in time no sea so deepe but may be sounded with line lead nothing so hid but in time may be revealed N am verit as est filia temporis time is the mother of truth all only the heart of man excepted which indeed is so secret vnto it selfe that in seaven yeares one man cānot knowe anothers mind But what thought shall not he that made the eie see and shall not he that made the heart vnderstand and accordingly reward that which Ps 93. 9. is closely spoken and secretly conceaued yes verily for he is Scrutator cordis a searcher of the heart reines And therefore vnto thee O thou God Omniscient to whō al harts be open and to whom no secrets are hid do I come confessing my sins most humbly do beg at thy hands according to the multitude of thy mercies Ps 51. 1. to doe away mine offences and giue me an hart to thinke on thee a Prov. 2. 1. a mind that may loue thee b Mark 12 30 a soule that may remember thee c Deut. 9 6 7. and a reason that may alwaies stick fast vnto thee d Mat. 10. 37. 38. Iohn 29. Thirdly wee are comforted in this that the son of God taketh away the sinnes of the world is become our propitiation for our sinnes Now our comfort against Ioh. 16. the world death is set downe in these words Yee shall weepe and the world shall reioyce and yee shall sorrow and your sorrow shall be turned into ioy Boldly therefore doe we thus shake off the world and flie from it Gen. 39. 12. as Ioseph casting off his cloake ran away from his mistris saie O world thou hast done enough with me already Oh leaue me now take thy pleasure of some other as the Divels did the possessed entred the swine Mat. 8. 22. for I desire to be dissolued bee with Christ into whose hands I commend my spirit sweet Iesus receaue my soule And crie with David Lord remēber thy servant in all his troubles with the Publican God be mercifull vnto me a sinner and with the woman of Canaan Iesus Luk. 18. 1◠thou sonne of David haue mercy vpon me O Iesu of Nazareth a Mat. 26. 71. Mat. 1. 24. O fountaine of mercy b Mar. 10 24. remember my spirit c Act. 7. 59. O my life take my soule d Ioh. 14. 6. enter thereinto O my ioy that it alway may ioy in thee e Psal 4. 4. for thou hast redeemed me O God faithfull and true so that I am perswaded that neither Rom. 8 38. 39 death nor life Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creatures shall bee able to separate mee from the loue of God which is in Christ Iesus our Lord. Concerning the comfort that is against the feare of the latter iudgement our Saviour Christ saith hee Iohn that beleeueth in me shall not come into condemnation but hath passed from death vnto life they that haue an eie vnto him shall be lightned and their faces shall not be ashamed a Ps 34. 5. Whither then shall I flie but vnto thee which art my Creatour b Col. 1. 16. 17 my redeemer c Gal. 3. 13. my father d Mal. 2. 10. Heb. 12 9. Mat. 23. 9. my brother e Mat. 12. 50. who art set on the right hand of the throne of God f Heb. 12. 2. to be my God g Psal 63 1 Heb 11. 16. my iudge h Ioh 5 22 23 Act. 10 42. Mat. 16. 27. Apoc. 12. my defender my physitian mine all and only Saviour True it is that there was a great battaile in heauen as we read in Apoc. 12. betweene two mightie armies yea and such a battaile as before the birth of the woman there mentioned was never seen or heard of between Michael his Angels with the Dragon For whē as all sinners through Adam were held guiltie by Gods iudgement vnto this huge and mightie masse of mans miseries fell out another no lesse grievous evē a most bitter accuser in heaven the old Serpent who attempted the Lords Saints with a continuall accusation before the tribunall seat of the great iudge whereby it came to passe that none being found to take our matter in hand to plead for vs to defend our miserable case against the complaints of our accuser how could it otherwise be but that this armed and strong enimie must needs still keepe his hold and that in peace so long as there was none to resist him or to stand vp against him in the defence of the poore Saints Insomuch as the invincible power of this cruell accuser could by no power or force of man or Angel bee resisted or any thing weakned vntill the foresaid womā cloathed with the Sunne and the starres the moon vnder her feet brought forth a man child Now lo a certaine new strength courage boldnesse possessed the Saints of God and Angels in heaven wherewith the holy ones of God being strengthned with Michael that is Christ enter battaile with the Divell whom as a vanquished vassall they thrust and tumbled out of heaven and so freed the holy servants of God though charged with a multitude of sinnes of all and every accusation intimated by their bloody adversarie against them But how did they effect this victorie how I pray you came it so to passe not by our owne power or merits but onely by the blood of the lambe in whom and for whom all things are appeased the hād writing of the law which was against vs put out the power of the enimie abated Col 2. 14. Heb. 2. 14 15. 2. Cor. 5. 15. Ioh 5. 22. Gal 3. 13. the head of that hellish Serpent broken the sinnes of all beleevers in Christ are forgiven and all power of iudgement is given vp into his hands who is not only our iudge but our redeemer not only a revenger of our sinnes but also a sacrificer for our sinnes What felicitie then can bee wished greater then this what comfort and consolation more full and cōplete then this that the Saints of God be now so conversant in heaven as they stand not in feare of any thing and so thinke of the terrible iudgement of God as they need not feare the perill and daunger of damnation for what danger is there now when as Sathan being with all his Angels quite overthrowne there is Apoc. 12. 9. none any longer left to cōdemne thee where there is no accuser there is no crime produced for the iudge Rom. 4. 15. to condemne for Eius quod non est non est poena peccatum remissum non est Ergo peccati remissi non est poena that which is not hath no punishment forgiven sins are not Ergo forgiven sinnes haue no punishment as S. Paul saith
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
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
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
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
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.
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
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