THe first motiue is the severe cō ­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 [...]overaigne over the whole worlde. Where no [...]e, what harme and incōvenience our first Parent purchased vs, by the breaking that one com­mandement, which was given vnto him: if hee had carefully observed that one, then had not our Saviour Christ suffered his death, and passion on the Crosse, for our sins; neither had the other ten commandements beene imposed vpon vs. As if he should haue said, in the severitie of his iustice, looking vpon the guilt of Adams sinne; haue I given thee but one commann­dement ô Adam, and couldest not thou obserue that? [Page 2] Now therefore, I will charge and enioine a greater matter vnto thy seed after thee; I will charge them with ten commandements. Whereby we may note, that it was not so much the eating of an Apple that God respected, (when he plagued A [...]ā,) as the breach of his commandement, the which He hath charged that Psal. 119 4. we should keepe diligently. Wherefore the contempt & breach thereof, is the more dangerous vnto vs: for, if they were punished in Adam, and so many millions of Gen 3 17. people, for once breaking of them; nay, If God spared not the Angels that sinned, (which were a thousand de­grees 2. Pet. 2. 4. before vs,) but cast them downe into hell, oh! what Iob. 4 18. Iud. 6. shall we looke for then, which haue oftentimes bro­ken them, and committed so many sinnes against him? If the poore man was punished even vnto death, for gathering a few stickes on the Saboth day, and Vzza for touching the holy Arke, and Saul for sparing Agag king of Num. 15. 32. 36. 2. Sam. 6. 7. 1. Sam. 15. 2. 8. the Amalekites (notwithstāding their good meanings and intents) how carefull ought every one of vs to be in observing them. Discamus igitur fratres, let vs ther­fore learne brethren, and throughly consider the first cause that should stirre vs vp vnto the earnest medita­tion of the passion of Christ. Which is (I say) the se­vere commandement of Almighty God: which spea­keth by Moses, saying, These words which I commaunde thee this day shalbe 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 Deut 6. 6.. Likewise our Saviour spea­king [Page 3] to a rich man saith, If thou wilt enter into life keepe the commandements Mat. 19. 17.. Iob loued to keepe Gods com­mandements so perfectly, that he esteemed them more then his appointed food Iob. 23. 12.. And Christ himselfe saith, who soever shall breake one of these least commandements, and teach men so, hee shalbe called the least in the kingdome of heaven Prov 19. 16.: But to our comforts he addeth further and saith, whosoever shall obserue & teach men these comman­dements, the same shalbe called greate in the kingdome of heaven 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, shalbe 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 Ioh 14 15. Ioh. 14 21. Ioh. 14. 23.. Wherfore saith David, I will meditate vpon the law of God both day & night Psal. 1. 2.. And so is Timothie likewise willed by his master Paul to meditate, Haec me­ditare, meditate, ponder, & cōsider of these things 2 Tim. 3. 14., & be not ashamed of the testimonie of the Lord 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 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 Psal. 39. 4., yea the very zeale of thine house, hath even eaten me vp Psal. 69 9.. Thus we may plainely see, not only by the example of Mo­ses Deut 6. 6. Deut 11. 18., Iob Iob. 23 13., and Paul [...] T [...]m. 4. 13. 15., but also the vehemency of the [Page 4] Prophet David Ps 39 4. may most cōfortably shew vs, how we ought to let the very entire loue of our soules Sol song 3. 3 bend vnto the Lord in our daily meditations Psal. 1. 2., that Christ may dwell in our hearts Ioh. 14 13., and bee the very life of our soules 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 Cant 1. 6., our sweet solace Wis. 16 21. our Lord God Heb. 11. 16. Ier 24 7. Ps 7 1. 3. Mat. 4 7. 16., and the very glory of our soules 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 Psal. 22. 22., one generation shall praise thy works vnto another Ps. 145. [...]4.: and hee ordained a law in Israel, that they should teach their children the same, and that their posteritie might knowe it, and their children which were yet vnborne; to the intent that when they came vp, they might shew it vnto their children Ps 78 7, 8.. Likewise Moses commandeth, that they should rehearse them vnto their children, and to their childrens children cōtinually Deut. 6. 7.. In like maner S. Paul commendeth his scholler Timo­thie, for that he had knowne the Scripture of a child 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 [Page 5] 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 thēselues 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 Prov. 22 6., but continue Col 4 2. in their way as children of light Eph 5 8., that they may be perfect to doe the will of their Father Heb 13. 21. which is in heaven 1 Pet. 3. 22.; that he may make them swift to heare his word 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 Eph 5. 20., which is the giver of all things 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 Ps. 159 6.. Not, that God hath any need of our praise, Act 17. 25. but it is needfull for vs to praise him; 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 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 Luk. 10. 27. Deut. 6. 5. Luk. 19. 18., [Page 6] imbrace it dutifully Mar. 1. 18., and to the very vt­most of our power keepe his commandements effec­tually Ioh. 2. 3. Heb. 10. 7., that therby we may avoid the snares of death, Prov. 22. 24. and thinke not to liue forever in the deceitfull cra­dle of securitie Esa. 47. 7., which dandleth carelesse men in the lap of folly Eccle. 2. 2.. But with all diligence keepe Gods com­mandements with as great and intire loue as the care­lesse Ninivits had to Ionas preaching Ionah. 3. 5., the desperate souldiers to Iohns sermon Luk. 3. 14. 15, and the obstinate Israelits to Peters perswasion 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 Act. 20. 7., or as the Eunuch in gi­ving eare to Philips sermō Act. 8. 38., or Cornelius the Captaine with a great multitude were to heare Peter Act. 10. 25.. Wee read that K. Agrippa almost became a Christiā at once hearing of Paul 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 Ps. 1. 2.; encouraged by his gra­tious promises of accepting our poore endeavours to doe him service 1. Cor. 15. 58, yea ravished with the expectatiō of such a reward as is assured vs, by the death and pas­sion of Iesus Christ 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 [Page 7] workes so vnperfectly Ps. 130 3. Ps. 143. 2. Dan 9 7. 8. Luk 21. 36. Mat. [...]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 Ps. 33. 12., it is that Alpha and Omega, the begin­ning and ending, which is, and which was, and which is to come 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 Heb. 2. 9., at whose name all knees shall how Phil. 2. 10., and at whose feet the foure and twentie Elders laid downe their [Page 8] crownes Rev. 4. 10., it is the strong God Ps 24 8., the God of power S [...]p. 12 16., the high and most mighty God Eph 2. 14., yea the mighty Lyon of the Tribe of Iuda Deut 32. 39., the Prince of peace Eph. 2. 14 Heb. 2. 10., the conquerour of death Hos. 13. 14. 1. Cor 15. 54., Hell Heb. 2. 14, and sinne Gen. 18. 25., yea the great iudge of the world Pet. 2. 25, and bishop of our soules 1. Pet. 2. 25., Christ Iesus our Saviour Ier. 17. 10: it is he, that is Lord of Hostes, the righteous iudge, that trieth the reines and harts of all men Ioh 14 6.: it is he that is the way, the truth, the light, and the doore to enter into heauen Iohn 14 6., if anie man enter in by him he shalbe saved 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 womā shal breake the Serpents head 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 Rev. 17. 14., yea the spi­rituall Rocke whom all our forefathers did eate and drinke of 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 Mark 5. 7., in whom God the father saide I am well pleased Mat 3. 17.: it is the Lambe of God pointed at by Iohn, and sent to take away all the sins of the world Ioh i. 29.; it is he that freely forgaue his servant the ten thousand talents that he owed vnto him Mat. 18. 27.: finally it is he that is the only mediator betweene God & man 1. Tim. 2 5., he is the Author, and finisher of our faith Heb. 12. 2., and without him we can do nothing 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 quā 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 [Page 9] 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 vnderstāding all his eni­mies whatsoever. And thē 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 [Page 10] 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 nō 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 weapō, 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. [Page 11] 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. [...]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 [Page 12] 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 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 [Page 13] 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 [Page 14] 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 [Page 15] these things whereof I am accused: yea I doe accuse mine owne selfe and say, Tibi Domine iustitia, nobis cō ­fusio 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 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 [Page 16] 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 Prov. 2. 1., a mind that may loue thee Mark. 12 30, a soule that may remember thee Deut. 9▪ 6, 7., and a reason that may alwaies stick fast vnto thee 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 Mat. 26. 71. Mat. 1. 24., O fountaine of mercy Mar. 10 24. remember my spirit Act. 7. 59., O my [Page 17] life, take my soule Ioh. 14. 6., enter thereinto O my ioy, that it al­way may ioy in thee 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 Ps. 34. 5.. Whither then shall I flie, but vnto thee? which art my Creatour Col. 1. 16. 17, my redeemer Gal. 3. 13., my father Mal. 2. 10. Heb. 12 9. Mat. 23. 9., my brother Mat. 12. 50., who art set on the right hand of the throne of God Heb. 12. 2., to be my God Psal. 63▪ 1 Heb 11. 16., my iudge 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 [Page 18] 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 [Page 19] this; what comfort and consolation, more full and cō ­plete 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, where remission is given there is no more of­fering Heb. 10. 18. Ier. 31. 14. for sinnes.

Now if thou wilt be resolved of the difference be­tweene the law and thy conscience, that thou needest not feare the force of the law, knowe this: The law in a Christian, ought not to passe his bounds, but ought to haue dominion only over the flesh, which is in sub­iection vnto it, and ought to remaine vnder the same, when it is thus, the law is kept vnder his bounds, but if the law presume to creepe into thy conscience, and there seeke to raigne, see thou play the cunning Logi­tian, and make true division; giue no more to the law then is convenient, but say, O law, thou wouldst climb vp into the kingdome of my cōscience, & there raigne and reproue it of sinne, and wouldst take from me the ioy of my heart, which I haue by faith in Christ, and driue mee to desperation, as thou didst Iudas, that I Mat. 27. 3. Gen 3. 14. [Page 20] might be without all hope, and vtterly perish. Truely this thou dost besides thine office, keep thy selfe with­in thy bounds, and exercise thy power vpon the flesh, but touch not my conscience. For as Satan himselfe is cast out of heaven, even so likewise doth the accusati­on that any one can lay against thy conscience, fall downe with him. Now if thou wouldst knowe how, Ioh. 1. 29. I answer, by the blood of the lambe, who for our sinnes was hanged vpon the Crosse, who by faith iustifieth sinners: wherein, evē when we are accused, we do overcome. So that now there remaines nothing any more in hea­ven vnto the godly but peace and salvation, with ful­nesse of ioy and mirth without sadnesse, health with­out sorrow, light without darknesse, and life without labour, where the very ioyes of Gods presence shal be musicke to their eares, a glasse to their eyes, hony to their mouthes, and a most sweet and plesaunt balme to their smell, there shall never bee any enimies to as­saile, wily Serpents to beguile thee, or worldly baits to intice thee, but all is peace, all is rest, all is ioy, & al is securitie. Thus we way cōclude with the saying of a father;

THe fourth Motiue, that shoulde stir vs vp to the earnest meditation of the Passion of Christ, is the amplitude, and excellencie of the Doctrine, [Page 21] touching many difficult and high matters therein cō ­tained; and chiefely these fiue following.

The first point of the fourth Motiue and cause of the meditation of the Passion is the divine iustice of God, not forgiving sinne without satisfaction; for the law without all exception bindeth either vn­to obedience, or vnto punishment, & this order set downe in the law abideth:

All mankinde hath sinned, (Ergo) al mankinde is Rom 3. 23. 1. Iohn. 1. 8. condemned; for if we say we haue no sin; we deceiue our selves, and there is no truth in vs. As corne cleane win­nowed from the chaffe, yet hath nature in it, to yeelde chaffe againe, to that which groweth of it, when it is sowne; so doth this nature of ours, to those that spring of vs, yeeld corruption, & originall sin, though we our selues were circumcised, or baptized, & so pur­ged thereby from it; because that purgation which some by Baptisme impute vnto vs, is ever to be vnder­stood thus, Non vt non sit in nobis peccatum, sed nō im­putetur, not that we are cleared from the being of any evil in vs, but from the imputation of it to vs. Nay let vs know this; that although Antichrist were abolish­ed, although Satan were asleepe, admit the vngodlie were at one with vs, although wickednes were put to slight, although no euil example were giuen vs, al­though no outward stumbling blocke were cast in our waies, yet haue we one in our selues and of our selues, (euen original sin, cōcupiscence or lust,) which neuer resteth attempting, entising, and alluring vs frō good vnto euil, and to desile or staine vs with al kinde [Page 22] of pollution and vncleanenesse, according as S. Iames Iam. 1. 14. saith, every man is tempted of his owne lust. This original sin is the breath of that venemous & subtil Cockatrice, which hath infected the whole ofspring of Adam, this is the sting of that old Serpent, whose woundes neither Chiron, Aesculapius, nor Apollo can heale, no nor any wight in heauen or earth, sauing only God in his Son Iesus Christ. This is the bitter fountaine Ex­ampus, which with his brackishnesse marreth the sweet riuer Hypanis, that is to say, the flowing streame of all Gods graces in vs. To turne bridle therfore, & to the knitting vp of the conclusion of our Argumēt, it must needs be granted that as all mankind hath sin­ned, so al mankind was cōdemned. This argument can none resolue and discharge, saue one, euen the Son of God, who became man, and yeelded himselfe, in the supply of vs al, vnto his eternal Father, as an vnspot­ted & immaculate Lambe, in al things obedient to the law, and suffered punishment for all mankinde, who by his own satisfaction, without the help of any one, hath made vs partakers of his heauenly kingdome. If thou wert as good as an Angel, or thy meat as good as Manna that fel from heaven, or thy garments as pre­cious as Aarons Ephod, or thy incense as sweete as the perfumes of the Tabernakle, or the daies that thou keepest as honorable as the day in which Christ rose againe from the dead, yet neither thou, nor thy gar­ments, nor thy meate, nor thy daies can set one of thy feet within this kingdome, which is Christs: for he by his owne death and passion, hath satisfied for it alone, [Page 23] yea he alone hath satisfied the law; and that fiue man­ner of waies.

First he hath satisfied the law Actiuely, in fulfilling it wholly.

Secondly he hath satisfied the law Passiuely, in dy­ing and suffering for vs.

Thirdly Imputatiuely, in imputing vnto vs, that be­leeue, his Righteousnesse, and innocency.

Fourthly Inchoatiuely, in giving vnto vs the holy Ghost, which frameth in vs a beginning to performe vnto God a new and acceptable obedience.

Fiftly hee hath satisfied the law Consummatiuely, in al eternity.

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 [Page 24] 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 [Page 25] 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 shalbe 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 shal­be [Page 26] 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 Eph. 2. 2., so to dan­dle in the lap of folly Eccl 10. 10, that they neuer feare the fal of future inconveniences Iudg 8. 27. Mat. 25. 12., vntil they be served with the writ of present penance Luk. 12. 19 46.; it blindeth the clearnesse & bright sight of many which in their owne conceipts do seeme to be wise Rom. 1. 22. Ier. 5. 22., and separates them from God Esa. 59. 2., & peruerteth many carelesse men Ier. 15. 6. Eccl. 10. 13.. Wherfore marke I pray you, Whō Satan can divert from the milke of Gods word 1. Pet. 2. 2., he politikely plotteth against with the doctrine of vanity Ier. 10. 8., whom he can frustrate frō the rocke of Religion 1. Cor. 10. 4, he vniteth vnto the God of Ekron 2. Kin 1. 2., whom hee can divorce from the sweet spowse of Christ Rev. 21. 9., he deflowreth them with the foule whore of Babylon Rev. 17. 3.. What then? Oh then, sinne commeth ten thousand times more ougly fashioned, and deformed, then the aforenamed Panther Iob 40. 20. Rev. 12 34., & brin­geth with him his damned spirits Mat. 25. 41. Luk 13. 27., his howling hel­hounds Ps. 22. 16. Reu. 22. 15. & roaring Lyons 1. Pet 5. 8. Ps. 35. 17., prepared ready for their prey 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 [Page 27] 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 [Page 28] 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 [Page 29] sinne, is of the Divell 1. Ioh. 3 8., and therefore, their name shall rot Prov. 10. 7., their dwelling place shall not remaine Iob 8. 22., but their destruction shall come suddainely, when they least think vp­on it Prov 24. 22. 1 Pet. 3. 10.. He doth not only say, their houses shall be destroy­ed Prov. 14. 11., but also they themselues shall bee no more remem­bred Iob 24. 20., because they shall bee taken in the sin of their owne transgressions 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 [Page 30] 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 Gen. 3. 14., those ougly monsters Esa. 27. 1., those damned spirits Mat. 25. 41., those houling helhounds Psal. 22. 16., and roaring Ly­ons 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. [Page 31] The Diuel being once asked what he best loued, an­swered three things, viz: Primam Lunam, Rotam Solis, Canis iram,

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 [Page 32] 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. [Page 33] 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.

[Page 34] 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 [Page 35] 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, 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. P [...]u. 8. towards mankind. Solomon saith, in the person of God, my delight and pleasure is to be conversant among [Page 36] 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 compassiō on his childrē, 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) cā ­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 accēditur 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 [Page 37] 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 compassiō 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 meditatiō 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 remissiō. 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 frō the dead, & putting out the hand wri­ting Gal. 3. 13. Col. 2. 12. 14. [Page 38] 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 frō 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 [Page 39] the world through him might bee saued. Now followe seauen other benefits which we receiue by the Passion of Christ.

The first is our reconciliatiō 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 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 plē ­tiously.

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 [Page 40] 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 [Page 41] 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 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 [Page 42] 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 repē ­tance. Heb. 11. 6.

[Page 43] 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 as our Saviour Christs power was not so much magnified in curing one that was but a few daies sicke, Ioh 5 8. as in curing him that was thirtie eight yeares disea­sed, so the mercy of God is not so much magnified in curing a small sinner, or a few sinnes, as in curing of [Page 44] great sinners his goodnesse sheweth it selfe: for when they haue so humbled themselues, by returning vnto God by true repentance, that with the Centurion, they can send their friends (that is) their zealous and ful be­leeuing prayers vnto Christ with this message, Lord I am not worthy thou shouldst enter vnder my roofe, but Luk 7. 6, 7. speake the word and my sinnes will be cured, or with Peter Lord depart from me a sinfull man; then shall they finde Luk. 5. 8. their soules cured, their sinnes pardoned, & Christ wil come to them in mercy. Thus much concerning the false repentance, with this short perswasion to with­drawe men from the same.

Now followeth the true repentance. Wherin first let vs consider, that there is no doctrine in the Church 2. The true repentance of God so necessary, as the doctrine of repentance, & amēdmēt of life; neither doth the holy ghost so much labour in all the Scripture, as he doth to beate repen­tance into mens heads: it was the only sermon which Iohn Baptist preached, while hee prepared the way for Mat. 3. 2. Christ, Repent for the kingdome of God is at hand.

This repentance is not defined altogether by this word poenitentia, because (as Divines saie) it doth not comprehend totum terminum, à quo & ad quem, from whom and to whom we must returne.

But this is the true Repentance, which the latines in­terpret by this word Resipiscentia, or Conuersio, which is not only a changing of the minde, but it is Recessus à malo, a forsaking of euill, accessus ad bonum and re­turning vnto that which is good. reuertimini vs­que ad me, saith the Lord, returne as far as vnto me; we [Page 45] must returne vnto the Lord, wee must returne vnto him alone, for he is the truth, and the fountaine of all goodnes.

For better proofe, that true Repentance is a turning vnto God, we may proue it by the Authority of the holy Scriptures plentiously, where God commandes vs to returne vnto him, O yee children of Israel (saith he) Esa. 31. 6. turne againe from your infidelity, wherein you drowned your selues. Againe, turne you, turne you from your euill Ezech. 33. 11. waies; for why will yee die, O yee house of Israel? And again, Esa. 55. 7. let the wicked for sake their evill waies, and returne vnto the Lord, and he will haue mercy vpon them, for hee is mer­cifull, & very ready to forgiue. Hosea exhorting the peo­ple vnto repentance, saith, Come and let vs returne vn­to the Lord. And againe, O Israell returne vnto the Lord Hos. 6. 1. Hos. 14. 2. Ier. 4. 1. Ezech. 18. 30 32. thy God, for thou hast falne by thine iniquitie. Likewise saith Ieremiah, O Israell if thou returne, returne vnto me. As much saith Ezechiah, returne vnto the Lord, & cause others to returne away from all their transgressions.

Therefore this returning vnto the Lord (as a Fa­ther saith) ought not to be done carelesly, but Lavan­dum est cor poenitētiae lacrymis, we must wash our harts in the troubled poole of Bethesda, in the troubled teares of repentance, having an inward sorrow of the minde, wrought by the holy Ghost, for the sins before committed against so good and gracious a God, ioy­ned both with a perfect faith, to be forgivē for Christ his sake, and also with a full and determinate pur­pose, from henceforth to amende and lead a new life. Now beloued the holy scripture alleageth that true [Page 46] repentance hath two principall parts mortificatio & vivificatio, mortifying the old man, & the quickning of the new man; mortificatiō cōtaineth, first acknow­ledging of sin, secondly, a sorrow and griefe for sinne, thirdly, a flying and shunning of sin; vivification which is the quickning of the new man, cōprehendeth those things that are contrary to mortificatiō, which is first acknowledging of Gods mercy, & the applying therof in Christ, secondly a ioyfulnes thence arising, thirdly, an ardent, or earnest endeavour to sinne no more: we may adde vnto true repentance those 4. parts as afore said, the first Contrition of the heart, in the which wee ought for to be sorrowful for these three things, first for the sin we haue committed, secondly for the good we haue omitted, thirdly for the good time wee haue lost, so that we may plainely see, that Contrition, is a feare and sorrowfulnesse of conscience, which percei­veth that God is angry with sin, & is sory that we haue sinned. Now to speake more largely of it let vs knowe that contrition also comprehēdeth these two things, first the knowledge of God, requiring obedience, and discommending disobedience, and not remitting sin without a full and perfect satisfactiō, either in respect of obedience it selfe, or else in respect of punishment: secondly the discussing or examining our own nature of our thoughts, our wils, our affections, and al our a­ctions and deeds, according to the square and rule of Gods lawes in every point, whereby we are lead and brought to the knowledge, as wel of our filthines, as also of our iust condemnation. Therefore S. Paule wil­leth [Page 47] vs to examine our selues and call our soules to dai­ly 2. Cor 13. 5. account thus did Sextius when the day was ended and the night come, wherin he should take his rest, he would aske his minde, what evil hast thou healed this day? what vice hast thou stood against? in what part art thou bettered? In the which examination if wee throughly cōsider, we may easily finde, that we offend God three manner of waies, that is, by the delight of the thought, by the lapse of the tongue, and by the pride of works; & those three are to be cured, by three contrary remedies, the delight of the thought, by in­ward sorrow and contrition of the heart, the lapse of the tongue by confession of the mouth in the exami­ning of our selues, and the pride of workes, by our vp­right liuing: al these being rightly done shewe, that we are in the way of true Repentance. And thus much for the first part.

WE must vse our selues to the olde and accu­stomed words for our instruction sake, see­ing that wee haue none other, the Literall meditation is the knowledge of the reading, the hea­ring, the thinking of, and the reciting of the Historie of the Passion, as it is preached or written, printed or painted, so it be without any superstition. So as the desire and study of learning, and practising of Repen­tance, and amendment of our sinfull liues with confir­ming of our faith, may thereby bee the better stirred vp, and kindled in our hearts. This meditation there­fore is not to be despised. For the cogitating or think­ing of the history, is a beginning of the ardent and ear­nest motions wherewith God indeed is well pleased. As it is written, faith commeth by hearing, & hearing by the word of God; herevnto pertaineth many godly ser­mons, bookes, prose, or verse, treating of the Pas­sion of Christ, all which without superstition, ought godly to be vsed and continued.

There are many things in the reading of this histo­ry [Page 52] to be thought vpon, as what the Passion is, what bee the causes: & in this passion, what is the difference between the passion of Christ, and the passion of other Saints of God; how it is to be applied, and what fruits may follow the ap­plying of the passion. But because these cannot be done without the spirituall meditation, we will speake first thereof.

The spirituall meditation thereof is this, first truely to tremble and feare at the 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, [Page 53] 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 [Page 54] 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 Mat 27. 46., whose bloo­dy sweat came trickling downe to the ground 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 [Page 55] 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, [Page 56] 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 his flesh, but also in his Divinity, & that wee might be saued, both in his godhead & manhood to­gither: for this cause was the whole enduring of al his basenes, vilenes, and humiliation, of his taking vpon him our infirmities (sin only excepted) which brought vpon him the horrible wrath of God, against sinne, with griefes in hart, in soule and body, which he took, & suffered patiently, only for the making amends vn­to his Father for our sinnes, & the pacifying of Gods most wrathful iudgement, against mankinde, by this his offering himselfe a sufficient sacrifice or equall price answerable fully for the sins of the whole world. To cōclude, this his sacrifice caused the sweet streams of pure water of life, to flow out of the cleare & con­tinuall springing fountaine of his mercies daily pow­red vpon mankinde, comfortable to coole the heat of our thirsty tongues, and as medicinable to cure the spreading malady of Adams fall, which infected our soules with the leprosie of sin.

The Passion of Christ is threefold.

• 1 Externall.
• 2 Internall.
• 3 Consisting of both.

First Externall, being in the body members and parts thereof, as the tearing & rending of the vaines.

Secondly Internall, as the sorrow and griefe wor­king [Page 57] in the heart, & the great torment arising out of the feare of the tearing of the body, and death, and al­so the feeling of Gods wrath.

Thirdly, that which consisteth of both, is belonging to the body and soule, and to the whole Christ, God and man. The iniurie, afflicting, slandering, scoffing, the crowne of thornes, and other like torments con­curring togither in his body, pearcing (as it were) & entring even vnto the Divinity, which it selfe never suffered, because it is vnchangeable, and therefore im­passible. Touching his Diuinity, it did alwaies support his humanity, which Habacuck perceiving saith in his Hab. 3. 4. third Chapter thus, ibi abseondita est fort it udo eius, he had hornes comming out of his hands, and that was the hiding of his power. For as the Sun when it is co­vered with a clowde is hidden, and yet it is not cleane spent, and gone, and that light, which spreading all the world over, illustrateth every thing, with his cleare brightnesse, is included in a small obstacle from vs: e­ven so was the Deity hid in that humanity which hee put on him, and yet separated neither from body nor soule. We read in Leviticus that the sacrifice that did purifie and cleanse from Leprosie was on this sort; Levit. 14. they tooke two male Sparrowes being aliue, one of them was killed and put into an earthen vessel, hauing faire & cleare running water, the other Sparrow that was aliue his wings, with Cedarwood, and scarlet cloath, with hyssop, were dipped in the bloud of the slaine Sparrow, which he that was diseased, & infected with the leprosie, was sprinkled withall. The slaine [Page 58] Sparrow signifieth the humanity of Christ put to death: the Sparrow that was left aliue signifieth the Godhead of Christ, which was impassible. But yet for all this it was diversly violated, and abused by the ene­mies thereof, and as much as in themlay, was hurt, blasphemed, and debased.

As when the high Priests accused Christ, for say­ing that he was the son of God, also whē they spat in his face, and bad him prophesie, tell who it was that stroke him, and also they bowed themselues before him, they smit him with their fists, saying, Haile king of the Iewes, being mocked, crowned with thornes, o­verburthened, and laden with bearing of his Crosse, which they made him to cary, nailed on the Crosse, and being both with iests, and scoffes, gybed at in this wise, if thou be the son of God, come downe from the Crosse, and saue thy selfe; here now was the word, even the son of God, yea the whole Trinity, moved both to a iust commiseration, and a rightful indignation.

Howbeit wee must vnderstand, that this Passion of Christ had not then his beginning, when he was cru­cified. But all his life time after his conception, by the space of thirty yeares even vnto the punishment, and paine of the Crosse, to haue bin nothing else but a continual and full Passion, misery, satisfaction and sa­crifice for our sins. He was borne an infant, and laid in the manger, because there was no roome for them in the Inne, but in the stable, in cold & want of all things Luk 2. 7. needfull, wherevpon saith Gregory, Christ came from heauē into a womans wombe, frō a womans wombe [Page 59] into a cratch or manger, frō the manger to the crosse, from the crosse to the graue, and from the graue hee went to heauen againe. But to recite or speake more of his troubles, (what can I say, but that which hath beene already spoken of by others?) in his infancie he fled from the tyranny of Herod, and was caried into Egypt. After his baptisme, hee was oftentimes, and di­versly tempted, by the space of two daies of Satan, whom afterwards acknowledged and openly confes­sed Mar. 5. 7. him to bee the son of the most high God. The princely Prophet David, in the 110. Psalme, speaking Psal. 110. 7. of Christs afflictions, and his passion through the which hee should enter into his glory, vseth these words, He shall drinke of the brook in the way. The which for the diversitie of interpretations, I am the more bolder to insert, that among many the plainest & tru­est signification might bee best knowne and allowed. The lewes which alwaies fedde themselues with the vaine hope of the cōming of such a Messias, as should be a certaine earthly, civill, and powerfull king, doe ve­ry fondly apply this sentence vnto victories, for thus they expound it, Hee shall drinke of the brooke, that is to say, of the blood of them that are slaine; as if the Pro­phet should say, that the Messias, as a mightie conque­rour, should performe so great a slaughter vpon his enimies, that the bloud of the slaine should streame & flowe like a brooke, and that the whole armie as vic­torious, and conquerours, might drinke of the brooke in in the way, as they are pursuing their enimies. In the which forme and maner of speech they suppose it to [Page 60] be thus signified, that Christ will bee satisfied with the bloud of his enimies. But seeing the text in this place, speaketh nothing of bloud, neither can bloud bee thought a fit drinke for conquerours; except it bee fi­guratiuely spokē, as in the prophecie of Balaam, where the drinking of bloud is referred vnto the Lyon, nei­ther is it spoken of the people of Israel, but by a figure among the later writers. Some think it a similitude ta­ken from the circumstance of strong and valiant cap­taines, who in their chase and pursuit of their enimies slacke nothing of their heat and fervency, neither will be hindred, with any care or desire of meate, drinke, sleepe, or any other pleasure, to the end they might the better follow, and enforce the course and pursuite of the victorie, but content and very well pleased to quench their thirst with water for their 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 [Page 61] 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, [Page 62] 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 [Page 63] 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 vnderstā ­ding 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. [Page 64] 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, 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 [Page 65] 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, [Page 66] 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, [Page 67] 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 wilbe 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 [Page 68] 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 [Page 69] Church the glory of God shined over the A­postles, that they might finde Christ in the Scriptures, as the shepheards saw him swadled in his cloaths. As in the first yeare after Christ, was borne, Herod endea­voreth crueltie, & exerciseth it vpon infants, that there by he might destroy Christ: So in the first yeare of the Iubile, of the new Testament, tyrants exercised cruelty vpon all the Apostles. As Christ fled into Egypt, and there continued vntill the death of Herod. So the doc­trine of Christ long suffered persecution, & corrupti­ons, and lurked in the assemblies, and companies of the godly, vntill the death of Tyrants & Hereticks, Domi­tian, Dioclesian, Iulian, &c.

As Mary lost Christ in the 12 yeare of his age, and in vaine sought him among his kinsfolkes, and at last found him in the Temple amongst the Doctors, op­posing and asking them questions. So the Virgin Ma­ry, even the Church in the 12 yeare of Iubile, being troubled with many heresies, had vtterly lost Christ, had she not found him in the Temple, that is in ho­ly Scriptures, Propheticall and Aposticall.

After the 30 yeare of Christ, as Iohn Baptist teach­eth in the wildernes, repentance and faith in Christ, who is baptised, and as it were with the figure poin­ted out, and shewed forth vnto the people. So in the 30 yeare of our Iubile, the true & sincere doctrine of the Church, both of the law and the Gospell, began by little & little to be restored in the desert, not in the Hals of the high priests, and Palaces of the Caesars and kngs of the world, but in a few certaine schooles and [Page 70] cities. As neither Iohn Baptist, nor Christ himselfe did openly teach in the Temple at Ierusalem (whenas the high Priests did possesse the same) but in the wildernes, or in Galile. So the doctrine of the Gospell hath no place in the kingdome of the Pope, but either privatly as it were in a desert, or else vnder certaine Princes, & limits of some kingdomes, is it heard and favoured. As in the time of Christ Satan stirred and raised vp di­vers tumults, and vproares, through blasphemous Iu­das of Galile, Simon Magus, & such like. So perturbers and hereticks doe alwaies hurt the Church by their bringing in, and giving of scandalous offences & stum bling blocks. As Christ after three yeares and almost halfe preached, afterward suffereth, is crucified, dieth, is buried, riseth againe, ascendeth vp into heaven, and raigneth in eternall glory. So after three yeares and a halfe, after the yeare of Iubile, from the renewing of true doctrine, after many sufferings of the godly, which are every where common, the Church shalbee freed, & glorified forever, but the whole time shal not fully be expired, for the daies shall be shortned.

AS out of Adams sleeping, is a Rib taken, & there­of Evah is made, so out of the celestial or second Adam, that is, Christ sleeping on the Crosse, and making himselfe to be as it were, nothing (in his Passi­on) and death, was the church framed, and made his Spowse, Eph. 5.

[Page 71] Abel both in name and deed is despised, who not­withstanding is iust and innocent, hee is caried forth into the field, and is slaine of his brother Caine, Gen. 4. brethren Christ became a very worme, for vs, and is slaine of his Isaac being ready to bee offered of his Fa­ther, is a Type, and figure of Iesus Christ, Gen. 22.

Ioseph is not borne of foule Laea, but of faire Rachel, which word signifieth labours, and wearines, Christ is not borne of the Gentiles, but of the Iews, Esay, 11. of the stocke of Iesse, Mich. 3. in Bethlehem where Rachel was buried Ioh. 4. and Bethlehem signifieth the house of bread.

Ioseph is sent forth to seeke out his brethren, to re­fresh thē, and recover thē againe to his father: Christ is sent from the father vnto mankinde, which was lost to seeke it, and reconcile it vnto God.

Ioseph is divested of his Pall, and stately coate & cast it into the Cesterne, Christ is dealt withal and handled, as a man bereaved of al divine glory, forsaken of God, and as one in whom there was no grace or goodnes, he is apprehended, &c. Ioseph is sold of the Ismaelites, and is lead into Egypt, when as his brethren thought him quite cast away. Christ is sold and put away of the Iewes, given to the Gentiles, and to the people whose king and Saviour he becommeth when as the Iewes thought him to be of no reputation, Ioseph is with lies accused of his impudent mistresse, and is cast into pri­son; Christ is falsely accused of the Iews & heretiques, crucified and throwne into the graue, guiltlesse Ioseph lieth in prison betweene two guilty offenders, a butler [Page 72] & baker, of whom the one is slaine, the other is saved; innocent Christ, is condemned between two theeues, of whom the one, on the right hand is saved the other condemned, Ioseph freed out of prison is honoured; Christ escaping out of perils and dangers is crowned with honour and glory, Iacob and Ioseph, do come to­gither againe, reviving in spirit, and there is one folde, and one house of the Iewes and the Egyptians; Christ & the beleeuers at the day of iudgement, shall all meete togither, and out of al Nations there shalbe one peo­ple in Christ for ever. The flaying of the pascall lambe, Exod. 12. was a Type, and figure of Christ, as it is writtē Ioh. 1. Behold the Lambe of God which taketh away the sins of the world, the vnleavened bread, doth signifie purity sincerity of the doctrine and life Evangelicall, the sacri­fices of sins and offences, Lev. 14. were Types & figures of the true pacifying sacrifice as, Heb. 5. The quicke Goate, that was spent and bearing the iniquities of the children of Israel, Levit. 16. is Christ made the slaugh­ter for our sins. A red Cow without spot, Num. 16. is of­fered vp for our sins, Christ is the Red Cow, being for the weaknes of Nature, taken in the state of humilia­tion, without sin, cleanseth vs, by his bloud from all sins, as the brazen Serpent lifted vp vpō a poale, Num. 21. healeth those that are bitten with Serpents, Ioh. 3. so Christ the son of man must be lift vp to ascend into heaven, to heale the sins of the whole world, Ionah ly­ing three daies in the whales belly, is a Type and figure of Christ dying, buried, and rising againe the third day.