death Thirdly, eternal punishment. Fourthly, The Cross, passion, and death of the Son of God. Now the evil of sin appeareth in three things following, first the deformity; for God doth loath it. Secondly the iniquity thereof, for the Devil doth love it. Thirdly, the infirmity thereof, for the whole world is infected with it. Touching the first, it is said in the holy Scripture in many and sundry places Odio est Deo impius & impietas eius, God hateth the wicked man and his wickedness Wis. 14. 9 Ps. 5. 4. 6. Ps. 14 4. Pro. 15. 8. 9 29 job. 11. 52. Esa. 1. 15. Psal. 4 9 too: he hateth all those that work iniquity, and both the wicked man, and his wickedness are in hatred with him: yea the whole life of sinners, as much as their very thoughts, words, and works God hateth. And futhermore, their actions also, are abomination in his gracious sight: he cannot abide them, but saith, he that committeth sin, is of the Devil a 1. joh. 3 8. , and therefore, their name shall rot b Prov. 10. 7. , their dwelling place shall not remain c job 8. 22. , but their destruction shall come suddenly, when they least think upon it d Prov 24. 22. 1 Pet. 3. 10. . He doth not only say, their houses shall be destroyed e Prov. 14. 11. , but also they themselves shall be no more remembered f job 24. 20. , because they shall be taken in the sin of their own transgressions g Prov. 11. 6. ; and farther yet, he cannot abide, nor permit sinners to praise him, or to name his testament with their mouths, as the holy Ghost testifieth. And therefore no marvel, if he show such rigour to sinners at the last day, whom he so greatly hateth and abhorreth in this life. Therefore let sinners take heed, that they by true repentance, and steadfast faith in Christ, be able to discharge their reckoning; lest they chance to hear the dreadful sentence of Christ, Quamtum in delitijs fuit, tantum dato illi tormentum, look how much he Apoc. 18. hath been in delights, so much torment do you lay upon him. And thus the dissolute sinner is unto God far more vile than the bafest creature of all, even the Drone, Caterpillar, or Toad: for what is he else but a filthy dunghill of all abominations, & uncleanness: the stink whereof, hath infected heaven and earth, & no perfume could ever allay it in the nostrils of the Lord; saving only the Passion of jesus Christ, being a sacrifice of a sweet smelling savour to Almighty God. We make it very dainty to come near a Lazarus, that is full of botches, blains, and sores. But how much more are those men to be abhorred, who having lain many years dead in their sins, and therefore do now nothing but putrefy, rot, and stink in them, like ugly and loathsome carrions, linger in their iniquity, until it come to maturity, that God in his just judgement and measure of time, may lay his heavy curse upon them when they shall behold the great, terrible, fearful, and angry countenance of that mighty God jehovah, above them to be their judge, with a sword of vengeance in the one hand to terrify them, and a scabart of justice in the other hand, to judge them, and their sins on the one side to accuse and cry vengeance against them, and those cursed caitiffs a Gen. 3. 14. , those ugly monsters b Esa. 27. 1. , those damned spirits c Mat. 25. 41. , those howling hellhounds d Psal. 22. 16. , and roaring Lions e 1. Pet. 5. 8. , will then and there be in a readiness with vasa furoris, their vessels of fury on the other side to execute the vengeance of God's eternal sentence, and indignation upon them, their consciences within them gnawing, without them all damned souls bewailing, & beneath them the infernal pit of hell open, and the cruel furnace ready boiling to devour them, without & on every side of them, all the world burning on fire. Oh then what shall they do, to go backward impossible to appear intolerable. Thus much concerning the infirmity of sin, & how God doth loath it. Secondly, sin is evil, in that the Devil doth love it. First let us consider, that it is not gold nor silver that he would have, but animas peccatrices, the very souls of sinners, wherewith he is enriched and fed; whose note is Da mihi animas, cetera tolle tibi, give me the souls, take thou the rest; yea he is that ravenous bird that desireth and delighteth in the heart of his prey. The Devil being once asked what he best loved, answered three things, viz: Primam Lunam, Rotam Solis, Canis iram, the first quarter of the moon C the circle of the sun, O and the rage of a dog, R. The second sign and token, whereby we may prove that the Devil loveth sin is thus; he is never wearied out with his seeking, roaring, attempting, and earnest following after sin. For, from the beginning of the world he hath done nothing else, but cause & procure sin; who indeed being once asked of God (as in the book of job) from whence he came, said, from compassing the whole Earth. Thirdly he loveth sin, because he is never satisfied therewith: for how many thousands and millions of souls hath he vanquished, devoured and overcome! and yet like a hunger-starved Lion still seeketh whom he may devour. Lastly sin is an evil, in that it corrupteth, and an infirmity that infecteth the whole world. It is like a tertian 1. john. 2. fever, because whatsoever is in the world is either the lust of the flesh, or of the eyes, or pride of life. Secondly it is like a quartan Ague, for his 4. degrees, 1. cordis, 2. oris, 3. operis, 4. consuetudinis. Thirdly, Sin is like a quotidian fever being continually and that by the means of the sin of pride which is every where. Sin is like a gout in the feet, by the means of sluggishness and idleness: when we should go about any good works, we lack both hands and feet, but the gout makes us feel and confess, that we have both. It resembles the Palsy, by means of anger, which makes a man often shake through the vehemency thereof. It is like the Dropsy through insatiable desire of having; & like a leprosy by the means of luxuriousness. Musculus in his common places hath exquisitely opened unto us the true Anatomy of Sin, drawn out of the first Chapter of S. james, where we read that every man is tempted, drawn, and enticed of his own concupiscence afterward, when concupiscence hath conceived, it bringeth forth sin, then sin perfected bringeth forth death. Herein is declared, how sin beginneth in us, increaseth, & is perfected. There is in us a corrupt poisoned strength of concupiscence readily given unto all kind of evil, whereof is bred all kind of sin in this sort. First there creep into our heart's temptations, whereof Suggestion. are innumerable sorts of kinds: one man through covetousness, honoureth gold as his God; another through ambition is tempted with pride, an other through lasciviousness, is become effeminate, & haunteth after the flesh as carelessly, as an Ox goeth to the slaughter, or a fool to the stoekes, for correction, another Prov. 7. 22. hath his thoughts environed with furiousness and wrath, an other to gluttony and surfeiting, an other to drunkenness, swearing, backbiting and such like. Now the temptation creepeth into us by suggestion, either of Satan (as it chanced unto judas and Ananias) or of our remembrance, or of the sense of the body, which is by sight, hearing, smelling, tasting, or touching. After that Temptation is infected with a certain Delectation. delight, as it were a sauce, to feed & draw unto it the Gen. 3. 6. mind of man. So Evah was alured with the beauty and delight of the forbidden Apple. The children of the strong were alured with the Gen. 6. 2. Mat. 26. 14, 15 Mar. 14. 10, 11 Luk. 22. 5. Zach. 11. 12. 3. Consent. daughters of men; judas with the sweetness of gain, and so forth. Afterward followeth a consent to sin; lo here is a conceiving of sin, done as it were in the womb of concupiscence, which upon every light occasion, concupiscence the unhappy mother of sin 4 Perfection. bringeth forth: whiles that the sin, which is conceived within, by consenting to temptation is in work perfected abroad. But although the work come not out, yet nevertheless, the sin is perfected before God, which by consent is conceived in the heart; whereof we may see, Mat. 5. He that seethe a woman, and lusteth after her hath committed adultery with her already in his heart. Mat. 5. 28. Therefore seeing the beginning of sin, & the proceeding is of this sort, a virtuous man, and he that feareth God, must have a special care and regard to mark diligently all the thoughts of his heart, and suggestions of sin, either bred within, or slily slipping in from without; and as he findeth them, so presently to overthrow them, and cast them away: for man hath before jer. 21. 8. Eccl. 15. 17. him life, and death, good and evil, and so what he liketh, shall be given him, therefore he ought to abandon sin, and to delight in the ways of God, and he will give him his hearts desire, yea he will help him and Ps. 37. 8. Eccl. 2. 6. order his ways aright, if he will carefully watch & pray, that God may take away his sins from him, that he may enjoy eternal life. Fourthly, of the infinite and unspeakable mercy of The fourth matter contained in the fourth cause. God towards us most miserable sinners. The quantity of mercy is not strange, it droppeth as the gentle dew from heaven upon the place beneath, it is twice blest, it blesseth him that gives, & him that takes, it is mightiest in the mightiest, it becomes the throne of Monarchy better than his crown; his Sceptre shows the force of temporal power, the attribute to awe & majesty, wherein doth sit the dread & fear of kings, but mercy is above the Sceptres sway, it is enthroned in the hearts of kings, it is an attribute to God himself, and earthly powers do then show most like to Gods, when mercy reacheth justice. Thus may we speak in some part and measure of mercy that should somewhat lodge in the hearts of men authorized: But not deliver a full and clear discourse of the infinite, ineffable, and incomprehensible, compassionate, and provident God towards us most miserable, and wretched sinners. God commends his mercy towards us, that when we were sinners Christ died for us; much more now being justified in his Rom. 5. 8. blood, shall we be free from wrath through him: for wherefore was it that he had experience of evil, wherefore was he abased? wherefore did he bear our sins upon his body & was truly broken for our transgressions but that in his feeling of our sorrows, we might the more sensibly see, what was all his love, and mercy towards us. God humbled himself unto a low degree, that he might exalt us that are truly humbled. We must suffer with him, that we may come unto him in his glory; without him we are borne in anger, in him we are reconciled through many afflictions. Therefore our Saviour Christ in his last testament, did commend unto his Father his spirit, to the jews his body, to the good thief Paradise, to the vnrepenting sinner hell, to the Apostles his Gospel, and to the faithful affliction for their trial. He that liketh not through these afflictions to go unto glory, may lie down again in his shame, where Christ did find him, and make the world witness of his unspeakable folly; and he that will murmur against these afflictions in this way of life, which are none other than Christ did suffer a thousandfold more than he hath left for us, let him leave his redeemer, & dwell again in the bondage of death, that the Angels may be witnesses of an unthankful wretch. So awake therefore thou that sleepest, that thou mayst well embrace, and apply this mercy of God unto thyself, by thy repentance and amendment of life. God, saith Nazianzen, is delighted with nothing so much, as the recovery and amendment of man. Paul saith, that God would have all men to be saved, and to 1. Tim. 2. come to the knowledge of the truth. S. Bernard saith, to redeem a servant God spared not his son. God spared not his son, saith the Apostle, but delivered him up for us all, for thieves, murderers, enemies, etc. Fiftly, of the infinite love and affection of our Saviour The 5 point & matter of the 4 motive, and cause. P●●u. 8. towards mankind. Solomon saith, in the person of God, my delight and pleasure is to be conversant among the sons of men; I will remember the mercies of the Lord, & for the great goodness towards the house of Esa. 63. 7. Israel, which he hath given them according to his tender love, and according to his great mercies; & in the ninth verse, in all their troubles he was troubled, that is, God bore their afflictions, as if they had been his own. The Angel of his presence saved them, in his love, and in his mercy he redeemed them: and as a Father saith, David hath compassion on his children, so hath the Lord compassion on them that fear him; and as far as Ps. 103. 14. the east is from the west, so far hath he removed our sins from us. Cyrill saith, He can no more cease to be merciful Cyrill. and loving unto the repentant sinner, than he can cease to be God. The tongues of all men living (saith Marlorate) cannot declare Gods mercies and love towards us, nor Marlorate. the pens of all the writers in the world, can never sufficiently express the same; because the multitude of all man's offences in respect of God's love and mercies, is like a small drop of rain to the greatest sea, or like a spider's web before the boisterous wind. Taulerus saith, that God so loved us, as if the Essence and proper health of him did consist in us; this is that love, which being once, as it were, quite quenched, with the everlasting waters of our iniquities, Rursum accenditur intercessione atque obedientia filii Dei, is again kindled with the intercession & obedience of the son of God. And the story of Carpus is well known, which Dionysius reciteth unto Demophilus, where these words of Christ are read, I so love mankind, that I had rather die for it than suffer it to perish. And what greater love can there be, saith the scripture, than a man to give his life for his friends? Thus prove we our Saviour to be as David saith, Ps. 86. 15. a pitiful God, merciful and slow to anger, yea such a God as his compassion is of no short continuance; but as the Psalmist Ps. 103. 17. saith, it endureth for ever, and showeth his love & mercies Deut. 3. 19 unto thousands of them that love him. The fift motive of the fift cause is the fruits The 5 cause moving us to the earnest meditation of the passion. and effects of Christ his Passion, that is to say, all the benefits of Christ, and the applying of these every one of them unto ourselves, without doubting, without respect of persons, without particularity, without any respecting of those that do believe. The first benefits are such as take away from us, things evil, and mortal, whereof are seven sorts. The first is the freeing us from Sin. Christ was delivered up for our sins and rose again for our justification, Rom. 4. and the blood of Christ doth cleanse us from all our sins. And without shedding of blood is no remission. Christ is the 1. joh. 1. 7. Heb. 9 22. 1. joh. 2. 15. Tit. 2. 14. 1. Pet. 2. propitiation for our sins. Christ gave himself for us, that he might deliver and free us from all iniquity. Christ himself hath offered up our sins in his body crucified, that we being free from sin, might live unto righteousness. The second is the freeing us from the curse of the law being made a curse for us, Cursed is every one that Deut. 21. 23. hangeth on a tree. The third is the freeing us from the wrath of God, God raised Christ from the dead, & putting out the hand writing Gal. 3. 13. Col. 2. 12. 14. of ordinances that was against us, he even took it out Eph 1. 20. Eph. 2. 15. of the way. The fourth is, the freeing us from the tyranny of the Devil, Christ hath destroyed through death, him that had Heb. 2. 14. Hos. 13. 14. 1. Cor. 15. 35. the power of death, viz. the devil. Our Saviour Christ also came as S. Augustine saith, at such time when learning most flourished, and when the greatest Empire, the Devil, the world, the flesh, and all other subtle, or politic wisdom should acknowledge their wits, & crafty dealing to be mere foolishness, and all powers weak before God. The fift is, the freeing us from the world, & the vileness thereof, Christ gave himself for our sins, that he Gal. 1. 4. Luk. 1. 74. Gen. 22. 16, 17 jer. 31. 33. might deliver us from this present evil world; to the end, that we being delivered out of the hands of our enemies, might serve him without fear. The sixth is, the freeing us from death, Christ hath abolished 2. Tim. 1. 10. death, and hath brought life and immortality unto light: Christ (saith S. Augustine) was clothed with Augustine. death; for, death could not die, but in life. And as Elizeus made iron to swim, which naturally sinketh, (saith Cyrill) so Christ by his death, brought us back from death, & hell, which deservedly we should have Cyrill. entered. And therefore, in the praise of our Saviour's victory, S. Paul rejoiceth and saith, Death is swallowed up into victory. 1. Cor. 15. 54. The seventh is, deliverance from damnation, and hell: the son of God hath appeared, that he might destroy the works of the devil, and therefore, God sent him not into the world, that he should condemn the world, but that the world through him might be saved. Now follow seven other benefits which we receive by the Passion of Christ. The first is our reconciliation with God, By the death Rom. 5. 10. of the Son of God, we are recouciled unto God, when yet we were enemies; Christ is our peace. And as a corner stone joineth two walls together, so Christ our true corner stone, hath reconciled, both jews, and Gentiles unto God. Eph. 2. 20. Christ hath made peace by the blood of his own body Col. 1. 20. shed on the Cross, Christ hath once suffered for our sins the just for the unjust, that he might bring us to God. The second is the remission of sins, through Christ we have redemption from our sins, by his blood, even the whole forgiveness of our sins. The third is righteousness, Christ died for all, that they which live, should not live unto themselves, but unto him. 2. Cor. 5. 15. 1. Cor. 15. 3, 4. The fourth is the giving of the holy Ghost, Know ye not that your bodies are the temple of the holy Ghost? for ye are bought with a great price, therefore glorify God in your bodies, & in your spirits which are Gods: God hath powered into us the holy spirit, yea and that plenteously. The fift is our victory against sin, the devil, and the world, Be of good comfort, I have overcome the world, and joh. 16. 33. have abolished death, sin, and the Devil. The sixth is salvation and life eternal, for if we believe that jesus is dead, and is risen, even so them which sleep in 1. Thess. 4. 14. Tit. 3. joh. 14. 1. Tim. 3. jesus, will God bring again unto life; through jesus Christ we are made righteous and heirs of eternal life; God sent his son into the world, that through him we may have life everlasting, Christ came into the world to save sinners, he Luk. 19 10. came into the world to save them which were lost, and not to call the righteous, but sinners to repentance. Therefore Mat. 9 13. every spirit, which confesseth that jesus Christ is come in the flesh, is of God, and every spirit that confesseth not that jesus Christ is come in the flesh, is not of God. 1. joh. 4. 2, 3. The seventh is, A compendious Epitome and Catalogue of the benefits which a Christian enjoyeth by the death Cross, and Passion of Christ. Through Adam's fall, thou hast transgressed the whole law; By Christ's passion, death & resurrection, thou hast fulfilled it. Through Adam thou art before God a vile and loathsome sinner; through Christ thou appearest glorious in his sight. By Adam every little cross is the punishment of thy sin, & a token of God's wrath; By Christ the great crosses are easy, profitable, and tokens of God's mercy. By Adam thou art dead, by Christ thou art quickened and made alive again. By Adam thou art a slave of the devil and the child of wrath: By Christ thou art the child of God. In Adam thou art worse than a Toad, and more detestable before God; But by Christ thou art above the Angels, for thou art joined unto him, & made bone of his bone, mystically. Through Adam, sin and Satan have rule in thee, & lead thee captive; By Christ the spirit of God dwelleth in thee plenteously: by Adam came death unto thee, and it is an entrance into hell; by Christ, though death remain, yet it is the only passage unto life. Lastly in Adam, thou art poor, blind, & miserable; But in Christ thou art rich, and glorious, thou art king on earth, and fellow heir with him in heaven. And as sure to be joint heir, and partaker of all the joys, that heaven containeth, as he is now. Adam when he must needs taste of the fruits that God had forbid him, he made us all to rue it even until this day, but here thou seest the fruits that grow, not in the earthly Paradise, Rev. 22. but in the tree of life, which is in the heavenly jerusalem. Now therefore, fear no danger, be bold in Christ, to eat of the fruit, as God hath commanded thee, it will quicken, and revive thee being dead; thou canst do Satan no worse displeasure, then to feed on the godly fruit of this Tree, and to smell on the sweet leaves, which it beareth continually, that give such a refreshing savour. THE SECOND PART. With what mind we should come unto the meditation of the passion. THE second part unto the things which we have already spoken of, being well considered, followeth, that we bring with us a true penitent mind: the practice and exercise whereof consisteth in these four points of repentance following. 1 Contrition of the heart. 2 Unfeigned confession. 3 A believing and full confidence settled in the passion of Christ. 4 The fruits of faith. But first we will speak of repentance. To the end We may instruct our present age with what mind they should come unto the meditation of the passion, is first the contrition of the heart, by the nature of Repentance, which for the most part little understandeth the doctrine, and less practiseth the duty, wherefore first we must show what repentance is. Repentance is the constant turning of man in his whole life from all sins unto God, which must be done so directly, that he must hate and detest his former evil life, purposing to become a new man, that God may make him a new heart and a new spirit, (not Ecles. 18. 31. in substance nor quantity, but in quality) arising from a true and lively faith, with a full persuasion of God's mercies by the merits of Christ, for the forgiveness of his sins. But first let us consider that there be two 2. Repentances kinds of Repentance, the one, a true repentance unto life, the other a false repentance unto death; and example we may have by judas, who is said to have repent, 1. The false. and which is more, to have confessed his fault, & which is most of all, to have made restitution, and yet it was a false repentance, because it sprang not of a true faith, but rather of the fear of death, which he saw imminent before his eyes, of the grief & tediousnese of pain, of the horror of hell, and fear of God's invincible punishment which he knew he must needs abide, because he betrayed the innocent blood. Cain repent, yet he was condemned; Esau repent, yet he was condemned; Antiochus also did repent, yet he is condemned because their prolonged repentance sprang not of faith. S. Paul saith, without faith it is impossible to please God, and without faith there can be no true repentance. Heb. 11. 6. Thus many judasses' and despairing wretches will say (when a minister or preacher goes about to persuade them to amend their lives, and return unto God by repentance, in showing them that God is more merciful than man can be sinful, if man will be sorrowful) this or such like answer; You say well indeed, God is merciful, but alas, I am so unworthy of myself, and find so many imperfections in me, that I am not worthy of the mercy of God, and therefore I cannot expect it. Oh mark I beseech you, this common objection is altogether without faith, and it riseth not from humility, but from the pride of the heart, and thereby it maketh many careless men to distrust in God: the reason is, because they would not be beholding unto God for his mercy, but would rather seem to have God to be beholding unto them for their worthiness. But if they would have God to have the glory, as most of right they should, they must not stand upon their own infirmities; for the more unworthy they are in their own sight (if they truly repent and be heartily sorry for their sins, with a full purpose to continue in newness of life) the more worthy will they be in the sight of God, & the more acceptable, because gods glory is then most magnified, who can make their sins Esa. 1. 18. if they were as red as crimson, to be as white as snow, etc. And as our Saviour Christ's power was not so much magnified in curing one that was but a few days sick, Ioh 5 8. as in curing him that was thirty eight years diseased, so the mercy of God is not so much magnified in curing a small sinner, or a few sins, as in curing of great sinners his goodness showeth itself: for when they have so humbled themselves, by returning unto God by true repentance, that with the Centurion, they can send their friends (that is) their zealous and full believing prayers unto Christ with this message, Lord I am not worthy thou shouldst enter under my roof, but Luk 7. 6, 7. speak the word and my sins will be cured, or with Peter Lord departed from me a sinful man; then shall they find Luk. 5. 8. their souls cured, their sins pardoned, & Christ will come to them in mercy. Thus much concerning the false repentance, with this short persuasion to withdraw men from the same. Now followeth the true repentance. Wherein first let us consider, that there is no doctrine in the Church 2. The true repentance of God so necessary, as the doctrine of repentance, & amendment of life; neither doth the holy ghost so much labour in all the Scripture, as he doth to beat repentance into men's heads: it was the only sermon which john Baptist preached, while he prepared the way for Mat. 3. 2. Christ, Repent for the kingdom of God is at hand. This repentance is not defined altogether by this word poenitentia, because (as Divines say) it doth not comprehend totum terminum, à quo & ad quem, from whom and to whom we must return. But this is the true Repentance, which the latins interpret by this word Resipiscentia, or conversio, which is not only a changing of the mind, but it is Recessus à malo, a forsaking of evil, accessus ad bonum and returning unto that which is good. revertimini usque ad me, saith the Lord, return as far as unto me; we must return unto the Lord, we must return unto him alone, for he is the truth, and the fountain of all goodness. For better proof, that true Repentance is a turning unto God, we may prove it by the Authority of the holy Scriptures plenteously, where God commands us to return unto him, O ye children of Israel (saith he) Esa. 31. 6. turn again from your infidelity, wherein you drowned yourselves. Again, turn you, turn you from your evil Ezech. 33. 11. ways; for why will ye die, O ye house of Israel? And again, Esa. 55. 7. let the wicked for sake their evil ways, and return unto the Lord, and he will have mercy upon them, for he is merciful, & very ready to forgive. Hosea exhorting the people unto repentance, saith, Come and let us return unto the Lord. And again, O Israel return unto the Lord Hos. 6. 1. Hos. 14. 2. jer. 4. 1. Ezech. 18. 30 32. thy God, for thou hast fallen by thine iniquity. Likewise saith jeremiah, O Israel if thou return, return unto me. As much saith Ezechiah, return unto the Lord, & cause others to return away from all their transgressions. Therefore this returning unto the Lord (as a Father saith) ought not to be done carelessly, but Lavandum est cor poenitentiae lacrymis, we must wash our hearts in the troubled pool of Bethesda, in the troubled tears of repentance, having an inward sorrow of the mind, wrought by the holy Ghost, for the sins before committed against so good and gracious a God, joined both with a perfect faith, to be forgiven for Christ his sake, and also with a full and determinate purpose, from henceforth to amend and lead a new life. Now beloved the holy scripture allegeth that true repentance hath two principal parts mortificatio & vivificatio, mortifying the old man, & the quickening of the new man; mortification containeth, first acknowledging of sin, secondly, a sorrow and grief for sin, thirdly, a flying and shunning of sin; vivification which is the quickening of the new man, comprehendeth those things that are contrary to mortification, which is first acknowledging of God's mercy, & the applying thereof in Christ, secondly a joyfulness thence arising, thirdly, an ardent, or earnest endeavour to sin no more: we may add unto true repentance those 4. parts as afore said, the first Contrition of the heart, in the which we ought for to be sorrowful for these three things, first for the sin we have committed, secondly for the good we have omitted, thirdly for the good time we have lost, so that we may plainly see, that Contrition, is a fear and sorrowfulness of conscience, which perceiveth that God is angry with sin, & is sorry that we have sinned. Now to speak more largely of it let us know that contrition also comprehendeth these two things, first the knowledge of God, requiring obedience, and discommending disobedience, and not remitting sin without a full and perfect satisfaction, either in respect of obedience itself, or else in respect of punishment: secondly the discussing or examining our own nature of our thoughts, our wills, our affections, and all our actions and deeds, according to the square and rule of God's laws in every point, whereby we are lead and brought to the knowledge, as well of our filthiness, as also of our just condemnation. Therefore S. Paul willeth us to examine ourselves and call our souls to daily 2. Cor 13. 5. account thus did Sextius when the day was ended and the night come, wherein he should take his rest, he would ask his mind, what evil hast thou healed this day? what vice hast thou stood against? in what part art thou bettered? In the which examination if we thoroughly consider, we may easily find, that we offend God three manner of ways, that is, by the delight of the thought, by the lapse of the tongue, and by the pride of works; & those three are to be cured, by three contrary remedies, the delight of the thought, by inward sorrow and contrition of the heart, the lapse of the tongue by confession of the mouth in the examining of ourselves, and the pride of works, by our upright living: all these being rightly done show, that we are in the way of true Repentance. And thus much for the first part. The second part of Repentance. Secondly, Repentance requireth also confession, not Auricular, but before God, and craving of pardon in seeking and most earnest entreating the help & merciful favour of our Saviour jesus Christ. Now of this confession I have already spoken of in the third motive, which doth declare the weakness of our nature: but to speak more largely of it, chrysostom saith that nothing pleaseth God more than Confession, if it be joined with true contrition, and that it is a part of humiliation, and ever joined with true repentance, because they cannot be truly humbled, & repent, who confess not their sins unto God, neither will he give them pardon, for God covers, when men uncover & acknowledge, he justifieth when men condemn, he pardons when men accuse themselves. And if any man plead unto God non est factum, and deny his deeds and debts of sin, there is no reason why he should have the acquittance of grace. Therefore saith Solomon, He that hideth his sins, shall not prosper, but he that confesseth Prov. 28. 13. & for saketh them shall have mercy. Thus David confesseth his sins unto God, and saith, Against thee O Lord have I sinned and done this evil in thy sight, behold I Psal. 51. 4, 5. was borne in sin, and in iniquity hath my mother conceived me. And in another place, I said I will confess against myself, my wickedness unto the Lord, and thou forgavest me the punishment of my sins. This confession, as S. Augustine Ps. 32. 5. saith, if it be joined with true contrition of the heart, openeth the gates of heaven, and stoppeth the gates of hell; he addeth farther and saith, it is an expeller of vices, a restorer of virtue, an impugner of wicked spirits, and an impediment of the Devil. And S. Ambrose saith when the confession of the mouth proceedeth from the heart by true repentance, than the vengeance of God ceaseth to pursue the penitent person: for if God heareth a sinner (saith he) in true contrition of the heart utter but this one word, peccavi, I have sinned, he is in a manner so charmed with it, that he hath no more power over himself, & cannot choose but grant pardon & remission: yea & his mercies are so great unto penitent sinners, that he saith, Before they call I will answer, and while they speak I will hear. The Pelican Esa. 65. 24. was never more willing to peck out her own heart blood to feed her young, nor the nurse to give her breast unto the child, than our Saviour Christ is to give pardon unto those that truly confess their sins unto him. Oh therefore beloved seeing God is thus merciful, let us remember our own estate in time, and live no longer like slaves unto sin, but confess our sins unto God, either with David, who cried unto him in the bitterness of his heart, saying, O Lord have mercy upon me & heal my soul, for I have sinned against thee; or with the Ps. 41 4. prodigal son, let us (in our confession) cry unto God, as he did unto his Father, saying, O Father I have sinned against heaven, and before thee, and am no more worthy to Luk. 15. 18, 19 be called thy son, make me as one of thy hired servants; or else with Manasses king of juda, who in his penitent prayers bowed the very knees of his heart before God crying, I have sinned, O Lord I have sinned, above the number of the sands of the sea, but I humbly beseech thee to forgive me and destroy me not with my transgressions: which in so doing we shall surely find the Lord to be merciful. And thus much concerning the second part of repentance. The third part of Repentance. Thirdly faith, which is the ground of repentance, & it causeth men to hate sin, & without hatred of sin, there can never be any true repentance. Now hatred of sin, riseth from sanctification: for, the unsanctified man may leave sin, but not hate it, as sin; it is holiness that hateth iniquity. Now there can be no sanctification, without justification, and this cannot be without faith, for faith comprehendeth justification, that is, absolution from our sins, or the forgiveness of our sins, & an accepting & receiving us into eternal life freely for Christ his sake, the adopting us into sons, imputation of the righteousness, not for any works of men, either past, present, or ever shallbe, but for the merits and righteousness of jesus Christ alone. Again, the inward or instrumental cause of repentance, is faith, which may be called the mother of repentance, which bringeth it forth, as the word is the begetter, and so may have the name of a father; for he that is without faith, though he hath a name to live, yet is he dead, for the just shall live by faith; no life then without faith, and no repentance without life. Hab. 2. 4. The fourth part of repentance, is the fruits of faith, holiness, and righteousness of life, towards God and our neighbours, thanksgiving, prayer, zeal, and other works of Christian charity. Now seeing the fruits of repentance bringeth forth zeal, where there is little zeal, there is little repentance, and where no zeal there is no repentance, for he that repenteth truly, the fruits of his faith will make him sorry, when he cannot further God's glory as much as he would, if he cannot enjoy his word, if he see God dishonoured, & false worship established, he will pine and grieve, and fall away, as it is written, The zeal of thine house hath eaten me. Ps. 69. 9 & 1. King. 19 10. Elias saith, I have been very zealous for the house of the Lord: it is said, he was so stricken with sorrow, that he was ready to die, because he saw not the glory of God go forwards: so that where there is true zeal in their repentance, there also the fruits of their faith bringeth forth this affection of sorrow and mourning, declaring thereby, the zeal that the faithful can offer unto God for their sins. The third part, viz. How manifold is the meditation of the passion of Christ. The meditation of the passion is fourfold. 1. Literal or historical. 2. Spiritual, which is proper to the believers. 3. Exemplariall. 4. Allegorical. WE must use ourselves to the old and accustomed words for our instruction sake, seeing that we have none other, the Literal meditation is the knowledge of the reading, the hearing, the thinking of, and the reciting of the History of the Passion, as it is preached or written, printed or painted, so it be without any superstition. So as the desire and study of learning, and practising of Repentance, and amendment of our sinful lives with confirming of our faith, may thereby be the better stirred up, and kindled in our hearts. This meditation therefore is not to be despised. For the cogitating or thinking of the history, is a beginning of the ardent and earnest motions wherewith God indeed is well pleased. As it is written, faith cometh by hearing, & hearing by the word of God; hereunto pertaineth many godly sermons, books, prose, or verse, treating of the Passion of Christ, all which without superstition, ought godly to be used and continued. There are many things in the reading of this history to be thought upon, as what the Passion is, what be the causes: & in this passion, what is the difference between the passion of Christ, and the passion of other Saints of God; how it is to be applied, and what fruits may follow the applying of the passion. But because these cannot be done without the spiritual meditation, we will speak first thereof. The spiritual meditation thereof is this, first truly to tremble and fear at the knowledge of sin, and of God's anger and wrath powered out upon the son of God; then to be illuminated with a new light, & clearness, and to rejoice and settle it sure in faith, that God's anger is pacified by his son, and for his sake that our sins be forgiven us, and everlasting life restored unto us, whereby we may repose our whole confidence in God, being fully and assuredly resolved, that remission of our sins, everlasting righteousness, and life is given Heb. 2. 4. Eph 2 7, 8, 9 Rom. 5. 1. Rom. 3. 24. 25. Act. 10. 43. Rom. 1. 17. 1. joh. 3. 36. 1. Cor. 1. 30. 1. Cor. 2. 2. 1. joh. 5. 10. not to others only, but to us also, and that freely through the mercy of God, for the merits of Christ alone, by whom we are made righteous before God, and heirs of eternal life, because our only satisfaction, and holiness of Christ, is our righteousness before God, and we cannot apply it unto ourselves any other way, then by faith. In this meditation a godly mind seethe & rightly considereth what the Passion is: for what the Passion of Christ is, these words in the 27 of Matthews Gospel, v. 46. do very evidently declare, viz. jesus cried with a loud voice saying, Eli, Eli, lamasabachthani, my God, my God, why hast thou forsaken me? Observe the manner how jesus delivered these words, viz. crying out & that with a loud voice, for even as a vapour drawn up by the virtue of the Sun, and Stars, ascending up into the middle region, through the heat that is in it, and the cold compass it, breaketh out into a violent stroke, and a vehement noise, which causeth the thunder; even so Christ, through the extremity that his humanity suffered for our sins, was driven to break out into this thundering voice, and cry aloud, Quare dereliquisti me? why hast thou forsaken me? God indeed had forsaken him until his anger was pacified, and his wrath appeased. Notwithstanding that he feeleth himself as it were wounded with God's wrath, and forsaken for our sins, yet he ceaseth not to put his confidence in God, and call upon him. Which is written to teach us in all affliction to trust still in God, be the assaults never so grievous to the flesh. And yet this loud crying noise was not of the fear of death; for, should not he that saveth all men, be able to save himself? Neither fear of his enemies, nor pains of his torments, as commonly it fareth with men, who suffer many torments at the hands of their enemies, without giving any knowledge or note unto their adversaries, of their pain, sorrow, or grief: for so might he as well as any have borne it out with silence. Saul sheathed his sword in his own bowels; Samson brought death upon his own head, rather than the Philistines should triumph over him: But it was our sins, and the heavy burden thereof, (the weight whereof none else could ever have borne) which this deeply tormented Christ did undergo. Through the which our sins, & iniquities, God was so highly displeased, that they being laid upon his sons shoulders, made him to cry out with a loud voice, about the ninth hour of the day, saying, O my God, my God, why hast thou for saken me? Oh therefore I beseech you, let the horror of it be fresh in our memories, & the meditation imprinted in our thoughts, so that our hands may tremble, and shake for fear, and our whole body's quiver and quake with terror of it, when any evil imagination is hatched in our hearts, or any wicked deed should be acted with our hands, that we may be terrified from nourishing sin within our bosom, that laid so heavy a burden and so mighty a Cross upon our sweet crucified jesus, to make him cry with so loud a voice. Oh what envy had rob the hearts of the jews, and despoiled all their senses of common humanity, yea what infernal frenzy, what Tyrannous impiety, what execrable Tyranny can be compared to this jewish cruelty, that they could find no remorse of pity, to bestow one mite of mercy to help & ease the intolerable pains of our grievous Saviour, when he cried with so loud and pitiful voice, saying, O my God, my God, why hast thou for saken me a Mat 27. 46. , whose bloody sweat came trickling down to the ground b Luk. 22. 44. , yet notwithstanding their eyes were more hard than a rock, that they could not yield one tear of pity, & hearts more unapt than Adamant, to relent with any tender compassion, when they saw so woeful & doleful a spectacle, which was forcible enough to have drawn streams of tears out of the driest eye that ever was in the head of man, and to have incited a multitude of heavy and sorrowful groans, out of the hardest heart that ever God made. Oh! was there ever cruelty like unto this; that they should be attempting, spitting, smiting, and mocking the son of God, put the crown of thorns on his head, nail him to the Cross, and when he was a thirst, to give him vinegar to drink, and crucify him. So that now, I say, what the Passion of Christ is, these words do plainly teach us, viz: O my God, my Mat. 27. 48. God why hast thou for saken me: My soul is thirsty even Mat 26. 38. unto death: these & many other examples may show us the Cross of Christ. The first by diet, when he fasted Mat. 4. 2. Mat. 26. 26. forty days, and forty nights, the second by Electuary, when he gave his most precious body and blood in his last supper; the third, by sweat at his agony in the garden, the Luk. 22. 44. Mat. 27. 30. fourth by plaster, when his face was spitted upon by the jews, the fift by potion, when he tasted vinegar mixed joh. 19 29. with gall, the sixth by letting blood, when his hands and feet were pierced, yea when his heart vain was stricken, joh. 19 34. his sides gored with a spear. But this one thing more note, that no man could take his life from him, but he laid john 10. 18. Act. 2. 24. 1. Ioh 1. 2. 1. Ioh 4 9 joh. 3. 16. Mat. 1 23. 1. Tim. 3. 16. it down himself, for he being both God and man, had power both to lay down his life, & power to take it up again that he might by the power of his godhead sustain in his flesh, the burden of God's wrath, and recover for us that righteousness which we by the fall of Adam had lost. And herein are we also taught a doctrine of his double nature, viz: his deity which hath many things that in the humanity was never performed; and his humanity, having divers things not answerable unto the godhead, whereupon speaketh a Father in this manner? When Christ suffered death in his flesh upon the Cross, the godhead and manhood were still together, but his godhead did not suffer: that we might be justified, not only in his flesh, but also in his Divinity, & that we might be saved, both in his godhead & manhood together: for this cause was the whole enduring of all his baseness, vileness, and humiliation, of his taking upon him our infirmities (sin only excepted) which brought upon him the horrible wrath of God, against sin, with griefs in heart, in soul and body, which he took, & suffered patiently, only for the making amends unto his Father for our sins, & the pacifying of Gods most wrathful judgement, against mankind, by this his offering himself a sufficient sacrifice or equal price answerable fully for the sins of the whole world. To conclude, this his sacrifice caused the sweet streams of pure water of life, to flow out of the clear & continual springing fountain of his mercies daily powered upon mankind, comfortable to cool the heat of our thirsty tongues, and as medicinable to cure the spreading malady of Adam's fall, which infected our souls with the leprosy of sin. The Passion of Christ is threefold. 1 external. 2 Internal. 3 Consisting of both. First external, being in the body members and parts thereof, as the tearing & rending of the veins. Secondly Internal, as the sorrow and grief working in the heart, & the great torment arising out of the fear of the tearing of the body, and death, and also the feeling of God's wrath. Thirdly, that which consisteth of both, is belonging to the body and soul, and to the whole Christ, God and man. The injury, afflicting, slandering, scoffing, the crown of thorns, and other like torments concurring together in his body, piercing (as it were) & entering even unto the Divinity, which itself never suffered, because it is unchangeable, and therefore impassable. Touching his Divinity, it did always support his humanity, which Habacuck perceiving saith in his Hab. 3. 4. third Chapter thus, ibi abseondita est fort it udo eius, he had horns coming out of his hands, and that was the hiding of his power. For as the Sun when it is covered with a cloud is hidden, and yet it is not clean spent, and gone, and that light, which spreading all the world over, illustrateth every thing, with his clear brightness, is included in a small obstacle from us: even so was the Deity hid in that humanity which he put on him, and yet separated neither from body nor soul. We read in Leviticus that the sacrifice that did purify and cleanse from Leprosy was on this sort; Levit. 14. they took two male Sparrows being alive, one of them was killed and put into an earthen vessel, having fair & clear running water, the other Sparrow that was alive his wings, with Cedarwood, and scarlet cloth, with hyssop, were dipped in the blood of the slain Sparrow, which he that was diseased, & infected with the leprosy, was sprinkled withal. The slain Sparrow signifieth the humanity of Christ put to death: the Sparrow that was left alive signifieth the Godhead of Christ, which was impassable. But yet for all this it was diversely violated, and abused by the enemies thereof, and as much as in themlay, was hurt, blasphemed, and debased. As when the high Priests accused Christ, for saying that he was the son of God, also when they spat in his face, and bade him prophesy, tell who it was that stroke him, and also they bowed themselves before him, they smit him with their fists, saying, Hail king of the jews, being mocked, crowned with thorns, overburdened, and laden with bearing of his Cross, which they made him to carry, nailed on the Cross, and being both with jests, and scoffs, gybed at in this wise, if thou be the son of God, come down from the Cross, and save thyself; here now was the word, even the son of God, yea the whole Trinity, moved both to a just commiseration, and a rightful indignation. Howbeit we must understand, that this Passion of Christ had not then his beginning, when he was crucified. But all his life time after his conception, by the space of thirty years even unto the punishment, and pain of the Cross, to have been nothing else but a continual and full Passion, misery, satisfaction and sacrifice for our sins. He was borne an infant, and laid in the manger, because there was no room for them in the Inn, but in the stable, in cold & want of all things Luk 2. 7. needful, whereupon saith Gregory, Christ came from heaven into a woman's womb, from a woman's womb into a cratch or manger, from the manger to the cross, from the cross to the grave, and from the grave he went to heaven again. But to recite or speak more of his troubles, (what can I say, but that which hath been already spoken of by others?) in his infancy he fled from the tyranny of Herod, and was carried into Egypt. After his baptism, he was oftentimes, and diversely tempted, by the space of two days of Satan, whom afterwards acknowledged and openly confessed Mar. 5. 7. him to be the son of the most high God. The princely Prophet David, in the 110. Psalm, speaking Psal. 110. 7. of Christ's afflictions, and his passion through the which he should enter into his glory, useth these words, He shall drink of the brook in the way. The which for the diversity of interpretations, I am the more bolder to insert, that among many the plainest & truest signification might be best known and allowed. The Jews which always fed themselves with the vain hope of the coming of such a Messiah, as should be a certain earthly, civil, and powerful king, do very fond apply this sentence unto victories, for thus they expound it, He shall drink of the brook, that is to say, of the blood of them that are slain; as if the Prophet should say, that the Messiah, as a mighty conqueror, should perform so great a slaughter upon his enemies, that the blood of the slain should stream & flow like a brook, and that the whole army as victorious, and conquerors, might drink of the brook in in the way, as they are pursuing their enemies. In the which form and manner of speech they suppose it to be thus signified, that Christ will be satisfied with the blood of his enemies. But seeing the text in this place, speaketh nothing of blood, neither can blood be thought a fit drink for conquerors; except it be figuratively spoken, as in the prophecy of Balaam, where the drinking of blood is referred unto the Lion, neither is it spoken of the people of Israel, but by a figure among the later writers. Some think it a similitude taken from the circumstance of strong and valiant captains, who in their chase and pursuit of their enemies slack nothing of their heat and fervency, neither will be hindered, with any care or desire of meat, drink, sleep, or any other pleasure, to the end they might the better follow, and enforce the course and pursuit of the victory, but content and very well pleased to quench their thirst with water for their drink, running out of every brook, which they meet withal, never leave chase and pursuing their enemies. As Gedeon made trial of the valour and virtue of his soldiers courage by their drinking of water. judg. 7. Thus therefore would they have this verse understood of Christ, as if by this manner of speech, a warlike strength and courage were to be attributed unto him, that he is so hot and hasty, so eager and resolute in pursuing his victories, that he will not cease & leave of, nor by any means, either for love of meat, drink, or any other delights whatsoever, be revoked from his purpose; & so by this means may strike it into the hearts of his enemies, how terrible and fearful his power and strength is. Howbeit we will hold the most plain and simple sentence that the phrase itself doth yield & offer us. The Prophet's speech first tended unto Christ, the king ascribing unto him the chiefest power and victories over all his enemies; and therefore, least after the manner of the jews, this should be understood of a corporal kingdom, he addeth the doctrine of his passion, which should open, as it were, a way from him unto glory, and advancement in his kingdom, as it is said, it behoved Christ to suffer, & so to Luk. 24. enter into his glory. For, to drink in the Scripture is taken thus, to be afflicted, for thus saith the Lord, behold, they whose judgement was not to drink of jer. 24. 12. the cup, have assuredly drunken; and art thou he that shall escape free? thou shalt not go free, but thou shalt surely drink of it: which is as much to say, I have not spared my own people, and how should I pity thee? Can ye drink of the cup which I shall drink of? But there is somewhat more contained in this phrase, when he saith, He shall drink of the brook, then if he had simply said, He shall drink of the cup: for to drink of the cup siguifieth the suffering and enduring but of a part or portion of some certain misery allotted unto any one: but to drink of the brook in this place, signifieth the tasting of all kind of miseries, and the undergoing of the greatest burdens of all miseries, and calamities, even in the highest degrees. For Torrens a brook, importeth both the greatness and fierceness of miseries and calamities, streaming & flowing of all sides. For Christ felt the anger of God to be powered upon him, yea and the sins of all mankind Instar Torrentis, like a river brook to run & flow round about him on every side; therefore is he said to drink of the brook in the way: & by this his passion, saith the Prophet, shall he enter into the kingdom, & exalt abit caput, and shall lift up his head, that is, he shall rise again from death unto life, and shall rule in power, and this is to be held as a sentence most significant and plain, showing the kingdom of Christ to be far more otherwise, then that which the jews fond dream of. For Christ through miseries, afflictions, & through death, which he suffered is ascended up into the glory, that hath gotten him a name, that is, dignity and renown. Now then, seeing that it behoveth us to be confirmed, Phil. 1. 9 and made like unto the image of the son of God, let us not think, or look to have the Church glorified, before she be mortified, that is, tossed, and confirmed through many afflictions and calamities. Our Saviour Christ drank deeply of the water brook, for he was made weak, he hungereth, he thirsteth, he is bitten with the cold of winter, and dried up with the outrageous heat of summer, he weary, he watcheth, he is troubled, he is despised, and daily beholdeth, and thinketh upon the Tyranny of Satan, working against mankind, and the extreme miseries of all men, as also the horrible anger and wrath of God, powered upon the son himself, with sharpness of punishment, and with all the great ingratitude of the greatest part of the whole world, yea the carelessness, and impenitency even of Christians themselves. The persequtions of the godly, and those grievous afflictions of his afflicted and troubled heart, do these words set down and declare, I must be baptized with a baptism, and how Luk. 12. 50. am I grieved until it be ended. He came unto his own, and those people received him not, his Disciples are indocil and dull in understanding his doctrine, judas betrayed him, the rest do forsake 1. sin. him. In mount Olivet he shaketh and trembleth, & mournfully lamenteth with such great weight and heaviness, as exceedeth the hugeness both of heaven & earth, he sweateth blood, and being betrayed with a traitorous kiss, is apprehended of his own people, and led forth like a thief or a murderer. In the house of Annas and Caiphas, & in the counsel 2. The law. of the high priests, with false witnesses is he brought forth, spit upon, whipped and derided, and here he wrestleth with the law, and the curse of the law. In the house of Herod he is despised, & mocked of the 3. The world. chief Lord, and of all that were in his Court, and being attired in a new and strange habit, like a fool and an idiot with asses ears, having his nails pulled from his feet, clad in a long side gown, with a book in his hand, (for so those Philosophers the enemies of Christ painted and set him forth, as Tertullian writeth) he is sent unto Pilate, and here Christ wrestleth with the world. He is accused in the common hall, being overcharged 4 The Devil. with opprobrious nips & taunts, with blows, and blasphemies, he is condemned to be crucified, and to be executed in punishment with two thieves, and here he wrestleth with the kingdom of the Devil. He is stretched out upon the cross, he is hanged as a 5. The anger of God and death. most vile transgressor between two thieves, he is mocked, and striveth with the anger of God, and death itself, he is pierced, etc. Through the bitterness & sharpness of these his miseries and calamities the son of God crieth, Save Psal. 69. me O God, for the waters are entered even unto my soul, in this Psalm we may see what the passion of Christ is, and what he suffered. Let us now say somewhat concerning the causes of the passion of Christ. The principal efficient cause is the will of God, & his own person, being ready to perform the obedience unto his eternal father, whose wrathful anger could not by any other host or sacrifice be appeased. And therefore, saith the Psalm, 40. 7. Lo I come, in the volume of the book, it is written of me, I desired to do thy good will and pleasure O God, yea thy law is within my heart. The book is the old Testament, the Roll is the sum, the argument of the old Testament, are the fore mentions of Christ, the will of God is the exinanition, and debasing of his son, his obedience, his humbleness & offering up his body upon the cross. He cometh forth as a bridegroom out of his chamber, & rejoiceth like a mighty man to run his race. Psal. 19 5. The object moving the son of God, is sin, and damnation of mankind, which he would not that it should utterly perish. Therefore, saith he, in Esa. 43. thou hast made me to serve him with thine iniquities; I am he which take away transgressions for mine own sake, and I will not remember thy sins: and also the tyranny of the devil upon mankind. The impulsive cause, is the great & exceeding love of God the Father, and of the son unto mankind, of whom it is written, God so loved the world, that he Psal. 103, 13. gave his only son etc. and David saith, As the Father hath compassion over his children, so hath the Lord on them that fear him: for he knoweth whereof we be made, he remembreth we are but dust: & therefore the mercy of God, and the intercession of his son, offering himself to be punished for us is the Impulsive cause. The Subject or matter of the passion, is the very son of God made man, as the Prophet saith, I was not rebellious, neither turned I my back unto the smiters, & Esa 50. 5. my cheeks unto the nippers, I hide not my face from shame and spitting. 1. Cor. 2. they have crucified the Lord of glory. The formal cause is the obedience of the person itself. The final causes are four, first that God should be worshipped, & praised for his love, justice, & mercy. Secondly, that the scripture might be fulfilled for the satisfying of the will and fore promise of God. Thirdly, that mankind might thereby be reconciled unto God, and be saved. Fourthly, that the works of the Devil might be destroyed. Of the difference between the passion of Christ, and the passion of other Saints of God. All Saints and holy men are sinners, conceived and borne in sin, but Christ is both everlasting God & man, free, from sin, and unspotted, and being righteous and 1 Pet. 3. just, died for the unrighteous, and unjust. Moreover, there is a difference of the causes of the Passions, for all we do suffer for our sins: and if we had no sin, there should no punishment be laid upon us, but Christ suffered for us, and laid down his life for our sins. There is also a difference of the passions. Touching both the matter, and form thereof, we that believe, although we suffer the death, yet through a steadfast faith and hope which we lay hold upon Christ jesus our Saviour & redeemer, our death will be unto us, but a sure and joyful passage unto eternal life. But Christ bearing the sins of all the whole world, upon himself, which the first Adam caused to be committed, yet he as a second happy and blessed Adam; nay more, a mighty Saviour, felt for our sakes, all the heavy wrath and anger of God, which was powered out upon him, and would not deny it, but contentedly suffered it, yea to be laid and done upon his own body, and so thereby he set us free from the wrath of God, and eternal death. Again, although we suffer, we do not thereby deserve either unto ourselves, or unto any other, life & salvation, and therefore Christ's Passion differeth from all other passion of Saints, first in the special property of his own Passion, which is only a sacrifice for our sins, secondly in the persons, thirdly in causes: & four in the matter itself, as is already said. The exemplariall meditation of the Passion of Christ. The exemplariall meditation beholdeth Christ as a teacher, and observeth him as a guide and leader unto eternal life, and studieth to follow his humility, obedience, meekness, patience, as himself saith, learn of me, for I am meek, and humble heart; he that taketh not up his Cross; & followeth me, is not worthy of me, be ye followers of Christ as dear children, and 1. Pet. 2. Christ suffered, leaving unto us an example, that ye should follow his steps: & 1. joh. 2. he that saith he abideth in Christ, ought so to walk, even as he walked. And Paul 2. Phil. Be ye like minded, every man esteem better of an other, then of his own self; look not every man of his own things only, but every man on the things of other men. Let the same mind be in you that was in Christ, for Rom. 8. It behoveth us to suffer with Christ, that with him we may be glorified. Now it is well known that our Saviour went through many afflictions; as whips, thorns, buffets, and the most shameful death of the Cross. And through all these must he be contented to follow Christ jesus, that willbe a Christian if matter so require. Therefore our Saviour Christ in his last Testament did commend unto his Father, his spirit, to the jews his body, to the good thief Paradise, to the vnrepenting sinner hell, to the Apostles his Gospel, and to the faithful affliction for their trial. Furthermore let us learn, that as there were two crosses prepared for Christ jesus, the one of passion, (as that wooden cross whereon his body suffered; the other of compassion, whereby his soul suffered) so there is prepared a double cross for every good Christian, the one of the soul, the other of the body. The cross of jobs body was that power that Satan received of the Lord, to afflict his flesh, the cross of his soul, was the cursed counsel of his wicked wife, who said, curse God and live, job. 2. The cross prepared for king David's body, was that Saul his father in law, and Absalon his son sought his death; but this was that which afflicted his mind, that the man whom he had continually fed, should be false hearted unto his person. Paul's body was in many dangers by sea, and by land, by night and by day, by thieves & by robbers, but that only afflicted his mind that he travailed among treacherous brethren, unto his exemplanal meditation, do appertain these four parts, first the Cross: Secondly comfort. Thirdly, patience and humility. Fourthly, natural love, peace and concord. The allegorical meditation, is that which considereth the types and similes, representing such like things as should happen to the Church & members thereof. The two thieves, are an image of the whole mankind, subject unto death, in the midst, Christ is a redeemer, the one part is freed, the other abideth in death; the scoffs and taunts, are the furies and outrages of Hypocrites, whereby the Church is scorned and derided. The dividing and tearing of his garments, noteth Heretics tearing the Gospel in pieces, and the wicked ones, snatching away the faculties, and maintenance of the Church. A table, wherein is set down a collation of the whole course of Christ, compared with the estate of the Church. Even as at the birth of Christ, the clearness & brightness of God, overshined the shepherds. So in the primitive Church the glory of God shined over the Apostles, that they might find Christ in the Scriptures, as the shepherds saw him swaddled in his clothes. As in the first year after Christ, was borne, Herod endeavoureth cruelty, & exerciseth it upon infants, that there by he might destroy Christ: So in the first year of the jubilee, of the new Testament, tyrants exercised cruelty upon all the Apostles. As Christ fled into Egypt, and there continued until the death of Herod. So the doctrine of Christ long suffered persecution, & corruptions, and lurked in the assemblies, and companies of the godly, until the death of Tyrants & Heretics, Domitian, Dioclesian, julian, etc. As Mary lost Christ in the 12 year of his age, and in vain sought him among his kinsfolks, and at last found him in the Temple amongst the Doctors, opposing and ask them questions. So the Virgin Mary, even the Church in the 12 year of jubilee, being troubled with many heresies, had utterly lost Christ, had she not found him in the Temple, that is in holy Scriptures, Prophetical and Apostolical. After the 30 year of Christ, as john Baptist teacheth in the wilderness, repentance and faith in Christ, who is baptized, and as it were with the figure pointed out, and showed forth unto the people. So in the 30 year of our jubilee, the true & sincere doctrine of the Church, both of the law and the Gospel, began by little & little to be restored in the desert, not in the Hals of the high priests, and Palaces of the Caesars and kngs of the world, but in a few certain schools and cities. As neither john Baptist, nor Christ himself did openly teach in the Temple at jerusalem (whenas the high Priests did possess the same) but in the wilderness, or in Galilee. So the doctrine of the Gospel hath no place in the kingdom of the Pope, but either privately as it were in a desert, or else under certain Princes, & limits of some kingdoms, is it heard and favoured. As in the time of Christ Satan stirred and raised up diverse tumults, and uproars, through blasphemous judas of Galilee, Simon Magus, & such like. So perturbers and heretics do always hurt the Church by their bringing in, and giving of scandalous offences & stumbling blocks. As Christ after three years and almost half preached, afterward suffereth, is crucified, dieth, is buried, riseth again, ascendeth up into heaven, and reigneth in eternal glory. So after three years and a half, after the year of jubilee, from the renewing of true doctrine, after many sufferings of the godly, which are every where common, the Church shallbe freed, & glorified forever, but the whole time shall not fully be expired, for the days shall be shortened. THE FOURTH PART. Which containeth the Types, Figures, Allegories, similes and such like of the old Testament, or prophecies of the Prophets. AS out of Adam's sleeping, is a Rib taken, & thereof Evah is made, so out of the celestial or second Adam, that is, Christ sleeping on the Cross, and making himself to be as it were, nothing (in his Passion) and death, was the church framed, and made his Spouse, Eph. 5. Abel both in name and deed is despised, who notwithstanding is just and innocent, he is carried forth into the field, and is slain of his brother Cain, Gen. 4. brethren Christ became a very worm, for us, and is slain of his Isaac being ready to be offered of his Father, is a Type, and figure of jesus Christ, Gen. 22. joseph is not borne of foul Laea, but of fair Rachel, which word signifieth labours, and weariness, Christ is not borne of the Gentiles, but of the jews, Esay, 11. of the stock of jesse, Mich. 3. in Bethlehem where Rachel was buried joh. 4. and Bethlehem signifieth the house of bread. joseph is sent forth to seek out his brethren, to refresh them, and recover them again to his father: Christ is sent from the father unto mankind, which was lost to seek it, and reconcile it unto God. joseph is divested of his Pall, and stately coat & cast it into the Cistern, Christ is dealt withal and handled, as a man bereft of all divine glory, forsaken of God, and as one in whom there was no grace or goodness, he is apprehended, etc. joseph is sold of the Ismaelites, and is lead into Egypt, when as his brethren thought him quite cast away. Christ is sold and put away of the jews, given to the Gentiles, and to the people whose king and Saviour he becometh when as the jews thought him to be of no reputation, joseph is with lies accused of his impudent mistress, and is cast into prison; Christ is falsely accused of the jews & heretics, crucified and thrown into the grave, guiltless joseph lieth in prison between two guilty offenders, a butler & baker, of whom the one is slain, the other is saved; innocent Christ, is condemned between two thieves, of whom the one, on the right hand is saved the other condemned, joseph freed out of prison is honoured; Christ escaping out of perils and dangers is crowned with honour and glory, jacob and joseph, do come together again, reviving in spirit, and there is one fold, and one house of the jews and the Egyptians; Christ & the believers at the day of judgement, shall all meet together, and out of all Nations there shallbe one people in Christ for ever. The flaying of the paschal lamb, Exod. 12. was a Type, and figure of Christ, as it is written joh. 1. Behold the Lamb of God which taketh away the sins of the world, the unleavened bread, doth signify purity sincerity of the doctrine and life evangelical, the sacrifices of sins and offences, Lev. 14. were Types & figures of the true pacifying sacrifice as, Heb. 5. The quick Goat, that was spent and bearing the iniquities of the children of Israel, Levit. 16. is Christ made the slaughter for our sins. A red Cow without spot, Num. 16. is offered up for our sins, Christ is the Red Cow, being for the weakness of Nature, taken in the state of humiliation, without sin, cleanseth us, by his blood from all sins, as the brazen Serpent lifted up upon a pole, Num. 21. healeth those that are bitten with Serpents, joh. 3. so Christ the son of man must be lift up to ascend into heaven, to heal the sins of the whole world, jonah lying three days in the whales belly, is a Type and figure of Christ dying, buried, and rising again the third day. FINIS. A SPECIAL TABLE OF THE COMmon places briefly containing the principal things handled in this Treatise. First the chief and principal motives and causes, that should move and stir us up to the earnest meditation of the passion. The first motive is the severe commandment of Almighty God. pag. 1. The second is the dignity, the majesty and highness of the person suffering for us. 7 The third motive is the weakness of our nature. 10 The fourth motive that should stir us up to the meditation of the passion of Christ is the amplitude and excellency of the doctrine touching many difficult & high matters therein contained, & chief these five following. The first is the divine justice of God, not forgiving sin without satisfaction. 21 The second is the greatness of God's wrathful anger conceived against sin. 32. The third is the greatness of sin, and the deformity of man's whole nature. 24. In this third point of the fourth motive is showed how the evil of sin appeareth in 3 things, first in the deformity for God doth loath it. Secondly the iniquity, for the devil doth love it. Thirdly the infirmitic, for the whole world is infected with it. 28 The first point and matter of the fourth motive & cause is the infinite love and affection of our Saviour towards man kind. 35 The fist cause is the fruits and effects of Christ his passion, the first benefits are such as take away from us things evil and mortal, whereof are seven sorts. The first is the freeing of us from sin. 37. The second is the freeing us from the curse of the law. ibid. The third is the freeing us from the wrath of God. ib. The fourth is the freeing us from the devil. ib. The fifth is the freeing us from the world and the vileness thereof. 38. The sixth is the freeing us from death. ib. The 7 is deliverance from damnation and hell. ib. Now followeth seven other benefits which we receive by the passion of Christ. The first is our reconciliation with God. 39 The second is remission of our sins. ib. The third is righteousness. ib. The fourth is the giving of the holy Ghost. ib. The fift is our victory against sin. ib. The sixth is salvation and life eternal. ib. The seventh is a compendious Epitome and Catalogue of the benefits which a Christian enjoyeth by the death cross, and passion of Christ. 40 THE SECOND PART. With what mind we should come to the meditation of the passion. The second part unto the things which we have already spoken of (being well considered (it followeth that we bring with us a true pemtent mind, the practice and exercise whereof consisteth in these four points of repentance following. First what repentance is. 42. Now followeth the true repentance. 44. This true repentance hath four parts: the first, contrition of the heart. 46. Secondly unfeigned confession. 47. Thirdly faith, which is the ground of repentance. 49. Fourthly, the fruits of faith. 50 THE THIRD PART. How manifold is the meditation of the passion of Christ. viz. the meditation of the passion is fourfold. First literal or historical. 51. Secondly spiritual. 67. 3. Exemplerical. 82. 4. Allegorical. 83 The passion itself how manifold it is, viz. The passion of Christ is threefold. 1. external. 2. Internal. 3. Consisting of both. 56 The cause of the passion of Christ. The principal efficient cause is the will of God. 64 The object moving the son of God is sin and damnation. 64 The impulsive cause is the great & exceeding love of God the father, and of the son unto mankind. 65 The subject or matter of the passion is the very son of God made man. ib. The formal cause is the obedience of the person itself. ib The final causes are four, first that God should be worshipped for his love, justice, and mercy. Thirdly that the Scripture might be fulfilled for the satisfying of the will & force, promise of God. Thirdly, that mankind might thereby be reconciled unto God, and be saved. Fourthly, that the works of the devil might be destroyed. ib. Of the difference between the passion of Christ, and the passion of other Saints of God. ib. There is also a difference of the passions. ib. A table wherein is set down a collation of the whole course of Christ, compared with the estate of the Church. 68 THE FOURTH PART. Containeth the types, figures, allegories, similes, and such like of the old Testament, or Prophecies of the Prophets. 70 FINIS. MY Author did the impression buy And from the press he did me take That none should sell me certainly But he himself which did me make. Except it be his nearest friend Which may me sell, both give and lend.