directly goe and reach vnto Wee read in the 20 of Iudges of the 700 chosen of Iudg. 20. 16. the Beniamites which every one could fling stones at a haires breadth and misse not wherefore when wee should define sin we must looke vnto the mark which is prefixed and set vp by God vnto all men Sinne therefore is whatsoever doth swarue and decline from the Communion of Almightie God whether it bee in the vnderstanding and thought of man either in will thought or deed and I call the Communion of God the agreement and vnitie with his truth and will So that in this point it is sin not to thinke the same not to will the same and not to doe the same which the omnipotent God willeth As if a man would say it is sin in the kings Court whatsoeuer is wide and discrepant from the kings will and mind which ought to bee as a marke indifferently set vp vnto all Countries to prick vnto Therefore saith the Wiseman Wish the King no evill in thy thought neither speake hurt of the rich in thy Eccl. 10. 20. privy chamber for the foule of the aire shall betray thy voice and with her fethers shall she betray thy words But as the greatnesse and horriblenesse of sin being the third point of the fourth motiue is the matter whereon we now stand so let vs consider how there are foure things that make manifest the greatnesse of sinne These foure causes following shewe manifestly vnto vs the greatnesse of sin The first is the anger of God the curse and thunder of the law Secondly Corporall punishment Diseases corporal death Thirdly eternall punishment Fourthly The Crosse passion and death of the Sonne of God Now the evill of sin appeareth in three things following first the deformitie for God doth loath it Secondly the iniquitie thereof for the Divel doth loue it Thirdly the infirmitie 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 wickednesse Wis 14. 9. Ps 5. 4. 6. Ps 14 4. Pro. 15. 8. 9. 29 Iob. 11. 52. Esa 1. 15. Psal 4 9. too he hateth all those that worke iniquitie and both the wicked man and his wickednesse are in hatred with him yea the whole life of sinners as much as their very thoughts words and works God hateth And farther more their actions also are abomination in his gratious sight he cannot abide them but saith he that committeth sinne is of the Divell a 1. Ioh. 3 8. and therefore their name shall rot b Prov. 10. 7. their dwelling place shall not remaine c Iob 8. 22. but their destruction shall come suddainely when they least think vpon 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 themselues shall bee no more remembred f Iob 24. 20. because they shall bee taken in the sin of their owne transgressions g Prov. 11. 6. and farther yet hee cannot abide nor permit sinners to praise him or to name his testament with their mouthes as the holy Ghost testifieth And therefore no marvaile if he shew such rigor 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 stedfast faith in Christ be able to discharge their reckoning lest they chance to heare the dreadfull sentence of Christ Quātum in delitijs fuit tantum dato illi tormentum look how much he Apoc. 18. hath beene in delights so much torment doe you lay vpon him And thus the dissolute sinner is vnto God farre more vile then the bafest creature of all even the Droane Caterpiller or Toad for what is hee else but a filthie dunghill of all abhominations vncleannes the stinke whereof hath infected heaven and earth no perfume could ever allay it in the nostrils of the Lord saving only the Passion of Iesus Christ being a sacrifice of a sweet smelling savour to Almightie God We make it very dainty to come neere a Lazarus that is full of botches blaines and sores But how much more are those men to be abhorred who having layne many yeares dead in their sinnes and therefore doe now nothing but putrifie rotte and stinke in them like ougly and loathsome carions lingering in their iniquitie vntill it come to maturitie that God in his iust iudgement and measure of time may lay his heauy curse vpon them when they shall behold the great terrible feareful and angry countenance of that mighty God Iehovah aboue them to be their iudge with a sword of vengance in the one hand to terrifie them and a scabart of iustice in the other hand to iudge them and their sins on the one side to accuse and cry vengance against them and those cursed caitifes a Gen. 3. 14. those ougly monsters b Esa 27. 1. those damned spirits c Mat. 25. 41. those houling helhounds d Psal 22. 16. and roaring Lyons e 1. Pet. 5. 8. wil then and there be in a readines with vasa furoris their vessels of fury on the other side to execute the vengance of Gods eternal sentence and indignation vpō them their consciences within them gnawing without them al damned soules bewailing beneath them the infernal pit of hel open and the cruell fornace ready boiling to deuour them without on euery side of them al the world burning on fire Oh thē what shal they do to go backeward impossible to appeare intolerable Thus much concerning the infirmity of sin how God doth loath it Secondly sinne is evill in that the Diuell doth loue it First let vs consider that it is not gold nor siluer that he would haue but animas peccatrices the very soules of sinners wherewith he is enriched and fed whose note is Da mihi animas cetera tolle tibi giue me the soules take thou the rest yea he is that rauenous bird that desireth and delighteth in the heart of his prey The Diuel being once asked what he best loued answered three things viz Primam Lunam Rotam Solis Canis iram the first quarter of the moone C the circle of the sun O and the rage of a dog R. The second signe and token whereby wee may proue that the Diuel loueth sin is thus he is neuer 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 booke of Iob from whence he came said from compassing the whole Earth Thirdly he loueth sin because he is neuer satisfied therewith for how many thousands and millions of soules hath he vanquished devoured and overcome and yet like
where remission is given there is no more offering Heb. 10. 18. Ier. 31. 14. for sinnes Now if thou wilt be resolved of the difference betweene the law and thy conscience that thou needest not feare the force of the law knowe this The law in a Christian ought not to passe his bounds but ought to haue dominion only over the flesh which is in subiection vnto it and ought to remaine vnder the same when it is thus the law is kept vnder his bounds but if the law presume to creepe into thy conscience and there seeke to raigne see thou play the cunning Logitian and make true division giue no more to the law then is convenient but say O law thou wouldst climb vp into the kingdome of my coÌ„science there raigne and reproue it of sinne and wouldst take from me the ioy of my heart which I haue by faith in Christ and driue mee to desperation as thou didst Iudas that I Mat. 27. 3. Gen 3. 14. might be without all hope and vtterly perish Truely this thou dost besides thine office keep thy selfe within thy bounds and exercise thy power vpon the flesh but touch not my conscience For as Satan himselfe is cast out of heaven even so likewise doth the accusation that any one can lay against thy conscience fall downe with him Now if thou wouldst knowe how c Ioh. 1. 29. I answer by the blood of the lambe who for our sinnes was hanged vpon the Crosse who by faith iustifieth sinners wherein eveÌ„ when we are accused we do overcome So that now there remaines nothing any more in heaven vnto the godly but peace and salvation with fulnesse of ioy and mirth without sadnesse health without sorrow light without darknesse and life without labour where the very ioyes of Gods presence shal be musicke to their eares a glasse to their eyes hony to their mouthes and a most sweet and plesaunt balme to their smell there shall never bee any enimies to assaile wily Serpents to beguile thee or worldly baits to intice thee but all is peace all is rest all is ioy al is securitie Thus we way coÌ„clude with the saying of a father Non meliùs poterit caro luxuriosa domari Quà m benè qualis erit post morteÌ„ praemeditari No better meane to tame the flesh That want on is and bould Then wel to waigh what it shall be Once dead and laid in mould THe fourth Motiue that shoulde stir vs vp to the earnest meditation of the Passion of Christ is the amplitude and excellencie of the Doctrine touching many difficult and high matters therein coÌ„tained and chiefely these fiue following The first point of the fourth Motiue and cause of the meditation of the Passion is the divine iustice of God not forgiving sinne without satisfaction for the law without all exception bindeth either vnto obedience or vnto punishment this order set downe in the law abideth All mankinde hath sinned Ergo al mankinde is Rom 3. 23. 1. Iohn 1. 8. condemned for if we say we haue no sin we deceiue our selves and there is no truth in vs. As corne cleane winnowed from the chaffe yet hath nature in it to yeelde chaffe againe to that which groweth of it when it is sowne so doth this nature of ours to those that spring of vs yeeld corruption originall sin though we our selues were circumcised or baptized so purged thereby from it because that purgation which some by Baptisme impute vnto vs is ever to be vnderstood thus Non vt non sit in nobis peccatum sed noÌ„ imputetur not that we are cleared from the being of any evil in vs but from the imputation of it to vs. Nay let vs know this that although Antichrist were abolished although Satan were asleepe admit the vngodlie were at one with vs although wickednes were put to slight although no euil example were giuen vs although no outward stumbling blocke were cast in our waies yet haue we one in our selues and of our selues euen original sin coÌ„cupiscence or lust which neuer resteth attempting entising and alluring vs froÌ„ good vnto euil and to desile or staine vs with al kinde of pollution and vncleanenesse according as S. Iames Iam. 1. 14. saith every man is tempted of his owne lust This original sin is the breath of that venemous subtil Cockatrice which hath infected the whole ofspring of Adam this is the sting of that old Serpent whose woundes neither Chiron Aesculapius nor Apollo can heale no nor any wight in heauen or earth sauing only God in his Son Iesus Christ This is the bitter fountaine Exampus which with his brackishnesse marreth the sweet riuer Hypanis that is to say the flowing streame of all Gods graces in vs. To turne bridle therfore to the knitting vp of the conclusion of our ArgumeÌ„t it must needs be granted that as all mankind hath sinned so al mankind was coÌ„demned This argument can none resolue and discharge saue one euen the Son of God who became man and yeelded himselfe in the supply of vs al vnto his eternal Father as an vnspotted immaculate Lambe in al things obedient to the law and suffered punishment for all mankinde who by his own satisfaction without the help of any one hath made vs partakers of his heauenly kingdome If thou wert as good as an Angel or thy meat as good as Manna that fel from heaven or thy garments as precious as Aarons Ephod or thy incense as sweete as the perfumes of the Tabernakle or the daies that thou keepest as honorable as the day in which Christ rose againe from the dead yet neither thou nor thy garments nor thy meate nor thy daies can set one of thy feet within this kingdome which is Christs for he by his owne death and passion hath satisfied for it alone yea he alone hath satisfied the law and that fiue manner of waies First he hath satisfied the law Actiuely in fulfilling it wholly Secondly he hath satisfied the law Passiuely in dying and suffering for vs. Thirdly Imputatiuely in imputing vnto vs that beleeue his Righteousnesse and innocency Fourthly Inchoatiuely in giving vnto vs the holy Ghost which frameth in vs a beginning to performe vnto God a new and acceptable obedience Fiftly hee hath satisfied the law Consummatiuely in al eternity Christ dyed 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 bloud He clens'd our soules from deadly sinne b 1. Ioh. 1. 5. Eph. 1. 7. Heb 9. 14. Esa 53. 6. And gaue his life to ransome those Which stedfastly beleeue in him c Io. 11. 25 26 Ioh. 6. 35. Ioh. 20. 29. Ioh. 3. 16. On the third day againe he rose d 1. Cor. 15. 4. Mat. 28 6. Mar. 16. 6. Ioh. 20. 27. And came where his Disciples were e Io. 11. 20. 29. Mar. 16. 14. Luk. 24. â—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 liue for ere g Act. 1. 9. 10. So he returnd to heaven againe h Act. 17. 31. There to remaine till day of doome i 1. Thess 4. 17 Then we must all to him appeale k 2. Cor. 5. 10. Yeelding account when he doth come l. The second point contained in the fourth Motiue THe second part is the greatnes of Gods wrathful anger conceived against our sins wherein let vs consider that God is a iudge not such as our own vnderstanding doth imagine him to be but such a one as he is painted out in the holy Scriptures with whose brightnesse the stars are darkned by whose strength the hils do melt away by whose wrath the earth is shaken by Ps 28. 12. Psal 18 7. Apoc. 6. 14. Heb 12 26. Iob. 9. 6. whose wisdome the wise are takē in their subtilty by whose purenes all things proue vnpure whose righteousnesse the Angels are not able to beare whose wrathfull vengeance if it be but once kindled presseth downe to the bottome of hel 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 beneth nor Tartacke nor any of the Idolatrous Gods of the superstitious Gentils whom we haue offended and provoked vnto Anger but it is the Maiestie of the great and angry God Iehovah the Lord of Hosts whose burning wrath wee haue so often kindled and increased The which anger of this wrathful God was so great that neither man nor any creature in heauen or earth could pacifie nay though al Angels and men were ioined togither yet they could not appease it much lesse take it cleane away therefore it is written God is a consuming fire and Deut. 4. 24. a iealous God For the appeasing therefore of Gods anger there was need of God himselfe his mercy his counsel and helpe 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 beloued Son Thirdly the greatnes of sin and the deformity of The 3 matter 〈◊〉 point contained in the fourth cause mans whole nature in the sight of God There is no sin so smal that hath not cast the son of God into a sea of miseries The which sinn that it may the better appeare in his likenesse wee wil so Anatomize it as both by definitions and descriptions those ougly and loathsome Serpents shal be plainely laid open so wel as we can It is written of the spotted Panther a party coloured beast whose fur being dressed is worne of great personages that his hinder parts are so faire pleasant that what with the beautifulnes of his colour the sweetnes of his sent al the Beasts of the forest doe run and follow after him whom when he hath gottē into a place of advantage he turneth his ougly fear ful face vpon them and devoureth them Even so the cursed bait of sin with his faire faced shews of his plesantnesse and sweetnesse of his alluring entisements turnes and drawes men after him which at first some smal sparke of Gods grace within them will cause mē to blush at and to be ashamed to haue knowne what they do although the entisement of the Divel doe allure and embolden them to do it yet they wil vse all cloakes colours that possible they can to hide their wickednes from the sight of the world having little or no care if God see them but at the last they growe bold and by the sweete and pleasant baites of their diabolical practises become impudent even to saie what care we And why certainely because this is the course of sin in Gods iudgment that it shal so benūbe and harden the harts wherein it is suffered so seare vp the conscience conceipt in time that there shal be no shame left but such a thicke vizard pulled ouer their faces that they cannot blush at any thing either to say or do it then in the end wil their sinne turne to a loathsome detestable and ougly deformed lookes vpon them and destroy them and crie in the eares of the Lord for revenge with such an alarme that God can turne no way but they wil follow him Thus sin causeth the children of vnbeliefe a Eph. 2. 2. so to dandle in the lap of folly b Eccl 10. 10 that they neuer feare the fal of future inconveniences c Iudg 8. 27. Mat. 25. 12. vntil they be served with the writ of present penance d Luk. 12. 19 46. it blindeth the clearnesse bright sight of many which in their owne conceipts do seeme to be wise e Rom. 1. 22. Ier. 5. 22. and separates them from God f Esa 59. 2. peruerteth many carelesse men g Ier. 15. 6. Eccl. 10. 13. Wherfore marke I pray you Whō Satan can divert from the milke of Gods word a 1. Pet. 2. 2. he politikely plotteth against with the doctrine of vanity b Ier. 10. 8. whom he can frustrate frō the rocke of Religion c 1. Cor. 10. 4 he vniteth vnto the God of Ekron d 2. Kin 1. 2. whom hee can divorce from the sweet spowse of Christ e Rev. 21. 9. he deflowreth them with the foule whore of Babylon f Rev. 17. 3. What then Oh then sinne commeth ten thousand times more ougly fashioned and deformed then the aforenamed Panther a Iob 40. 20. Rev. 12 34. bringeth with him his damned spirits b Mat. 25. 41. Luk 13. 27. his howling helhounds c Ps 22. 16. Reu. 22. 15. roaring Lyons d 1. Pet 5. 8. Ps 35. 17. prepared ready for their prey e Rev. 12. 4. You may define sinne thus It is an effect or inclination or an action striving with the law of God making the sinner guiltie of eternall punishment vnlesse there bee a remission ofsinnes through the Son of God our mediatour This is as Schoolemen say peccati genuina definitio the proper peculiar naturall definition of sinne for the Genus or generall word being as Cicero saith notio adplures differentias pertinens a generall voice comprehending sundry particular kinds is peccatum sinne the difference of sinne is the striving with the law of God The proprium or propertie of Sin is the making of a sinner guiltie of the eternal anger and wrath of God The accident of sinne is in these words nisi fiat remissio propter satisfactionē filij dei vnlesse there be forgiuenesse through the satisfactiō of the son of God Some say that sin is the missing or declining as it were frō a certaine marke which wee constantly
meditation of the passion of Christ is the amplitude and excellency of the doctrine touching many difficult high matters therein contained chiefly these fiue following The first is the divine iustice of God not forgiving sinn without satisfaction 21 The second is the greatnesse of Gods wrathfull anger conceaved against sinne 32. The third is the greatnesse of sinne and the deformitie of mans whole nature 24. In this third point of the fourth motiue is shewed how the evill of sinne appeareth in 3 things first in the deformitie for God doth loath it Secondly the iniquitie for the divell doth loue it Thirdly the infirmitic for the whole world is infected with it 28 The first point and matter of the fourth motiue cause is the infinite loue and affection of our Saviour towardes man kind 35 The fist cause is the fruits and effects of Christ his passion the first benefits are such as take away from vs things evill and mortall whereof are seaven sorts The first is the freeing of vs from sinne 37. The second is the freeing vs from the curse of the law ibid The third is the freeing vs from the wrath of God ib. The fourth is the freeing vs from the divell ib. The fifth is the freeing vs from the world and the vilenesse thereof 38. The sixt is the freeing vs from death ib. The 7 is deliverance from damnation and hell ib. Now followeth seven other benefits which wee receaue by the passion of Christ The first is our reconciliation with God 39 The second is remission of our sinnes ib. The third is righteousnesse ib. The fourth is the giuing of the holy Ghost ib. The fift is our victory against sinne ib. The sixt is salvation and life eternall ib. The seaventh is a compendious Epitome and Catalogue of the benefits which a Christian enioyeth by the death crosse and passion of Christ 40 THE SECOND PART With what mind we should come to the meditation of the passion The second part vnto the things which wee haue already spoken of being well considered it followeth that we bring with vs a true pemtent mind the practise and exercise whereof consisteth in these foure points of repentance following First what repentance is 42. Now followeth the true repentance 44. This true repentance hath foure parts the first contrition of the heart 46. Secondly vnfaigned 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 fourefold First litterall or historicall 51. Secōdly spiritual 67. 3. Exemplerical 82. 4. Allegorical 83 The passion it selfe how manifold it is viz. The passion of Christ is threefold 1. Externall 2. Internall 3. Consisting of both 56 The cause of the passion of Christ The principall efficient cause is the will of God 64 The obiect moving the sonne of God is sinne and damnation 64 The impulsiue cause is the great exceeding loue of God the father and of the sonne vnto mankind 65 The subiect or matter of the passion is the very son of God made man ib. The formall cause is the obedience of the person it selfe ib The finall causes are foure first that God should bee worshiped for his loue iustice and mercy Thirdly that the Scripture might be fulfilled for the satisfying of the wil force promise of God Thirdly that mankind might thereby be reconciled vnto God and be saved Fourthly that the workes of the divell might be destroyed ib. Of the difference betweene 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 downe a collation of the whole course of Christ compared with the estate of the Church 68. THE FOVRTH PART Containeth the types figures allegories similes and such like of the olde Testament or Prophesies of the Prophets 70 FINIS MY Author did the impression buy And from the presse he did me take That none should sell me certainly But he himselfe which did me make Except it be his neerest friend Which may me sell both giue and lend
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
his flesh but also in his Divinity that wee might be saued both in his godhead manhood togither for this cause was the whole enduring of al his basenes vilenes and humiliation of his taking vpon him our infirmities sin only excepted which brought vpon him the horrible wrath of God against sinne with griefes in hart in soule and body which he took suffered patiently only for the making amends vnto his Father for our sinnes the pacifying of Gods most wrathful iudgement against mankinde by this his offering himselfe a sufficient sacrifice or equall price answerable fully for the sins of the whole world To cōclude this his sacrifice caused the sweet streams of pure water of life to flow out of the cleare continuall springing fountaine of his mercies daily powred vpon mankinde comfortable to coole the heat of our thirsty tongues and as medicinable to cure the spreading malady of Adams fall which infected our soules with the leprosie of sin The Passion of Christ is threefold 1 Externall 2 Internall 3 Consisting of both First Externall being in the body members and parts thereof as the tearing rending of the vaines Secondly Internall as the sorrow and griefe working in the heart the great torment arising out of the feare of the tearing of the body and death and also the feeling of Gods wrath Thirdly that which consisteth of both is belonging to the body and soule and to the whole Christ God and man The iniurie afflicting slandering scoffing the crowne of thornes and other like torments concurring togither in his body pearcing as it were entring even vnto the Divinity which it selfe never suffered because it is vnchangeable and therefore impassible Touching his Diuinity it did alwaies support his humanity which Habacuck perceiving saith in his Hab. 3. 4. third Chapter thus ibi abseondita est fort it udo eius he had hornes comming out of his hands and that was the hiding of his power For as the Sun when it is covered with a clowde is hidden and yet it is not cleane spent and gone and that light which spreading all the world over illustrateth every thing with his cleare brightnesse is included in a small obstacle from vs even so was the Deity hid in that humanity which hee put on him and yet separated neither from body nor soule We read in Leviticus that the sacrifice that did purifie and cleanse from Leprosie was on this sort Levit. 14. they tooke two male Sparrowes being aliue one of them was killed and put into an earthen vessel hauing faire cleare running water the other Sparrow that was aliue his wings with Cedarwood and scarlet cloath with hyssop were dipped in the bloud of the slaine Sparrow which he that was diseased infected with the leprosie was sprinkled withall The slaine Sparrow signifieth the humanity of Christ put to death the Sparrow that was left aliue signifieth the Godhead of Christ which was impassible But yet for all this it was diversly 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 whē they spat in his face and bad him prophesie tell who it was that stroke him and also they bowed themselues before him they smit him with their fists saying Haile king of the Iewes being mocked crowned with thornes overburthened and laden with bearing of his Crosse which they made him to cary nailed on the Crosse and being both with iests and scoffes gybed at in this wise if thou be the son of God come downe from the Crosse and saue thy selfe here now was the word even the son of God yea the whole Trinity moved both to a iust commiseration and a rightful indignation Howbeit wee must vnderstand 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 yeares even vnto the punishment and paine of the Crosse to haue bin 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 roome for them in the Inne but in the stable in cold want of all things Luk 2. 7. needfull wherevpon saith Gregory Christ came from heauē into a womans wombe frō a womans wombe into a cratch or manger frō the manger to the crosse from the crosse to the graue and from the graue hee went to heauen againe But to recite or speake more of his troubles what can I say but that which hath beene already spoken of by others in his infancie he fled from the tyranny of Herod and was caried into Egypt After his baptisme hee was oftentimes and diversly tempted by the space of two daies of Satan whom afterwards acknowledged and openly confessed Mar. 5. 7. him to bee the son of the most high God The princely Prophet David in the 110. Psalme speaking Psal 110. 7. of Christs afflictions and his passion through the which hee should enter into his glory vseth these words He shall drinke of the brook in the way The which for the diversitie of interpretations I am the more bolder to insert that among many the plainest truest signification might bee best knowne and allowed The lewes which alwaies fedde themselues with the vaine hope of the cōming of such a Messias as should be a certaine earthly civill and powerfull king doe very fondly apply this sentence vnto victories for thus they expound it Hee shall drinke of the brooke that is to say of the blood of them that are slaine as if the Prophet should say that the Messias as a mightie conquerour should performe so great a slaughter vpon his enimies that the bloud of the slaine should streame flowe like a brooke and that the whole armie as victorious and conquerours might drinke of the brooke in in the way as they are pursuing their enimies In the which forme and maner of speech they suppose it to be thus signified that Christ will bee satisfied with the bloud of his enimies But seeing the text in this place speaketh nothing of bloud neither can bloud bee thought a fit drinke for conquerours except it bee figuratiuely spokē as in the prophecie of Balaam where the drinking of bloud is referred vnto the Lyon 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 captaines who in their chase and pursuit of their enimies slacke nothing of their heat and fervency neither will be hindred with any care or desire of meate drinke sleepe or any other pleasure to the end they might the better follow and enforce the course and pursuite of the victorie but content and very well pleased to quench their thirst with water for their
and debasing of his sonne his obedience his humblenesse offering vp his body vpon the crosse He commeth forth as a bridegroome out of his chamber reioyceth like a mightie man to runne his race Psal 19. 5. The obiect moving the sonne of God is sinne and damnation of mankind which hee would not that it should vtterly perish Therefore saith hee in Esa 43. thou hast made me to serue him with thine iniquities I am he which take away transgressions for mine own sake and I will not remember thy sinnes and also the tyrannie of the divell vpon mankinde The impulsiue cause is the great exceeding loue of God the Father and of the sonne vnto mankinde of whom it is written God so loued the world that hee Psal 103 13. gaue his only sonne c. and David saith As the Father hath compassion over his children so hath the Lord on thē that feare him for he knoweth whereof we bee made he remembreth we are but dust therefore the mercy of God and the intercession of his sonne offering himselfe to be punished for vs is the Impulsiue cause The Subiect 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 backe vnto the smiters Esa 50. 5. my cheekes vnto the nippers I hid not my face from shame and spitting 1. Cor. 2. they haue crucified the Lord of glory The formall cause is the obedience of the person it selfe The finall causes are foure first that God should be worshipped praised for his loue Iustice mercy Secondly that the scripture might bee fulfilled for the satisfying of the will and fore promise of God Thirdly that mankind might thereby be reconciled vn to God and be saved Fourthly that the workes of the Divell might be destroyed Of the difference betweene the passion of Christ and the passion of other Saints of God All Saints and holy men are sinners conceiued and borne in sin but Christ is both everlasting God man free from sin and vnspotted and being righteous and 1 Pet. 3. iust died for the vnrighteous and vniust 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 vpon vs but Christ suffered for vs and laid downe his life for our sins There is also a difference of the passions Touching both the matter and forme thereof we that beleeue although wee suffer the death yet through a stedfast faith and hope which we lay holde vpon Christ Iesus our Savior redeemer our death wil be vnto vs but a sure and ioyful passage vnto eternall life But Christ bearing the sinnes of all the whole world vpon himselfe 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 al the heavy wrath and anger of God which was powred out vpon him and would not deny it but contentedly suffered it yea to be laid and done vpon his own body and so thereby he set vs free from the wrath of God and eternall death Againe although we suffer we do not thereby deserue either vnto our selues or vnto any other life salvation and therefore Christs Passion differeth from all other passion of Saints first in the special property of his owne Passion which is only a sacrifice for our sins secōdly in the persons thirdly in causes fourthly in the matter it selfe 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 vnto eternall life and studieth to follow his humility obedience meekenes patience as himselfe saith learne of me for I am meeke and humble heart he that taketh not vp his Crosse followeth me is not worthy of me be ye followers of Christ as deare children and 1. Pet. 2. Christ suffered leaving vnto vs an example that yee should follow his steps 1. Ioh. 2. he that saith he abideth in Christ ought so to walke even as hee walked And Paule 2. Phil. Be yee like minded every man esteeme better of an other then of his own selfe look not every man of his own things only but every man on the things of other men Let the same minde be in you that was in Christ for Rom. 8. It behoueth vs to suffer with Christ that with him we may be glorified Now it is wel known that our Saviour went through many afflictions as whips thornes buffets and the most shamefull death of the Crosse And through all these must hee bee contented to follow Christ Iesus that wil be a Christian if matter so require Therefore our Saviour Christ in his last Testamēt did commend vnto his Father his spirit to the Iewes his body to the good theefe Paradice to the vnrepenting sinner hell to the Apostles his Gospell and to the faithfull affliction for their tryall Furthermore let vs learne that as there were two crosses prepared for Christ Iesus the one of passiō as that wooden crosse whereon his body suffered the other of compassion wherby his soul suffered so there is prepared a double crosse for every good Christian the one of the soule the other of the body The crosse of Iobs body was that power that Satan receaued of the Lord to afflict his flesh the crosse of his soule was the cursed counsell of his wicked wife who said curse God and liue Iob. 2. The crosse prepared for king Davids body was that Saul his father in law and Absolon his sonne sought his death but this was that which afflicted his minde that the man whom he had continually fed should be false hearted vnto his person Pauls body was in many dangers by sea and by land by night and by day by theeues by robbers but that only afflicted his mind that he travailed among treacherous brethren vnto his exemplanal meditation do appertaine these foure parts first the Crosse Secondly comfort Thirdly patience and humilitie Fourthly naturall loue peace and concord The allegoricall meditation is that which considereth the tipes and similes representing such like things as should happen to the Church members thereof The two theeues are an image of the whole mankind subiect vnto death in the midst Christ is a redeemer the one part is freed the other abideth in death the scoffes and taunts are the furies and outrages of Hypocrites whereby the Church is scorned and derided The dividing and tearing of his garments noteth Heretiques tearing the Gospell in peeces and the wicked ones snatching away the faculties and maintenance of the Church A table wherein is set downe a collation of the whole course of Christ compared with the estate of the Church Evē as at the birth of Christ the cleerenes brightnes of God overshined the shepheards So in the primitiue
knowledge of sinne and of Gods anger and wrath powred out vpon the sonne of God then to be illuminated with a new light cleernesse and to reioice and settle it sure in faith that Gods anger is pacified by his sonne and for his sake that our sinnes be forgiven vs and everlasting life restored vnto vs whereby wee may repose our whole confidence in God being fully and assuredly resolved that remission of our sinnes everlasting righteousnesse 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. Ioh. 3. 36. 1. Cor. 1. 30. 1. Cor. 2. 2. 1. Ioh. 5. 10. not to others only but to vs also and that freely through the mercy of God for the merits of Christ alone by whom we are made righteous before God and heires of eternall life because our only satisfaction and holinesse of Christ is our righteousnesse before God and we cannot apply it vnto our selues any other way then by faith In this meditation a godly mind seeth rightly considereth what the Passion is for what the Passion of Christ is these wordes in the 27 of Matthews Gospell v. 46. doe very evidently declare viz. Iesus cryed with a lowd voice saying Eli Eli lamasabachthani my God my God why hast thou forsaken me Obserue the manner how Iesus delivered these words viz. crying out that with a lowd voice for even as a vapour drawne vp by the vertue of the Sun and Starres ascending vp into the middle region through the heat that is in it and the cold compassing it breaketh out into a violent stroke and a vehement noise which causeth the thunder even so Christ through the extremitie that his humanitie suffered for our sinnes was driven to break out into this thundering voice and cry alowd Quare dereliquisti me why hast thou forsaken me God indeed had forsaken him vntill his anger was pacified and his wrath appeased Notwithstanding that hee feeleth himselfe as it were wounded with Gods wrath and forsaken for our sins yet he ceaseth not to put his confidence in God and call vpon him Which is written to teach vs in all affliction to trust still in God be the assaults never so grievous to the flesh And yet this lowd crying noyse was not of the feare of death for should not hee that saveth all men be able to saue himselfe Neither feare of his enimies nor paines of his torments as commonly it fareth with men who suffer many torments at the hands of their enimies without giving any knowledg or note vnto their adversaries of their paine sorrow or griefe for so might he as well as any haue borne it out with silence Saul sheathed his sword in his owne bowels Sampson brought death vpō his own head rather thē the Philistines should triumph over him But it was our sinnes and the heavy burthen thereof the waight whereof none else could ever haue borne which this deepely tormented Christ did vndergoe Through the which our sinnes iniquities God was so highly displeased that they being laid vpon his sons shoulders made him to cry out with a lowd voice about the ninth houre of the day saying O my God my God why hast thou for saken me Oh therefore I beseech you let the horrour of it be fresh in our memories the meditation imprinted in our thoughts so that our hands may tremble and shake for feare and our whol bodies quiver and quake with terrour of it when any evill 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 bosome that laid so heavie a burthen and so mightie a Crosse vpon our sweet crucified Iesus to make him cry with so lowd a voice Oh what envie had robbed the hearts of the Iewes and dispoiled all their sences of common humanitie yea what infernall phrensey what Tyrannous impietie what execrable Tyranny can bee compared to this Iewish crueltie that they could finde no remorse of pittie to bestow one mite of mercy to help ease the intollerable paines of our grievous Saviour when he cryed with so lowd and pittiful voice saying O my God my God why hast thou for saken me a Mat 27. 46. whose bloody sweat came trickling downe to the ground b Luk. 22. 44. yet notwithstanding their eies were more hard then a rocke that they could not yeeld one teare of pittie hearts more vnapt then Adamant to relent with any tender compassion when they saw so wofull dolefull a spectacle which was forcible enough to haue drawne streames of teares out of the driest eie that ever was in the head of man and to haue incited a multitude of heavie and sorrowfull groans out of the hardest hart that ever God made Oh! was there ever crueltie like vnto this that they should bee attempting spitting smiting and mocking the sonne of God put the crown of thornes on his head nayle him to the Crosse and when he was a thirst to giue him vineger to drinke and crucifie him So that now I say what the Passion of Christ is these words do plainely teach vs viz O my God my Mat. 27. 48. God why hast thou for saken me My soule is thirsty even Mat 26. 38. vnto death these many other examples may shewe vs the Crosse of Christ The first by diet when he fasted Mat. 4. 2. Mat. 26. 26. forty daies and forty nights the second by Electuarie when hee gaue his most precious body and bloud in his last supper the third by sweat at his agony in the garden the Luk. 22. 44. Mat. 27. 30. fourth by plaister when his face was spitted vpon by the Iewes the fift by potion when he tasted vineger mixed Ioh. 19. 29. with gall the sixt by letting bloud when his hands and feet were pearced yea when his hart vaine was striken Ioh. 19. 34. his sides goared with a speare But this one thing more note that no man could take his life from him but he laid Iohn 10. 18. Act. 2. 24. 1. Ioh 1. 2. 1. Ioh 4 9. Ioh. 3. 16. Mat. 1 23. 1. Tim. 3. 16. it downe himselfe for he being both God and man had power both to lay downe his life power to take it vp againe that hee might by the power of his godhead sustaine in his flesh the burthen of Gods wrath and recouer for vs that righteousnesse 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 humanitie having diverse things not answerable vnto the godhead wherevpon speaketh a Father in this manner Whē Christ suffered death in his flesh vpō the Crosse the godhead and manhood were still togither but his godhead did not suffer that we might be iustified not only in