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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	faith_n	word_n	1,876	5	4.4042	3	false

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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

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

cōmandement of Almighty God which he gaue to Adam saying Thou shalt eat freely of all the trees in the garden but of the tree of knowledge of good and evill thou shalt not eate thereof Which commandement if he had not violated he had yet holden that goodly Eden pleasant Paradise wherin he was seated as Vice-gerent sole supreame ●overaigne over the whole worlde Where no●e what harme and incōvenience our first Parent purchased vs by the breaking that one commandement which was given vnto him if hee had carefully observed that one then had not our Saviour Christ suffered his death and passion on the Crosse for our sins neither had the other ten commandements beene imposed vpon vs. As if he should haue said in the severitie of his iustice looking vpon the guilt of Adams sinne haue I given thee but one commanndement ô Adam and couldest not thou obserue that Now therefore I will charge and enioine a greater matter vnto thy seed after thee I will charge them with ten commandements 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 commandement the which He hath charged that Psal 119 4. we should keepe diligently Wherefore the contempt breach thereof is the more dangerous vnto vs 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 vs but cast them downe into hell oh what Iob. 4 18. Iud. 6. shall we looke for then which haue oftentimes broken them and committed so many sinnes against him If the poore man was punished even vnto death for gathering a few stickes on the Saboth day and Vzza for touching the holy Arke and Saul for sparing Agag king of Num. 15. 32. 36. 2. Sam. 6. 7. 1. Sam. 15. 2. 8. the Amalekites notwithstāding their good meanings and intents how carefull ought every one of vs to be in observing them Discamus igitur fratres let vs therfore learne brethren and throughly consider the first cause that should stirre vs vp vnto the earnest meditation of the passion of Christ Which is I say the severe commandement of Almighty God which speaketh by Moses saying These words which I commaunde thee this day shal be in thine heart yea and in thy soule and thou shalt binde them for a signe vpon thine hand that they may be as frontlets betweene thine eies that ye may Deut. 11. 18. meditate vpon 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 keepe the commandements b Mat. 19. 17. Iob loued to keepe Gods commandements so perfectly that he esteemed them more then his appointed food c Iob. 23. 12. And Christ himselfe saith who soever shall breake one of these least commandements and teach men so hee shal be called the least in the kingdome of heaven d Prov 19. 16. But to our comforts he addeth further and saith whosoever shall obserue teach men these commandements the same shal be called greate in the kingdome of heaven e Mat 5. 19. therefore saith he If ye loue me keepe my commandements for he that loveth my commandements and keepeth them loueth me and he that loueth me shal be beloved of my father and I will not only loue him saith our Savior but wil also shew my selfe vnto him dwell with him f Ioh 14 15. Ioh. 14 21. Ioh. 14. 23. Wherfore saith David I will meditate vpon the law of God both day night g Psal 1. 2. And so is Timothie likewise willed by his master Paul to meditate Haec meditare meditate ponder cōsider of these things h 2 Tim. 3. 14. be not ashamed of the testimonie of the Lord i 2. Tim. 1. 8. Thus meditation vpon Gods lawes and commandements hath alwaies beene the ordinarie exercise of the godly David saith I did meditate vpon thy commandements which I loved o Lord how haue I loued thy law it is my meditation all the day long k Psal 119 97. And with what fervent and vehement zeale he vseth to make his meditations he sheweth when hee saith of himselfe my heart did wax hote within me and fire did kindle in my meditations l Psal 39. 4. yea the very zeale of thine house hath even eaten me vp m Psal 69 9. Thus we may plainely see not only by the example of Moses n Deut 6. 6. Deut 11. 18. Iob o Iob. 23 13. and Paul p ● T●m 4. 13. 15. but also the vehemency of the Prophet David q Ps 39 4. may most cōfortably shew vs how we ought to let the very entire loue of our soules r Sol song 3. 3 bend vnto the Lord in our daily meditations s Psal 1. 2. that Christ may dwell in our hearts t Ioh. 14 13. and bee the very life of our soules u Eccle 23. 4. Ioh. 14 6. whereby wee may behold the faire beautie of the Lord * Psal 27 4. and make him our chiefe 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 soules a Psal 62. 7. Thus God would haue vs to meditate vpon his commandements lawes prophecies that thereby the great benefits of him and his sonne might be knowne and also reverently celebrated and meditated vpon of all mankind as it is written Narrabo nomen tuum I will declare thy name vnto my brethren b Psal 22. 22. one generation shall praise thy works vnto another c Ps 145. ●4 and hee ordained a law in Israel that they should teach their children the same and that their posteritie might knowe it and their children which were yet vnborne to the intent that when they came vp they might shew it vnto their children d Ps 78 7 8. Likewise Moses commandeth that they should rehearse them vnto their children and to their childrens children cōtinually e Deut. 6. 7. In like maner S. Paul commendeth his scholler Timothie for that he had knowne the Scripture of a child f 2 Tim. 3. 18. 2. Tim. 1 5. and that hee 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 vp in good learning knowledge and faithfulnes in religion And Solon the lawmaker amongst the Athenians made a law that the child whose father never Solon regarded to bring him vp in good knowledge exercises and learning should not bee bound to succour or relieue his

the Passion of Christ is l say our extreame neede and miserie that being conceiued and borne in sin we are guilty of the wrath of God of bodyly and spirituall of outward and inward of temporal and eternal punishment subiect to dayly and howrely perils and dangers environed with enimies the Divel the flesh and the world the world doth allure vs the flesh deceiue vs and the Diuell seduce vs. Here now our only comfort and safest refuge is the Passion of Christ in whom by whom we haue al things wherefore marke I pray you if thou desire to be cured of thy forenamed miseries he is thy Physition if Ier. 33. 16. Isa 42. 6. 1. Cor. 1. 30. Ps 24. 8. Eccl. 23. 4. Ioh. 1. 9. Ioh. 14. 6. thou be grieued with the burthen of thy sin he is thy righteousnesse if thou lacke helpe he is strength if thou feare death he is thy life if thou be in darkness he is thy light if thou wilt go into heauen he is thy way if thou seekest meate he is thy nourishment hee hath borne our infirmities and caried our sorrowes that is our punishment due for Esa 53. 4. our sins for the which he hath made satisfaction for vs. He hath redeemed vs from the curse of the law when he was made a curse for vs for he hath put out the handwriting Gal. 3. 13. that was against vs contained in the law which was contrary to vs even he tooke it out of the way fastned it Col. 2. 14. vpō the Crosse hath spoiled the principalities powers and hath made a shew of them openly triumphing over them in the same Crosse And as the people which in the wildernesse were stung with the fiery Serpent and so inflamed with the heate thereof that they stood in danger of death yet looking vpon the brazen Serpent set vp Num. 21. 69. Ioh. 3. 14 4. King 18. 4. by Moses vpon the pole were healed and recovered their strength Euen so whosoeuer lifteth vp his heart by faith vnto the woūds of Christ shal not feel his own because the bloud of Iesus Christ hath cleansed vs from all 1. Ioh. 1. 7. 2. Cor. 5. 15. Rev. 17. our sin yea he hath so loued vs that hee hath washed vs frō our sins in his bloud What shal I more say if thou seek for cleansing thy selfe from thy sinns it is in his bloud Heb. 11. 32. if thou seeke for newnesse of life it is in his resurrection 1. Ioh. 1. 7. if thou seeke for reliefe of thy curse it is in his crosse if thou seeke for reconciliation it is in his going downe Apoc. 15. Gal. 3. 13. into hell if thou seeke for mortification of the flesh it is in his buriall if thou seeke for thine inheritance of Zach. 9. 11. Ioh. 19. 40. Rom. 8. 33. 34. the kingdome of heauen it is in his very entrance into heauen finally sith the treasures of al good things proceede from him let vs not seeke them at the hands of the blessed Virgin Mary nor of Paule nor yet of Peter nether of any other Saint whatsoever but only at the hands of our Saviour Iesus Christ who suffered his death on the Crosse for vs in whō we may assure our selues that what paines torments or death soeuer he suffered it was for our redemption which were dead in our sins before that all his righteousnes through faith is made our righteousnes for he himselfe alone hath fully discharged by his death the debt which all we owed and hath made vs by his passionate obedience Gal. 3 26. Gal. 4 7. the sonnes of God and fellow heires with him of eternall life Oh therefore let vs not forget so great an inheritance but take an example of those in the Desert who hauing but a glimmering of light being purblinde as it were halfe sighted yet if they could with their little sight perceiue 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 haue but a little faith if it were but as much as a graine of mustard seede thou shalt by looking vp with the eies of thy minde vnto the Passion of Christ be most ioyfully 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 giue me a man that is in loue with God and he feeleth this to be true which I say but if I talke to a cold christian he knoweth not what I say Againe S. Augustine speaking of himselfe Turbabor saith he sed non perturbabor I shal be troubled but not overcome because I Augustine wil dayly thinke vpon and call to minde the woundes of my Lord and Sauiour Iesus Christ There is a threefold comfort against the temptation of the Diuel the flesh and the world which daily laboureth to attempt trap cause and procure vs to sin that we may forget our duty and remembrance which we ought to haue on the Passion of Christ. Our first cōfort is in this that we haue not sinned against thē but they haue offended against vs seeing that which we doe we doe it rather through the instinct of them therfore tempt accuse and condemne vs too they cannot Therefore David saith tibi soli peccavt to thee O Lord haue I sinned and done this evill Ps 51. 4. in thy sight Secondly that I hide not but confesse all these things whereof I am accused yea I doe accuse mine owne selfe and say Tibi Domine iustitia nobis cōfusio facie i To thee O Lord God belongeth mercy forgiuenesse and vnto vs good Lord shame and confusion And as the Begger in the high waies sheweth and layeth open all his soares to the passers by that they may haue the more compassion on him so O Lord I confesse all my faults vnto thee and say with the Prophet Dauid Turne thy face away frō Ps 51. 9. all my sinnes O Lord and blot out all mine offences I am the wounded man Blessed Samaritan helpe me I am the Luk. 10. 30. Luk 15. 19. wandring child that is not worthy to be called thy sonne make me as one of thy meanest servants I am the lost sheep Mat. 10. 6. O seeke and saue me The Ostridge as Historiographers write will hide her head in her fethers thinking her selfe safe enough as long as she seeth no body And man supposeth all well enough so long as his grosse grievous sinnes are not laid open to the view of the world as though hee feared the sight of man which can but punish the body more then the sight and wroth of God which can destroy both body and soule There is no hill so high but a man may climbe to the top no iourney so long but may be gone