with a great price therefore glorifie God in your bodies in your spirits which are Gods God hath powred into vs the holy spirit yea and that plētiously The fift is our victory against sin the devill and the world Be of good comfort I haue overcome the world and Ioh. 16. 33. haue abolished death sinne and the Devill The sixt is saluation and life eternal for if we beleeue that Iesus is dead and is risen even so them which sleepe in 1. Thess 4. 14. Tit. 3. Ioh. 14. 1. Tim. 3. Iesus will God bring againe vnto life through Iesus Christ we are made righteous and heires of eternall life God sent his son into the world that through him we may haue life everlasting Christ came into the world to saue sinners hee Luk. 19. 10. came into the world to saue them which were lost and not to call the righteous but sinners to repentance Therefore Mat. 9. 13. every spirit which confesseth that Iesus Christ is come in the flesh is of God and every spirit that confesseth not that Iesus Christ is come in the flesh is not of God 1. Ioh. 4. 2 3. The seauenth is A compendious Epitome and Catalogue of the benefits which a Christiā enioieth by the death Crosse and Passion of Christ Through Adams fall thou hast transgressed the whole law By Christs passion death resurrection thou hast fulfilled it Through Adam thou art before God a vile and loathsome sinner through Christ thou appearest glorious in his sight By Adam every little crosse is the punishment of thy sin a token of Gods wrath By Christ the great crosses are easie profitable and tokens of Gods mercy By Adam thou art dead by Christ thou art quickned and made aliue againe By Adam thou art a slaue of the divel and the childe of wrath By Christ thou art the childe of God In Adā thou art worse then a Toad and more detestable before God But by Christ thou art aboue the Angels for thou art ioined vnto him made bone of his bone mystically Through Adam sin and Satan haue rule in thee lead thee captiue By Christ the spirit of God dwelleth in thee plentiously by Adam came death vnto thee and it is an entrance into hell by Christ though death remaine yet it is the only passage vnto life Lastly in Adam thou art poore blind miserable But in Christ thou art rich and glorious thou art king on earth and fellow heire with him in heaven And as sure to be ioint heire and partaker of all the ioyes that heaven containeth as hee is now Adam when hee must needs tast of the fruits that God had forbid him hee made vs all to rue it even vntill this day but here thou seest the fruits that growe not in the earthly Paradise Rev. 22. but in the tree of life which is in the heavenly Ierusalem Now therefore feare no danger be bold in Christ to eate of the fruit as God hath commanded thee it will quicken and reviue thee being dead thou canst do Satan no worse displeasure then to feed on the godly fruit of this Tree and to smell on the sweete leaues which it beareth continually that giue such a refreshing savour THE SECOND PART With what minde we should come vnto the meditation of the passion THE second part vnto the things which we haue already spoken of being well considered followeth that wee bring with vs a true penitent minde the practise and exercise whereof consisteth in these foure points of repentance following 1 Contrition of the heart 2 Vnfayned confession 3 A beleeuing and full confidence setled in the passion of Christ 4 The fruits of faith But first we will speake of repentance To the ende We may instruct our present age with what mind they should come vnto the meditation of the passion is first the contrition of the heart by the nature of Repentance which for the most part little vnderstandeth the doctrine and lesse practiseth the dutie wherefore first we must shew what repentance is Repentance is the constant turning of man in his whole life from all sinnes vnto God which must bee done so directly that he must hate and detest his former evill life purposing to become a new man that God may make him a new heart and a new spirit not Ecles 18. 31. in substance nor quantitie but in qualitie arising from a true and liuely faith with a full perswasion of Gods mercies by the merits of Christ for the forgiuenes of his sinnes But first let vs consider that there bee two 2. Repentāces kindes of Repentance the one a true repentance vnto life the other a false repentance vnto death and example we may haue by Iudas who is said to haue repented 1. The false and which is more to haue confessed his fault which is most of all to haue made restitution and yet it was a false repentance because it sprang not of a true faith but rather of the feare of death which hee saw imminent before his eies of the griefe tediousnese of paine of the horrour of hel and feare of Gods invincible punishment which he knew he must needs abide because he betraied the innocent blood Cain repented yet he was condemned Esau repented yet hee was condemned Antiochus also did repent yet he is condēned because their prolonged repentance sprang not of faith S. Paul saith without faith it is impossible to please God and without faith there can be no true repētance Heb. 11. 6. Thus many Iudasses and desparing wretches wil say whē a minister or preacher goes about to perswade them to amend their liues and returne vnto God by repentance in shewing them that God is more mercifull then man can be sinfull if man will be sorrowfull this or such like answere You say well indeed God is mercifull but alas I am so vnworthy of my selfe and finde so many imperfections in me that I am not worthy of the mercie of God and therefore I cannot expect it Oh marke I beseech you this common obiection is altogether without faith and it riseth not from humilitie but from the pride of the heart and thereby it maketh many carelesse men to distrust in God the reason is because they would not bee beholding vnto God for his mercy but would rather seeme to haue God to be beholding vnto them for their worthinesse But if they would haue God to haue the glory as most of right they should they must not stand vpon their owne infirmities for the more vnworthy they are in their owne sight if they truely repent and be hartily sory for their sinnes with a full purpose to continue in newnesse of life the more worthy will they bee in the sight of God the more acceptable because gods glory is then most magnified who can make their sins Esa 1. 18. if they were as red as crimson to bee as white as snow c.
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
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
coÌ„mandement 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 â—overaigne over the whole worlde Where noâ—e what harme and incoÌ„venience 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 Aâ—aÌ„ 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 notwithstaÌ„ding 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 coÌ„sider 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 â— Tâ—m 4. 13. 15. but also the vehemency of the Prophet David q Ps 39 4. may most coÌ„fortably 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. â—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 coÌ„tinually 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
father no not in anie respect what need so ever he were in It is good therefore saith the Wiseman that parents should not only exercise theÌ„selues in Gods commandements but also haue their children taught in the trade of their way while they are young that when they are old they should not depart from it g Prov. 22 6. but continue h Col 4 2. in their way as children of light i Eph 5 8. that they may be perfect to doe the will of their Father k Heb 13. 21. which is in heaven l 1 Pet. 3. 22. that he may make them swift to heare his word m Iam. 1. 19. Rom. 2. 13. Eccl 4. 17. and carefully prepare themselues to giue thankes and praise vnto God the father in the name of his sonne Iesus Christ n Eph 5. 20. which is the giver of all things o Iohn 3. 27. and thus indeed to this end is man created that he should continually with thankfulnesse set forth the praises of Almightie God as the Prophet David saith let every thing that hath breath praise the Lord p Ps 159 6. Not that God hath any need of our praise q Act 17. 25. but it is needfull for vs to praise him r Philip. 2. 13. Ier. 10 23. Ioh. 15 5. that thereby we may obtaine grace favour at his blessed hands The Sunne hath no need of our aspect to behold him yet wee haue need of his heat and cleerenesse that thereby we may be comforted with his brightnesse and cherished with his heat Moreover David asketh the Lord saying What shall I render vnto the Lord for all his benefits towards me and answering himselfe addeth I will take the cup of salvation and call vpon the name of the Lord. I will saith the Prophet praise the Lord with my whole heart and call vpon him so long as I liue a Ps 116. 12. 13 viz. for his benefits Thus in our prayers and dayly meditations vpon Gods commandements wee ought to obey his will therein diligently b Luk. 10. 27. Deut. 6. 5. Luk. 19. 18. imbrace it dutifully c Mar. 1. 18. and to the very vtmost of our power keepe his commandements effectually d Ioh. 2. 3. Heb. 10. 7. that therby we may avoid the snares of death e Prov. 22. 24. and thinke not to liue forever in the deceitfull cradle of securitie f Esa 47. 7. which dandleth carelesse men in the lap of folly g Eccle. 2. 2. But with all diligence keepe Gods commandements with as great and intire loue as the carelesse Ninivits had to Ionas preaching h Ionah 3. 5. the desperate souldiers to Iohns sermon i Luk. 3. 14. 15 and the obstinate Israelits to Peters perswasion k Act. 2. 37. yea continue daily in the earnest meditation thereof as willing as the Macedonians were in the hearing of Paule when they continued his doctrine vntill midnight o Act. 20. 7. or as the Eunuch in giving eare to Philips sermoÌ„ p Act. 8. 38. or Cornelius the Captaine with a great multitude were to heare Peter q Act. 10. 25. Wee read that K. Agrippa almost became a ChristiaÌ„ at once hearing of Paul r Act. 26. 27. Rom. 12. 1. Oh then let it be farre from the hart of a Christian that may heare reade and daily meditate vpon Gods Commandements to proue so vngratefull as quite to forget and not once to thinke or meditate vpon the same a benefit so great and infinite Finally let our hearts bee pricked on with the feeling of Gods incomprehensible mercies towardes vs in our daily meditations s Ps 1. 2. encouraged by his gratious promises of accepting our poore endeavours to doe him service t 1. Cor. 15. 58 yea ravished with the expectatioÌ„ of such a reward as is assured vs by the death and passion of Iesus Christ u Eph 1. 7. Col. 2. 13. 1. Ioh. 1. 7. 1. Pet 2. 24. Esa 53 5. 2 Cor. 5. 21. And withall let vs bee ashamed of our selues in doing no more * Ps 16. 2. Mat. 25. 36. and condemne the carelesnesse of our owne hearts for doing our best workes so vnperfectly x Ps 130 3. Ps 143. 2. Dan 9 7. 8. Luk 21. 36. Mat. â—4 42. Mich 6 6. Rom. 11. 25. Rom. 12. Mat 10. Prov. 4 13. Eccl. 25. 5. What shall J more say seeing the whole course canon of Scripture runneth that all Christians in their keeping of Gods Commandements should be Attenti vigilantes soliciti instantes ferventes perseverantes sine intermissione that is Attent vigilant carefull instant fervent and perseverant without intermission of the service of God because therein is contained Fons vitae radix prudentiae corona plenitudo sapientiae gloria gaudium quod est felicissimum donum that is the fountaine of life the roote of prudence the crowne and fulnesse of wisdome the glory and ioy which is the most happiest that can bee given to man A blessed gift what wilt thou desire more to moue thee towardes the meditation of the passion of Christ THe second motiue is the Dignity the Maiestie and highnesse of the person suffering for vs. It was not the African Scipio nor Hanibal nor the peerelesse Pompey nor the mighty Persian Cyrus nor Darius nor the renowned Marius nor the Macedonian conquering Monarch Emperious Alexander neither yet Caesar that in the Senate house received of sixtie conspiratours 23 wounds and every of them mortall But it is Iesus the Creatour and preserver of all mankind a Ps 33. 12. it is that Alpha and Omega the beginning and ending which is and which was and which is to come b Rev. 1. 8. Rev. 18. 17. Rev. 11. 17. Esa 44 6. Esa 48. 12. even the Almightie which was crowned with glory and honour c Heb. 2. 9. at whose name all knees shall how d Phil. 2. 10. and at whose feet the foure and twentie Elders laid downe their crownes e Rev. 4. 10. it is the strong God f Ps 24 8. the God of power g Sâ—p 12 16. the high and most mighty God h Eph 2. 14. yea the mighty Lyon of the Tribe of Iuda i Deut 32. 39. the Prince of peace k Eph. 2. 14 Heb. 2. 10. the conquerour of death l Hos 13. 14. 1. Cor 15. 54. Hell m Heb. 2. 14 and sinne n Gen. 18. 25. yea the great iudge of the world o Pet. 2. 25 and bishop of our soules p 1. Pet. 2. 25. Christ Iesus our Saviour q Ier. 17. 10 it is he that is Lord of Hostes the righteous iudge that trieth the reines and harts of all men r Ioh 14 6. it is he that is the way the truth the light and the doore to enter into heauen s Iohn 14 6. if anie man enter in by him he shal be
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
a hunger-starved Lyon stil seeketh whom he may devour Lastly sinne is an evill in that it corrupteth and an infirmity that infecteth the whole world It is like a tertian 1. Iohn 2. feaver because whatsoeuer is in the worlde is either the lust of the flesh or of the eies or pride of life Secondly it is like a quartane Ague for his 4. degrees 1. cordis 2. oris 3. operis 4. consuetudinis Thirdly Sin is like a quotidian feaver being continually and that by the meanes of the sin of pride which is euery where Sin is like a gout in the feet by the meanes of sluggishnes and idlenesse when we should go about any good workes we lacke both hands and feet but the gowt makes vs feele and confesse that we haue both It resembles the Palsey by meanes of anger which makes a man often shake through the vehemēcy thereof It is like the Dropsie through insatiable desire of hauing like a leprosie by the means of luxuriousnes Musculus in his cōmon places hath exquisitely opened vnto vs the true Anatomy of Sin drawn out of the first Chapter of S. Iames where wee reade that every man is tempted drawne and entised of his owne concupiscence afterward when concupiscence hath cōceiued it bringeth forth sin then sin perfected bringeth forth death Herein is declared how sin beginneth in vs encreaseth is perfected There is in vs a corrupt poisoned strength of concupiscence readily giuen vnto al kinde of evil whereof is bred al kinde of sin in this sort First there creepe into our harts temptations whereof Suggestion are innumerable sorts of kindes one mā through covetousnes honoureth gold as his God another through ambition is tempted with pride an other through lasciviousnes is become effeminate haunteth after the flesh as carelesly as an Oxe goeth to the slaughter or a foole to the stoekes for correction another Prov. 7. 22. hath his thoughts environed with furiousnesse and wrath an other to gluttony and surfetting an other to drunkennesse swearing backbiting and such like Now the temptation creepeth into vs by suggestion either of Satan as it chanced vnto Iudas and Ananias or of our remembrance or of the sense of the body which is by sight hearing smelling tasting or touching After that Temptation is infected with a certaine Delectation delight as it were a sawce to feed draw vnto it the Gen. 3. 6. minde of man So Evah was allured with the beauty and delight of the forbidden Apple The children of the strong were allured with the Gen. 6. 2. Mat. 26. 14 15 Mar. 14. 10 11 Luk. 22. 5. Zach. 11. 12. 3. Consent daughters of men Iudas with the sweetnes of gaine and so forth Afterward followeth a consent to sin lo here is a conceiving of sinne done as it were in the wombe of concupiscence which vpon every light occasion concupiscence the vnhappy mother of sinne 4 Perfection bringeth forth whiles that the sin which is conceived within by consenting to temptation is in worke perfected abroad But although the worke come not out yet neuerthelesse the sin is perfected before God which by consent is conceiued in the hart wherof we may see Mat. 5. He that seeth a woman and lusteth after her hath committed adultery with her already in his heart Mat. 5. 28. Therefore seeing the beginning of sin the proceeding is of this sort a vertuous man and hee that feareth God must haue a speciall care and regard to mark diligently all the thoughts of his heart and suggestiōs of sinne either bred within or slyly slipping in from without and as he findeth them so presently to overthrowe them and cast them away for man hath before Ier. 21. 8. Eccl. 15. 17. him life and death good and evill and so what hee liketh shall bee giuen him therefore hee ought to abandon sinne and to delight in the waies of God and he will giue him his hearts desire yea hee will helpe him and Ps 37. 8. Eccl. 2. 6. order his waies aright if hee wil carefully watch pray that God may take away his sinnes from him that hee may enioy eternall life Fourthly of the infinite and vnspeakable mercy of The fourth matter contained in the fourth cause God towards vs most miserable sinners The quantity of mercy is not strange it droppeth as the gentle dew from heaven vpon the place beneath it is twise blest it blesseth him that giues him that takes it is mightiest in the mightiest it becomes the throne of Monarchie better then his crowne his Scepter shewes the force of temporall power the attribute to awe maiestie wherein doth sit the dread feare of kings but mercy is aboue the Scepters sway it is inthroned in the hearts of kings it is an attribute to God himselfe and earthly powers do then shew most like to Gods when mercy reacheth iustice Thus may wee speake in some part and measure of mercy that should somewhat lodge in the heartes of men authorised But not deliver a full and cleere discourse of the infinite ineffable and incomprehensible compassionate and provident God towardes vs most miserable and wretched sinners God commends his mercy towards vs that when we were sinners Christ died for vs much more now being iustified in his Rom. 5. 8. bloud shall we bee free from wrath through him for wherefore was it that he had experience of evil wherfore was he abased wherfore did he beare our sins vpon his body was truely brokē for our transgressions but that in his feeling of our sorrowes we might the more sensibly see what was all his loue and mercy towards vs. God humbled himselfe vnto a low degree that he might exalt vs that are truely humbled Wee must suffer with him that wee may come vnto him in his glory without him wee are borne in anger in him we are reconciled through many afflictions Therefore our Saviour Christ in his last testament did commend vnto his Father his spirit to the Iewes his body to the good theefe Paradise to the vnrepenting sinner hell to the Apostles his Gospell and to the faithfull afflictiō for their triall He that liketh not through these afflictions to goe vnto glory may lie downe againe in his shame where Christ did finde him and make the world witnesse of his vnspeakable folly and hee that will murmure against these afflictions in this way of life which are none other then Christ did suffer a thousandfold more then hee hath left for vs let him leaue his redeemer dwell againe in the bondage of death that the Angels may be witnesses of an vnthankfull wretch So awake therefore thou that sleepest that thou maist well imbrace and apply this mercy of God vnto thy selfe by thy repentance and amendment of life God saith Nazianzē is delighted with nothing so much as the recovery and amendment of man Paule saith that God would haue all men to be saved
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
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