Christs Cross, Part 3
The third part,
viz. How manifold is the meditation of the paſsion of Chriſt. The meditation of the paſsion is fourefold. 1. Literall or hiſtoricall. 2. Spirituall, which is proper to the beleeuers. 3. Exemplariall. 4. Allegoricall.
WE muſt vſe our ſelues to the olde and accuſtomed words for our inſtruction ſake, ſeeing that wee hauehave 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 to be thought vponupon, 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 vponupon 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 vsus, and everlaſting life reſtored vntounto vsus, 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 vsus 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 vntounto our ſelues any other way, then by faith. In this meditation a godly mind ſeeth & rightly conſidereth what the Paſſion is: for what the Paſſion of Chriſt is, theſe wordes in the 27 of Matthews Goſpell, v. 46. doe very evidently declare, viz. Ieſus cryed with a lowd voice ſaying, Eli, Eli, lamaſabachthani, my God, my God, why haſt thou forſaken me? Obſerue the manner how Ieſus delivered theſe words, viz. crying out & that with a lowd voice, for even as a vapour drawne vp by the vertue of the Sun, and Starres, aſcending vp into the middle region, through the heat that is in it, and the cold compaſſing it, breaketh out into a violent ſtroke, and a vehement noiſe, which cauſeth the thunder; even ſo Chriſt, through the extremitie that his humanitie ſuffered for our ſinnes, was driven to break out into this thundering voice, and cry alowd, Quare dereliquiſti me? why haſt thou forſaken me? God indeed had forſaken him vntill his anger was pacified, and his wrath appeaſed. Notwithſtanding that hee feeleth himſelfe as it were wounded with Gods wrath, and forſaken for our ſins, yet he ceaſeth not to put his confidence in God, and call vponupon him. Which is written to teach vsus 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 vntounto their adverſaries, of their paine, ſorrow, or griefe: for ſo might he as well as any hauehave 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 hauehave borne) which this deepely tormented Chriſt did vndergoe. Through the which our ſinnes, & iniquities, God was ſo highly diſpleaſed, that they being laid vponupon 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 vponupon 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 aMat 27. 46., whoſe bloody ſweat came trickling downe to the ground bLuk. 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 hauehave drawne ſtreames of teares out of the drieſt eie that ever was in the head of man, and to hauehave incited a multitude of heavie and ſorrowfull groans, out of the hardeſt hart that ever God made. Oh! was there ever crueltie like vntounto 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 giuegive him vineger to drinke, and crucifie him.
So that now, I ſay, what the Paſſion of Christ is, theſe words do plainely teach vsus, viz: O my God, my Mat. 27. 48.God why haſt thou for ſaken me: My ſoule is thirſty even Mat 26. 38.vntounto death: theſe & many other examples may ſhewe vsus 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 vponupon 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 vsus 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 vntounto the godhead, wherevpon ſpeaketh a Father in this manner? Whē Chriſt ſuffered death in his fleſh vpō the Croſſe, the godhead and manhood were ſtill togither, but his godhead did not ſuffer: that we might be iuſtified, not only in 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 vponupon him our infirmities (ſin only excepted) which brought vponupon 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 vntounto 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 vponupon 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 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 vntounto 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 vsus: 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 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 vntounto the puniſhment, and paine of the Croſſe, to hauehave 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 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 vntounto 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 vponupon 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 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 vntounto 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 hauehave this verſe vnderſtood of Chriſt, as if by this maner of ſpeech, a warlike ſtrength and courage were to bee attributed vntounto 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 louelove of meat, drinke, or any other delights whatſoever, bee revoked from his purpoſe; & ſo by this meanes may ſtrike it into the hearts of his enimies, how terrible and fearefull his power and ſtrength is. Howbeit we wil hold the moſt plaine and ſimple ſentence that the phraſe it ſelfe doth yeeld & offer vsus. The Prophets ſpeech firſt tended vntounto Chriſt, the king aſcribing vntounto 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 vntounto 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, hauehave 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 hauehave 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 vntounto 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 vponupon him, yea and the ſinnes of all mankind Inſtar Torrentis, like a river brooke to runne & flow round about him on every ſide; therefore is hee ſaid to drinke of the brooke in the way: & by this his paſſion, ſaith the Prophet, ſhall he enter into the kingdome, & exalt abit caput, and ſhall lift vp his head, that is, he ſhall riſe againe from death vntounto 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 vsus to be confirmed, Phil. 1. 9.and made like vntounto the image of the ſon of God, let vsus not thinke, or looke to hauehave 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 vponupon the Tyrannie of Satan, working againſt mankind, and the extreame miſeries of all men, as alſo the horrible anger and wrath of God, powred vpō the ſonne himſelfe, with ſharpneſſe of puniſhment, and with all the great ingratitude of the greateſt part of the whole world, yea the careleſneſſe, and impenitencie even of Chriſtians themſelues. The perſequtions of the godly, and thoſe grievous afflictions of his afflicted and troubled heart, doe theſe words ſet downe and declare, I muſt bee baptiſed with a baptiſme, and how Luk. 12. 50.am I grieved vntill it be ended.
He came vntounto 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 vponupon, 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 vntounto Pilate, and here Chriſt wreſtleth with the world. He is accuſed in the common hall, being overcharged 4 The Divel.with opprobrious nips & taunts, with blows, and blaſphemies, he is condemned to be crucified, and to be executed in puniſhment with two theeues, and here hee wreſtleth with the kingdome of the Divell. He is ſtretched out vponupon 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 vntounto my ſoule, in this Pſalme we may ſee what the paſſion of Chriſt is, and what he ſuffered. Let vsus 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 vntounto 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 vponupon the croſſe. He commeth forth as a bridegroome out of his chamber, & reioyceth like a mightie man to runne his race.Pſal. 19. 5.
The obiect moving the ſonne of God, is ſinne, and damnation of mankind, which hee would not that it ſhould vtterly periſh. Therefore, ſaith hee, in Eſa. 43. thou haſt made me to ſerue him with thine iniquities; I am he which take away tranſgreſſions for mine own ſake, and I will not remember thy ſinnes: and alſo the tyrannie of the divell vponupon mankinde.
The impulſiue cauſe, is the great & exceeding louelove of God the Father, and of the ſonne vntounto 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 vsus 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 vntounto the ſmiters, & Eſa 50. 5.my cheekes vntounto the nippers, I hid not my face from ſhame and ſpitting. 1. Cor. 2. they hauehave 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 louelove, Iuſtice, & mercy. Secondly, that the ſcripture might bee fulfilled for the ſatisfying of the will and fore promiſe of God. Thirdly, that mankind might thereby be reconciled vn to God, and be ſaved. Fourthly, that the workes of the Divell might be deſtroyed.
Of the difference betweene the paſſion of Christ, and the paſſion of other Saints of God.
All Saints and holy men are ſinners, conceiued and borne in ſin, but Chriſt is both everlaſting God & man, free, from ſin, and vnſpotted, and being righteous and 1 Pet. 3.iuſt, died for the vnrighteous, and vniuſt. Moreover, there is a difference of the cauſes of the Paſſions, for all we do ſuffer for our ſins: and if we had no ſin, there ſhould no puniſhment be laid vponupon vsus, but Chriſt ſuffered for vsus, 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 vponupon Chriſt Ieſus our Savior & redeemer, our death wil be vntounto vsus, but a ſure and ioyful paſſage vntounto eternall life. But Christ bearing the ſinnes of all the whole world, vponupon 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 vponupon him, and would not deny it, but contentedly ſuffered it, yea to be laid and done vponupon his own body, and ſo thereby he ſet vsus free from the wrath of God, and eternall death.
Againe, although we ſuffer, we do not thereby deſerue either vntounto our ſelues, or vntounto 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 vntounto eternall life, and ſtudieth to follow his humility, obedience, meekenes, patience, as himſelfe ſaith, learne of me, for I am meeke, and humble heart; he that taketh not vp his Croſſe; & followeth me, is not worthy of me, be ye followers of Chriſt as deare children, and 1. Pet. 2. Chriſt ſuffered, leaving vntounto vsus 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 vsus 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 vntounto 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 vsus learne, that as there were two croſſes prepared for Chriſt Ieſus, the one of paſſiō, (as that wooden croſſe whereon his body ſuffered; the other of compaſſion, wherby his ſoul ſuffered) ſo there is prepared a double croſſe for every good Chriſtian, the one of the ſoule, the other of the body. The croſſe of Iobs body was that power that Satan receaued of the Lord, to afflict his fleſh, the croſſe of his ſoule, was the curſed counſell of his wicked wife, who ſaid, curſe God and liue, Iob. 2. The croſſe prepared for king Davids body, was that Saul his father in law, and Abſolon his ſonne ſought his death; but this was that which afflicted his minde, that the man whom he had continually fed, ſhould be falſe hearted vntounto 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, vntounto his exemplanal meditation, do appertaine theſe foure parts, firſt the Croſſe: Secondly comfort. Thirdly, patience and humilitie. Fourthly, naturall louelove, 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 vntounto 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 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 vponupon infants, that there by he might deſtroy Chriſt: So in the firſt yeare of the Iubile, of the new Teſtament, tyrants exerciſed cruelty vponupon 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 vntounto 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 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 vnderunder 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.