and to 1. Tim. 2. come to the knowledge of the truth S. Bernard saith to redeeme a servant God spared not his sonne God spared not his sonne saith the Apostle but delivered him vp for vs all for theeues murtherers enimies c. Fiftly of the infinite loue and affection of our Saviour The 5 point matter of the 4 motiue and cause Pâ—â—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 goodnes towards the house of Esa 63. 7. Israel which he hath giuen them according to his tender loue and according to his great mercies in the ninth verse in all their troubles hee was troubled that is God bare their afflictions as if they had beene his owne The Angell of his presence saved them in his loue and in his mercy hee redeemed them and as a Father saith David hath compassioÌ„ on his childreÌ„ so hath the Lord compassion on them that feare him and as far as Ps 103. 14. the east is from the weast so farre hath hee remoued our sins from vs. Cyrill saith He can no more cease to bee mercifull Cyrill and louing vnto the repentant sinner then hee can cease to be God The tongues of all men living saith Marlorate caÌ„not declare Gods mercies and loue towardes vs nor Marlorate the pennes of all the writers in the world can never sufficiently expresse the same because the multitude of all mans offences in respect of Gods loue and mercies is like a small drop of raine to the greatest sea or like a spiders web before the boisterous wind Taulerus saith that God so loued vs as if the Essence and proper health of him did consist in vs this is that loue which being once as it were quite quenched with the everlasting waters of our iniquities Rursum acceÌ„ditur intercessione atque obedientia filij Dei is again kindled with the intercession obedience of the son of God And the story of Carpus is wel known which Dionysius reciteth vnto Demophilus where these words of Christ are read I so loue mankinde that I had rather die for it than suffer it to perish And what greater loue can there be saith the scripture then a man to giue his life for his friends Thus proue we our Saviour to bee as David saith Ps 86. 15. a pitifull God mercifull and slow to anger yea such a God as his compassioÌ„ is of no short continuance but as the Psalmist Ps 103. 17. saith it endureth for ever and sheweth his loue mercies Deut. 3. 19. vnto thousands of them that loue him The fift motiue of the fift cause is the fruites The 5 cause mouing vs to the earnest meditatioÌ„ 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 vnto our selues without doubting without respect of persons without particularity without any respecting of those that do beleeue The first benefites are such as take away from vs things evil and mortal whereof are seauen sorts The first is the freeing vs from Sin Christ was delivered vp for our sinnes and rose againe for our iustification Rom. 4. and the bloud of Christ doth cleanse vs from al our sins And without shedding of bloud is no remissioÌ„ Christ is the 1. Ioh. 1. 7. Heb. 9. 22. 1. Ioh. 2. 15. Tit. 2. 14. 1. Pet. 2. propitiation for our sins Christ gaue himselfe for vs that he might deliuer and free vs from all iniquity Christ himselfe hath offered vp our sinnes in his bodie crucified that wee being free from sin might liue vnto righteousnesse The second is the freeing vs from the curse of the law being made a curse for vs Cursed is every one that Deut. 21. 23. hangeth on a tree The third is the freeing vs from the wrath of God God raised Christ froÌ„ the dead putting out the hand writing Gal. 3. 13. Col. 2. 12. 14. of ordinances that was against vs he even took it out Eph 1. 20. Eph. 2. 15. of the way The fourth is the freeing vs froÌ„ the tyranny of the Devil Christ hath destroied through death him that had Heb. 2. 14. Hos 13. 14. 1. Cor. 15. 35. the power of death viz. the devil Our Sauiour 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 al other subtil or politique wisdome should acknowledge their wits crafty dealing to be meere foolishnes and all powers weake before God The fift is the freeing vs from the world the vilenesse thereof Christ gaue himselfe for our sinnes that hee Gal. 1. 4. Luk. 1. 74. Gen. 22. 16 17 Ier. 31. 33. might deliuer vs from this present euill world to the end that wee beeing deliuered out of the hands of our enemies might serue him without feare The sixt is the freeing vs from death Christ hath abolished 2. Tim. 1. 10. death and hath brought life and immortality vnto light Christ saith S. Augustine was cloathed with Augustine death for death could not die but in life And as Elizeus made yron to swimme which naturally sinketh saith Cyrill so Christ by his death brought vs backe from death hell which deseruedly we should haue Cyrill entred And therefore in the praise of our Saviours victory S. Paul reioiceth and saith Death is swallowed vp into victory 1. Cor. 15. 54. The seauenth is deliuerance from damnation and hel the sonne of God hath appeared that he might destroie the workes of the deuill and therefore God sent him not into the world that he should condemne the world but that the world through him might bee saued Now followe seauen other benefits which we receiue by the Passion of Christ The first is our reconciliatioÌ„ with God By the death Rom. 5. 10. of the Son of God we are recouciled vnto God when yet we were enemies Christ is our peace And as a corner stone ioineth two wals togither so Christ our true corner stone hath reconciled both Iewes and Gentiles vnto God Eph. 2. 20. Christ hath made peace by the bloud of his owne body Col. 1. 20. shed on the Crosse Christ hath once suffered for our sins the iust for the vniust that he might bring vs to God The second is the remission of sins through Christ we haue redemption from our sins by his bloud euen the whole forgiuenesse of our sinnes The third is righteousnes Christ dyed for al that they which liue should not liue vnto themselues but vnto him 2. Cor. 5. 15. 1. Cor. 15. 3 4. The fourth is the giuing of the holy Ghost Know yee not that your bodies are the temple of the holy Ghost for yee are bought
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
saved t Ioh. 10 9. it is he that is the preuailing seed of the woman which was promised in Paradise by God the Father vnto Adam saying semen mulieris conteret caput Serpentis the seed of the womaÌ„ shal breake the Serpents head u Gen. 3 15. it is he whom David willeth vs to kisse and imbrace least he be angry * Ps 2. 12. It is he that is Lord of Lords and king of kings x Rev. 17. 14. yea the spirituall Rocke whom all our forefathers did eate and drinke of y 1. Cor. 10. 3. it is he who is acknowledged and confessed by his greatest enemie to be the sonne of the most high God z Mark 5. 7. in whom God the father saide I am well pleased a Mat 3. 17. it is the Lambe of God pointed at by Iohn and sent to take away all the sins of the world b Ioh i. 29. it is he that freely forgaue his servant the ten thousand talents that he owed vnto him c Mat. 18. 27. finally it is he that is the only mediator betweene 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 quaÌ„ nos patri offerimus he is our mouth wherwith we speak vnto God our eies where with we see God and our right hand wherewith wee offer our selues vnto God who saith by the Prophet Esay Esa 50. 7. I gaue my backe vnto the smiters and my cheekes vnto the nippers I hid not my face from shame and spitting and I haue hardned my face like a flint stone yea I alone haue troden downe the winepresse 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 my selfe saith he haue done it In which verse Christ yeeldeth a reason of his new and strange habite of the bloody colour mentioned in the first verse A matter differing as it should seeme from mercy wherefore the Church is moved to aske the question saying what meaneth thine apparell red importing I know not what threatning or danger In the answer whereof for that there lieth an Allegorie it is more plainely to bee expounded thus That in his anger hee would tread downe vnder foot and destroy al the enimies of him the Church A very artificious skilful speech for the expressing both of the power of Christ severitie of his iudgement I saith this great and excellent person whom we speake of by the Prophet yea I will spurne and tread them vnder foot setting downe through the vehemency and greatnesse of his affection none in special but indeed vnderstaÌ„ding all his enimies whatsoever And theÌ„ speaking by another figure the blood saith he of them shall be sprinkled vpon my vesture that is as Christ comes with his garment dipped in blood as one that came from Bozrah and all the fiends in hel like Buls of Basan ranne vpon him yet through his magnanimitie and worthinesse in glorie he makes their hornes to sticke fast in the tree of his Crosse as Abrahams Rammes hornes did in the bush Gen. 22. 13. 1. Macab 6. 46 so he killeth them but he did it in one maner as Daniel killed the Dragon or Eleazer the Elephant that is they died both together even so that great enimie the Divell in killing Christ is killed himselfe but Christ being a mightie person both God and man far stronger then the Dragon stronger then the Elephant and stronger then the Divell killeth the Diuel yet liveth himselfe Even as the Phoenix of Arabia when she prepareth her selfe to death singeth Moritur me noÌ„ moriente senectus old age dieth in me I die not so Christ being immortal in himselfe dieth not though death mortality dieth in him but like as Noahs braunch florished Gen. 8. 11. in the waters Aarons 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 hackt of Golias head with his own sword so Christ killed the Divel even with his owne weapoÌ„ 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 Motiue is the weakenes of our Nature when we shal finde that we are continually subiect to sinning to offending to erring and conceiving amisse of the wil of God to our eternal damnation Man is borne in iniquity saith David and conceived Ps 51. 5. in sin for the corne of evill seed hath been sowne in the hart 2. Esd 4. 30. Gen. 8. 21. Rom. 7. 23. of Adam from the beginning yea all the imaginations of mans hart are evill from his youth his naturall inclination leadeth him captiue Wherfore Augustine speaking of the miserable estate and condition of man sets it downe in a Bestiall resemblance and spiritual bondage August lib. 6. conf cap. 12. who being free became captiue and bound Ligatus eram non ferro sed mea ferrea voluntate It was not yron saith he that troubled me but my hard stubborne yron minde that captivated and enthralled me He addeth August lib. 8. farther and saith that his passions would needes perswade him before his conversion that he should neuer be able to abide the Austerity of a vertuous life especially touching the sins of the flesh wherein hee had liued wantonly vntill that time it seemed vnpossible that he could abandon the same and liue chastly which notwithstanding he felt easie pleasant without difficulty afterwards for the which he breaketh out into these words my God let me remember and confesse thy great mercies towards me yea let my bones reioyce and say O Lord who is like vnto thee thou hast broken my Ps 113. 5. chaines and therefore I will sacrifice vnto thee a sacrifice of thanksgiuing And S. Bernard speaking of the miseries and weakenesse of man describeth his miseries three waies saying Bernard in his 7 Serm. of the comming of Christ â—f we would discerne betweene good and evill wee are deceiued If we go about to do good we quickly faint if we endeavour to resist evill we cannot endure but are easily overcome The consideration of which frailty and miserie made our Sauiour Christ graciously to admonish his disciples saying watch and pray least ye fall into temptation Mat. 26. 41. The third motiue therefore that should stirre vs vp to the earnest meditation of
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
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
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