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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19511	Christ his crosse or The most comfortable doctrine of Christ crucified and ioyfull tidings of his passion, teaching vs to loue, and imbrace his crosse, as the most sweete and celestiall doctrine vnto the soule, and how we should behaue our selues therein according to the word of God. Newly published by Iohn Andrewes minister and preacher of the word of God at Barricke Basset in the country of Wiltes. Wherein is contained, first the chiefe and principall motiues and causes, that should moue and stirre vs vp to the earnest meditation of his passion. Secondly, with what minde we should come to his meditation. Thirdly, how divers and manifold is the meditation of the passion. The fourth part intreateth of the types, and figures contained in the old Testament, touching the passion of Christ.	Andrewes, John, fl. 1615.	1614 (1614)	STC 594; ESTC S115373	48,402	86

drinke running out of every brooke which they meet withal never leaue chasing and pursuing their enimies As Gedeon made triall of the valour and vertue of his souldiers courage by their drinking of water Iudg. 7. Thus therefore would they haue this verse vnderstood of Christ as if by this maner of speech a warlike strength and courage were to bee attributed vnto him that he is so hot and hastie so eager and resolute in pursuing his victories that he will not cease leaue of nor by any meanes either for loue of meat drinke or any other delights whatsoever bee revoked from his purpose so by this meanes may strike it into the hearts of his enimies how terrible and fearefull his power and strength is Howbeit we wil hold the most plaine and simple sentence that the phrase it selfe doth yeeld offer vs. The Prophets speech first tended vnto Christ the king ascribing vnto him the chiefest power and victories over all his enimies and therefore least after the maner of the Iewes this should bee vnderstood of a corporall kingdome hee addeth the doctrine of his passion which should open as it were a way from him vnto glory and advancement in his kingdome as it is said it behoued Christ to suffer so to Luk. 24. enter into his glorie For to drinke in the Scripture is taken thus to be afflicted for thus saith the Lord behold they whose iudgement was not to drinke of Ier. 24. 12. the cup haue assuredly drunken and art thou hee that shall escape free thou shalt not go free but thou shalt surely drinke of it which is as much to say I haue not spared my owne people and how should I pitty thee Can yee drinke of the cup which I shall drinke of But there is somewhat more contained in this phrase whē he saith He shall drinke of the brooke then if hee had simply said He shall drinke of the cup for to drink of the cup siguifieth the suffering and enduring but of a part or portion of some certaine miserie allotted vnto any one but to drinke of the brooke in this place signifieth the tasting of al kind of miseries and the vndergoing of the greatest burdens of all miseries and calamities even in the highest degrees For Torrens a brooke importeth both the greatnesse and fiercenesse of miseries and calamities streaming flowing of all sides For Christ felt the anger of God to bee powred vpon him yea and the sinnes of all mankind Instar Torrentis like a river brooke to runne flow round about him on every side therefore is hee said to drinke of the brooke in the way by this his passion saith the Prophet shall he enter into the kingdome exalt abit caput and shall lift vp his head that is he shall rise againe from death vnto life and shall rule in power and this is to be held as a sentence most significant and plaine shewing the kingdome of Christ to bee farre more otherwise then that which the Iews fondly dreame of For Christ through miseries afflictions through death which he suffered is ascended vp into the glory that hath gotten him a name that is dignitie and renowne Now then seeing that it behoueth vs to be confirmed Phil. 1. 9. and made like vnto the image of the son of God let vs not thinke or looke to haue the Church glorified before she be mortified that is tossed and confirmed through many afflictions and calamities Our Saviour Christ dranke deepely of the water brooke for he was made weake he hungreth hee thirsteth hee is bitten with the cold of winter and dryed vp with the outragious heat of sommer he weepeth he watcheth he is troubled he is despised and dayly beholdeth and thinketh vpon the Tyrannie of Satan working against mankind and the extreame miseries of all men as also the horrible anger and wrath of God powred vpō the sonne himselfe with sharpnesse of punishment and with all the great ingratitude of the greatest part of the whole world yea the carelesnesse and impenitencie even of Christians themselues The persequtions of the godly and those grievous afflictions of his afflicted and troubled heart doe these words set downe and declare I must bee baptised with a baptisme and how Luk. 12. 50. am I grieved vntill it be ended He came vnto his owne and those people receaved him not his Disciples are indocil and dull in vnderstāding his doctrine Iudas betrayed him the rest doe forsake 1. Sinne. him In mount Olivet he shaketh and trembleth mournefully lamenteth with such great waight and heavinesse as exceedeth the hugenes both of heavē earth hee sweateth blood and being betrayed with a trayterous kisse is apprehended of his owne people and led forth like a theefe or a murtherer In the house of Annas and Caiphas in the counsell 2. The law of the high priests with false witnesses is hee brought forth spit vpon whipped and derided and here hee wrestleth with the law and the curse of the law In the house of Herod he is despised mocked of the 3. The world chiefe Lord and of all that were in his Court and being attired in a new and strange habit like a foole and an ideot with asses eares having his nailes pulled frō his feet clad in a long side gowne with a booke in his hand for so those Philosophers the enimies of Christ painted and set him forth as Tertullian writeth hee is sent vnto Pilate and here Christ wrestleth with the world He is accused in the common hall being overcharged 4 The Divel with opprobrious nips taunts with blows and blasphemies he is condemned to be crucified and to be executed in punishment with two theeues and here hee wrestleth with the kingdome of the Divell He is stretched out vpon the crosse hee is hanged as a 5. The anger of God and death most vile transgressour betweene two theeues hee is mocked and striueth with the anger of God and death it selfe he is pearced c. Through the bitternesse sharpenesse of these his miseries and calamities the sonne of God cryeth Saue Psal 69. me O God for the waters are entred even vnto my soule in this Psalme we may see what the passion of Christ is and what he suffered Let vs now say somewhat concerning the causes of the passion of Christ The principall efficient cause is the will of God his owne person being ready to performe the obedience vnto his eternall father whose wrathfull anger could not by any other host or sacrifice bee appeased And therefore saith the Psalm 40. 7. Lo I come in the volume of the booke it is written of me I desired to doe thy good will and pleasure O God yea thy law is within my heart The booke is the old Testament the Roule is the summe the argument of the old Testament are the fore mentions of Christ the will of God is the exinanition

CHRIST HIS CROSSE OR THE MOST COMFORTABLE DOCTRINE OF CHRIST crucified and ioyfull tidings of his Passion teaching vs to loue and imbrace his Crosse as the most sweete and celestiall doctrine vnto the soule and how we should behaue our selues therein according to the word of God NEWLY PUBLISHED BY IOHN ANDREWES Minister and Preacher of the word of God at Barricke Basset in the County of Wiltes Wherein is contained first the chiefe and principall motiues and causes that should moue and stirre vs vp to the earnest meditation of his Passion Secondly with what minde we should come to this meditation Thirdly how divers and manifold is the meditation of the passion The fourth part intreateth of the Types and Figures contained in the old Testament touching the Passion of Christ HEB. 13. 8. Iesus Christ yesterday and to day and the same also is for ever PSAL. 119. 103. O how sweet are thy words vnto my throate Yea sweeter then hony vnto my mouth Printed at Oxford by Ioseph Barnes 1614. TO THE RIGHT VERTVOVS Renowned High and mightie Monarch JAMES our dread Soveraigne by the grace of God King of great Britaine France and Ireland Defender of the saith c. All grace true honour continuall health ioyfull prosperitie with all other princely vertues in this life and the crowne of glory through the mercy of Iesus Christ in the life to come MOST Gracious Dread Soveraigne vnworthy I know are these my endeavours either to bee shrowded from the prejudice of contempt vnder your Royall Majesties protection a Prince of so great magnanimitie and iudgement or offered vnto your learned view yet your continuall bountifulnes and dayly favours towardes good learning especially ifit savour of divinity as it doth exceed your Roialty or greatnesse so will it also I trust excuse my boldnes in this my humble entreating your gracious Patronage of this my first vnlearned Treatise the which being rawly comprised in a few scattered leaues and as rudely composed in a sort of scribled vnlettered lines the out ward haske whereof although it be farre vnlike the lordly gift that Aconitanus offered vnto Alphonsus king of Aragon being vnpolished may seeme vnpleasant yet no doubt the inward kernell once tasted and well digested may proue cordiall and right fruitfull And although I cannot with ramping Lyons run in with mightie prayes yet with the little Ant by hawling in my wheaten graine I am ready prest to signifie the force of my loue loyalty towards your most excellent Maiestie And thus in al humility I beseech your Highnesse to accept this mite of my poore labours so shall I if God spare me life be cōforted encouraged vnder so mightie a favourer to proceed in the like studies and according to my boundē dutie incessantly with all humilitie pray vnto almightie God by whom both Kings and Princes raigne to his glory not onely to preserue your Grace in Royall throne of Monarchie vpon earth but also to be farre more adorned to raigne with a celestiall crowne of glorie in the kingdome ofheauen Your Royall Maiesties faithfull and ever loyally devoted subiect Io. ANDREWES TO THE CHRISTIAN REAder health in the Lord. RIght well saith the Wiseman gentle Reader that there is nothing new vnder the Sunne and further that there is no end of writing bookes for how soever in a generality the subiect of any knowledge be declared yet the particulars that may bee gathered out of the same be so manie as new or more matter may bee produced to write thereof againe and as Horace also affirmeth it is hard to entreate of any subiect that hath not beene 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 thē the giving of his owne deare welbeloved Son to vs for vs 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 vnto God there is none so high nor so acceptable vnto him as to imbrace the same his crucified and passionate sonne by faith in our hearts which must not only be done for our owne practise or private vse but also to endeavour our selues to helpe further others in the same For it is the only doctrine that availeth with God the key also to binde and loose sinners the touchstone to try all doctrines the lanterne light that scattereth and expelleth the mist and darknes of all hypocrisie and a preservatiue against all errour and heresie the mother of all goodworkes the earnest of everlasting life and title whereby we challenge our inheritance And also it is the only motiue that I might in all humblenesse of duty with these or such like meditations end and spend the rest of my time in the divine service of my Lord Iesus that hath called me from teaching of Schoole 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 forme or faculty be now applyed vnto better labours thinke though it be Serò yet it is Seriò and though these my first endeavors begin but in the Autumne or declining of my age yet doubt not by the helpe of God they will continue the time of my whole life Hoping you will grace mee with your favourable suspence vntill my deeds proue my doctrine in which hope I kindly present you this Treatise entituled my Saviours Crosse The which if you balance with the zeale of my minde I shal be sure you will not mislike it in regard of the matter although happily you may finde some distast in the method For what can be more commodious to reviue preserue the soule of a good Christian then a serious meditation in the doctrine of our Saviours bitter Passion which is the summe of my smal and vnlearned Treatise Wherefore if you looke in the booke of God where this my draught would draw you you woulde not only finde there sufficient salue to cure your owne soule which conteines the full satisfaction of these my labours but also it would be a motiue to animate me forwards to continue my endeavour in the like studies In which hope of your zealous pervsing and dayly practising of the same I commit my selfe and my booke to your favourable censure praying the Almighty to giue you such spirituall refreshing vnto your soule that neither Sathan may deceiue you nor the Law terrifie you but that you may rightly enioy the abundance of Gods mercies Vale in Christo Iohn Andrewes THE FIRST PART What the chiefe and principall motiues be which should enforce and stirre vp all of vs to the earnest meditation of the Passion of Christ THe first motiue is the severe

vncouer acknowledge he iustifieth when men condemne he pardons when men accuse themselues And if any mā plead vnto God non est factum and deny his deeds and debts of sin there is no reason why hee shoulde haue the acquittance of grace Therefore saith Solomon He that hideth his sinnes shall not prosper but hee that confesseth Prov. 28. 13. for saketh them shall haue mercy Thus Dauid confesseth his sins vnto God and saith Against thee O Lord haue I sinned and done this evill in thy sight beholde 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 cōfesse against my selfe my wickednes vnto the Lord and thou forgavest me the punishment of my sins This confession as S. Augustine Ps 32. 5. saith if it be ioined with true contrition of the hart openeth the gates of heaven and stoppeth the gates of hel he addeth farther and saith it is an expeller of vices a restorer of vertue an impugner of wicked spirits and an impediment of the Divell And S. Ambrose saith when the confession of the mouth proceedeth from the hart by true repentāce then the vēgance of God ceaseth to pursue the penitent person for if God heareth a sinner saith he in true cōtritiō of the heart vtter but this one word peccaui I haue sinned hee is in a maner so charmed with it that he hath no more power ouer himselfe cānot choose but grant pardon remission yea his mercies are so great vnto penitent sinners that he saith Before they cal I wil answere and while they speake I will heare The Pelican Esa 65. 24. was never more willing to pecke out her owne heart bloud to feed her yoūg nor the nurse to giue her brest vnto the childe then our Savior Christ is to giue pardon vnto those that truely cōfesse their sins vnto him Oh therefore beloued seeing God is thus mercifull let vs remember our owne estate in time and liue no longer like slaues vnto sin but confesse our sins vnto God either with David who cried vnto him in the bitternesse of his heart saying O Lord haue mercy vpon me heale my soule for I haue sinned against thee or with the Ps 41 4. prodigal son let vs in our confession cry vnto God as he did vnto his Father saying O Father I haue 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 els with Manasses king of Iuda who in his penitent praiers bowed the very knees of his hart before God crying I haue sinned O Lord I haue sinned aboue the number of the sands of the sea but I humbly beseech thee to forgiue me and destroy me not with my transgressions which in so doing we shal surely finde the Lord to be mercifull And thus much concerning the second part of repentance The third part of Repentance Thirdly faith which is the ground of repentaunce it causeth men to hate sin without hatred of sin there can neuer be any true repentance Now hatred of sin riseth from sanctification for the vnsanctified man may leaue sin but not hate it as sin it is holinesse that hateth iniquitie Now there can be no sanctification without iustification and this cannot be without faith for faith cōprehendeth iustification that is absolution from our sins or the forgiuenesse of our sins an accepting receiving vs into eternal life freely for Christ his sake the adopting vs into sons imputation of the righteousnes not for any works of mē either past present or euer shal be but for the merits and righteousnesse of Iesus Christ alone Againe the inward or instrumentall cause of repētance is faith which may bee called the mother of repentance which bringeth it forth as the word is the begetter and so may haue the name of a father for he that is without faith though hee hath a name to liue yet is he dead for the iust shall liue 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 holinesse and righteousnesse of life towards God and our neighbours thanksgiving prayer zeale and other workes of Christian charitie Now seeing the fruites of repentance bringeth forth zeale where there is little zeale there is little repentance and where no zeale there is no repentance for hee that repenteth truely the fruits of his faith will make him sorry when he cānot further Gods glory as much as he would if he cānot enioy his word if he see God dishonoured false worship established hee will pine and grieue and fall away as it is written The zeale of thine house hath eaten me Ps 69. 9. 1. King 19. 10. Elias saith I haue beene very zealous for the house of the Lord it is said hee was so striken with sorrow that he was ready to die because hee saw not the glory of God goe forwards so that where there is true zeale in their repentance there also the fruits of their faith bringeth forth this affection of sorrow and mourning declaring thereby the zeale that the faithfull can offer vnto God for their sinnes The third part viz. How manifold is the meditation of the passion of Christ The meditation of the passion is fourefold 1. Literall or historicall 2. Spirituall which is proper to the beleeuers 3. Exemplariall 4. Allegoricall WE must vse our selues to the olde and accustomed words for our instruction sake seeing that wee haue none other the Literall meditation is the knowledge of the reading the hearing the thinking of and the reciting of the Historie 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 sinfull liues with confirming of our faith may thereby bee the better stirred vp 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 commeth by hearing hearing by the word of God herevnto pertaineth many godly sermons bookes prose or verse treating of the Passion of Christ all which without superstition ought godly to be vsed and continued There are many things in the reading of this history to be thought vpon as what the Passion is what bee 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 spirituall meditation we will speake first thereof The spirituall meditation thereof is this first truely to tremble and feare at the