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A19511	Christ his crosse or The most comfortable doctrine of Christ crucified and ioyfull tidings of his passion, teaching vs to loue, and imbrace his crosse, as the most sweete and celestiall doctrine vnto the soule, and how we should behaue our selues therein according to the word of God. Newly published by Iohn Andrewes minister and preacher of the word of God at Barricke Basset in the country of Wiltes. Wherein is contained, first the chiefe and principall motiues and causes, that should moue and stirre vs vp to the earnest meditation of his passion. Secondly, with what minde we should come to his meditation. Thirdly, how divers and manifold is the meditation of the passion. The fourth part intreateth of the types, and figures contained in the old Testament, touching the passion of Christ.	Andrewes, John, fl. 1615.	1614 (1614)	STC 594; ESTC S115373	48,402	86

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

CHRIST HIS CROSSE OR THE MOST COMFORTABLE DOCTRINE OF CHRIST crucified and ioyfull tidings of his Passion teaching vs to loue and imbrace his Crosse as the most sweete and celestiall doctrine vnto the soule and how we should behaue our selues therein according to the word of God NEWLY PUBLISHED BY IOHN ANDREWES Minister and Preacher of the word of God at Barricke Basset in the County of Wiltes Wherein is contained first the chiefe and principall motiues and causes that should moue and stirre vs vp to the earnest meditation of his Passion Secondly with what minde we should come to this meditation Thirdly how divers and manifold is the meditation of the passion The fourth part intreateth of the Types and Figures contained in the old Testament touching the Passion of Christ HEB. 13. 8. Iesus Christ yesterday and to day and the same also is for ever PSAL. 119. 103. O how sweet are thy words vnto my throate Yea sweeter then hony vnto my mouth Printed at Oxford by Ioseph Barnes 1614. TO THE RIGHT VERTVOVS Renowned High and mightie Monarch JAMES our dread Soveraigne by the grace of God King of great Britaine France and Ireland Defender of the saith c. All grace true honour continuall health ioyfull prosperitie with all other princely vertues in this life and the crowne of glory through the mercy of Iesus Christ in the life to come MOST Gracious Dread Soveraigne vnworthy I know are these my endeavours either to bee shrowded from the prejudice of contempt vnder your Royall Majesties protection a Prince of so great magnanimitie and iudgement or offered vnto your learned view yet your continuall bountifulnes and dayly favours towardes good learning especially ifit savour of divinity as it doth exceed your Roialty or greatnesse so will it also I trust excuse my boldnes in this my humble entreating your gracious Patronage of this my first vnlearned Treatise the which being rawly comprised in a few scattered leaues and as rudely composed in a sort of scribled vnlettered lines the out ward haske whereof although it be farre vnlike the lordly gift that Aconitanus offered vnto Alphonsus king of Aragon being vnpolished may seeme vnpleasant yet no doubt the inward kernell once tasted and well digested may proue cordiall and right fruitfull And although I cannot with ramping Lyons run in with mightie prayes yet with the little Ant by hawling in my wheaten graine I am ready prest to signifie the force of my loue loyalty towards your most excellent Maiestie And thus in al humility I beseech your Highnesse to accept this mite of my poore labours so shall I if God spare me life be cōforted encouraged vnder so mightie a favourer to proceed in the like studies and according to my boundē dutie incessantly with all humilitie pray vnto almightie God by whom both Kings and Princes raigne to his glory not onely to preserue your Grace in Royall throne of Monarchie vpon earth but also to be farre more adorned to raigne with a celestiall crowne of glorie in the kingdome ofheauen Your Royall Maiesties faithfull and ever loyally devoted subiect Io. ANDREWES TO THE CHRISTIAN REAder health in the Lord. RIght well saith the Wiseman gentle Reader that there is nothing new vnder the Sunne and further that there is no end of writing bookes for how soever in a generality the subiect of any knowledge be declared yet the particulars that may bee gathered out of the same be so manie as new or more matter may bee produced to write thereof againe and as Horace also affirmeth it is hard to entreate of any subiect that hath not beene formerly handled by some other Wherefore seeing that of all the benefits that ever Almighty God bestowed on man from the creation of the world as there is none more glorious admirable thē the giving of his owne deare welbeloved Son to vs for vs to be crucified so likewise I thought it best to bestow these my first labours in the meditation of his passion because that of all the duties that man can do or are required of man to be done vnto God there is none so high nor so acceptable vnto him as to imbrace the same his crucified and passionate sonne by faith in our hearts which must not only be done for our owne practise or private vse but also to endeavour our selues to helpe further others in the same For it is the only doctrine that availeth with God the key also to binde and loose sinners the touchstone to try all doctrines the lanterne light that scattereth and expelleth the mist and darknes of all hypocrisie and a preservatiue against all errour and heresie the mother of all goodworkes the earnest of everlasting life and title whereby we challenge our inheritance And also it is the only motiue that I might in all humblenesse of duty with these or such like meditations end and spend the rest of my time in the divine service of my Lord Iesus that hath called me from teaching of Schoole and brevity in writing to become a Minister for to instruct and labour in the vineyard of the Lord. Wherefore Gentle Reader if I that spent the whole prime of my youth in that forme or faculty be now applyed vnto better labours thinke though it be Serò yet it is Seriò and though these my first endeavors begin but in the Autumne or declining of my age yet doubt not by the helpe of God they will continue the time of my whole life Hoping you will grace mee with your favourable suspence vntill my deeds proue my doctrine in which hope I kindly present you this Treatise entituled my Saviours Crosse The which if you balance with the zeale of my minde I shal be sure you will not mislike it in regard of the matter although happily you may finde some distast in the method For what can be more commodious to reviue preserue the soule of a good Christian then a serious meditation in the doctrine of our Saviours bitter Passion which is the summe of my smal and vnlearned Treatise Wherefore if you looke in the booke of God where this my draught would draw you you woulde not only finde there sufficient salue to cure your owne soule which conteines the full satisfaction of these my labours but also it would be a motiue to animate me forwards to continue my endeavour in the like studies In which hope of your zealous pervsing and dayly practising of the same I commit my selfe and my booke to your favourable censure praying the Almighty to giue you such spirituall refreshing vnto your soule that neither Sathan may deceiue you nor the Law terrifie you but that you may rightly enioy the abundance of Gods mercies Vale in Christo Iohn Andrewes THE FIRST PART What the chiefe and principall motiues be which should enforce and stirre vp all of vs to the earnest meditation of the Passion of Christ THe first motiue is the severe

with a great price therefore glorifie God in your bodies in your spirits which are Gods God hath powred into vs the holy spirit yea and that plētiously The fift is our victory against sin the devill and the world Be of good comfort I haue overcome the world and Ioh. 16. 33. haue abolished death sinne and the Devill The sixt is saluation and life eternal for if we beleeue that Iesus is dead and is risen even so them which sleepe in 1. Thess 4. 14. Tit. 3. Ioh. 14. 1. Tim. 3. Iesus will God bring againe vnto life through Iesus Christ we are made righteous and heires of eternall life God sent his son into the world that through him we may haue life everlasting Christ came into the world to saue sinners hee Luk. 19. 10. came into the world to saue them which were lost and not to call the righteous but sinners to repentance Therefore Mat. 9. 13. every spirit which confesseth that Iesus Christ is come in the flesh is of God and every spirit that confesseth not that Iesus Christ is come in the flesh is not of God 1. Ioh. 4. 2 3. The seauenth is A compendious Epitome and Catalogue of the benefits which a Christiā enioieth by the death Crosse and Passion of Christ Through Adams fall thou hast transgressed the whole law By Christs passion death resurrection thou hast fulfilled it Through Adam thou art before God a vile and loathsome sinner through Christ thou appearest glorious in his sight By Adam every little crosse is the punishment of thy sin a token of Gods wrath By Christ the great crosses are easie profitable and tokens of Gods mercy By Adam thou art dead by Christ thou art quickned and made aliue againe By Adam thou art a slaue of the divel and the childe of wrath By Christ thou art the childe of God In Adā thou art worse then a Toad and more detestable before God But by Christ thou art aboue the Angels for thou art ioined vnto him made bone of his bone mystically Through Adam sin and Satan haue rule in thee lead thee captiue By Christ the spirit of God dwelleth in thee plentiously by Adam came death vnto thee and it is an entrance into hell by Christ though death remaine yet it is the only passage vnto life Lastly in Adam thou art poore blind miserable But in Christ thou art rich and glorious thou art king on earth and fellow heire with him in heaven And as sure to be ioint heire and partaker of all the ioyes that heaven containeth as hee is now Adam when hee must needs tast of the fruits that God had forbid him hee made vs all to rue it even vntill this day but here thou seest the fruits that growe not in the earthly Paradise Rev. 22. but in the tree of life which is in the heavenly Ierusalem Now therefore feare no danger be bold in Christ to eate of the fruit as God hath commanded thee it will quicken and reviue thee being dead thou canst do Satan no worse displeasure then to feed on the godly fruit of this Tree and to smell on the sweete leaues which it beareth continually that giue such a refreshing savour THE SECOND PART With what minde we should come vnto the meditation of the passion THE second part vnto the things which we haue already spoken of being well considered followeth that wee bring with vs a true penitent minde the practise and exercise whereof consisteth in these foure points of repentance following 1 Contrition of the heart 2 Vnfayned confession 3 A beleeuing and full confidence setled in the passion of Christ 4 The fruits of faith But first we will speake of repentance To the ende We may instruct our present age with what mind they should come vnto the meditation of the passion is first the contrition of the heart by the nature of Repentance which for the most part little vnderstandeth the doctrine and lesse practiseth the dutie wherefore first we must shew what repentance is Repentance is the constant turning of man in his whole life from all sinnes vnto God which must bee done so directly that he must hate and detest his former evill life purposing to become a new man that God may make him a new heart and a new spirit not Ecles 18. 31. in substance nor quantitie but in qualitie arising from a true and liuely faith with a full perswasion of Gods mercies by the merits of Christ for the forgiuenes of his sinnes But first let vs consider that there bee two 2. Repentāces kindes of Repentance the one a true repentance vnto life the other a false repentance vnto death and example we may haue by Iudas who is said to haue repented 1. The false and which is more to haue confessed his fault which is most of all to haue made restitution and yet it was a false repentance because it sprang not of a true faith but rather of the feare of death which hee saw imminent before his eies of the griefe tediousnese of paine of the horrour of hel and feare of Gods invincible punishment which he knew he must needs abide because he betraied the innocent blood Cain repented yet he was condemned Esau repented yet hee was condemned Antiochus also did repent yet he is condēned because their prolonged repentance sprang not of faith S. Paul saith without faith it is impossible to please God and without faith there can be no true repētance Heb. 11. 6. Thus many Iudasses and desparing wretches wil say whē a minister or preacher goes about to perswade them to amend their liues and returne vnto God by repentance in shewing them that God is more mercifull then man can be sinfull if man will be sorrowfull this or such like answere You say well indeed God is mercifull but alas I am so vnworthy of my selfe and finde so many imperfections in me that I am not worthy of the mercie of God and therefore I cannot expect it Oh marke I beseech you this common obiection is altogether without faith and it riseth not from humilitie but from the pride of the heart and thereby it maketh many carelesse men to distrust in God the reason is because they would not bee beholding vnto God for his mercy but would rather seeme to haue God to be beholding vnto them for their worthinesse But if they would haue God to haue the glory as most of right they should they must not stand vpon their owne infirmities for the more vnworthy they are in their owne sight if they truely repent and be hartily sory for their sinnes with a full purpose to continue in newnesse of life the more worthy will they bee in the sight of God the more acceptable because gods glory is then most magnified who can make their sins Esa 1. 18. if they were as red as crimson to bee as white as snow c.

and debasing of his sonne his obedience his humblenesse offering vp his body vpon the crosse He commeth forth as a bridegroome out of his chamber reioyceth like a mightie man to runne his race Psal 19. 5. The obiect moving the sonne of God is sinne and damnation of mankind which hee would not that it should vtterly perish Therefore saith hee in Esa 43. thou hast made me to serue him with thine iniquities I am he which take away transgressions for mine own sake and I will not remember thy sinnes and also the tyrannie of the divell vpon mankinde The impulsiue cause is the great exceeding loue of God the Father and of the sonne vnto mankinde of whom it is written God so loued the world that hee Psal 103 13. gaue his only sonne c. and David saith As the Father hath compassion over his children so hath the Lord on thē that feare him for he knoweth whereof we bee made he remembreth we are but dust therefore the mercy of God and the intercession of his sonne offering himselfe to be punished for vs is the Impulsiue cause The Subiect or matter of the passion is the very son of God made man as the Prophet saith I was not rebellious neither turned I my backe vnto the smiters Esa 50. 5. my cheekes vnto the nippers I hid not my face from shame and spitting 1. Cor. 2. they haue crucified the Lord of glory The formall cause is the obedience of the person it selfe The finall causes are foure first that God should be worshipped praised for his loue Iustice mercy Secondly that the scripture might bee fulfilled for the satisfying of the will and fore promise of God Thirdly that mankind might thereby be reconciled vn to God and be saved Fourthly that the workes of the Divell might be destroyed Of the difference betweene the passion of Christ and the passion of other Saints of God All Saints and holy men are sinners conceiued and borne in sin but Christ is both everlasting God man free from sin and vnspotted and being righteous and 1 Pet. 3. iust died for the vnrighteous and vniust Moreover there is a difference of the causes of the Passions for all we do suffer for our sins and if we had no sin there should no punishment be laid vpon vs but Christ suffered for vs and laid downe his life for our sins There is also a difference of the passions Touching both the matter and forme thereof we that beleeue although wee suffer the death yet through a stedfast faith and hope which we lay holde vpon Christ Iesus our Savior redeemer our death wil be vnto vs but a sure and ioyful passage vnto eternall life But Christ bearing the sinnes of all the whole world vpon himselfe which the first Adam caused to be committed yet he as a second happy and blessed Adam nay more a mighty Saviour felt for our sakes al the heavy wrath and anger of God which was powred out vpon him and would not deny it but contentedly suffered it yea to be laid and done vpon his own body and so thereby he set vs free from the wrath of God and eternall death Againe although we suffer we do not thereby deserue either vnto our selues or vnto any other life salvation and therefore Christs Passion differeth from all other passion of Saints first in the special property of his owne Passion which is only a sacrifice for our sins secōdly in the persons thirdly in causes fourthly in the matter it selfe as is already said The exemplariall meditation of the Passion of Christ The exemplariall meditation beholdeth Christ as a teacher and observeth him as a guide and leader vnto eternall life and studieth to follow his humility obedience meekenes patience as himselfe saith learne of me for I am meeke and humble heart he that taketh not vp his Crosse followeth me is not worthy of me be ye followers of Christ as deare children and 1. Pet. 2. Christ suffered leaving vnto vs an example that yee should follow his steps 1. Ioh. 2. he that saith he abideth in Christ ought so to walke even as hee walked And Paule 2. Phil. Be yee like minded every man esteeme better of an other then of his own selfe look not every man of his own things only but every man on the things of other men Let the same minde be in you that was in Christ for Rom. 8. It behoueth vs to suffer with Christ that with him we may be glorified Now it is wel known that our Saviour went through many afflictions as whips thornes buffets and the most shamefull death of the Crosse And through all these must hee bee contented to follow Christ Iesus that wil be a Christian if matter so require Therefore our Saviour Christ in his last Testamēt did commend vnto his Father his spirit to the Iewes his body to the good theefe Paradice to the vnrepenting sinner hell to the Apostles his Gospell and to the faithfull affliction for their tryall Furthermore let vs learne that as there were two crosses prepared for Christ Iesus the one of passiō as that wooden crosse whereon his body suffered the other of compassion wherby his soul suffered so there is prepared a double crosse for every good Christian the one of the soule the other of the body The crosse of Iobs body was that power that Satan receaued of the Lord to afflict his flesh the crosse of his soule was the cursed counsell of his wicked wife who said curse God and liue Iob. 2. The crosse prepared for king Davids body was that Saul his father in law and Absolon his sonne sought his death but this was that which afflicted his minde that the man whom he had continually fed should be false hearted vnto his person Pauls body was in many dangers by sea and by land by night and by day by theeues by robbers but that only afflicted his mind that he travailed among treacherous brethren vnto his exemplanal meditation do appertaine these foure parts first the Crosse Secondly comfort Thirdly patience and humilitie Fourthly naturall loue peace and concord The allegoricall meditation is that which considereth the tipes and similes representing such like things as should happen to the Church members thereof The two theeues are an image of the whole mankind subiect vnto death in the midst Christ is a redeemer the one part is freed the other abideth in death the scoffes and taunts are the furies and outrages of Hypocrites whereby the Church is scorned and derided The dividing and tearing of his garments noteth Heretiques tearing the Gospell in peeces and the wicked ones snatching away the faculties and maintenance of the Church A table wherein is set downe a collation of the whole course of Christ compared with the estate of the Church Evē as at the birth of Christ the cleerenes brightnes of God overshined the shepheards So in the primitiue

cōmandement of Almighty God which he gaue to Adam saying Thou shalt eat freely of all the trees in the garden but of the tree of knowledge of good and evill thou shalt not eate thereof Which commandement if he had not violated he had yet holden that goodly Eden pleasant Paradise wherin he was seated as Vice-gerent sole supreame ●overaigne over the whole worlde Where no●e what harme and incōvenience our first Parent purchased vs by the breaking that one commandement which was given vnto him if hee had carefully observed that one then had not our Saviour Christ suffered his death and passion on the Crosse for our sins neither had the other ten commandements beene imposed vpon vs. As if he should haue said in the severitie of his iustice looking vpon the guilt of Adams sinne haue I given thee but one commanndement ô Adam and couldest not thou obserue that Now therefore I will charge and enioine a greater matter vnto thy seed after thee I will charge them with ten commandements Whereby we may note that it was not so much the eating of an Apple that God respected when he plagued A●ā as the breach of his commandement the which He hath charged that Psal 119 4. we should keepe diligently Wherefore the contempt breach thereof is the more dangerous vnto vs for if they were punished in Adam and so many millions of Gen 3 17. people for once breaking of them nay If God spared not the Angels that sinned which were a thousand degrees 2. Pet. 2. 4. before vs but cast them downe into hell oh what Iob. 4 18. Iud. 6. shall we looke for then which haue oftentimes broken them and committed so many sinnes against him If the poore man was punished even vnto death for gathering a few stickes on the Saboth day and Vzza for touching the holy Arke and Saul for sparing Agag king of Num. 15. 32. 36. 2. Sam. 6. 7. 1. Sam. 15. 2. 8. the Amalekites notwithstāding their good meanings and intents how carefull ought every one of vs to be in observing them Discamus igitur fratres let vs therfore learne brethren and throughly consider the first cause that should stirre vs vp vnto the earnest meditation of the passion of Christ Which is I say the severe commandement of Almighty God which speaketh by Moses saying These words which I commaunde thee this day shal be in thine heart yea and in thy soule and thou shalt binde them for a signe vpon thine hand that they may be as frontlets betweene thine eies that ye may Deut. 11. 18. meditate vpon them both at home and abroad and when Deut. 6. 7. thou risest in the morning a Deut 6. 6. Likewise our Saviour speaking to a rich man saith If thou wilt enter into life keepe the commandements b Mat. 19. 17. Iob loued to keepe Gods commandements so perfectly that he esteemed them more then his appointed food c Iob. 23. 12. And Christ himselfe saith who soever shall breake one of these least commandements and teach men so hee shal be called the least in the kingdome of heaven d Prov 19. 16. But to our comforts he addeth further and saith whosoever shall obserue teach men these commandements the same shal be called greate in the kingdome of heaven e Mat 5. 19. therefore saith he If ye loue me keepe my commandements for he that loveth my commandements and keepeth them loueth me and he that loueth me shal be beloved of my father and I will not only loue him saith our Savior but wil also shew my selfe vnto him dwell with him f Ioh 14 15. Ioh. 14 21. Ioh. 14. 23. Wherfore saith David I will meditate vpon the law of God both day night g Psal 1. 2. And so is Timothie likewise willed by his master Paul to meditate Haec meditare meditate ponder cōsider of these things h 2 Tim. 3. 14. be not ashamed of the testimonie of the Lord i 2. Tim. 1. 8. Thus meditation vpon Gods lawes and commandements hath alwaies beene the ordinarie exercise of the godly David saith I did meditate vpon thy commandements which I loved o Lord how haue I loued thy law it is my meditation all the day long k Psal 119 97. And with what fervent and vehement zeale he vseth to make his meditations he sheweth when hee saith of himselfe my heart did wax hote within me and fire did kindle in my meditations l Psal 39. 4. yea the very zeale of thine house hath even eaten me vp m Psal 69 9. Thus we may plainely see not only by the example of Moses n Deut 6. 6. Deut 11. 18. Iob o Iob. 23 13. and Paul p ● T●m 4. 13. 15. but also the vehemency of the Prophet David q Ps 39 4. may most cōfortably shew vs how we ought to let the very entire loue of our soules r Sol song 3. 3 bend vnto the Lord in our daily meditations s Psal 1. 2. that Christ may dwell in our hearts t Ioh. 14 13. and bee the very life of our soules u Eccle 23. 4. Ioh. 14 6. whereby wee may behold the faire beautie of the Lord * Psal 27 4. and make him our chiefe delight x Cant 1. 6. our sweet solace y Wis 16 21. our Lord God z Heb. 11. 16. Ier 24 7. Ps 7 1. 3. Mat. 4 7. 16. and the very glory of our soules a Psal 62. 7. Thus God would haue vs to meditate vpon his commandements lawes prophecies that thereby the great benefits of him and his sonne might be knowne and also reverently celebrated and meditated vpon of all mankind as it is written Narrabo nomen tuum I will declare thy name vnto my brethren b Psal 22. 22. one generation shall praise thy works vnto another c Ps 145. ●4 and hee ordained a law in Israel that they should teach their children the same and that their posteritie might knowe it and their children which were yet vnborne to the intent that when they came vp they might shew it vnto their children d Ps 78 7 8. Likewise Moses commandeth that they should rehearse them vnto their children and to their childrens children cōtinually e Deut. 6. 7. In like maner S. Paul commendeth his scholler Timothie for that he had knowne the Scripture of a child f 2 Tim. 3. 18. 2. Tim. 1 5. and that hee had learned the faith that was in him of his grandmother Lois and his mother Eunice whereby it appeareth what diligent care they had in bringing him vp in good learning knowledge and faithfulnes in religion And Solon the lawmaker amongst the Athenians made a law that the child whose father never Solon regarded to bring him vp in good knowledge exercises and learning should not bee bound to succour or relieue his