Christs Cross, Part 1
THE FIRST PART.
What the chiefe and principall motiues be, which ſhould enforce and ſtirre vp all of vsus to the earneſt meditation of the Paſsion of Chriſt.
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 vsus, by the breaking that one commandement, which was given vntounto 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 vponupon vsus. As if he ſhould hauehave ſaid, in the ſeveritie of his iuſtice, looking vponupon the guilt of Adams ſinne; hauehave I given thee but one commanndement ô Adam, and couldeſt not thou obſerue that? Now therefore, I will charge and enioine a greater matter vntounto 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 vntounto vsus: 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 vsus,) but caſt them downe into hell, oh! what Iob. 4 18. Iud. 6.ſhall we looke for then, which hauehave oftentimes broken them, and committed ſo many ſinnes againſt him? If the poore man was puniſhed even vntounto 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 vsus to be in obſerving them. Diſcamus igitur fratres, let vsus therfore learne brethren, and throughly conſider the firſt cauſe that ſhould ſtirre vsus vp vntounto 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 vponupon thine hand, that they may be as frontlets betweene thine eies, that ye may Deut. 11. 18.meditate vponupon them both at home and abroad, and when Deut. 6. 7.thou riſeſt in the morning aDeut 6. 6.. Likewiſe our Saviour ſpeaking to a rich man ſaith, If thou wilt enter into life keepe the commandements bMat. 19. 17.. Iob loued to keepe Gods commandements ſo perfectly, that he eſteemed them more then his appointed food cIob. 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 dProv 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 eMat 5. 19., therefore ſaith he, If ye louelove 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 louelove him (ſaith our Savior) but wil alſo ſhew my ſelfe vntounto him, & dwell with him fIoh 14 15. Ioh. 14 21. Ioh. 14. 23.. Wherfore ſaith David, I will meditate vponupon the law of God both day & night gPſal. 1. 2.. And ſo is Timothie likewiſe willed by his maſter Paul to meditate, Haec meditare, meditate, ponder, & cōſider of theſe things h2 Tim. 3. 14., & be not aſhamed of the teſtimonie of the Lord i2. Tim. 1. 8.. Thus meditation vponupon Gods lawes and commandements hath alwaies beene the ordinarie exerciſe of the godly. David ſaith, I did meditate vponupon thy commandements which I loved, o Lord how hauehave I loued thy law, it is my meditation all the day long kPſal. 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 lPſal. 39. 4., yea the very zeale of thine houſe, hath even eaten me vp mPſal. 69 9.. Thus we may plainely ſee, not only by the example of Moſes nDeut 6. 6. Deut 11. 18., Iob oIob. 23 13., and Paul p… T…m. 4. 13. 15., but alſo the vehemency of the Prophet David qPſ 39 4.may moſt cōfortably ſhew vsus, how we ought to let the very entire louelove of our ſoules rSol ſong 3. 3bend vntounto the Lord in our daily meditations sPſal. 1. 2., that Chriſt may dwell in our hearts tIoh. 14 13., and bee the very life of our ſoules uEccle 23. 4. Ioh. 14 6., whereby wee may behold the faire beautie of the Lord, *Pſal. 27 4.and make him our chiefe delight xCant 1. 6., our ſweet ſolace yWiſ. 16 21.our Lord God zHeb. 11. 16. Ier 24 7. Pſ 7 1. 3. Mat. 4 7. 16., and the very glory of our ſoules aPſal. 62. 7.. Thus God would hauehave vsus to meditate vponupon his commandements, lawes, & prophecies, that thereby the great benefits of him, and his ſonne might be knowne, and alſo reverently celebrated and meditated vponupon of all mankind; as it is written, Narrabo nomen tuum, I will declare thy name vntounto my brethren bPſal. 22. 22., one generation ſhall praiſe thy works vntounto another cPſ. 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 vntounto their children dPſ 78 7, 8.. Likewiſe Moſes commandeth, that they ſhould rehearſe them vntounto their children, and to their childrens children cōtinually eDeut. 6. 7.. In like maner S. Paul commendeth his ſcholler Timothie, for that he had knowne the Scripture of a child f2 Tim. 3. 18. 2. Tim. 1 5., and that hee had learned the faith, that was in him of his grandmother Lois, and his mother Eunice: whereby it appeareth, what diligent care they had in bringing him vp in good learning, knowledge, and faithfulnes in religion. And Solon the lawmaker amongſt the Athenians made a law, that the child whoſe father never Solon.regarded to bring him vp in good knowledge, exerciſes, and learning, ſhould not bee bound to ſuccour or relieue his father, no not in anie reſpect, what need ſo ever he were in. It is good therefore (ſaith the Wiſeman) that parents ſhould not only exerciſe thēſelues in Gods commandements, but alſo hauehave their children taught in the trade of their way, while they are young, that when they are old, they ſhould not depart from it gProv. 22 6., but continue hCol 4 2.in their way as children of light iEph 5 8., that they may be perfect to doe the will of their Father kHeb 13. 21.which is in heaven l1 Pet. 3. 22.; that he may make them ſwift to heare his word mIam. 1. 19. Rom. 2. 13. Eccl 4. 17.and carefully prepare themſelues to giuegive thankes and praiſe vntounto God the father in the name of his ſonne Ieſus Christ nEph 5. 20., which is the giver of all things oIohn. 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 pPſ. 159 6.. Not, that God hath any need of our praiſe, qAct 17. 25.but it is needfull for vsus to praiſe him; rPhilip. 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 hauehave 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 vntounto the Lord for all his benefits towards me? (and anſwering himſelfe, addeth) I will take the cup of ſalvation, and call vponupon the name of the Lord. I will (ſaith the Prophet) praiſe the Lord with my whole heart, and call vponupon him ſo long as I liue aPſ. 116. 12. 13, viz. for his benefits. Thus in our prayers and dayly meditations vponupon Gods commandements, wee ought to obey his will therein diligently bLuk. 10. 27. Deut. 6. 5. Luk. 19. 18., imbrace it dutifully cMar. 1. 18., and to the very vtmoſt of our power keepe his commandements effectually dIoh. 2. 3. Heb. 10. 7., that therby we may avoid the ſnares of death, eProv. 22. 24.and thinke not to liue forever in the deceitfull cradle of ſecuritie fEſa. 47. 7., which dandleth careleſſe men in the lap of folly gEccle. 2. 2.. But with all diligence keepe Gods commandements with as great and intire louelove as the careleſſe Ninivits had to Ionas preaching hIonah. 3. 5., the deſperate ſouldiers to Iohns ſermon iLuk. 3. 14. 15, and the obſtinate Iſraelits to Peters perſwaſion kAct. 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 oAct. 20. 7., or as the Eunuch in giving eare to Philips ſermō pAct. 8. 38., or Cornelius the Captaine with a great multitude were to heare Peter qAct. 10. 25.. Wee read that K. Agrippa almoſt became a Chriſtiā at once hearing of Paul rAct. 26. 27. Rom. 12. 1.. Oh then let it be farre from the hart of a Chriſtian, that may heare, reade, and daily meditate vponupon Gods Commandements, to proue ſo vngratefull, as quite to forget, and not once to thinke or meditate vponupon the ſame, a benefit ſo great and infinite. Finally let our hearts bee pricked on with the feeling of Gods incomprehenſible mercies towardes vsus, in our daily meditations sPſ. 1. 2.; encouraged by his gratious promiſes of accepting our poore endeavours to doe him ſervice t1. Cor. 15. 58, yea raviſhed with the expectatiō of ſuch a reward as is aſſured vsus, by the death and paſſion of Ieſus Chriſt uEph 1. 7. Col. 2. 13. 1. Ioh. 1. 7. 1. Pet 2. 24. Eſa. 53 5. 2 Cor. 5. 21.. And withall, let vsus bee aſhamed of our ſelues in doing no more *Pſ. 16. 2. Mat. 25. 36., and condemne the careleſneſſe of our owne hearts for doing our beſt workes ſo vnperfectly xPſ. 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 vsus. 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 aPſ. 33. 12., it is that Alpha and Omega, the beginning and ending, which is, and which was, and which is to come bRev. 1. 8. Rev. 18. 17. Rev. 11. 17. Eſa. 44 6. Eſa 48. 12., even the Almightie, which was crowned with glory and honour cHeb. 2. 9., at whoſe name all knees ſhall how dPhil. 2. 10., and at whoſe feet the foure and twentie Elders laid downe their crownes eRev. 4. 10., it is the ſtrong God fPſ 24 8., the God of power gS…p. 12 16., the high and moſt mighty God hEph 2. 14., yea the mighty Lyon of the Tribe of Iuda iDeut 32. 39., the Prince of peace kEph. 2. 14 Heb. 2. 10., the conquerour of death lHoſ. 13. 14. 1. Cor 15. 54., Hell mHeb. 2. 14, and ſinne nGen. 18. 25., yea the great iudge of the world oPet. 2. 25, and biſhop of our ſoules p1. Pet. 2. 25., Chriſt Ieſus our Saviour qIer. 17. 10: it is he, that is Lord of Hostes, the righteous iudge, that trieth the reines and harts of all men rIoh 14 6.: it is he that is the way, the truth, the light, and the doore to enter into heauen sIohn 14 6., if anie man enter in by him he ſhalbe ſaved tIoh. 10 9.: it is he that is the preuailing ſeed of the woman, which was promiſed in Paradiſe by God the Father vntounto Adam ſaying, ſemen mulieris conteret caput Serpentis, the ſeed of the womā ſhal breake the Serpents head uGen. 3 15.: it is he whom David willeth vsus to kiſſe and imbrace leaſt he be angry *Pſ 2. 12.. It is he that is Lord of Lords, and king of kings xRev. 17. 14., yea the ſpirituall Rocke whom all our forefathers did eate and drinke of y1. Cor. 10. 3.: it is he who is acknowledged and confeſſed by his greateſt enemie, to be the ſonne of the moſt high God zMark 5. 7., in whom God the father ſaide I am well pleaſed aMat 3. 17.: it is the Lambe of God pointed at by Iohn, and ſent to take away all the ſins of the world bIoh i. 29.; it is he that freely forgaue his ſervant the ten thouſand talents that he owed vntounto him cMat. 18. 27.: finally it is he that is the only mediator betweene God & man d1. Tim. 2 5., he is the Author, and finiſher of our faith eHeb. 12. 2., and without him we can do nothing fIoh 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 vntounto God, our eies where with we ſee God, and our right hand wherewith wee offer our ſelues vntounto God; who ſaith by the Prophet Eſay, Eſa. 50. 7.I gaue my backe vntounto the ſmiters, and my cheekes vntounto the nippers, I hid not my face from ſhame and ſpitting, and I hauehave hardned my face like a flint ſtone; yea I alone hauehave 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, hauehave 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 vnderunder 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 vnderunder 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 vponupon 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 vponupon him, yet through his magnanimitie and worthineſſe in glorie, he makes their hornes to ſticke faſt in the tree of his Croſſe, as Abrahams Rammes hornes did in the buſh, & Gen. 22. 13. 1. Macab 6. 46ſo 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.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 vntounto thee, thou hast broken my Pſ. 113. 5.chaines, and therefore I will ſacrifice vntounto 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 his diſciples ſaying, watch and pray leaſt ye fall into temptation. Mat. 26. 41.The third motiue therefore that ſhould ſtirre vsus 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 vsus, the fleſh deceiue vsus, and the Diuell ſeduce vsus. Here now our only comfort and ſafeſt refuge is the Paſſion of Chriſt, in whom, & by whom, we hauehave 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 vsus. He hath redeemed vsus from the curſe of the law, when he was made a curſe for vsus, for he hath put out the handwriting Gal. 3. 13.that was againſt vsus, contained in the law, which was contrary to vsus, even he tooke it out of the way, & faſtned it Col. 2. 14.vpō the Croſſe, & hath ſpoiled the principalities, & powers, and hath made a ſhew of them openly, triumphing over them in the ſame Croſſe. And as the people which in the wilderneſſe were ſtung with the fiery Serpent and ſo inflamed with the heate thereof that they ſtood in danger of death, yet looking vponupon the brazen Serpent ſet vp Num. 21. 69. Ioh. 3. 14 4. King. 18. 4.by Moſes vponupon the pole, were healed, and recovered their ſtrength: Euen ſo whoſoeuer lifteth vp his heart by faith vntounto the woūds of Chriſt, ſhal not feel his own, becauſe the bloud of Ieſus Chriſt hath cleanſed vsus from all 1. Ioh. 1. 7. 2. Cor. 5. 15. Rev. 17.our ſin; yea he hath ſo loued vsus, that hee hath waſhed vsus 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 vsus 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 vsus; 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 vsus 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 vsus not forget ſo great an inheritance, but take an example of thoſe in the Deſert, who hauing but a glimmering of light, being purblinde, & as it were halfe ſighted, yet if they could with their little ſight, perceiue and behold the Serpent (which was a type and figure of Chriſt) they were all cured. Even Num. 21. 9.ſo let not thy forenamed miſeries diſmay thee, for if thou hauehave 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, vntounto 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, giuegive me a man that is in louelove 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 vponupon, 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 vsus to ſin, that we may forget our duty and remembrance, which we ought to hauehave on the Paſſion of Christ.
Our firſt cōfort is in this, that we hauehave not ſinned againſt thē, but they hauehave offended againſt vsus; ſeeing that which we doe, we doe it rather through the inſtinct of them; therfore tempt, accuſe, and condemne vsus too they cannot. Therefore David ſaith, tibi ſoli peccavt, to thee O Lord hauehave I ſinned, and done this evill Pſ 51. 4.in thy ſight. Secondly, that I hide not, but confeſſe all theſe things whereof I am accuſed: yea I doe accuſe mine owne ſelfe and ſay, Tibi Domine iuſtitia, nobis cō fuſio facie i, To thee O Lord God, belongeth mercy & forgiueneſſe, and vntounto vsus 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 hauehave the more compaſſion on him, ſo O Lord, I confeſſe all my faults vntounto 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 vntounto it ſelfe, that in ſeaven yeares one man cānot knowe anothers mind. But what thought? ſhall not he that made the eie, ſee? and ſhall not he that made the heart, vnderſtand, and accordingly reward that which Pſ. 93. 9.is cloſely ſpoken, and ſecretly conceaued? yes verily, for he is Scrutator cordis, a ſearcher of the heart & reines. And therefore vntounto 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 giuegive me an hart to thinke on thee aProv. 2. 1., a mind that may louelove thee bMark. 12 30, a ſoule that may remember thee cDeut. 9▪ 6, 7., and a reaſon that may alwaies stick faſt vntounto thee dMat. 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 vntounto me a ſinner; and with the woman of Canaan, Ieſus Luk. 18. 1….thou ſonne of David hauehave mercy vponupon me, O Ieſu of Nazareth aMat. 26. 71. Mat. 1. 24., O fountaine of mercy bMar. 10 24.remember my ſpirit cAct. 7. 59., O my life, take my ſoule dIoh. 14. 6., enter thereinto O my ioy, that it alway may ioy in thee ePſal. 4. 4.: for thou haſt redeemed me O God faithfull and true, ſo that I am perſwaded, that neither Rom. 8 38. 39death, 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 louelove 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 vntounto life: they that hauehave an eie vntounto him ſhall be lightned, and their faces ſhall not be aſhamed aPſ. 34. 5.. Whither then ſhall I flie, but vntounto thee? which art my Creatour bCol. 1. 16. 17, my redeemer cGal. 3. 13., my father dMal. 2. 10. Heb. 12 9. Mat. 23. 9., my brother eMat. 12. 50., who art ſet on the right hand of the throne of God fHeb. 12. 2., to be my God gPſal. 63▪ 1 Heb 11. 16., my iudge hIoh 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, vntounto 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 vsus, & to defend our miſerable caſe, againſt the complaints of our accuſer, how could it otherwiſe be, but that this armed and ſtrong enimie muſt needs ſtill keepe his hold, and that in peace, ſo long as there was none to reſiſt him, or to ſtand vp againſt him in the defence of the poore Saints? Inſomuch as the invincible power of this cruell accuſer, could by no power or force of man, or Angel, bee reſiſted or any thing weakned, vntill the foreſaid womā, cloathed with the Sunne, and the ſtarres, & the moon vnderunder 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 onelyonly by the blood of the lambe, in whom, and for whom, all things are appeaſed: the hād writing of the law which was againſt vsus put out, the power of the enimie abated, Col 2. 14. Heb. 2. 14, 15. 2. Cor. 5. 15. Ioh 5. 22. Gal 3. 13.the head of that helliſh Serpent broken, the ſinnes of all beleevers in Chriſt are forgiven, and all power of iudgement is given vp into his hands, who is not only our iudge, but our redeemer, not only a revenger of our ſinnes, but alſo a ſacrificer for our ſinnes.
What felicitie then can bee wiſhed greater then this; what comfort and conſolation, more full and 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 hauehave 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 hauehave dominion only over the fleſh, which is in ſubiection vntounto it, and ought to remaine vnderunder the ſame, when it is thus, the law is kept vnderunder 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; giuegive 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 hauehave by faith in Chriſt, and driue mee to deſperation, as thou didſt Iudas, that I Mat. 27. 3. Gen 3. 14.might be without all hope, and vtterly periſh. Truely this thou doſt beſides thine office, keep thy ſelfe within thy bounds, and exerciſe thy power vponupon 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, cIoh. 1. 29.I anſwer, by the blood of the lambe, who for our ſinnes was hanged vponupon 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 vntounto 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;
Non meliùs poterit caro luxurioſa domari,
Quàm benè, qualis erit poſt mortē, praemeditari.
No better meane to tame the fleſh,
That want on is and bould,
Then wel to waigh what it ſhall be,
Once dead and laid in mould.
THe fourth Motiue, that ſhoulde ſtir vsus vp to the earneſt meditation of the Paſſion of Chriſt, is the amplitude, and excellencie of the Doctrine, touching many difficult and high matters therein 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 vntounto obedience, or vntounto 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 hauehave no ſin; we deceiue our ſelves, and there is no truth in vsus. 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 vsus, 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 vntounto vsus, 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 vsus, but from the imputation of it to vsus. Nay let vsus know this; that although Antichriſt were aboliſhed, although Satan were aſleepe, admit the vngodlie were at one with vsus, although wickednes were put to ſlight, although no euil example were giuen vsus, although no outward ſtumbling blocke were caſt in our waies, yet hauehave we one in our ſelues and of our ſelues, (euen original ſin, cōcupiſcence or luſt,) which neuer reſteth attempting, entiſing, and alluring vsus frō good vntounto euil, and to deſile or ſtaine vsus with al kinde of pollution and vncleaneneſſe, according as S. Iames Iam. 1. 14.ſaith, every man is tempted of his owne luſt. This original ſin is the breath of that venemous & ſubtil Cockatrice, which hath infected the whole ofſpring of Adam, this is the ſting of that old Serpent, whoſe woundes neither Chiron, Aeſculapius, nor Apollo can heale, no nor any wight in heauen or earth, ſauing only God in his Son Ieſus Chriſt. This is the bitter fountaine Exampus, which with his brackiſhneſſe marreth the ſweet riuer Hypanis, that is to ſay, the flowing ſtreame of all Gods graces in vsus. 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 vsus al, vntounto 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 vsus partakers of his heauenly kingdome. If thou wert as good as an Angel, or thy meat as good as Manna that fel from heaven, or thy garments as precious as Aarons Ephod, or thy incenſe as ſweete as the perfumes of the Tabernakle, or the daies that thou keepeſt as honorable as the day in which Chriſt roſe againe from the dead, yet neither thou, nor thy garments, nor thy meate, nor thy daies can ſet one of thy feet within this kingdome, which is Chriſts: for he by his owne death and paſſion, hath ſatisfied for it alone, yea he alone hath ſatisfied the law; and that fiue manner of waies.
Firſt he hath ſatisfied the law Actiuely, in fulfilling it wholly.
Secondly he hath ſatisfied the law Paſsiuely, in dying and ſuffering for vsus.
Thirdly Imputatiuely, in imputing vntounto vsus, that beleeue, his Righteouſneſſe, and innocency.
Fourthly Inchoatiuely, in giving vntounto vsus the holy Ghoſt, which frameth in vsus a beginning to performe vntounto God a new and acceptable obedience.
Fiftly hee hath ſatisfied the law Conſummatiuely, in al eternity.
Chriſt dyed for all a2. Cor. 5. 15. Rom. 5. 6. 1. Cor. 15. 3. 1. Tim. 2. 6. 1. Pet. 3. 18., and with his bloud,
He clens'd our ſoules from deadly ſinne b1. Ioh. 1. 5. Eph. 1. 7. Heb 9. 14. Eſa. 53. 6.,
And gaue his life to ranſome thoſe,
Which ſtedfaſtly beleeue in him cIo. 11. 25, 26 Ioh. 6. 35. Ioh. 20. 29. Ioh. 3. 16.;
On the third day againe he roſe d1. Cor. 15. 4. Mat. 28 6. Mar. 16. 6. Ioh. 20. 27.,
And came where his Diſciples were eIo. 11. 20. 29. Mar. 16. 14. Luk. 24. …6. 1. Cor. 15. 6.,
For to inſtruct them in his word fAct. 3. 34. Act. 1. 5. Act. 4. 31. Eph 4. 11, 12, 13,
That we thereby might liue for ere gAct. 1. 9. 10..
So he returnd to heaven againe hAct. 17. 31.,
There to remaine till day of doome i1. Theſſ. 4. 17,
Then we muſt all to him appeale k2. Cor. 5. 10.,
Yeelding account when he doth come l.
The ſecond point contained in the fourth Motiue.
THe ſecond part is the greatnes of Gods wrathful anger conceived againſt our ſins, wherein let vsus conſider, that God is a iudge, not ſuch as our own vnderſtanding doth imagine him to be; but ſuch a one as he is painted out in the holy Scriptures, with whoſe brightneſse, the ſtars are darkned; by whoſe ſtrength, the hils do melt away; by whoſe wrath the earth is ſhaken; by Pſ. 28. 12. Pſal. 18 7. Apoc. 6. 14. Heb 12 26. Iob. 9. 6.whoſe wiſdome, the wiſe are takē in their ſubtilty: by whoſe purenes, all things proue vnpure: whoſe righteouſneſſe the Angels are not able to beare, whoſe wrathfull vengeance, if it be but once kindled, preſſeth downe to the bottome of hel. For it is not Adramelech, nor Anamelech, Aſhima, nor Aſhteroth, Baalim, nor Chemoſh, Dagon nor Milchom, 2 King. 17. 30, 31. 2 King. 23. 13.Moloch nor Nergal, Sucat beneth, nor Tartacke, nor any of the Idolatrous Gods, of the ſuperſtitious Gentils, whom we hauehave offended, and provoked vntounto Anger; but it is the Maieſtie of the great and angry God Iehovah, the Lord of Hoſts, whoſe burning wrath wee hauehave ſo often kindled and increaſed. The which anger of this wrathful God was ſo great, that neither man, nor any creature in heauen, or earth could pacifie, nay though al Angels and men were ioined togither, yet they could not appeaſe it, much leſſe take it cleane away, therefore it is written, God is a conſuming fire, and Deut. 4. 24.a iealous God. For the appeaſing therefore of Gods anger, there was need of God himſelfe, his mercy, his counſel, and helpe, that is to ſay, the deprecation, and interceſſion of the ſon of God, and not this only, but alſo his Incarnation, Paſsion, Death; the Father ſpared not his only begotten Son, his only Innocent his beſt beloued Son.
Thirdly the greatnes of ſin, and the deformity of The 3 matter … point contained in the fourth cauſe.mans whole nature in the ſight of God. There is no ſin ſo ſmal that hath not caſt the ſon of God into a ſea of miſeries. The which ſinn that it may the better appeare in his likeneſſe, wee wil ſo Anatomize it, as both by definitions and deſcriptions thoſe ougly and loathſome Serpents 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 vponupon 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 hauehave 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 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 vponupon 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 aEph. 2. 2., ſo to dandle in the lap of folly bEccl 10. 10, that they neuer feare the fal of future inconveniences cIudg 8. 27. Mat. 25. 12., vntil they be ſerved with the writ of preſent penance dLuk. 12. 19 46.; it blindeth the clearneſſe & bright ſight of many which in their owne conceipts do ſeeme to be wiſe eRom. 1. 22. Ier. 5. 22., and ſeparates them from God fEſa. 59. 2., & peruerteth many careleſſe men gIer. 15. 6. Eccl. 10. 13.. Wherfore marke I pray you, Whō Satan can divert from the milke of Gods word a1. Pet. 2. 2., he politikely plotteth against with the doctrine of vanity bIer. 10. 8., whom he can frustrate frō the rocke of Religion c1. Cor. 10. 4, he vniteth vntounto the God of Ekron d2. Kin 1. 2., whom hee can divorce from the ſweet ſpowſe of Chriſt eRev. 21. 9., he deflowreth them with the foule whore of Babylon fRev. 17. 3.. What then? Oh then, ſinne commeth ten thouſand times more ougly faſhioned, and deformed, then the aforenamed Panther aIob 40. 20. Rev. 12 34., & bringeth with him his damned ſpirits bMat. 25. 41. Luk 13. 27., his howling helhounds cPſ. 22. 16. Reu. 22. 15.& roaring Lyons d1. Pet 5. 8. Pſ. 35. 17., prepared ready for their prey eRev. 12. 4..
You may define ſinne thus; It is an effect or inclination, or an action ſtriving with the law of God, & making the ſinner guiltie of eternall puniſhment, vnleſſe there bee a remiſſion ofſinnes through the Son of God our mediatour. This is, as Schoolemen ſay, peccati genuina definitio, the proper, peculiar, naturall definition of ſinne: for the Genus, or generall word (being as Cicero ſaith, notio adplures differentias pertinens, a generall voice comprehending ſundry particular kinds) is peccatum, ſinne; the difference of ſinne, is the ſtriving with the law of God.
The proprium or propertie of Sin is the making of a ſinner guiltie of the eternal anger and wrath of God. The accident of ſinne, is in theſe words, niſi fiat remiſſio propter ſatisfactionē filij dei, vnleſſe there be forgiueneſſe through the ſatisfactiō of the ſon of God. Some ſay that ſin is the miſſing, or declining as it were frō a certaine marke, which wee conſtantly, & directly goe and reach vntounto.
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 vntounto the mark, which is prefixed and ſet vp by God vntounto 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 vntounto all Countries to prick vntounto. 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 vsus conſider how there are foure things, that make manifeſt the greatneſſe of ſinne.
Theſe foure cauſes following ſhewe manifeſtly vntounto vsus 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 louelove it. Thirdly, the infirmitie thereof, for the whole world is infected with it.
Touching the firſt, it is ſaid in the holy Scripture in many and ſundry places Odio eſt Deo impius & impietas eius, God hateth the wicked man and his wickedneſſe Wiſ. 14. 9. Pſ. 5. 4. 6. Pſ. 14 4. Pro. 15. 8. 9. 29 Iob. 11. 52. Eſa. 1. 15. Pſal. 4 9.too: he hateth all thoſe that worke iniquitie, and both the wicked man, and his wickedneſſe are in hatred with him: yea the whole life of ſinners, as much as their very thoughts, words, and works God hateth. And farther more, their actions alſo, are abomination in his gratious ſight: he cannot abide them, but ſaith, he that committeth ſinne, is of the Divell a1. Ioh. 3 8., and therefore, their name ſhall rot bProv. 10. 7., their dwelling place ſhall not remaine cIob 8. 22., but their deſtruction ſhall come ſuddainely, when they leaſt think vponupon it dProv 24. 22. 1 Pet. 3. 10.. He doth not only ſay, their houſes ſhall be deſtroyed eProv. 14. 11., but alſo they themſelues ſhall bee no more remembred fIob 24. 20., becauſe they ſhall bee taken in the ſin of their owne transgreſſions gProv. 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 vponupon him. And thus the diſſolute ſinner is vntounto God farre more vile then the bafeſt creature of all, even the Droane, Caterpiller, or Toad: for what is hee elſe but a filthie dunghill of all abhominations, & vncleannes: the ſtinke whereof, hath infected heaven and earth, & no perfume could ever allay it in the noſtrils of the Lord; ſaving only the Paſſion of Ieſus Christ, being a ſacrifice of a ſweet ſmelling ſavour to Almightie God.
We make it very dainty to come neere a Lazarus, that is full of botches, blaines, and ſores. But how much more are thoſe men to be abhorred, who having layne many yeares dead in their ſinnes, and therefore doe now nothing but putrifie, rotte, and ſtinke in them, like ougly and loathſome carions, lingering in their iniquitie, vntill it come to maturitie, that God in his iuſt iudgement and meaſure of time, may lay his heauy curſe vponupon 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 aGen. 3. 14., thoſe ougly monſters bEſa. 27. 1., thoſe damned ſpirits cMat. 25. 41., thoſe houling helhounds dPſal. 22. 16., and roaring Lyons e1. 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 eueryevery 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 louelove it. Firſt let vsus conſider, that it is not gold nor ſiluer that he would hauehave, but animas peccatrices, the very ſoules of ſinners, wherewith he is enriched and fed; whoſe note is Da mihi animas, cetera tolle tibi, giuegive me the ſoules, take thou the reſt; yea he is that rauenous bird that deſireth and delighteth in the heart of his prey. The Diuel being once asked what he beſt loued, anſwered three things, viz: Primam Lunam, Rotam Solis, Canis iram,
| the firſt quarter of the moone | C |
| the circle of the ſun, | O |
| and the rage of a dog, | R. |
The ſecond ſigne and token, whereby wee may proue that the Diuel loueth ſin is thus; he is neuer wearied out with his ſeeking, roaring, attempting, and earneſt following after ſin. For, from the beginning of the world he hath done nothing elſe, but cauſe & procure ſin; who indeed being once asked of God (as in the booke of Iob) from whence he came, ſaid, from compaſſing the whole Earth.
Thirdly he loueth ſin, becauſe he is neuer ſatisfied therewith: for how many thouſands and millions of ſoules hath he vanquiſhed, devoured and overcome! and yet like a hunger-ſtarved Lyon ſtil ſeeketh whom he may devour.
Lastly ſinne is an evill, in that it corrupteth, and an infirmity that infecteth the whole world. It is like a tertian 1. Iohn. 2.feaver, becauſe whatſoeuer is in the worlde is either the luſt of the fleſh, or of the eies, or pride of life. Secondly it is like a quartane Ague, for his 4. degrees, 1. cordis, 2. oris, 3. operis, 4. conſuetudinis. Thirdly, Sin is like a quotidian feaver being continually and that by the meanes of the ſin of pride which is eueryevery 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 vsus feele and confeſſe, that we hauehave both. It reſembles the Palſey, by meanes of anger, which makes a man often ſhake through the vehemēcy thereof. It is like the Dropſie through inſatiable deſire of hauing; & like a leproſie by the means of luxuriouſnes. Muſculus in his cōmon places hath exquiſitely opened vntounto vsus 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 vsus, encreaſeth, & is perfected. There is in vsus a corrupt poiſoned ſtrength of concupiſcence readily giuen vntounto 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 vsus by ſuggeſtion, either of Satan (as it chanced vntounto Iudas and Ananias) or of our remembrance, or of the ſenſe of the body, which is by ſight, hearing, ſmelling, taſting, or touching.
After that Temptation is infected with a certaine Delectation.delight, as it were a ſawce, to feed & draw vntounto 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 vponupon 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 hauehave 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 giuegive him his hearts deſire, yea hee will helpe him and Pſ. 37. 8. Eccl. 2. 6.order his waies aright, if hee wil carefully watch & pray, that God may take away his ſinnes from him, that hee may enioy eternall life.
Fourthly, of the infinite and vnſpeakable mercy of The fourth matter contained in the fourth cauſe.God towards vsus moſt miſerable ſinners. The quantity of mercy is not ſtrange, it droppeth as the gentle dew from heaven vponupon 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 vsus moſt miſerable, and wretched ſinners. God commends his mercy towards vsus, that when we were ſinners Chriſt died for vsus; 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 vponupon 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 louelove, and mercy towards vsus. God humbled himſelfe vntounto a low degree, that he might exalt vsus that are truely humbled. Wee muſt ſuffer with him, that wee may come vntounto him in his glory; without him wee are borne in anger, in him we are reconciled through many afflictions. Therefore our Saviour Chriſt in his laſt teſtament, did commend vntounto 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 vntounto 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 vsus, 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 vntounto 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 hauehave 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 vsus all, for theeues, murtherers, enimies, &c.
Fiftly, of the infinite louelove 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 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 louelove, 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 louelove, 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 vsus. Cyrill ſaith, He can no more ceaſe to bee mercifull Cyrill.and louing vntounto the repentant ſinner, then hee can ceaſe to be God.
The tongues of all men living (ſaith Marlorate) cā not declare Gods mercies and louelove towardes vsus, 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 louelove 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 vsus, as if the Eſſence and proper health of him did conſiſt in vsus; this is that louelove, 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 vntounto Demophilus, where theſe words of Chriſt are read, I ſo louelove mankinde, that I had rather die for it than ſuffer it to periſh. And what greater louelove can there be, ſaith the ſcripture, then a man to giuegive 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 louelove & mercies Deut. 3. 19.vntounto thouſands of them that louelove him.
The fift motiue of the fift cauſe is the fruites The 5 cauſe mouing vsus 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 vntounto 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 vsus, things evil, and mortal, whereof are ſeauen ſorts.
The firſt is the freeing vsus from Sin. Chriſt was delivered vp for our ſinnes and roſe againe for our iuſtification, Rom. 4.and the bloud of Chriſt doth cleanſe vsus 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 vsus, that he might deliuer and free vsus from all iniquity. Chriſt himſelfe hath offered vp our ſinnes in his bodie crucified, that wee being free from ſin, might liue vntounto righteouſneſſe.
The ſecond is the freeing vsus from the curſe of the law being made a curſe for vsus, Curſed is every one that Deut. 21. 23.hangeth on a tree.
The third is the freeing vsus from the wrath of God, God raiſed Chriſt frō the dead, & putting out the hand writing Gal. 3. 13. Col. 2. 12. 14.of ordinances that was againſt vsus, he even took it out Eph 1. 20. Eph. 2. 15.of the way.
The fourth is, the freeing vsus 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 vsus 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 vsus 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 vsus from death, Chriſt hath aboliſhed 2. Tim. 1. 10.death, and hath brought life and immortality vntounto 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 vsus backe from death, & hell, which deſeruedly we ſhould hauehave Cyrill.entred. And therefore, in the praiſe of our Saviours victory, S. Paul reioiceth and ſaith, Death is ſwallowed vp into victory.1. Cor. 15. 54.
The ſeauenth is, deliuerance from damnation, and hel: the ſonne of God hath appeared, that he might deſtroie the workes of the deuill, and therefore, God ſent him not into the world, that he ſhould condemne the world, but that the world through him might bee ſaued. Now followe ſeauen other benefits which we receiue by the Paſſion of Chriſt.
The firſt is our reconciliatiō with God, By the death Rom. 5. 10.of the Son of God, we are recouciled vntounto 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 vntounto 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 vsus to God.
The ſecond is the remiſſion of ſins, through Chriſt we hauehave 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 vntounto themſelues, but vntounto 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 vsus 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 hauehave overcome the world, and Ioh. 16. 33.hauehave 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 vntounto 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 hauehave life everlaſting, Chriſt came into the world to ſaue ſinners, hee Luk. 19. 10.came into the world to ſaue them which were loſt, and not to call the righteous, but ſinners to repentance. Therefore Mat. 9. 13.every ſpirit, which confeſſeth that Ieſus Chriſt is come in the fleſh, is of God, and every ſpirit that confeſſeth not that Ieſus Chriſt is come in the fleſh, is not of God.1. Ioh. 4. 2, 3.
The ſeauenth is, A compendious Epitome and Catalogue of the benefits which a Chriſtiā enioieth by the death Croſſe, and Paſſion of Chriſt.
Through Adams fall, thou haſt tranſgreſſed the whole law; By Chriſts paſsion, death & reſurrection, thou hast fulfilled it. Through Adam thou art before God a vile and loathſome ſinner; through Christ thou appeareſt glorious in his ſight. By Adam every little croſſe is the puniſhment of thy ſin, & a token of Gods wrath; By Chriſt the great croſſes are eaſie, profitable, and tokens of Gods mercy. By Adam thou art dead, by Chriſt thou art quickned and made aliue againe. By Adam thou art a ſlaue of the divel and the childe of wrath: By Chriſt thou art the childe of God. In Adā thou art worſe then a Toad, and more deteſtable before God; But by Chriſt thou art aboue the Angels, for thou art ioined vntounto him, & made bone of his bone, mystically.
Through Adam, ſin and Satan hauehave rule in thee, & lead thee captiue; By Christ the ſpirit of God dwelleth in thee plentiouſly: by Adam came death vntounto thee, and it is an entrance into hell; by Chriſt, though death remaine, yet it is the only paſsage vntounto life.
Laſtly in Adam, thou art poore, blind, & miſerable; But in Chriſt thou art rich, and glorious, thou art king on earth, and fellow heire with him in heaven. And as ſure to be ioint heire, and partaker of all the ioyes, that heaven containeth, as hee is now. Adam when hee muſt needs taſt of the fruits that God had forbid him, hee made vsus 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 giuegive ſuch a refreſhing ſavour.