He suffered under Pontius Pilate, was Cru­cified, Dead, Buried.

HAving in my former Treatise (Beloved) dis­coursed at large, as well concerning the con­ception as the birth of our blessed Lord and Saviour Jesus Christ, out of those two fore­going Articles of the Apost [...]es Creed; Hee was conceived by the Holy Ghost, and borne of the Vi gin Mary: I am come now in the next place, by the order and course of the same, to treat of his suffe [...]ings under Pontius Pilate, and his crucifying, death and buriall. For so speakes the fourth Article, Hee suffered under Pontius Pilate, was crucified dead, buried.

Where the first thing that in my judgement, will require sa­tisfaction, is this; Why the holy Apostles, or whosoever else they were that joyned these Articles together, and made a summe of beliefe of them; did make so large a leape, as to passe so immediately and directly from the first act of his life to the last, from his being borne of the Virgin Mary to his sufferings under Pontius Pilate: especially seeing the holy E­vangelist speakes of many passages of his life in the interim and betwixt these, that are very remarkable and worthy, not one­ly of our observation but our contemplation also and beliefe. And it is answered by one thus. Optimè à nativitate ad ejus pas­sionem & mortem fit transitu ubi perfectè salutis nostrae summa si­ta [...]st. The transition from his birth to his death and passion was most fitting and convenient for this reason, because there­in especially consisteth and is placed the summe and substance of our Salvation, Nihil enim nobis nasci profuisset, nisi & rede­misset; as he goes on out of Saint Gregory: His birth would have [Page 2] profited us nothing, if his redemption of us had not followed and succeeded. So that to suffer and dye for the sinnes of man­kind, was a chiefe, though not the onely end of his incarnation; which occasioned the worthy Authors and disposers of this sh rt summe of our Christian beleife, to passe from one sub­stantiall head and point unto another; especially from his con­ception and birth, to his passion, resurrection and ascension, with all celerity and expedition, leaving all other circumstantiall parts and passages of his life to their Sermons and other larger dis­courses.

Which course likewise Saint Paul himselfe followed as is plainely to be seene in his Epistle to the Philippians. Where when hee had described and set downe Christs nativity and birth; he presently thereunto adjoynes his death, as fetching and deriving from thence the chiefe fruit and profit of our re­demption. His words (speaking of Christ) are these. Hee made himselfe of no reputation, but tooke on him the forme of a servant, and was made like unto man, and found in shape as a man: here he speakes of his Nativity; and then in the next words, subjoynes: He humbled himselfe and became obedient unto the death, even the death of the Crosse. There followes his passion, Phil. 2.7, 8. Verses.

Yea, and the holy Evangelists themselves seeme not to dif­fer much from this method and order neither, in that they are so exact and punctuall in setting downe all circumstances; first concerning his conception and birth, and then afterwards of his sufferings and death; whereas they pretermit and passe o­ver many act [...]ons of his life, as Saint John confesseth plainely; in saying, There are many other things which Jesus did, the which if they should be written every one, I suppose that even the World it selfe could not containe the Bookes that should be written, John 21.25.

As if his very Incarnation and all other actions of his life, together with his preaching, and entire and perfect obedience to the wh [...]le Law, and the like, tended onely to the redemp­tion of mankinde by his death and passion, as to their chiefe and last end: answerable to that also of Saint Paul elsewhere; When the fulnesse of time was c [...]me, God sent forth his Son made of a woman, and made under the Law: where yee see his incarnation birth and obedience expressed: But to what [Page 3] purpose? why, that followes in the next words (viz.) To re­deeme them that were under the Law; that is, by his death and passion, Gal. 4.4, 5. Verses.

And thus you see, how the conception of Christ, first is di­rected to his birth and incarnation; and that next to his death and passion, as to their first and last end: Primum in intentione, etiamsi ultimum in executione; First in intention, though last in execution. So that our Creed ye see passes over all the obe­dience of our Saviours life, as being nothing else but a step onely to his death and passion, by which especially our re­demption is purchased and procured. As much as to say, let men lay hold by a lively faith on these, and then doubt not but all other circumstances shall and will concurre to their future blisse and happinesse eternally, in the land of the li­ving.

And so this question being thus resolved, I proceede in the next place to the handling of the words themselves as they lye in the Article. He suffered under Pontius Pilate, was c [...]ucified, dead, buried.

In which words, for methods sake, I will observe onely these two circumstances, Quis & Quid, who and what. Who, He, or which; what, suffered under Pontius Pilate, was cru­cified, dead, buried. And I will begin with the latter first, as being the larger subject, reserving the former to conclude at the latter end, as requiring the deeper and the longer search.

He suffered under Pontius Pilate, was cru­cified, dead, buryed.

HEre yee see, beloved, sundry Circumstances expres­sed and set downe, which to handle at large accor­ding to their weight and urgency, would require e­ven the least of them more time then at the first I proportioned to my selfe for the whole: But because they are the common and ordinary subjects of many, if not most Ser­mons, [Page 4] I shall be the briefer in them: Yet I will handle each circumstance apart, and begin with them according to their order in the Cre d. As fi [...]st of the first, Hee suffered under Pontius Pilate, &c.

And here I may for an entrance take occasion, without any great digression from my intended scope, to discourse of all his sufferings from his birth to his buriall, f [...]om his Cradle to his Crosse, from his very infancy till his dying day; and shew how that tota ejus vita Crux fuit acerbissima, his whole life was nothing else but a martyrdome, a continuall suffering in one kinde or other; Habens in factis observatores, in verbis contra­dictores & in tormentis illusores, as Saint Bernard speakes, Hav­ing envious and malicious obs [...]rvers of his deedes, spitefull and hatefull contradictors of his words; yea, scornefull and reproachfull scoffers at his miseries and afflictions. In regard whereof some doe apply that saying of the Spouse in the Can­ticles unto him, when she cals and styles her beloved, Fasci­culum myrrhae, A bundle of Myrrhe, Cant. 2.12. Not onely be­cause Myrrhe was wont to be used in the sacrifices of the old Law, but also because the body of Christ was so embalmed before his buriall, as we may see John 19.39, & 40. Verses. Or because the Jewes, even just before his Crucifying, dede­runt ei bibere vinum Myrrhatum, gave him Wine to drinke mingled with Myrrhe, Marke 15.23. which, as Cyrill saith, Fellis instar amara est, [...]at [...]ei [...]si 13 is even as bitter as gall.

But I must confesse that Mercerus a learned expositor up­on the place doth not approve of the bundle of Myrrhe in this sense, but acknowledging Quòd quidam nostrorum, &c. that some did so expound it, upon the same reason, yet concludes himselfe, That Nil necesse est, &c. there was no need of such an interpretation: But saith he, simplex s [...]nsus est, &c. the plaine meaning of the place is, that the Spouse saith, her b [...]loved was most sweet and gratefull unto her, even as a bundle of Myrrhe is pleasing and delightfull to the sent; and he addes his reason too, because Christus in ecclesiam odores spargit suavissimos, &c. Christ doth as it were strow sweete odours of his gifts and graces upon his Church and chosen.

But beloved, the truth is, it may safely be taken and expoun­ded in both senses: For Myrrhe may be said, after a sort, to re­semble the Physitians [...], that is, it is both bitter and [Page 5] sweet; sweet in the smell, bitter in the taste. And so is the sa­crifice of [...]hrist, sweet in the offering, bitter in the suffering; sweet in the nostrils of God his Father that injoyned it, that ac­cepts it, and sweet unto his spouse the Church, i. e. the whole number of his faithfull ones, wheresoever dispersed throughout the whole world, for whom it was performed, and to whose comfort it is applied: in regard whereof she hath reas [...]n to say as followes in the text; inter ub [...]ra mea commorabitur, he shall lye all night b [...]twixt my brests; in the same verse: Yet it is bitter, yea, most bitter unto him that for his sake is content to sustaine and endure it. Which diversitie of the apprehension and relish, (as I may so speake) of the sacrifice of Christ, is by one well exprest after this manner, when he saies, Patitur Christus, & ex hoc dolor; patitur pro nobis, & ex hoc laetitia; patitur ad suam mor­tem ut videatis hominem; patitur ad nostram vitam ut ametis De­um; patitur in cruce, ecce miseriam; patitur ut resurgat, ecce glo­riam. And as well Englished by another, a Divine moderne Poet of our own: (truely I am sure, whether int [...]ntionally or no, I know not) in this sort:

And thus you see how Christ our blessed Saviour may be said to be a bundle aswell of bitter as of sweet myrrhe. A sweet bundle to his heavenly Father a [...]d his beloved spouse the Church: but a bitter bundle to himselfe, in regard of his continuall sufferings, which were so knit and bound together throughout the whole course of his life, that there was no intermission or release be­twixt them; and therefore justly termed and styled a bundle.

If therefore Solomon could say of man in generall, That, cuncti dies ejus del [...]ribus & aerumnis pleni; All his daies are sorrowes and his travaile griefe, as Eccles. 2.23. Then much more might the Prophet say of this man in particular, that he was, Vir dolorum & sciens infirmitates, Esay 53.3. (i. e.) A man so composed of sor­rowes, as that he had a taste and sense of all humane infirmities: I meane, all that were naturall, not sinfull. And that together with our nature, he tooke all that belonged thereunto, sinne [Page 6] onely excepted, as all our weakenesses, our wants, our sicknesses, our sores, our griefes, our sorrowes, yea, all our common infir­mities, though not Personall defects both of body and soule; as is solidly discussed and plainely proved by a learned Tutor of mine preaching upon the same subject: D. Sa. [...]. The Life and Death of Jesus Christ: whither I referre you for further satisfaction in this point.

But I take the meaning of the Creed to stretch no farther then to those great and grand sufferings that went immediately before his crucifying on the Crosse, because it sayes, He suffered under Pon [...]ius Pilate: that is, in the time of his jurisdiction, and by au­thority derived from and under him, so that whatsoever things were publikely done and acted against him about this time and by this meanes, are properly hereto be handled, and no more. For the name of Pontius Pilate is not here mentioned, ad personae dig­nitatem, S [...] 81. de [...]. sed ad temporis significationem, as Saint Austin speakes, That is, not for any honour or credit given or intended to be gi­ven to the person; but onely to expresse and declare the time of Christs suffering here mentioned and set downe. For hee was Judge, Governour, Deputy, President, Viceroy, or whatsoever else you please to call such a Magistrate, as had the supreame au­thority of life and death at this time in the land of Jury, Judea, and in the City of Jerusalem; where Christ was to, and did suf­fer death upon the Crosse, for the sinnes of the whole World: although indeed his said authority were but subordinate and de­rived from the Roman Empire. For you must know beloved, that Jerusalem at this time, was in bondage with her children, i. e. in servitude and subjection to the Emperor of Rome: Who as he had under his government the most part of the neighbou­ring world, and bordering countries round about him: so among the rest this country of the Jewes in which Jerusalem stood, com­monly called and knowne by the name of Judea or the land of Jewry. Now as our King of England hath his Deputies, Presi­dents, and Governours in Scotland, Ireland, Virginia, and other places of his more remote Jurisdictions and Dominions, where he is not personally resident himselfe: so the Emperour at this time, had the like in his severall Provinces abroad. And amongst the rest, Pontius Pilate in this City and Country where Christ now suffered and was put to death; and therefore is it said, He suffered under Pontius Pilate, (that is) at that time, when Pontius [Page 7] Pilate was the President of the place, and before whom he was convented, arraigned, condemned, and the like.

Which beloved, was a very necessary circumstance to be known, ne ex aliqua parte, velut vaga & incerta, gestorum traditio vacillaret, In lo [...]um. saith Ruffinus, Lest the mindes of men should stagger and waver at the report and tradition of their doings and Christs sufferings: if in the smallest circumstance they were left doubtfull and un­certaine. And therefore it was thought fit not to be omitted, by the compilers and composers of the Creed, as well for the confu­tation and conviction of the Jewes that would not beleeve in him, as the confirmation and setling of Faith in the hearts of the Gentiles, unto whom they were to preach him and proclaime him: in that they were able, and did so punctually designe the time, and place, and person under whom he suffered such and such things: as conventing, arraigning, condemning, buff [...]ting, bea­ting, rayling at, reviling, mocking, scoffing, scorning, scourg­ing, crucifying, dying, burying, and the lik [...]. All which and a great deale more he suffered under Pontius Pilate, as I shall have occasion at large to shew you in the sequell of this discourse.

To omit therefore the basenesse of his birth, and the manifold miseries of his whole life, wherein he tooke upon him the shape, not onely of a servant, as Saint Paul saith, Phil. 2.7. ut subesset, that so he might be in subjection: but also of a sinner; mali servi, ut vapularet: that is, of an evill servant, that so he might suffer correction, as Saint Bernard. Both which are expressed together by the Prophet when he saies; Fecisti me servire in peccatis, Thou hast made me to serve with thy sinnes, Esay 43.24. Let us a [...]it­tle consider of the time onely and manner of his death; wherein most especially he may be said to suffer under Pontius Pilate. And herein, howsoever I shall be able to say no more for substance, then what you heard read unto you in the forenoone out of the Gospell for this day: Palme Sunday. yet by a little amplifying and aggravating the circumstances, it may so fall out, that your affections may be moved and stirred to suffer a little in your soules with him, that suffered so much bo [...]h in soule and body too for you. And in my weake handling of these great passions of our most great Lord and Master; Inspiret, aspiret qui p [...]ssus est; he that suffered such things for me, I beseech him to be assistant unt [...] me, and to strengthen me. And as Saint Chrysostome upon the same o [...]casion bespake his auditors, so let me you: Ser. 6. Fer. 5. Pas. Orate fratres ut dignatione qa [...] [Page 8] passus, passionis suae revelet arcanum: pray with me O my bre­thren unto this our blessed Saviour and Redeemer; that as he hath vouchsafed to suffer for us, so he would likewise vouch­safe to reveale the secrets and mysteries of his said sufferings un­to us; that so by my unfolding, and your apprehending of them, his name may bee glorified and our soules saved at the day of Judgem [...]nt.

To begin then with the treas [...]n of Judas. He suffered in that first, that one of his owne company, his owne society; one that was numbred among his twelve Apostles, and had fellowship with them, as Acts 2.17. should become an ag [...]nt, and an instrument to betray and de [...]iver him into the hands of his ene­mies. So that it was not a Disciple onely, but an Apostle; not one of the Seventy, but one of the Twelve, that wrought this mischiefe towards him: Quod auget delictum detestabile prodito­ris, saith Chrysostome: which increases aswell the sinne of the traytor, as the sufferings and sorrowes of our Saviour: In re­gard that the Seventy were neither so neare nor de [...]re unto him; as he goes on; not so f rre intrusted with his secrets and in­ward counsels and decrees as the Apostles the twelve were; they being as it were his tryed men; his [...]aterva rega [...]is, as he styles them: (i. e.) his regall and royall company: I meane, that royall Priesthood, and chosen generation, which Saint Pe­ter speakes of, 1 P [...]t. 2.9. in whom he had already began to build and to lay the foundation of his Church. Of which number to have one prove a Traytor, it is no marvaile if it make the Kingly Prophet (his type in this) to complaine, saying, It was my familiar friend whom I trusted, and which did eate of my bread, that hath lifted up his heele against me, Psal. 41.9. And to shew that this very circumstance did aggravate and make an addition to his sufferings, as I say, he goes on in his complaint yet further, after this manner; If it had been an open enemy that had done me this dishonour, why then I could have borne it, or if mine adversary had magnified himselfe against me, why then peradventure I would have hid my self from him but it was thou my companion and my familiar friend, which took sweet counsell together with me, and we walked in the house of God as friends, Psal 55.12, 13, 14. Verses. Which must need [...] be the greater griefe, the greater paine unto me. For indeed, Illud a­micitiae sanctum & venerabile nomen, The name of a friend is, [Page 9] and ought to be the most venerable and sacred name amongst us; among all sorts, all societies of men: Sine quo pater, mater, uxor, filii, affines; quid nisi vana nomina? without which the names of Father, Mother, Wife, Children, Kinsfolke, and the like, are but vaine and empty titles. And therefore saith one, Ami­cum me dici malo quam patrem: I desire not so much to bee ac­counted a Father, as a Friend: Patres enim sine benevolentia in­venia [...] multos, sine hac amicum nullum. For it is too easie a mat­to finde many Fathers, some that are not kind, others that wish not well unto their Children; whereas there is none, that is not, that doth not so unto his friend: Because indeed, Amicus est alter ego: A friend is a mans otherselfe, nearer unto him then either marriage or naturall kindred, of the same bed or the same blood. For love, true love, without these Ceremonies and respects, is the more to be admired, and so by consequent the more to be esteemed: yea, dearer to a man (saith one) then either his armes or legges, as being indeed his whole body and soule together, answerable to that also of the Scripture: Or thy friend which is as thine owne soule: Deut 13.6. For, verae a­micitiae proprium est (saith Granatensis) unam mentem, unamque animam in duobus esse corporibus: It is a most true property of true friendship, to have but one heart and one soule in two se­verall and divided bodies. Et idem velle, idemque nolle (as hee goes on) ea demum firma amicitia est: That being true friend­ship indeed, when a man is ready to will and not to will accor­ding to the necessity and occasion of his friend.

Now Christ for his part had performed all the offices of such a friend unto Judas, he had called him to be his Apostle, made him his friend, his familiar, caused him to eate of his bread, fit at his table, suffered him to be of his owne messe, and to dip his hand in the dish with him. And if Saint Austins intel­ligence be good; and his tradition true: Hee had farther deli­vered him often from death, and for his sake healed his Fa­ther of a palsie, and cured his mother of a leaprosie, borne with many sinnes in him; as with theft, envy, incest, Et post Petrum plurimum honoravit, and next to Peter, honoured him above all other his Apostles. All which the Father sayes of him; Serm. 28. but up­on what ground, I know not: Howsoever upon sure grounds we may add, as he doth: Quod bursarium illum fecit, that he made him his pursebearer, kissed him, washed his feet, gave him in [Page 10] the Sacrament, his owne body to eate, and his owne blood to drinke. Because these particulars of love and friendship towards him, the holy Scriptures doe testifie and avow of him. And therefore for Judas thus to violate the band of friendship to­wards such a friend, as had done all these things for him; and would (if he had found him worthy) have done a great deale more: Yea, that band which hath beene alwayes held so sacred, as not to be violated upon any termes, not onely amongst Chri­stians, but amongst the grossest Heathens and prophanest Na­tions whatsoever. Why in doing this, I say as he hath added one circumstance, one degree to the sorrowes, to the sufferings of Christ: so many more, I feare not to affirme, to the encrease of his owne sinne, his owne transgression: For there can be no greater sin then the sin of perfidiousnesse, and ingratitude to a faithfull friend. Which made Jonathan, that he would not be­tray David his friend; no, not to his owne Father, 1 Sam. 1.20. And therefore for Judas to doe this, he shewed, Quod majus peccatum habuit, that he had the greater sin, as his Master him­selfe said of him, John 19.11. in that he was Ingratissimus ho­minum, as one saith; the most ingratefull and unthankfull wretch among the sons of men. No other, no better than the very Snake or Serpent which the Fable speakes of, whom the Countrey­man in a time of frost and snow finding almost dead and star­ved with cold, brings home with him into his owne house, and layes him by the fire side: Sensitque pro hospite hostem mox ut is incaluit ac resumpsit vires, who so soone as by the heat and warmth of the fire he was a little revived, and began to reco­ver strength, instead of a thankfull guest, proved an enemy rea­dy to destroy him and his by stinging them to death. Which now (beloved) is no more a Fable, but a Story; no Tale, but a Truth, answerable to that Prophesie of Jacob concerning his Son Dan (of which Tribe it is sayd by some, that Judas was borne) that he should be a Serpent by the way and an Adder by the path, &c. Gen. 49.17. Or if yet a Fable, why then in stead of Lupus, it is Judas in Fabul [...]. For Christ is this Husband­man, who hath nourished and cherished up Judas, as in his owne bosome; and Judas is this Serpent, that upon the first overture and opportunity stings and destroyes Christ unto death. Blan­ditur coram, mordet absens, pollicetur amicum, praestat hostem: as E­rasmus speakes of an Hypocrite in an other kind. Epist. Hee fawnes [Page 11] upon him to his face, and betrayes him behind his back; seemes a friend, proves an enemy; crying to the Jewes, What will you give me, and I will deliver him unto you?

Et utinam Judas solus sic peccasset, saith Chrysostome: It were well for the world, especially the children of God, that for a time must live in it; that Judas alone were in such transgression, that there were no more perfidious and treacherous persons in it be­sides himselfe. At Deus, bone quam plenus est hic mundus hujus­modi proditorum? nemo ab his securus, as he goes on: But O good God, how full is the world of such miscreants; so that no good man is free from them: But, tuta frequensque via est per amici fallere nomen, It hath ever beene accounted both a safe and a beaten way, under the colour of friendship to betray the inno­cent into the hands of their enemies. David had his Achitophel; 2 Sam. 16. Judges 9. 2 Sam. 4. Judges 16. the Schechemites their Abimeleck; Ishbosheth his Baanah, and Re­chab: Sampson his Dalilah; Abel his Cain; Joseph his Brethren; and Christ his Judas. But, Foelix quem faciunt aliena pericula cau­tum; Happy shall those men be, whom these mens harmes shall teach to beware of the like foule transgressions. For frost and fraud (as it is in the Proverbe) have ever had, and ever shall have ill ends: as it will appeare by the most of these. For Judas and Achitophel hanged themselves. Abimeleck had first a peece of a milstone cast upon him by a woman, which brake his brain-pan: And because he would not have it said that a woman slew him, he commanded afterward that his owne Page should thrust him through with his sword. 2 Sam. 4.12. Baanah and Rechab were slaine by the commandment of David; and having their hands and feet cut off, were hanged up over the Poole in Hebron. And for Cain, he was accursed; and became a vagabond, and a runnagate upon the earth: Gen. 4.11, 12. And as it is said by some, was after­ward shot to death by Lamech; supposing him to have been a wild beast. And thus you see how the vengeance of Heaven, and just judgements of God have ever overtaken and befallen such hy­pocriticall and dissembling Traytors: by whose fearefull ex­amples, I wish (I say) all others to take heed and beware. And so I dismisse the first circumstance in the treason of Judas; that he was one of Christs owne company, and a seeming friend.

A second Circumstance may be this; That he did it, Hon. [...] de prod. In [...] nulla ne­cessitate constrictus, as Chrysostome speaks; not constained there­unto through any necessity, neque invitatus à principibus sace [...]do­tum, [Page 12] nor so much, nay indeed not at all upon urgencie and per­swasion of their part: sed spoute processit, but upon a voluntary offer of his owne; going of himselfe unto the chiefe Priest, and saying, What will you give and I will deliver him unto you? Matth. the 26.14, 15. In regard whereof, he shewes himselfe to be the worst of Traytors; in that he is Spontaneus rather then Qua­situs, Chrysost. [...]oco citat. he was not prest into the service, but was only a volunteere; Propria malignitate consilium genuit sceleratae mentis, nullo participe convocato; as the Father goes on: his Treason towards his Ma­ster, proceeding from himselfe, from his owne inbred corrupti­ons of covetousnesse, and malice, rather than from the externall provocation and inticement of the adversary, or any other. For if they had sought out him, and had put him upon the imploy­ment, requesting his helpe and assistance in such a kinde, it might have excused him à tanto, etiamsi non à toto; in part, though not in whole, from the filth and foulenesse of such a fault, it being not altogether so bad (though bad enough) to b [...]come a follower, as a leader, in this or in any sinne. But the truth is, his enemies seeme not so forward, or desirous to take him, as this false friend to betray him; and therefore hee goes out unto them, without either counsell, or advise of any other, save of his owne lewde heart; and sayes, What will yee give me, &c. answerable to that of David, When thou sawest a Theefe, thou didst runne with him: Psal. 50.18. yea, Thy feet are swift to evill, and thou makest haste to shed innocent bloud, thy thoughts are wicked thoughts, desolation and destruction are in thy wayes; saith the Prophet, Isaiah 59.7. That is, thou intendest such things to others; but the truth is, they in the end will light upon thine own pate; and the pit thou diggest for another, thou wilt fall into thy selfe: as the Wise man affirmeth, Prov. 26.27.

And therefore let not men be too forward and hasty in wicked and sinfull courses, especially in treasons and treacherous designes, either against Christ himselfe, or any others that are in any kinde annoynted of the Lord; as are Kings, Priests, and Prophets: but let them advise warily, and looke charily to themselves, before they goe on. For howsoever the title of a volunteere be honou­rable in a good cause, shewing mens freenesse and forwardnesse thereunto; yet in such trayterous and treasonable practises, as this of Judas, and all other base and bad actions and expeditions whatsoever, it is ignoble and inglorious.

But Judas sinne and our Saviours suffering stayes not, stints not here; for the truth is, the Traytor hath a bagge; and if that be empty, it is little worth: and therefore his Master must be sold, that so he may have something wherewithall to fill it. For, Ser. 15. Anima ejus febricitat curis, ut sacellus iste impleatur nummis; as Saint Austin speaks of the covetous in generall: His soule is even sicke with care, untill his satchell be filled with coyne. And rather then it shall continue so long, he will Perdere fidem, ut ac­quirat aurum; He will get and acquire gold, though he let slip and lose his faith: and therefore cryes out unto the Priests, Quid mihi dabitis? What will you give me? and I will deliver him unto you. Oh the wickednesse, the wretchednesse of this base sinne of covetousnesse! which makes those that are possessed with it, not to startle at the most horrid acts, that either the malice of an enraged and infernall Devill can invent; or the sinfulnesse of mans corrupted and depraved nature perpetrate and commit: the least hope of gaine being thought title just enough, and armour strong enough for all; either injurious, trayterous, or murtherous assaults, and the fruition thereof held a sufficient recompence and reward of all such impious and diabolicall designes. And therefore no marvaile if the Holy Ghost have taught us by the pen of the Apostle: That covetousnesse is the roote of all evill, 1 Timothy 6.10. Ser. 11. in Cap. 6. ad Rom. Mor. Propter hanc enim (saith Chrysostome) naturae leges invertuntur, cognationis jura pelluntur, atque ipsius humanae su [...]stantiae justa debita corrumpuntur. That is, For this the Lawes of nature are inverted, the rights of allyance and friendship perverted, and the just dues of our humane substances and beings corrupted. The tyranny of money urging and con­straining us to lift up our violent hands not onely against the living but the dead too; as he further insisteth and proveth in the same place: Yea, and for this, not onely Cities and Coun­tries, but Highwayes, Mountaines, Hils, and Woods: Orbis etiam inhabitabilis sanguine seatent & caedibus: Yea, the very in­habitable World it selfe, doe abound with murthers and blood­shed. Because indeed, as the Poet saith, Rem faci [...]as, remsi pos­sis recte, si non, quocunque modo rem. Meanes and moneys must be be had, Legally if it may be, but if not, by any meanes whatsoe­ver, Jure vel injuria; be it by right or wrong. So fearefull a sinne is Covetousnesse, making a man to become, Iniquum in deum, in proximum, in seipsum, injurious and unjust, not onely [Page 14] against his neighbour and himselfe, but against his God too: For usque ad mortem domini, amor lucri se ingerit, nec vitae salva­toris quaestus desiderium pareit, That is, the love of profit puts forth it selfe even to the death of the Lord, neither doth the desire of gaine spare the life of the very Saviour of the World. And therefore our Saviours advise and charge to his followers is, Cavete ab avaritia, beware of Covetousnesse, Luke 12.25. Which counsell, if his Apostle Judas had well heeded and followed, hee never would have come here, with his Quid dabitis? What will yee give me, and I will deliver him un­to you?

V [...]ncent. Br [...]mi. me­dit.But O scelerate negotiator, as one styles him; what a wicked Merchant is this? Qui aestimas illum nummis, qui aestimari non po­test: To set a price, a value of mony upon him, whose excellency is unvaluable; as it is said of a faithfull friend such as he was, Eccles. 6.15. in the last Translation (or if you desire it rather in the vulgar Latine) which is as well to our present purpose: Cui non est digna ponderatio auri & argonti: The weight of Gold and Silver is not to be compared to him: (the same place in the Gene­vah.) Nay to esteeme so vilely and so basely of him, as to set no rate, no value upon him at all; but to referre the price to the plea­sure of the purchasers: Quid dabitis? What will you give? which is all one (if you transpose the words, you shall finde it so) as to say; Give what you will, so as you give something, and I will deliver him unto you. Oh! it was never heard before, that he that was a seller (although never so petty a chapman) would give the buyer leave to set the price upon his wares; Nisi de re nullius pretii agatur (saith mine Author) unlesse it were of such wares, as were not worth the buying. And so surely, Judas did est [...]eme of Christ, or else he would never have been thus base to have exposed him to sale as at an outcry, Quid dabitis? What will you give? What is this, but as the Prophet speaketh: To sell the righteous for silver, and the poore for shooes; Amos 2.6. Nay which is worse, to sell a Saviour at a lower price than a payre of shooes; if both the shooes and the penny too were rated as in these dayes: a goodly price to have him valued at, as ano­ther Prophet exclaimes, Zachariah 10.13. But O Judas! thou dost little consider, that one drop of his blood that thou sellest at so low a rate, is sufficient to redeeme and purchase infinite Worlds, yea, and thine own soule too; if thou wert not worse [Page 15] than an Infidell, a revolting, despairing Apostata and backsli­der from thy first faith. But I have undertaken to expresse and aggravate, rather the sufferings of Jesus, than the sinnes of Ju­das, and therefore I must not dwell here, onely a few words more for use and application, and so I will finish this point.

Here first then let us take occasion to contemplate, and admire the infinite mildnesse, meeknesse, and mercifulnesse of our blessed Saviour, in that knowing himselfe to be thus ignomi­niously and basely betrayed and sold by this cursed Caitiffe, yet doth not cast him off, not expell him his society, nay doth not so much as Prodere proditorem, not once bewray him to his fellow Apostles, till he was urged and increated to doe it, and then but very closely and covertly, without naming him, too; but suffers him still to continue quietly in his company as one of his owne followers and familiars to the last houre, there­by instead of shutting it against him, setting the gate of mercy wide open unto him, that so he might finde entrance unto the throne of grace; if he could but make use of the opportunity and lay hold upon it: Yea, he converses with him, sets him at his table, eates and drinkes with him, gives him of the bread of life to eate in his most holy Sacrament (as you heard before) and last of all washeth his feete, as he did to all the r [...]st of his Apostles; even at that very instant when he on the other side breathes out nothing but prodition and perdition against him.

Mira patientia, as Saint Chrysostome exclaimes; Ser. 2. de 51 fer. Pas. which shewes a wonderfull patience indeed, even beyond all president or ex­ample; Petrus enim condemnat Ananiam mentientem, Salvator au­tem patienter sustinet Judam traditorem; as he goes on: for where­as the Apostle Peter condemnes Ananias only for lying, yet our Sa­viour himselfe could tolerate and beare with Judas, though for treason; and that against himselfe too. But all this was done, that he might mollifie his heart, and win him (if it were possible) by love, to remorse and sorrow for his sinne. For, N lo mortem morientis, dicit Dominus, I have no pleasure in the death of him that dyeth, saith he by his Prophet, Ezechiell 18.23. but I de­sire rather that he should returne from his evill wayes, and live: Verse 32. of the same Chapter.

But here peradventure some man may object, and say, Object. that if Christ did truly desire that Judas should not perish in his sinne; Cur cogitationem ejus non mutavit adversam, Homil. de prod. Iudae. as the former Chry­sostome [Page 16] makes the object or to speake; why did he not alter and change his wicked purposes and intents, before they came to ex­ecution? as being that eternall word, by which all things were made: and so had the heart of Judas, aswell as of all other his Creatures, in his hand [...], to alter and change the courses and coun­sels of it, as himselfe should lease.

Sol. To which, the said Chrysostome himselfe makes answer in the same place after this manner (viz.) that Judas could not be re­claimed & recalled from his trayterous purposes, but that it must be either with or against his will. Si invitus, nulla correctio est, nam mentis malitia necessitate non tollitur: Now if it were done by violence and against his will, it would not prove any cor­rection or amendment at all, because the wickednesse of the heart and malitiousnesse of the minde is not to be lessened or taken away by any externall constraint; neither is it the custome or law of Heaven (as I may safely add) to save any man that is not willing: On the other side, Si sponte (as the Father goes on) omnia qua meliorare animum poterant, audisse cognoscitur: To have made him willing there was no meanes neglected, but all courses taken that were usuall and ordinary to other men in the like kinde. As the hearing of Christs heavenly Ser­mons, together with the rest of the Apostles, the partaking of his Sacraments, the fore-telling of his treason; and crying, Woe to him by whom the Sonne of man is betrayed: as also the laying before him the torments of Hell, to fright and feare him; and the hope of Heaven, to weane and win him from his sinnes. By which meanes onely his fellow Apostles were setled and establi­shed in the faith of Christ, and reclaimed from their misdeeds. And therefore if he onely of all the rest, would remaine obstinate and perverse, by continuing singular in his wicked purposes, and resolutions; and alone reject and refuse the former medicines that were provided and prepared by the hand of so skilfull an Apothecarie for his recovery: Non medici vitium est, sed languen­tis; there is no blame to be laid upon the Physitian, but onely upon the patient; as the same Father in the end concludes the question. And therefore let not any man be so lewde, as to ac­cuse Christ in his most secret and retired thoughts, for the con­demnation of his treacherous Apostle Judas, but onely lay the fault upon himselfe; that when his loving and tender-hearted Master would have healed, and recovered him, yet would not be [Page 17] healed; but continued still obstinate and rebellious in his sinnes, just like one of those, Quos non vincas verbo, nec verbere, neque lau­ro, neque loro: which are not to bee won by words or blowes, neither by punishment nor reward, neither for love nor feare: Et quibus cum benefeceris, pejores fiunt; but such an one, as the more is done for him, the worse he is; as the Church of the Jewes, of which God by his Prophet complaines; saying, What could I have done more unto my Vineyard, that I have not done unto it? And yet behold, Quando expectavi uvas, fecit labruscas; When I loo­ked for grapes, it brought forth wilde grapes: Isay 5.4. or like a barren field, which instead of Barl [...]y bringeth forth Cockle; and Thistles instead of Wheat: Job 31.4.

But O God! that any heart should be so hard, or any minde or soule so obstinate and perverse, as not to be mollified and broken: Tanta amoris suavitate, with the sweetnesse of such love, and the tender mercies of such a lover; but to continue like Pharaoh, Qui incudem non cor gerebat in pectore, (as one saith) which instead of an heart carried an Hammer, or an Anvile rather, in his breast and bosome; victus & invictus male gratus, & ad tot munera sur­dus: so was Judas deafe to all goodnesse: stopping his eares at Christs charmes, charme he never so wisely.

But for use, aswell the comfort of the godly, as the terrour of the wicked, if our blessed Jesus be so loving and kinde, patient and long suffering towards those that set him and sell him at so low a rate: then much more will he be so to those that esteeme so highly of him, as to set their hearts sincerely to love him, and faithfully to serve him all dayes of their life.

If hee vouchsafe to call Judas friend, which was so false unto him: as, Friend, wherefore art thou come? Matth. 26.5. then much more those that are his friends indeed. Yea, Yee are my friends (saith he to his Disciples) if you doe that which I com­mand you: John 15.14. And Abraham is said to be the friend of God, Esay 41. and Iames 2.23. and Christ calls Lazarus his friend, Iohn 11. Blessed then, yea, thrice blessed are they that have gotten Christ to be their friend; by whose friendship much good shall redound unto them; as true pleasure, right and rich profit, [Page 18] and gr [...]at dignity and esteeme. For Christ not onely wisheth, but willeth all good to his friends; I meane his true friends, and such as continue to the end. He doth communicate there­fore all his blessings unto them, not only temporall, but spirituall and eternall too. He hath taken their humane nature upon him, that so he may the better make t em partakers of his nature which is divine. He is in them, and they in him; living and working each in other. They wi l and [...]ill the same things, and he makes them partakers of a l his secrets. And [...]or the better confirmati­on, and strengthning of this league of [...]iendship betwixt th [...]m, he stirres up their mindes to constant and continuall prayer and supplication; whereby they doe the more frequently, and fami­liarly converse and conferre together. The godly man thereby laying his wants and desires, reverently and devoutly, fervently and freely open, before his compassionate and tender-hearted God, and friend; and God on the other side, as a true friend in­deed, speaking backe againe to the heart and soule of his humble suppliant and servant by inlightning his minde and understanding with divine consolation; and granting of his requests in such measure as he findes to be fitting and needfull for him: O sanctum commercium in quo de Dei gloria, & hominis salute agitur! O holy and heavenly conference and commerce (saith one) where Gods glory, and mans salvation is so hapily treated of and advanced! Rejoyce then O yee godly, in that you are become of the house­hold of God, and firmely united unto him; though otherwise you be odious and hatefull to the world. For you are hereby in­vited to the Supper of the Lambe; Christ himselfe being become your husband, and his father your friend. Love therefore, reve­rence and feare God, who is the Father of your family: and he will be loving and carefull for you againe as for children, and those of his owne houshold, the houshold of faith: yea, rejoyce (I say) as the familiar companions of God, the friends of God, the guests of God, the Spouse of God. For the good shepheard Christ Jesus is your friend, and your friend Christ Jesus is the good shepheard; by whom seeing yee enter, yee shall be saved: and shall goe in and out, and finde pasture, John 10.9. And therefore bid adew to all humane friendships and worldly familiarities, as whereby your minde is drawne away from this that is divine. [...]or know yee not, saith the Apostle, that the amity of the world [...] the enmity of God? James 4.4. for whosoever will bee the [Page 19] friend of this world, maketh himselfe the enemy of God; as there followes. Let God and his Christ then be your friends; and the world, the flesh, and the Devill, your utter enemies for ever­more. And this sufficeth for the first use, the comfort of the godly.

Secondly, let us here consider, what a dangerous thing it is to give way at the first to the vitious inclinations of our hearts and minds, and how neere unto utter ruine such are, as doe not betimes vim sibi inferre, as one saith; make resistance to the uttermost of their power against the lewd suggestions thereof, when they doe arise. For the devill is a subtill and a sly serpent; qui uniuscujusque ingenium & mores novit; which knowes unto what affections and lusts especially each man is inclined by nature; and accordingly layes his baits and snares whereby to intangle and intrap their soules. As the Patriarch Iacob; when he would have the sheep and goats to bring forth their young spotted and party coloured, used at their watering times and places to lay rods; Cortice partim erepto, partim retento; with the ryne partly pilled off, and partly kept on; whereby they became of sundry colours; which shining and shi­ming in a cleere water; tempore coitus; at the time of coupling and conceiving, fastened such an impression thereof in the senses of the dammes, as that it did be spot the young ones in the wombe. Ita daemon sensibus nostris varia deliramenta obijcit, Or [...]n. S [...]r. 12. de Iuda. &c. (saith one) so doth the devill continually lay before our senses, many vain and deceivable objects; th [...]t so in one kind or other he may bespot our soules with sinne. As objects and shewes of revenge to the wrath­full; of luxury to the lustfull; of arrogancy to the proud; and especially of farther and greater gaine to the covetous, as here to the traytor Iudas. Where we may justly take occasion to discourse a little farther off the sleights and subtilties he used towards him in this kind. For this crafty fox, and sly insinuating serpent, un­derstanding well enough on which side Iudas mind was to be as­saulted and assayled (as having found out) that howsoever he were inclined to many, or as some say, to any sinnes, so that none came amisse unto him; yet especially to this of Covetousnesse: Ea ergo parte bostem aggreditur, qua sibi persuadet aditum faciliùs fore paran­dum: Therefore that he might plant his battery against such a breach where he knew before-hand that he should find the least re­sistance: ultro currentem suadet ulterius currere, &c. he perswades him, that was forward and hasty enough of himselfe, yet to make more [Page 20] hast unto his gaine, and to lose no time nor opportunity, by which he might obtaine so great, so good a prize. For the truth is, he had once before made tryall how this bait, this sweet bait of gain would be entertained and swallowed by this gaping gudgin: and how his rods would take in this kinde, but he did not, he durst not peele them, nor pull off the ryne as now he did, but went more closely, more covertly to worke. And that was, when he caused him to complain of profusenesse and waste, at Maries anointing of the head & feet of our blessed Saviour, saying, Why was not this oint­ment sold for three hundred pence and given unto the poore? Iohn 12.5. thereby hiding and cloaking his covetousnesse under an hypocriticall vayle and mantle of charity, and providing for such as were in want: whereas he said this, not that he cared for the poore, but because he was a thiefe, and had the bag, and bare that which was given as there followes, vers. 6. But now that he is throughly acquainted with the minde and manners of his Client, by this former tryall and experiment of him: Non in occulto, sed in aperto pugnat, hee fights not so closely, so cunningly, but goes more publikely and plainly to worke than he did before. For ha­ving once found him comming, and gaind his consent and assent unto his wicked and lewd suggestions, he presently enters into his soule, Rapit hominem, circum-agitat phantasmata, non jam sub Cor­tice virgas, sed detectas oculis probet videndas: he violently possesses the man, compasses and canvasses his troubled and distracted thoughts and wandring and unsetled imaginations, and manifests his stratagems to the view of the world without any cover, any care to hide or conceale the same. For as the Scriptures testifie, soone after he had received the sop, Satan entred into him, Iohn 13.27. that is, tooke full possession of him, as the marginall notes expound the place: so that he led and carried him into what despe­rate and sinfull courses he would himselfe.

Vse. Oh then let me entreat you to take heed and beware of the in­ticements and occasions of sinne in its beginning, in its first en­trance, before it lay too violent hand and hold upon you. For the longer you shall give entertainment thereunto, the surer and faster hold the Devill has of you, and t [...]e harder you will finde it to vanquish and overcome at the last; if ever you be able to master it at all, which Judas you see could never doe; but was quite overthrowne and undone by it, both body and soule for ever. And therefore I say, Principiis obsta, let it be your care to [Page 21] resist beginnings of evill, and to kill the Serpent in the egge. As Bernard, Cura in ipso utero pessimae matris praefecari germen: so say I, take care to strangle the seed of sinne whilest it is in the wombe, i. e. in the heart, in the thought, before it come into action, or ever it doe see the light. For Satan knowes how to make a n [...]st wherein to nourish and cherish sinne, even of our smallest thoughts and cogitations, if we neglect them too long, and permit them to take their owne sway, their owne swing within us. And therefore as it is his continuall care to suggest unto us, Cogitationes mali thoughts of evill: so let it be ours so to resist and with­stand them, as not to permit them to become, Cogitationes malas, not to proceed so farre as evill thoughts, i. e. not to nestle or roost within us. For as Luther said well: Howsoever he could not hinder the birds and foules of the ayre from flying over his head, yet he would be sure to keep from them building nests, and making harbour in his beard: so howsoever we cannot hinder Satan from buzzing and suggesting into our hearts and soules wicked and un­godly thoughts: yet we may so withstand him and them too, as that they shall never burst forth into actions, and become wicked and ungodly d eds. Because as he that cuts off the head of the Serpent, slayes the Serpent it selfe; so he that resists sinne in the first motions and beginnings of it, destroyes it so throughly, as that it can never rise up againe to prevayle against him, either in in this world, or that which is to come. For as the conception of lust brings forth sinne, so it is the finishing of sinne that brings forth death; as the Apostle speaketh, Iames 1.15. And he that can thus resist sinne it selfe, when it begins to seize and take hold upon him; doth therewithall resist also the author thereof, that is, the Devill: Et prosternit inermem, and so confound him, as that he takes away his weapon from him, James 4.7. and leaves him naked and without defence; according to the same Apostles direction: Resist the Devill and he will fly from you, Chap. 4.7. But all this Judas did not; he did not withstand the first motions of evill in his covetous heart, but gave full and free way, and consent thereunto: and so is brought Gradatim ad hanc miseri [...]m, as it were by degrees unto this height of sinne and misery; as to me­ditate first of the meanes how to betray his Lord: and then se­condly, not to meditate it onely, but to put it in practise also by seeking opportunity to doe it; as the Scripture testifieth. And having found it, he cryes, Quid dabitis? What will ye give me, and I will deliver him unto you?

Once more therefore let me entreat every one of you, to be­ware of covetousnesse, of too much care to fill the bagge, lest Loculus prove Laqueus, quo capiaris & traharis ad interitum; the bagge prove but a baite to ensnare thee, and to draw thee to de­struction both of body and soule. And to finish this point, and say no more of this subject; let me also advise you all, and oft n, to take this into your considerations; That none of Christs Apostles perished, but he that bare the bagge. And therefore looke to it, you that are masters of the bagge; not onely in the singular, but in the plurall number: for if Judas perished that had but one, what danger are you in that are masters of so many? there being many shrewd temptations, and that in severall kindes in mens in­ordinate and over-much care and desire to fill their bagges: so that this onely hath beene the occasion of many, if not most sinnes in sundry others besides Judas: As of Theevery in Achan, Bribe­ry in Gehezi, Murther in Ahab, most notorious lying in the Soul­diers that were set to watch the Sepulchre of Christ, hypocriti­call dissembling in Ananias and Saphira, Simony in Magus; be­sides (as I say) Treason in Iudas: What will you give me? and What shall I give you? corrupting all conditions, and callings both in Church and Common-wealth. But I list not to particu­larize, hoping that all my hearers and readers, of what ranke and condition soever they be, will make application themselves, and inferre, that Si junguntur in culpa, non separabuntur in poena: If they joyne with these m [...]n in their sinnes, they must looke to be partakers also of their plagues; as it is threatned, Revel. 18.4. Which consideration may be a meanes, Cohibere manum, etiamsi non animum; if not out of conscience of sin to restraine all mens hearts from affecting, (as I desire) yet out of feare of punish­ment to hold backe some mens hands from effecting such mon­strous and prodigious impieties; as I hope. And this sufficeth for the first circumstance in the sufferings of our Lord and Saviour Je­sus Christ, (viz) the treason of Iudas.

THe second Circumstance which I intend to take notice of in the sufferings of Christ, (for a large volume would not serve to discourse of all) shall be that which he took notice of himselfe, and taxt his adversaries for it, in the 26. of S. Matthew, Gospell, saying, Ye be come out to me as it were against a theefe, with swords and staves to take me; Verse 25. of the same Chapter. For the Text tels us, that after Iudas had compacted with the [Page 23] Iewes for thirty pence to deliver him into their hands; he recei­ved a band of men, and officers of the High Priest, and came thi­ther with lanthornes, and torches, and weapons, saith Saint Iohn, Chap. 18. Verse. 3. And S. Matthew, and S. Marke, they tell us what these weapons were; even swords and staves, Matth. 26.47. and S. Marke 14.43. and S. Luke sayes, that Iudas went before the company: Luke 22.47.

I had thought beloved, that we had done with Iudas the last day; yet here you see it is our hap to meet with him againe: Sed tantum mutatus ab illo, ut vix cognoscas eundem esse; yet so changed, as that you will scarce know him to be the same man. For then he went up and downe like a slimme, and a sly companion, that had gotten some stolen or counterfeit commodity under a thread­bare cloake, crying in a corner; Sir, will it please you to buy? What will you give me? you shall have it worth your money; Ile use you well, and afford you a very good penny-worth. But here he comes like a brave Gallant, a great Commander, in the head and front of the troupe: He is suddenly become a Captaine: Hee hath gotten a Company, and a Band of men; and which is more strange, he hath gotten money to boot. Strange indeed; I be­leeve many of our Martialists in former times, in the German and Low-Countrey wars, have found it so; which have bin fain to make great friends, and disburse great summes themselves, before they could attain to so much honour as to procure a Company: When as Iudas ye see hath done it in the turne of an hand; or as we say, with a wet finger. But beloved, the wonder will be the lesse, if we shall but take into our consideration the desperatenesse of the designe, and the danger and difficulty of the imployment: For great un­dertakings must have great incouragements, and well performed great rewards: Now this was no lesse, then even to take and kill the Lord of life; his very Master, Maker, and Redeemer. A taske too hard, and a service too hot, I hope for our times; so that none I trow will either envy or repine at the easie and hasty preferment of our n [...]w Captain Iudas: nor readily & willingly undertake his pains to gain his place; run his hazard to reape his hopes. For be­loved, if they had not met with an adversary that was more mer­cifull, then themselves powerfull, (though they were an hundred to one) they had beene all dead men at the very first onset, the first assault. For Saint Iohn saith, that as soone as Christ had said unto them, I am he; they went backward and fell to the ground: [Page 24] Iohn 18.6. Ego sum dicit, & impios dejecit. He did but say, I am he; Tract. 109. in Ioha [...]. (saith Saint Austin) and the very word cast the wicked to the ground. Whereupon he demands, Quid judicaturus faciet, qui judicandus hoc fecit? Quid regnaturus poterit, qui moriturus hoc potuit? He that could doe these thing; at the time of his Hu­miliation, when he was ready to dye, and be judged by others; what shall he doe? nay, what shall he not doe, when hee shall come in his Glory to reigne, and be judge himselfe? Surely he shall cast his enemies lower then the ground, even to the nether­most Hell at that time; that was able to cast them upon the ground at this. They went backwards and fell to the ground: And there they should have layne, if any body else had done such a thing but he. For, who but a Christ, but a God, would have suffered his enemies; such enemies to have risen againe, when hee had once gotten them at such an advantage, as to have them on the ground? I cannot chuse but thinke, that if Virgils valiant Cap­taines, Eurialus and Nisus had beene there, (of whom it is said:

What a worke they would have made with Iudas, and his cow­ardly company; Purpuream vomit ille animam: one should have vomited out his bloud and his breath together. And from ano­ther, Caput ipsi aufert Domino, truncumque relinquit sanguine sin­guliantem; His head should have beene striken from his shoul­ders, and his trunke onely left to sigh out his last gaspe: Rex idem & Regi Turno gratissimus Augur; sed non augurio potuit depel­lere vestem: And that neither the greatest Priest nor Prophet a­mong them, should have beene able with all their skill, to have prevented the fatall blow; but, atro tepefacta cruore, terra tori­que madent: The very ground on which they were fallen, should have beene both moistned, and heated with their bloud. And for Iudas himselfe, we will suppose him to be Rhaetum vigilantem, & cuncta videntem: sed magnum metuens se post cratera tegebat: A cowardly Captaine that would either have hid himselfe, or run away for feare. Or to leave the Poet, and come to the Prophet, if the Angell, the destroying Angell that was in the Campe of [Page 25] Senacharib had been but permitted to have taken his course; they would have beene found in the morning to have beene all dead Corpes as 2 King. 19.35. But Christ a friendly adversary as ye see, although with the breath of his lips alone, he were able, not onely to astonish, as here, but to slay the wicked, as the Pro­phet sayes of him, Esay 11.4. Deus enim latebat in carne, (saith Saint Austine) For God lay hid in the flesh, yet commands his followers to put up their swords into their sheathes, and would not suffer them to strike a stroake in his defence. Sed,

No, notwithstanding he had them at such an advantage, as that he might easily have taken them, that came to take him, having them all at his mercy, as we usually speake in the like kinde; yet he gives them their lives. And which is most to be wondred at of all the rest, his owne too. For if he had not, it could never have beene taken from him by force: as hee saith himselfe, No man taketh my life from me; sed pone eam a meipso; but I lay it downe of my selfe, John 10.18. And because I doe so, therefore my father loveth me, as it is in the verse before, (viz.) 17.

Now as Saint Chrysostome speakes; Ser. 5. de 5. Fer. Pas. Ʋbi animam ponendi po­testas est & sumendi, ibi moriendi non est necessitas sed voluntas: Where there is power to lay downe and re-assume life at plea­sure, there dying may well bee voluntary, but not constrai­ned or inforced: Which likewise the Prophet affirmeth, when he saith, Oblatus est, quia ipse voluit, as the Latines read it, Es. 53.7. He was offered, because he would. And the Apostle also confirm­eth, saying, He humbled himselfe and became obedient to the death of the Crosse, Phil. 2 8. Now if he did it himselfe, it shewes he was willing thereunto, or else it should not, it could not ever have beene done: But being willing, he permitted his adversaries that came here to take and apprehend him, to rise againe when hee had them on the ground; and which is more, he demanded of them whom they sought; and when they had told him, Jesus of Nazareth, he answereth them againe and againe that he was the man, Iohn 18.

All which I say, shewes his forwardnesse and willingnesse to [Page 26] be taken: Which yet notwithstanding will not excuse their wick­ednesse, as I shall prove unto you; For howsoever the Philoso­phers say, that volenti non fit injuria, There can be no injury done to one that is wi [...]ling: yet the Divine, by admitting of a distin­ction will deny the Axiome; [...] [...]54. because as Saint Bernard sayes, In similibus factis, causa dissimilis, simile recusat judicium: In the same facts, if there be a different cause, there must be likewise a dif­ferent judgement. Tract. 7. in Ep [...]st. I [...]han And Saint Austine in this very case, diversa intentio, diversa facta facit: A diverse intention makes a difference in the fact, though it seeme to be one and the same; as here, God the Father is said, Tradere filium suum pro nobis, to deliver his Son to death for us: Rom. 8.32. and likewise, God the sonne, Tradere seipsum, to deliver himselfe for me (saith the same Apo­stle elsewhere (viz.) Gal. 2.20. and lastly, Iudas to deliver him into his enemies hands. Object. Now then as the same Father there objects Si pater tradidit filium, tradidit & seipsum filius, Iudas, quid fecit? If the father deliver the same, and the Son himselfe; what evill hath Iudas done? Quae res discernit (as he goes on) patrem tra­dentem filium, &c. What is that makes the difference betweene the Fathers delivering of the sonne, and the son of himselfe; and Iudas his delivering of his Lord and Master? seeing the action seemes to be in all, Sol. one and the same? Why, Ile tell you saith he, what it is, Quia fecit hoc pater & filius in charitate, fecit hoc Iudas in proditione, The Father and Son, did it out of love and charity; and Iudas out of malice and treachery; his traditio being proditio; not properly a delivering, but a betraying of him into his enemies hands. So that, as he concludes the businesse, We are not so much to regard and consider: Quid factum, as quo animo & voluntate factum: Not the thing done, as the mind and intention of the doer: in regard whereof, as the Father is to be magnified and glorified for thus delivering of his Son, and the Son to beloved and adored for delivering of himselfe: So Iu­das on the other side is to be condemned for betraying of his Ma­ster, though his Master seeme and be never so forward, never so willing thereunto. Nam proditus Christus orbem liberavit univer­sum, & proditor tamen Gehennam meruit possidere, as Chrysostome speakes. Howsoever the betraying of Christ, were a delivering and a freeing of the World from much misery and thraldome, not onely temporall and spirituall, but eternall too: yet the tray­tor that did it, deserves no lesse then eternall torments for his [Page 27] labour, Traditus in coelis patris sedet in dextera, traditor autem apud inferos collocatus, tormenta debita sceleratus expectat, &c. as he goes on. And though hee that was betrayed sit now at the right hand of his Father in the highest Heavens: he that did betray him, must expect nothing else but according to the lewdnesse and wicked­nesse of his minde and worke to be cast into the bottomlesse lake, there to be tormented for ever and ever. And this, beloved, bee­ing a Circumstance which of necessity was to be cleared in some one part or other of this discourse, I thought it fit to doe it here, where occasion is in part offered from the coherence and dependance of that which went before, that so it may save me a farther labour, when the like objection shall offer it selfe againe in that which followes, as many times I beleeve it may: but to proceed.

They came out against him with swords and staves to take him; Et Judas antecedebat eos, saith Saint Luke, cap. 22.47. i. e. and Judas went before them: tam pedibus, quam moribus, saith one, as well with his feet, as affections of mischiefe and malice towards him. So that as he was the foremost in the consultation and see­king opportunity to betray him as before; so here againe in the execution and finishing of the designe. He brought them on up­on the danger, upon the assault, get off againe how they can. But beloved, it should seeme by this, that he was not the Captaine, but the Lievtenant rather, whose office it is usually to be the leader and to bring up the men: whereas the Captaine walkes in the rere, comes behinde to keep them close to their rankes and files, and see there be no stragling nor starting aside from the company. Which may very well be. For, as Iudas went before, so out of question, Satan came behinde and followed after, carefully hee­ding all opportunities for the best advantage of the day; day said I? no, it was no day-worke, it was a deed of darkenesse; the blackest, and yet the brightest that ever hell brought forth: The brightnesse thereof proceeding from the power and provi­dence of an eternall God, that was able and willing to worke good out of evill for his owne glory, and the benefit of his Church and chosen: And the blacknesse from the mischievous and malitious purposes of an infernall devill and his associates, who held a councell of warre, against no lesse then the Lord himselfe, and his Annointed, Christ Jesus the Righteous. And if they had found it needfull to have put the tryall of the businesse [Page 28] Praelio navali, to a navall battaile or sea-fight, and so had conclu­ded and resolved upon a ship of warre for the imployment; why then, Satan had been the Master, and Iudas the Mate: but seeing they found that Land-forces onely would serve the turne, the mischievous Devill was made the Captaine, and the treacherous Apostle the Lievtenant; who therefore is said to g [...]e before them, and to leade them on. And as he led them, so Satan led him; that is, was his instructor and director in all this hellish conspiracy and plot. For he had entred into him, as you heard before, and therefore did not follow onely after, but in him; yea, went with him and before hi [...] too.

Neither did Iudas goe onely before this company; but before and beyond all other traitors that ever were, and ever will be to the worlds end. And that in a foure-fold respect: to wit, in the matter, manner, cause and cruelty of his treason. The matter first, For none ever did or shall betray God and Man together in one and the same person, but he. The manner next, in that he did it with a kisse, the token of love: but the most treacherous token of the lewdest love, and the unkindest kisse that ever was given. The cause, thirdly, none, being not provoked at all, ex­cept it were by his owne wicked and corrupt heart and sinfull soule, and the price as little, even thirty pence: which in re­spect of a valuable consideration, is as a thing of nought. The cruelty last, not being to be paralleld in divers respects, by any ei­ther precedent or subsequent examples, as shall be shewed here­after. But I must but point, and passe, having a long journey to goe.

But the true reason (as it should seeme) why Iudas went be­fore the company, as it doth appeare by the Evangelists, was this: that he might have the better opportunity to kisse him. For Saint Matthew saith, he had given them a token, saying: Whomsoever I shall kisse, that is he, lay hold on him: and forthwith he came to Jesus and said, God save thee Master, and kissed him, Math. 26.48.49. Whereupon our Saviour Christ replied unto him againe, saying; Iudas betrayest thou the Sonne of man with a kisse? Luke 22.48.

Now Hugo Cardinalis on the 84 Psalme, reckons up sundry sorts of kisses, that are spoken of and rehearsed in the holy Scrip­tures and word of God. But for the maine partition and division, he makes onely two kindes of them: to wit, Oscula bona & mala: [Page 29] good and evill kisses. And among the good, he styles the first, Oscu­lum unionis naturarum: the kisse of the two natures, Godhead and Manhood in the Man Christ; according to that of the spouse: Let him kisse me with the kisses of his mouth, Cant. 1.10. that is, let him come and shew himselfe in his humane nature, as the said Cardi­nall and most of the antients doe expound the place: which is, foelix osculum, &c. in quo non os ori imprimitur: sed Deus homini unitur, as Bernard speaks. An happy kisse, by which the God­head is united to the Man-hood; and not one mouth joyned to another. The second, he styles Osculum poenitentiae; a penitent, or repentant kisse, as that of Mary Magdalen who ceased not to kisse the fee [...] of our bless [...]d Saviour, Luke. 7.45. The third, Recon­ciliationis, a reconciling kiss [...]; as that of the father of the Prodi­gall; who espying his loose and lewd sonne a farre off, had com­passion upon him, ran to meet him, fell upon his necke and kissed him, Luke 15.20. The fourth, Congratulationis, a congratulating kisse, as that spoken of in another place of the Canticles by the Church of the Gen [...]iles to that of Ierusalem (as the notes on the same Text expound it) saying; Oh that thou wert as my brother, that sucked the breasts of my mother, I would then find thee with­out and kisse thee, Cant. 8.10. The fifth, Foederis, the kisse of Cove­nant; as that of Laban, who after the Covenant made betwixt him and Iacob his son in law, kissed his sons and his daughters, and blessed them, Gen. 31.44, 45. verses. The sixth, obedientiae, the kisse of obedience; as that which Jacob gave to his father Isaac: when he called him; saying, Come hither and kisse me my son, Gen. 27.26. The seventh, Gratiae, the kisse of grace and favour, as that of Solo­mon: They shall kisse the lips of him that answereth upright words, Prov. 24.26. The eight, Osculum gloriae, the kisse of glory and honour; as that of Samuell to Saul, when he tooke a vyall of oyle, and poured it upon his head, and kissed him, and said; Hath not the Lord anointed thee to be governour over his inheritance? 1 Sam. 10.10. And these are the good kisses which the said Hugo hath observed and found out to be in the booke of God. He hath some bad ones too, though not so many. The first whereof he cals, osculum Meretricis, the harlots kisse, spoken of by Solomon, when she caught her lover and kissed him, Prov. 2.13. The second, super­biae, the kisse of pride, spoken of by Iob, when he said: If mine heart did flatter me in secret; or if my mouth did kisse my hand, Iob. 31.27. which is as much as if he had said; if I have been proud of any [Page 30] thing I have done. The third Idololatriae, the kisse of Idolatry; spoken of by God himselfe to Elias, when he said unto him, I will leave seaven thousand in Israel, even all the knees that have not bowed unto Baal, and every mouth that hath not kissed him: 1 Kings 19.18. And lastly Fraudis, the deceitfull kisse, spoken of by Solomon, when he saith; The w [...]unds of a lover are faithfull, and the kisses of an enemy deceitfull, Prov. 27.6. And thus beloved, we have runne over so many kisses, till at last we are returned againe to the kisse of our traytor Judas; which we are now to speake of. For if ever any, then this of all others may be said to be Osculum fraudis, a deceitfull kisse: when Judas being to be­tray his Master, came unto him and said, Hayle Master, and kissed him. For, what greater deceit can there be, then, cum per pacis indicium, Ser. 121. de Temp. pacis rumpitur sacramentum; as Saint Austin speaks: to breake the peace and league of friendship, that is, and ought to be between man and man; under the shew and signe of strengthning and confirming it: Et ab osculo incipere bellum, ubi consuevere gentes bella finire, Ser. 1. de 5. ser. pas. as S. Chrysostome saith: and to begin a war there, where others have usually made an end; that is, in friendly imbracing, and kindly kissing each of other. In regard whereof, he doth well deserve: Vt guttur ejus prophanum quod hodie Christo extendit ad osculum, crastino illud extensurus sit ad laqueum; as the same Fa­ther Chrysostome goes on: i. e. That that prophane and unsancti­fied throat, and neck of his, which this day he stretched forth thus deceitfully to kisse his Master, the next day he should stretch forth again, readily and really to receive the halter; Whi [...]h according­ly came to passe; for the text saith, He went and hanged him­selfe: Matth. 27.5. Never any kissed Christ to so lewde a purpose, and therefore neither with such bad successe: For, as Stella saith, Perpende quantum distent osculum Judae & Magda­lenae: Doe but weigh with your selves, and consider the great distance and difference betweene that kisse of Mary Magdalen, and this of Iudas.

So Mary and Judas from the kisse of Christ. Judas in facie oscu­latus est Salvatorem & periit, Magdalena verò in pedibus, & inco­lumis, & voti compos evasit: Judas kisses the face of our blessed Saviour, the very fountaine of life, and yet perishes; as a moderne Poet saith:

Whereas Mary Magdalen kisses onely his feet, and is become not onely safe for the present, but saved for evermore. The rea­son whereof is onely this: that the one kissed him Osculo poeniten­tiae & sinceritatis, that is, With the kisse of sincerity and repen­tance: and the other, Osculo malitia & fraudis; with the kisse of malice and deceit. Mary kissed him, Mentis affectu & commix­tione spirituum; with an affectionate minde and spirituall touch: But Judas onely, O [...]is attactu & conjunctione labicrum; with an orall touch and corporall conjunction of the lippes: comming unto him, and saying, Hayle Master, and kissed him.

Now, if any demand the reason why Judas gave this ceremo­ny of a kisse for his token; it is rendred by Expositors to be this. Because Christ after the fashion and custome, that was then in use amongst his Countrey-men the Jewes, (and also amongst the Ro­mans, and other Nations; as it were easie to shew, if it were much materiall) did ordinarily after that loving and familiar manner entertaine his Disciples and Apostles at their returne, when at any time they had beene absent from him for a season: Vt osten­deret regressum & ingressum eorum esse gratum, & pacificum; that so hee might manifest unto them that their entrance and returne was very welcome and acceptable unto him. And therefore Ju­das, that he might be the lesse suspected, of having any ill minde or meaning towards his Master; came onely in this ordinary and loving way of salutation, crying, Hayle Master, and kissed him; as you heard before: that so they that knew him not, either by face or favour, might take notice which was he, and so be able to di­stinguish him from the rest of his company, and to take the right man, by not mistaking one for another, which was all they cared for, their malitious mindes being more bent against him, then any: nay, then all the rest. And they had some reason to be su­spitious, and jealous of his escape; because he had conveyed him­selfe secretly from them, at the least once before: as you may see, John 8. and the last verse.

But Jesus takes it ill at Judas hands, that he should make Sigil­lum dilectionis signum perditionis; the seale of love the signe of treachery, and a kisse the key of his Treason; by which himselfe had manifested so much love to him, aswell as to his fellow Apo­stles: and therefore cryes unto him as you have heard, Judas, be­trayest [Page 32] thou the Sonne of man with a kisse? which, he doth onely to shew the unsufferable lewdnesse, and unpardonable wickednes of such notorious hypocrisie; and not out of any wonder or asto­nishment at the thing, considering he could not be ignorant, how, that long before this, Joab did the like to Amasa, when he tooke him by the beard to kisse, and smote him with a sword in­to the fift rib; making a friendly embrace the preface to a dead­ly blow: as you may see, 2 Sam. 20.9, 10. ve [...]ses. And Cain al­so long before that, not much unlike when he egged his brother forth of doores, with an Egrediamur foras; come brother, let us goe walke, and take together: and in the meane time, whilst his tongue thus annointed him with oyle, his heart and hand conspi­red together to murther and mangle, butcher and betray him.

Vse Now then, if these things have beene done so long since, not onely to the Saints, but also to the Sonne of God; why then, let us be contented with like patience to suffer, if at any time we be tryed with the like assaults. Let us be content, willingly to put up injuries at all mens hands, seeme they friends or foes; for in so doing, we shall heape coales of fire upon their heads, and be­come conformable to the example of Christ, that hath done the like before us, and for us. Let us neither curse nor revile those that have offered such indignities and injuries to us, nor yet provoke them farther by biting and bitter language; but onely reprove them friendly, as Christ did Judas, and the Jewes; when he said unto the one, Judas, betrayest thou the Sonne of man with a kisse; and to the other, Yee be come out unto me as to a theefe, with swords and staves; and the like: For, Quis erit impatiens in feren­da injuria ab amico, In Mat. 26. cum Christus proditur à Discipulo? saith Raba­nus: who can be impatient, though he suffer injuries from his friend, when he sees his Master Christ Jesus so patient before him when he was betrayed by his owne Disciple?

Secondly, take notice what a dangerous thing it is to betray Christ with a kisse, as all hypocriticall professors doe; and such as making shewes of religion and devotion outwardly and to the world, are yet in their hearts and soules neither truly religious, nor devout indeed; but having only a forme of godlinesse, have denied the power thereof, as Saint Paul speaketh, 2 Tim. 3.5. And likewise such as eat the body, and drinke the bloud of Christ in the Sacrament, when as they are neither truly sorrowfull for their sinnes, nor in love and charity with their neighbors, neither yet in­tend [Page 33] to lead new lives; but come only for custome and fashion sake, as compelled thereunto more by law than love: and therefore doe not earnestly hunger and thirst after the righteousnesse of God and his Christ; but retaine still voluntatem peccandi; a will and de­sire to returne to their old sins againe, as the dog to his vomit, and the sow to her wallowing in the mire. But these I say, yea all these betray Christ with a kisse, in making shewes of being his followers and servants, when as in their hearts and minds they are nothing lesse. And therefore in their so doing they are no other, no better than very traytors also to their owne soules.

Thirdly, let all Gods children learne hence, to beware of the faire face and flatteries of the world, which is nothing else but a traytor and a false friend to all those upon whom it fawneth most; smiling upon some with the pleasing lookes of wealth and riches, kissing others with the lips of love and pleasures; and hugging and embracing a third sort in the armes of honour and preferment; and so under the shewes of friendship, betraying all to eternall death and destruction.

And lastly, let every one as Christ adviseth his Apostles and Disciples; beware of those that come unto them in sheeps cloa­thing, but inwardly are ravening wolves; Let them beware of them, I say, that they doe not worke them a mischiefe before they are aware. For, Quando bonum ore faris, mala corde tamen meditaris, Oscula quae Domino Judas dedit haec mihi, tu das; Their kindnesses are but like Judas kisses, watching opportunities to betray thee into thine enemies hands. And therefore saith the Poet: Timeo Danaos & dona ferentes: an enemies kisses are wounds: the overmuch and sudden kindnesse of such men as these, are but the very markes of treason. For he that useth me better than he was wont, will betray me, saith the Italian proverbe. And the heavenly Proverbs of Gods Word affirme, That the bitter wounds of a lover are better than the sweet and sugred kisses of an enemy that hates thee to the death, as you have heard before out of Proverbs 7.13. And there­fore as the Prophet adviseth, so let me: trust not a friend, neither put confidence in a Counsellor; but keep the doores of thy mouth from her that lyeth in thy bosome. For the son revileth the father, the daughter riseth up against her mother, the daughter in law against her mother in law, and a mans enemies are they of his own house, Mic. 7.5, 6. And this sufficeth for the kisse of Judas.

But saith Christ, ye be come out unto me as against a theefe, [Page 34] with swords and staves. Yea, and which is more, Lord, as to the worst of theeves, to a theefe of the night, with lanthornes and torches. Neither is there cause, why thou shouldst either wonder, or be troubled at it. For seeing thou art not come to suffer for theeves aswell as for other sinners, there is reason thou shouldst be handled as a theefe, and beare their punishment: although thou knowest no sin in thy selfe, yet God hath made thee sin; yea all sin for us, that so we might be made the righteousnesse of God in thee, saith Saint Paul, 2 Cor. 5. ult. And therefore thou must, nay thou art contented to be nu [...]bred among the wicked; as the Pro­phet foretold of thee, Isa. 53.12. And if among the wicked, then among the theeves and robbers aswell as any other sinners what­soever: that so thou mayest save some of them that have bin such, and deliver others from the hands of those, that are and will be such for ever. Thou hast told us thy selfe, that the theefe commeth to steale, kill, and to destroy, Iohn 10.10. by which words, an old Postiller tels me, Par. de tem. [...]. 3. post. [...]ent. there are three sorts of theeves designed and de­scribed: The devill, death, and the wicked man. The devill, Quia insidi [...]tur animae; because he seeks to destroy our soules. Death, Quia insidiatur vitae, because it seekes to kill us and deprive us of our lives; and the wicked man, Quia insidiatur bonis, he seekes to steale from us and rob us of our goods. Now the last of these thou savest, so many of them as will repent with the good theefe, and put their trust in thee. And the other two thou vanquishest, so that they shall not prevaile either against thee or thine, to their destruction or confusion: as will be manifested more at large in that which will follow and ensue upon this subject, when we shall come to speake of thy death, buriall, and the like. And therefore if these thine enemies use thee as a theefe in comming out against thee with swords and staves, torches, and lanthornes, and such other instruments as whereby they used to take and ap­prehend theeves and robbers withall; it is but thy fathers justice against our sins, which thou camest into the world most cheerful­ly and willingly to satisfy & undergo. But yet I must confesse, that seeing thou wert innocent as well from these as all other offences, both thy sufferings and thine enemies sinnes are the greater, in that they did these things unto thee without thy desert. And therefore there is a great deale of reason, that they should be punished and thou pitied accordingly. For if it be a thing much to be condoled and lamented to see an innocent and honest man [Page 35] to be apprehended, and violently laid hold upon: yea, drag'd and haled, pinioned and manacled too, and so carried to prison; and thence afterward brought to the Barre, and forced to answer for his life: then much more when these things are done, Coelorum & Angelorum Domino, to him that is Lord both of Heaven and Earth, as it was unto our blessed Saviour; who as the Prophet speaketh, was led as a sheep unto the slaughter: Esay 53.7.

Wherefore our Saviour did but justly complaine of their in­justice, in saying, They came out unto him as to a theefe, when they came to take him. For whereas it is the property of theeves, first, to steale and rob men of their goods; and then to fly and run away after they have stollen, according to that question and demand at the Barre; Did he fly for the same? as also to hide and conceale themselves in corners and obscure places, and many times to lay violent hands; yea, to hurt and wound those that shall seeke to resist and withstand them in their robberies; as it is said of the Bandettees in France, that they seldome rob, but they kill too: Why, Christ did never any of these things; but was so farre from doing them, as that he did the cleane contrary. For instead of flying, he went to meet them when they came to take him; and when the officers knew him not, hee told them that he was the man: Vliro se dans in manus eorum; yeelding him­selfe willingly and readily of his owne accord into their hands. And instead of hurting, or being any wayes in such kinde prejudi­ciall to any man, he did infinite good to all men; healing them of all manner of sicknesses and sores, that stood in need of his helpe either of those wayes. And lastly, he was so farre from robbing, or taking any thing unjustly from them, as that hee would never be sole owner, or possesse any temporall thing as his owne: but rather spend and imploy all such things as he had, as his gifts and graces; his labour and his learning; yea, and his very life, and all, for the benefit and salvation of others: and therefore I say, it was a great point of injustice in them thus to come out unto him as to a theefe, with swords and staves.

And that which is added by our Saviour himselfe in the text, addes also an increase to their mischi [...]fe, and his misery: that is, that while he was daily, or in the day time, teaching in the Tem­ple among them, they tooke him not; but made choyce of the night to doe it in: and therefore came with lanthornes and tor­ches, aswell as swords and staves to take and apprehend him: [Page 36] which spee [...]h of C [...]rist, howsoever it principally tend to shew his power and their weaknes in that they could not apprehend him, nor lay hold upon him till himselfe was willing: so that Stultum erat cum gladiis quaerere eum qui uliro se offert, & in nocte investigare quasi latentem, qui quotidie in Templo docet: that is, It was but a foolishnes in them to hunt after him with swords and staves, which did of his owne accord offer himselfe unto them; or to seeke for him in the night, as one that concealed himselfe, and usually lay hid, when as he was daily to be seene, heard, and had, teaching in their Temples. Yet, withall it bewrayes their wickednes also, and their base cowardise; that when they durst not resist and withstand him in the day time among the multi­tude, and before the people; that rather then not doe it all, they would be content with an unseasonable houre, and doe it in the night; when his friends, if he had any, should be all sleeping; and his enemies onely waking to doe the deed.

[...]n locum [...]e. Mat. 26. Sed factum congruit tempori & personis, saith Saint Ambrose. quia cum essent tenebrae in tenebros [...] tempore, tenebrosum opus exer­cebant: But the fact was agreeable enough to the time, where­in, and persons by whom it was performed.

And Saint Austin saith, Sempiternus dies ita membris occultaba­tur humanis, Tract. 112. in Evang. [...]a [...]an, ut laternis & facibus quaereretur occidendus à tenebris: that is, The eternall day was so vayled and obscured under hu­mane members, that such as were darkenesse themselves, could not finde him out to massacre and murther him, except with lanthornes and torches. So that yee may guesse (beloved) by the time and season, as what manner of men they were, so what manner of worke they went about; even no other, no better then a worke of darkenesse. For, Qui malè agit, odit lucem, said our Saviour himselfe; John 3.20. He that doth evill, hates the light. And Saint Paul saith, That they which are drunke are drunken in the night: 1 Thess. 5.7. (and it were to be wished, as not al­together so bad as now it is, that wee could say so to:) and Job saith, that Oculus adulteri observat caliginem: that is, That the eye of the adulterer waiteth for the twy-light, and that the mur­therer riseth early, and killeth the poore and needy; and in the night he is as a theefe: Job 24.14, 15. answerable to that of the Poet, Vt jugulent homines, surgunt de nocte latrones, &c. so that this, [Page 37] it should seeme, is the speciall time, when the Devils ministers walk [...] their rounds, and play their parts, observing another rule of the Poet: (viz.) Noctem peccatis & fraudibus objice nubem: to cast a cloud upon their frauds, and the night upon their sinnes. There being no such time for varietry and villany as this; be­cause the nights off-spring for the most part, are, as the Orator numbers them, dolus, metus, latrocinia, fraudes, querelae, &c. cozenages, robberies, murthers, and the like.

But the truth is, Judas and this company that come here with their lanthornes and torches to apprehend Christ, are for the De­vill both by night and day, plotting in the one what they practise in the other; the day being for the invention, though the night for the execution of their lewde designes. And therefore we can expect no other but devillish workes and actions from them; nei­ther must they expect any rewards, but what are answerable ther­unto: which is, Goe yee cursed into everlasting torments, prepared for the Devill and his Angels: as you may see Matthew 25.41. For

And this shall suffice aswell for the kisse of Judas, as that other Circumstance of their comming out unto him with swords and staves, lanthornes and torches, and the like, to take him.

The next Circumstance ensuing these in the sufferings of our Saviour, is their apprehension and taking of him, as Saint Marke saith; Then they laid their hands upon him and tooke him: Marke 14.46. And Saint John adds, That they bound him too: John 18.12. At the doing whereof all his Disciples forsooke him and fled, as Saint Matthew saith; Matth. 26.56. And Saint Marke likewise in his former 14. Chapter, at the 50. Verse. A word or two first of the flight of his Disciples, and their forsaking him; because I desire to handle his mentall sufferings all together: and then afterwards I will proceed to his attachment and binding; and the rest of those afflictions, which he may more properly be said to have sustained in his body.

Then all the Disciples forsooke him and fled: which is a circum­stance (beloved) that m [...]y well seeme to adde as much to our Sa­viours suff [...]rings, (his mentall sufferings I say) as any of the for­mer; to thinke that they which had beene so long trayned up by him, and upon whom he had bestowed so much time and paines [Page 38] to instruct and establish them in his faith; (they continually hea­ring his heavenly Doctrines, seeing his powerfull Miracles, ob­serving his holy conversation and comportment throughout the whole course of his life: and lastly, acting and performing mi­racles themselves by his vertue and might alon [...],) should now grow so faithlesse and faint-hearted, as to fors [...]ke and leave him in his troubles; and that even in his enemies hands. It being Fa­cinus capitale, (as one saith) A capitall crime, for children in the time of danger to forsake their Parents, or subjects their Soveraigne, or Disciples their Master. All which notwith­standing, yee see here hee hath experience of in himselfe; be­ing forsaken as a Father of his children, as a Lord of his vassals, and as a Master of his Disciples; and so left as I say, all alone, even in his enemies hands. As Iob, no doubt his type in this, complaineth, when he saith; Hee hath removed my brethren farre from me, and mine acquaintance are become strangers to me; my kins­folke have fayled me, and my familiar friends forsaken and forgotten me: G. Her­bert. Sa­cred Po­en [...]. p. 20. Iob 19.13, 14. So that he may justly complain in the words of a moderne Poet of our owne:

But the truth is, he was for a time forsaken of his heavenly Father himselfe; which made him to cry when he was upon the Crosse, and that with a lowd voice too, saying, Eli, Eli, Lamasabackthani, i. e. My God, my God, why hast thou forsaken me? Math. 27.46. And therefore it is the lesse wonder, that he should be so of his follow­ers and Disciples, which were but weak and faint-hearted, feare­full, and sinfull men. Neither did they doe it without a Prophe­sie, for Percute pastorem & dispergentur Oves gregis, saith Zachary, i. e. Smite the Shepheard and the Sheep shall be scattered, Zach. 13.7. Which very Prophesie our Saviour himselfe applies to this very purpose, in foretelling and forewarning them of this their dis­persion and scattering, and that answerable to the said Prophesie, they should all be offended at him this night, Matth. 26.31. But the forespeaking and foretelling of it, I doe confesse, doth not excuse them for doing of it, no more then Christs foretelling of Peters deniall, did lessen or extenuate the hainousnesse of his sinne.

Howsoever some there are that seeme to thinke, that they had [Page 39] a sufficient dispensation for this their flight, even from their Ma­ster himselfe, when he spoke those words unto [...]is Adversaries, saying, If you seeke me, Sinite hos abire, then let these goe their way, John 18.8. As also when before this time, he counselled and advised them, That if they were persecuted in one City, they should sly into anoth [...]r, Matth. 10.23. Neither doe I finde, as I must acknowledge, any writers upon this subject, whether anci­ent or moderne, Fathers or other latter Divines, Postillers or Ex­positors, that are very forward to censure or condemne this their flight as a notorious fault or a grievous crime in them, but onely as a matter of weakenesse or infirmity; as not being yet so throughly grounded and setled in the Faith of Christ, as after­wards they became to be. And Erasmus saith, In l [...]c. [...]. Mar. c. 24. that Infirmis licet fugere, It is lawfull for the weake to fly, as being unfit as yet to suffer martyrdome and persecution; in regard (as we may con­ceive, that their irresolution and ungroundednesse in the faith, may occasion their backsliding and revolt at the first sight, and horror of the affliction, and so bring rather losse than gaine, to the cause of Christ. But the time will come (as he goes on) in quo fugisse negasse est, In which to fly shall be accounted as bad as to deny. Of which you know, what our Saviour himselfe saith, He that shall deny me before men, shall himselfe be denied before the Angels of God, Luke 12.9. But in the meane time when the Gospell and truth of God can gaine nothing, but rather (as I say) suffer much losse and detriment by thy death and suffering; Fugito, latita, saith the same Erasmus still; Fly in Gods name, and keepe thy selfe close for a better opportunity, till a fitter sea­son doe offer it selfe in which thou mayest doe good. For by that course, it may so fall out which Demosthenes speakes of; that, Vir qui fugit, redintegrabit praelium; He that flyes to day, may live to renew the battaile to morrow, or at another time. As indeed it fell out accordingly with these Disciples of our blessed Saviour; which howsoever they were but weake and infirme at the time of the apprehension or taking of their Master, which as you have heard occasioned their flight; yet they proved afterwards the proclaimers of the Gospell to all people, and the Heralds of salvation unto all soules; preaching the truth of Christ boldly to their faces from whose presence they had fled before.

But when a man is so confirmed and setled in his faith himselfe, as that withall he is able to strengthen his brethren; and that his [Page 40] death or other sufferings, whatsoever may bee profitable, and bring forth plentifull fruit unto the Church of God; and his bloud bee as seed sowen in good ground, springing up to the in­crease of faith in divers others: Why then I say, it sha [...]l be a great disparagement for himselfe, and a detriment to the Church of God for a follower of Christ to fly: for every one whom Christ hath called to his faith, and the knowledge of his truth, must doe his best to bring his brother to Christ too; John 1.42.25. as Andrew did Peter, and Philip did Nathaniel. For, Nascitur indigne per quem non nas­citur alter, saith the Poet; which if it be true in naturall genera­tion, that he is borne but to little purpose that doth not propa­gate his kinde, then much more in spirituall regeneration; which seeing it is done no way better then by constant profession of the Gospell, even unto death and bonds: because Sanguis Martyrum est semen Ecclesiae; The bloud of Martyrs hath ever proved the best seed of the Church: therefore in such cases it is not lawfull for him that professes Christianity and Religion, either to with­draw, or conceale himselfe; but he ought rather, occurrere carni­fici, even to meet the hangman in the face, then to step a foot out of the way to prevent and avoyde the danger. For howsoever, as Bernard sayes, S [...]rm. 3. Dominica in ramis Palm. Persecutio & temporalis ómnis adversitas, pro loco & tempore aliquando fugienda erit: cum autem necesse fuerit, viri­liter toleranda▪ that is, Persecution, and temporall affliction bee sometime according to place and occasions to bee avoyded and eschewed; yet when need is, it must be manfully tolerated and endured.

Vse. But enough of this, onely an Vse or two from the flight of these Disciples, and running away from their Master; and then wee will end this Circumstance. First then, let us take notice, that those men are like unto these, that is, but weake in faith, which are content to serve Christ onely in the time of prosperi­ty, and while all things goe well with them; and that no trouble or affliction come thereby: but when any crosses or calamities arise, whereby they shall be necessitated, and driven to forsake either their wealth, or their will, their profit or their pleasure; or suffer and sustaine any other the least detriment, or disgrace by his service; why, then presently they withdraw themselves, and leave him.

It is to be doubted (beloved) that Christ hath many such Disci­ples in these dayes; many which,

as a Poet saith:

That can be content to follow Christ as the shadow doth the Sunne; that is, so long as it shineth: but when once it begins to be darkned with clouds, it instantly vanisheth away. So in time of prosperity, all men for the most part, will be content to be Christs Disciples; but when tribulation or persecution com­meth for Christs sake, by and by they are offended; as our Saviour himselfe saith of them: Matth. 13.21. or as Saint Luke hath it, Tempore tentationis recedunt: that is, In time of temptation they goe away; Luke 8.13. yea, many with the sonnes of Zebedeus would be Christs Disciples, if he had an earthly Kingdome to ad­vance them to places of honour; that so one might sit at his right hand, and the other on his left: but when it comes to this recko­ning, that they must pledge him of that bitter cup of his Crosse, of which he is now ready to drinke a full draught before them; then it is to be doubted that most of them will be ready to say with the carnall Capernaites in the Gospell, Durus est hic sermo; This is an hard saying, who can heare it? as John 6.60. But belo­ved, we must know that it is not enough for a Christian to con­fesse Christ and his truth in the Halcyon dayes and times of peace and plenty, but they must also sticke to it when trouble ariseth for the same: For it is but an easie matter to professe the Gos­pell while all is calme and quiet, and the weather faire (as wee say;) but the tryall of constancy and perseverance is to be seene onely in adversitie, as one saith; Tempore duro est inspicienda fides: As the valour and courage of a Souldier is best seene in the hottest skirmish; and the skill of a Mariner best descried and dis­cerned in the greatest tempest: so the faith and constancy of Christians is best tryed in the most grievous persecutions. For in the dayes of tranquillity and peace, what hypocrite gives not way unto the Gospell? Who will not favour it, so long as it is in the generall favour of the world? What Persian so prophane, that will not become a Jew to enjoy their freedomes and prerogatives? as Hester 8.17. But when the world and the Gospell part, and Truths followers are followed with hatred and contempt, threat­ned with fire and faggot; then comes the tryall of a true faithfull Christian indeed, and not before.

It is the glory of the Angell of Pergamus, that dwelling where Satans Throne was in those dayes, when Antipas Gods faithfull [Page 42] Martyr was slaine; yet he had not denyed his name: Revel. 2.13. And the argument is strong for th [...] uprightnesse and integrity of Job, against the cavill of Satan; that when the fence was remo­ved, which he had suggested to be the hold-backe of Job from blaspheming the name of God; yet as the text saith, That Job con­tinued still in his feare: Job 10.11, 12. We have most of us given the Gospell entertainment so farre at the least, as to become professors and hearers of it; and no marvell, for it hath the cre­dit and the countenance of the times; yea, and the sword of the publick Magistrate in defence and protection of it, (which the Lord of his infinite goodnesse vouchsafe still to continue amongst us!) but if such times should come againe as some of our fore-fa­thers have lived in; and as were in the Primitive dayes of the Gospell, I meane those Marian times of bloudy Persecution; wherein we must either deny, fly, or die, What would wee doe then? It is to feared, that it would then be found, that many which now make faire and glorious shewes, seeming close and inward friends to Christ; would give him the slip with his Apo­stles here, and disclaime all acquaintance with him, (as Saint Pe­ter for his part did) rather then expose themselves to danger for his sake: and our too much love of this frayle and momentary life, drive us often into many base shifts to save it: yea, to ha­zard the losse of our soules for ever, onely to gaine a few uncer­taine minutes of breathing to a sicke and crazie body. Peter (I say) vowed, though all the world forsooke Christ, that he would never leave him: yet for feare, denies him thrice, and forsweares him too. Marcelinus twice cast graines of incense into the Idols fire: [...]. Ecebolius turnes thrice: Spira revolts and despaires.

But I shall not need to presse this point any farther, as being halfe impertinent to these dayes of peace; wherein taking up the Crosse to follow Christ withall, is amongst those duties, which it sufficeth to performe praeparatione animae; rather in the readinesse of our mindes, then the present action and execution of our bo­dies: because (God be thanked) it seemes to be a far off. How­soever, we may doe well (beloved) to examine how we stand resolved, in case the Lord should call us to suffer for his names sake; and to arme our selves for such a time, though it never come: as a wise Mariner, that in a calme makes all his tacklings strong against a storme: and as the carefull Fen-man, or Marsh-man, mends all his bankes in Summer, to prevent the drowning [Page 43] of his grounds in Winter. And if we finde our hearts to be so firmely set and setled, that we will rather forsake all, than foregoe our Master Christ Jesus; our resolution in this kinde shall passe for execution, in the sight of God; and it shall be held as done, which we would have done, if we had beene put unto it, though it never bee done indeed. For, Non Martyrium sola effusio san­guinis consummat (saith Saint Austin) nec sola dat palmam ex­ustio illa flammarum: It is not the sword alone, nor the fire, which makes a Martyr, but a man may be a Martyr without blood-shed; Et sicca morte; and by a dry death, attaine unto the Crowne of a Confessor.

For we must know, beloved, that there are three kinds of Mar­tyrdome. The first, Operis & voluntatis, both of the will and worke; as that of Saint Stephen, related and set downe at large, Acts 7. The second, Operis, sed non voluntatis, of the worke, but not the will; as that of the Infants of Bethlem, recorded by Saint Matthew, cap. 2.16. The third, Voluntatis, sed non operis, Of the will, but not the worke; as the Martyrdome of Saint John the Evangelist, reported in the Ecclesiasticall History. Euseb. [...] cap. 31 Answerable also to that of Saint Paul before his death, when he said unto Agabus and others, I am ready not to be bound onely, but also to dye at Jerusalem, for the name of the Lord Jesus, Acts 21.13.

Now beloved, we must resolve to be Martyrs in this last kinde at the least, or else we are not worthy the name of Christians. We must resolve therefore, I say, to continue and abide by Christ, not onely in his, but in all our owne temptations also, or else we can never bee partakers of his glory among the Saints of light. For there is no hope of the Crowne, if we doe not helpe in some measure to carry the Crosse; neither can we be sharers of the spoiles and booty, if we fight never a stroke in the battaile: But either cowardly (with the Apostles here) runne away from Christ; or with Saint Peter deny him, rather than runne the ha­zard of persecution which may arise for his names sake. For whosoever shall be ashamed of me and of my words, among this adulterous and sinfull generation; him shall the Sonne of man be ashamed of when he commeth in the glory of his Father with all his holy Angels, saith our Saviour himselfe, Marke 8.38. And therefore if you would have Christ not to forsake you in an­other world, doe not you forsake him in this, whether in word or deed, practise or profession, heart or hand, but be constant in your [Page 44] Faith holding out unto the end; notwithstanding never so many dangers which may threaten you for your profession sake. For all the afflictions of this life are not worthy to be compared with the glory which shall be shewed unto us in the life to come, saith Saint Paul, Rom. 8.18. And this sufficeth for this use.

2. Vse.Secondly, Take notice that these Disciples followed Christ, Vsque ad Passionis tempus; as one observeth, i. e. Till the time that his Death and Passion drew neere and was at hand; but then they forsooke him and fled: so thy Parents, Kinsfolke, Children and Friends, and all other good things of this world, will be content to serve and attend thee whilest thou art alive, and to live like, as we say: But when the ministers and messengers of death begin once to beset and encompasse thee about, they will all forsake thee presently, and leave thee to thy selfe alone: Which may afford us this use to teach us not to put our trust in men, nor in any other earthly thing, but onely in the Lord our most faithfull and constant friend indeed, that will stand to us, and by us, not only in this life, but in that other life also which is to come. But I was so large and long in the last Vse, that I am constrained to be the briefer in this. And therefore I doe here end it, when I have scarce made entrance into it: onely shewing you that such an use might be made of it, though I have no time now to inlarge and prose­cute it; but am inforced to leave the farther application and amplification of it unto your selves.

There is one circumstance behinde, and that is Peters deniall of his Master, which might have beene here added as a great increase no doubt of the mentall sufferings of our blessed Saviour. But I shall purposely omit it because it is a subject that is very copi­ously handled by divers others, and that hath beene likewise for­merly treated of by my selfe in this place; so that I should but actum agere, doe that which I had done before, to insist upon it againe. And therefore, the next day (God willing) I will pro­ceed directly to his corporall passions, and that which for our sakes he suffered in his body, when as it is said, He suffered under Pontius Pilate. In the meane time, for this present, this shall suffice.

HAving formerly at large runne through the mentall sufferings of our blessed Saviour, as well in the treason of Judas, as the flight of his Apostles from him, and leaving of him in his enemies hands: we are at last come to treat of his Corporall Passi­ons, and that which for our sakes he suffered in his body, when as it is said of him, He suffered under Pontius Pilate.

And herein I can follow no other, no better method, then what his mischievous and malitious enemies have directed me unto: but that, as they proceed in their abusive and disgracefull carri­age of themselves, and usage towards him, so must I in my dis­course upon the same. And I intend by Gods permission and your patience, to follow them step by step, untill we see the end.

First then, They layd their hands upon Him, and tooke Him, saith Saint Marke, Capientes eum, quem mundus capere non potest: Appre­hending Him, whom the World cannot comprehend nor con­taine; according to that of the Prophet, The breath of our no­strills, the annointed of the Lord was taken in their nets, Lament. 4.20.

Where it is very worthy of our most serious considerations, to thinke with what fierce and cruell countenances, menacing and theeatning lookes, malitious and spightfull mindes, this devillish and hellish rabble did invade and assault our blessed Saviour: And so incompassing him round about, did lay their most wicked and violent hands upon him to take him; Non fidei manus, sed faroris; Not hands of faith, but fury. So that, Omnes impetum faciunt in [...]um, in terram deijciunt, calcant, dilaniant, capillos & barbam evellunt, ala­pis & pugnis caedunt; saith a Spanish Postiller: They all rush vio­lently upon him, fling him to the ground, kicke him, spurne him, teare him, pull off the haire both of his head and beard; yea, buffet and beat him with their fists: answerable to that of the Psalmist, Miserere mei Deus, quoniam conculcavit me homo, as [Page 46] the vulgar Latin reades it: Psal. 56.1. that is, Be mercifull unto me, O God, for man hath kicked or lifted up his heele against me: and likewise of the Prophet, Dedi genas meas vellentibus, &c. that is, I gave my backe to the smiters, and my cheekes to them that pulled off the haire; Esay 50.6. in the last translation. So that we may safely sing, and say with David in another place; How that he was compassed about with young Bulls, and mighty Bulls of Bashan did beset him on every side; gaping upon him with their mouthes, as it were a ramping and roaring Lyon: as Psal. 22.12, 13. verses. Neither could it be more truly verified of the most counterfeit and dissembling Synon that ever the world brought forth, then of this sincere Sonne of righteousnesse Christ Jesus: how that,

that is, That the prophane multitude striv'd who should be fore­most to mocke and deride him, to put shame and disgrace upon him. All which considered, it cannot chuse but move pity and compassion in the most stony and flinty heart, that ever the world brought forth, to thinke and see; that he, who in Heaven is con­tinually attended and adored, by whole troupes of celestiall pow­ers, and mighty armies of heavenly Souldiers, and hostes of bles­sed Angels, should be so farre debased and deprived of that so great and magnificent glory and renowne; as to suffer himselfe so readily and willingly thus to be beset and taken by such a raskall multitude of rude and rugged Renegadoes, men of no esteeme or credit in the world; and all out of his love to us, that so he might deliver us out of the hands of those our enemies; that held us bound and captive in their snares, according to their owne will, as Saint Paul saith, 2 Tim. 2. ultim. and so were even ready to destroy and devoure our soules. If this his so great and unsearch­able love to us, doe not cry and call for a returne of our love to him againe, let our selves be judges: but because every circum­stance of his sufferings afford us this Vse, we will leave the far­ther amplification and inlargement of it till hereafter.

In the meane time take notice in the second place; that they did not onely take him, but binde him too, as Saint John saith: Chap. 18. verse 12. as it was typified of him in Ezekiell. Thou Sonne of man, Tract. 112. in Iohan. behold they shall put bands upon thee, and binde thee with them; Ezek. 3.25. So that, as Saint Augustine saith, [Page 47] Eum ligant à quo solvi potius velle debuerunt; They binde him, of whom they should rather have sought and desired to have beene loosed: Yea, which came into the world onely for the same pur­pose, saith Saint Cyrill; (viz.) to have loosed them indeed, if they would themselves; to have loosed them from their sinnes, whom in recompence (as you see and heare) they binde with cordes.

But oh you unthankfull and ungratefull wretches, is this the reward you give unto him, that set you free from the Egyptian bondage; thus to binde him for his paines? to tye those hands that created and made at the first, and still preserve and uphold the whole frame of this universall world? And which is more, are the authors of that liberty and freedome which your selves doe now enjoy? (For I am the Lord the God, which have brought you out of the Land of Egypt, that you should not be their bond­men: yea, I have broken the bonds of your yoke, and made you goe upright, saith this Lord himselfe unto them: Levit. 26.13.) Haeccine ergo reddis Domino, popule stulte & insipiens; Doe yee therefore so reward the Lord O yee foolish people, and unwise? said Moses unto them long since: as you may see, Deut. 32.6. And therefore much more foolish and unwise now, to thinke themselves able to binde him (unlesse he were willing thereun­to) that came into the world, onely to let them that were bound to goe free, as the Psalmist speaketh; Dominus solvit compeditos, The Lord looseneth the prisoners: Psal. 146.7. causing Peters chaynes when he was in prison, to fall off from his hands; Acts 12.7.

And therefore it is but a point of folly, if not madnesse in them indeed, to comfort and solace themselves overmuch, in this their new prisoners bondage, seeing although they have bound him, yet they have not vanquished nor overcome him: For, Quod vinci­unt, non victi est sed volentis; His bonds proceed not so much from their conquest, as from his owne consent. And besides, in this their binding of him, they doe but tye themselves both bodies and soules the faster, and the surer to their owne damnation: as in­deed doe all others, that in these dayes doe likewise tye the hands [Page 48] of our blessed Saviour by their sinnes: as first they doe, which ei­ther distrust his providence over them, for the provision and welfare of their bodies; or despaire of his mercy towards them for the salvation of their soules: or lastly, that doubt of his assi­stance in any other their temptations and afflictions; whether cor­porall or spirituall, whether of minde, or body, or both.

Secondly, they doe the like, which doe so resist his divine and holy motions and inspirations, which many times hee breatheth and infuseth by his heavenly blasts, into their hearts and soules; as that they doe not permit and suffer him to have his free opera­tion, and worke out his owne worke within them: but either carelesly neglect him, or wilfully reject him when he offers di­vine grace unto them.

Thirdly, they that are ungratefull and unthankfull for benefits and blessings formerly received, doe also so tye up Gods hands, as that hee can conferre and bestow no more upon them; but doe plainly manifest and declare, that they are very unworthy of those, which they have already had, and received.

Fourthly, they which upon all occasions are not ready and willing to cooperate with Gods divine grace, by faithfull and carefull imployment of their talents to farther and greater be­nefit and increase; but are so cold and sloathfull in good things, as that they bury and hide their talents: and rather extinguish and quench the spirit, then cause it to flame and burne out, as they ought to doe, by being diligent and zealous in good works; free and forward to all holy actions and endeavours. For, Agun­tur homines à Spiritu Dei; ut acti agant, non ut ipsi nihil agant, saith Saint Austin; Men are so led and guided by the Spirit of God, as that by his assistance they must also worke and agitate themselves; and not doe nothing towards their owne salvation: which the very word Assistance doth plainly import. For he that doth helpe and assist his friend in any thing, doth it not altoge­ther for him; but together with him, doth helpe to perfect that which he was not able to finish, and fulfill by himselfe alone. So, that as the same Austin elsewhere, Qui fecit te sine te, non salva­bit te sine te; He that made thee without thee, yet will not save thee without thee.

And lastly, the proud Justitiaries, which are ready presently to thinke highly, and magnify themselves for those good things that are in them; (although they be not nata, but data; not their [Page 49] owne, but such as they have received from the Lord: and with the Pharisee in the Gospell, to boast and bragge of their owne righteousnesse and holinesse, above, and beyond others; and that with a kinde of scornefull rejection, and disdainfull detestation and demonstration of Iste Publicanus, The poore Publican, and all other their neighbours and brethren in comparison of themselves: as too many in these dayes doe. Why these I say; yea all these do so binde and tye up the hands of our blessed Saviour and Redee­mer, as that he cannot goe forward with the worke of their sal­vation, no more then he could doe his great workes and wonders in his owne Countrey, and among his owne people, for their un­beliefes sake: as Matth. 13.58. and Marke 6.5. And there­fore let me entreat and perswade you, to beware of these and the like fearefull sinnes, if ever you meane that God and his Christ shall save your soules.

And thus in the flight first of his Disciples, and then in the ap­prehension and binding of our Saviour himself afterward; ye see the truth of those things fulfilled in these dayes of the Gospell, which were long since typified and fore-showne in the time of the Law. First, in the flying of the Israelites before their ene­mies, and the taking of the Arke of God; at the newes whereof old Eli fell backeward from his seat, so that his necke was bro­ken, and he dyed: 1 Sam. 4.18. where, since the taking of the Arke, was a token and a type of the taking of Christ; (as many Writers observe) I see no reason but that I may safely infer, that the fall and breaking of the neck of Eli, the Priest of Israel at that time, might fore-shew also the downefall and destruction of the Jewish Priesthood, and Ecclesiasticall Policy, at the taking, or shortly after the taking of our Lord himselfe: but this onely by the way. Secondly, the binding and durance of Christ was typi­fied in the casting of innocent Joseph into prison, because hee would not consent to lie with his lascivious and adulterous Mi­stris: Gen. 39.20. And lastly, in the binding of Sampson with fetters and chaynes, after that Dalilah had cut off the seaven locks, and other haires of his head; as Judges 16.19, 21. verses.

But I must confesse that this our Sampson would easily have broken these chaynes, & cast away these cords from him, now; when these Philistims, these his enemies much worse then the Philistims, were upon him; if hee had not beene held with other, with stronger tyes then these: they being the chaynes and bonds onely of his [Page 50] love; and the cordes, nay cart-ropes of our sinnes, that are able thus to hamper, thus to hold him. His love first, (as the Poet saith, Omnia vincit amor;) is that which doth overcome him that is invincible, and binde him here that is omnipotent: and our sinnes n [...]xt, answerable to that of the Prophet, Funes peccatorum circumplexi sunt me; as the vulgar Latine reades it, in Psal. 109. Verse 61. that is, The cordes of sinne, or if you please, of sinners, have ingirt and incompassed me round about. As when the razor came once upon the head of Sampson, he lost his former unconque­rable strength, so that he might be held with cordes, and bound with withes: so when the sinne of Adam, whereby he swarved from the will, and deviated from the wayes of God, came once upon the head of Christ, Teneri potuit & ligari; His enemies had power to hold and binde him: so that he may complaine as in the Prophet, He hath hedged me about, so that I cannot get out; and he hath made my chayne heavy: Lament. 3.70. The false hands, and the foule fingers of the first Adam, were lift up after a thee­vish manner, wrongfully to take and cause the mouth to taste of Gods forbidden fruit, without the good leave and liking of him the lawfull owner; which gave occasion to our second Adam willingly and readily to permit and suffer his holy and righteous hands to be bound as a Theefe, that so he might make full satisfa­ction for that so foule transgression of the first; and loosen the hands of him and his posterity: in which, by reason of the former offence, they were fast tyed and bound before; according to that of the Poet:

Sed proh regem vinctum, pro furum seelere; What a thing is this? nay, what a strange thing; to see the King bound for the Theeves offence? strange indeed; but that we are taught and told, that the love of Christ does stranger things for the love of us then this; and all that he might draw sinfull mankinde to the love of him againe, as one saith; Ligari voluit pro nobis, ut nos sibi alligaret vin­culis charitatis: He would be bound for us, that so he might binde us unto himselfe in the chaynes of charity: yea, as the holy Scrip­ture saith, In funiculis Adam traham eos, in vinculis charitatis; I drew them with the cordes of a man, and in the bands of love: [Page 51] Hosea 11.4. To draw then towards an end of this point:

Yea, knit not onely me, but all thy whole Church so fast unto thy selfe in thy faith, and feare, and love unfeigned; that neither height above, nor depth beneath, nor death, nor life, nor Angels, nor Principalities, nor powers, nor things present, nor things to come, nor any other creature, as Saint Paul saith, be able to make a separation, or to dissolve the union. And let these thy cords and chaynes so farre loosen the bands of mine, and of all our sinnes, as that they may never rise up against us to condemne us, either in this world, or that which is to come. Yea, so strengthen us with thy heavenly grace, and powerfull assistance of thy holy Spirit; that we doe not conspire with these thine ene­mies to binde thee againe our selves, by resisting of thy gratious motions, and most holy instincts, or disobeying of thy will in any thing: but enable us in all things to doe as we say, when we pray as thou hast taught us; Lord let thy will be done in Earth as it is in Heaven: Da quod jubes, & jube quid vis; Enable us to per­forme, and then command what thou wilt. Draw us with these the everlasting chaynes and cords of thy love, and then wee will runne after thee in the savour of these thy sweet oyntments and perfumes, as thy Spouse professeth on our behalfe to doe: Cant. 1.3, 4. And once more let us pray in our mother tongue, I meane our mothers the Churches language; Thou O gratious Father, whose nature and property is ever to have mercy, and to forgive, receive our humble petitions; and though we be tyed and bound with the chayne of our sinnes, yet let the pitifulnesse of thy great mercy loose us, by the meanes and merit of these bonds and chaynes, and other the sufferings of our blessed Saviour; and for the farther honour of him the said Jesus Christ our Mediator and Redeemer, Amen. And this sufficeth to have beene spoken of the apprehension and binding of Christ, as the first part and parcell of those corporall indignities, which for our sakes He suffered un­der Pontius Pilate.

In the next place he is carried to the seate of Judgement, and [Page 52] before an whole Bench, and Court of Judges, which are foure in number; two spirituall, and two temporall. All wicked and very unjust, as by the sequell of this discourse, it will plainly and ma­nifestly appeare; especially the two spirituall ones, Annas and Cai [...]phas; which were so farre from upright Judges in this cause, as that they were indeed most violent and partiall adversaries; malitiously affected towards him, that was here brought be­fore them to bee judged according to the Law. For who ever heard before that Judges did act the parts, either of pleaders or accusers; or went about to enquire for false witnesses, and sub­orne them to come in against a prisoner at the Barre; or one that stood before them to answer for his life, as these Judges did? For Saint Matthew and Saint Marke both tell us, that aswell the chiefe Priests and Elders, as the rest of the Counsell, sought for false witnesses to put him to death: Matth. 26.59. and Marke 14.55. whereby it appeares that they were very enemies unto him, upon whose life they meant to sit as Judges; which was a most wicked and unlawfull act in them: and such as made Saint Chrysostome upon a like occasion to refuse to stand to: Eccl. Hist. lib. 8. c. 17. saying, Se nolle temerarium aliquid subire & manifestos inimicos ferre judi­ces, as Sozomen relates; That he would not abide by any judge­ment or censure that should be given by his enemies. And it is an ordinary and usuall practise in the Courts of Justice amongst our selves, for a prisoner, if he know, or but suspect any of the Jury to be his enemies, to challenge them; and they shall be put by from passing upon his life or cause. And in some cases, if a man doubt of the integrity or uprightnesse of any Court, whether Spi­rituall, or Temporall; he may remove his action, and cry with Saint Paul, Appello Caesarem, I appeale unto Caesar; or some higher Bench: whereas our Saviour ye see here does none of these things, but is content to let them take their course against him, though his own innocency be never so eminent and evident, and their injustice and iniquity never so great.

But indeed, the truth is, these were the supreamest Courts of that place and time, in which his cause was to be tryed, aswell Ec­clesiasticall as Imperiall; of Caesar, as the Synagogue: so that from these, except to the Throne of Heaven, there lay no appeale. Now if this be not a great degree of suffering in him, thus to fall into the hands, not onely of his enemies, but such as were unrigh­teous Judges also: yea, so many of them; all foure such, never [Page 53] an upright one amongst them; and yet to have no other place to appeale unto: judge yee. If any should demaund of mee, Plus vi­dent oculi quàm ocu­lus. what is the reason that in our Courts of Justice there are usually so many deputed by the supreame authority, to sit as Judges to­gether: I might reply with one, that amongst divers, this sure­ly is none of the least: Quod ubi pauci Judices sunt, Machiav [...]l de R [...]pub. Venet. l 1. cap. 7. facilè à pau­cis corrumpi, & in suam sententiam pertrahi queant: That if a sin­gle man or two of them perchance, should either for favour or friendship, p [...]ece vel precio, either by intreaty or reward, bee drawne aside to the perverting of justice: or not be ready and willing upon all occasions to right the cause of the innocent; yet they should not all be such: But that the one halfe of them might stand up for truth and equity against the others; or if it should so fall out, (which God forbid) that major pars should vince­re meliorem; The greater part should sometime oversway the better: yet, that one at the least should speake his conscience freely, and plead the cause of the innocent boldly; that so the injustice and unrighteousnesse of men might not altogether pre­vaile against the truth, which is of God; but that aequum & bo­num, that which is right and good might take place: and true judgement and justice bee seene to flourish in our Land. For where all are such, as in this case of Christ, that there is never an honest or righteous man upon the Bench; there righteousnesse it selfe is sure to be arraigned, and innocency condemned; Justice perverted; and all Lawes, be they never so sacred and religious, violated and broken.

Now in our Saviours case, I say, besides that some of them had declared and manifested themselves to be his enemies: why the others also, aswell as they, were wicked and unjust too; there being not one of them ready, patrocinare, or to defend the cause of this innocent: no nor to speake a word to purpose on his behalfe, al­though he were the most righteous and harmlesse person that ever the world brought forth, but he suffered some kinde of injury and indignity or other from them all, every one of them apart, as shall appeare unto you more plainly by that which followes and suc­ceeds. For howsoever Pilat made a shew indeed of pleading his cause against the Jewes for a time: yet the catastrophe and close of all will make it manifest, that he was as wicked and unjust in his degree and kind as any of the rest.

But let us take them in their order. For Saint Iohn tels us, that [Page 54] they led him away to Annas first; who was father in law to Cai­aphas, which was high Priest the same yeare, Iohn 18. [...]3. So that howsoever the cognisance of the cause at this time belonged pro­perly to Caiaphas, as being the present high Priest, yet the catch­poles and souldier, that tooke and haled him along, carryed him first to Annas; non tanquam ad judicem sed ad hostem; veluti praedam ostentantes, In locum. as Erasmus speaks: not as to a Judge that had power to censure him: but as to an adversary, that had a desire to see him, thus under arrest, and in his enemies hands. And therefore as brag­ging and vaunting of their prey, and glorying in their conquest over him, they carry him unto him, who they knew would rejoice together with them; and give them praise and thanks, rather then the least discountenance for what they had done unto him. And besides, Annas as it is probably to be thought, was of the conspi­racy to take him, being one of those that had hired Judas to betray him; and procured the band of souldiers from the civill Magi­strate to assist and helpe him in the action and imployment. For three of the Evangelists, viz. Matthew, Marke, and Luke, doe all tell us, That he went to the high Priests, in the Plurall number: and They, not He; appointed unto him thirty pieces of silver, &c. as Mat. 26.14.15. Now then, There being more then one of these high Priests that had done thus, Annas must needs be the second man; because we reade not of any other about this time, but onely of Annas and Caiaphas: who by turnes, as it should seeme, had ma­naged the high Priests office for some while together; as appeares by the relation of Saint Luke, who saith, That Annas and Caia­phas were the high Priests when the word of God came unto John the Sonne of Zacharias; and he began to preach in the wildernesse, Luke 3.2. Now then, if these were the men that had promised Judas his pay, and it may be the souldiers some gratuity for their paynes; why then, they had reason to repayre unto them both, to give an account of their imployment and undertaking, and espe­cially to Annas first, as being the Elder man, and one whose habi­tation was neerer then the other, In locum. as Saint Austine and some others doe imagine and conceive. But whatsoever were the true cause, it is evident and apparent by Saint Johns relation, that to him he was first carried and brought. Neither did he take himselfe to be so voyded and deprived of all jurisdiction, but that he had power and durst presume to examine him, and question with him. For so is it said, That the high Priest asked him of his Disciples and [Page 55] of his Doctrine, John 18.19. which the ancients generally allow to be Annas; though Calvin, I must confesse, In locum. and many other Ne­oterickes thinke otherwise, viz. That he was not questioned at all, till he came into the common Councell: And then that Caia­phas was he that did it; Annas being present, and sitting by as his assistant upon the bench; or at the least, that this question was not dem [...]nded him till then; unto which hee gave that answer, which occasioned a stander by to strike him. For hereupon, He the said Calvin, takes occasion to observe the excessive rage and unrulinesse of these enemies of Christ; together with the tyran­nicall discipline that was exercised by these high Priests: That while they seeme to sit as Judges, Interea saeviunt, ut truculentae bel­luae; yet they are as savage as the most furious and fiercest beasts. For in the midst of their Councell and Assembly, where ought of all places to be exercised and shewne the greatest gravity and de­corum in their proceedings, a common officer or servant amongst them, assumes so much license and liberty to himselfe, as in the very time of examination and handling of the cause, in the open face of the court; and in sight of both the Judges; to strike the prisoner even without any offence, and that without any checke or reproofe from them againe for his so doing. And thereupon concludes: Non mirum si intam barbarico consessu damnatur Christi doctrina; a quo non modo eis aequitas exulat, sed eis quo que humanitas & pudor. It is no marvell that the Doctrine of Christ should be condemned in such a barbarous assembly, whence not onely all right and equity, but even all shame also and humanity is banished and exiled; so far Calvin. And Buissonius in his Evangelicall har­mony, saith; Non dubium est, quin Iohannes nomine Pontificis, non An­nam, sed Caiapham intelligit: It is not to be doubted, but that Saint Iohn by the name of high-priest in this place, meanes not Annas but Caiaphas.

But when, or where, or by whomsoever this question was askt; it is evident by the text, that when Christs answer thereunto plea­sed not the standers by, one of them, dedit ei alapam, saith the vul­gar Latine, i. e. gave him a boxe on the eare, or as our last translation reads it, smote him with the palme of his hand, saying, Answerest thou the high-priest so? vers. 22. of the former eighteenth Chap­ter of the Gospell written by Saint Iohn. Whereupon Saint Chrysostome exclaimes: In locum. Exhorrescat Coelum & contremiscat terra de Christi patientia & servorum impudentia: Let the heavens be sore [Page 56] afraid, and the earth tremble and shake for dread at Christ his pa­tience, and the servants impudence: Et quod alapa Deus percuti pe­tuit, and to thinke that God could receive a boxe on the eare, or be stricken with the palme of the hand, O Angeli qui haec intuemini, quo­modo siletis, &c. O ye Angels which behold these things, how is it possible that ye should be silent! how can you contain your hands from fighting, & your tongues from speaking in the Lords defence? or is it because you are astonished to behold so great insolence and madnesse in them, and so much mildnesse and meeknesse in him? so great sawcinesse and perversenesse in them that offer it; and so much patience and humility in him that suffers it? To thinke that a Master should be stricken by his servant; and the Creator by his creature; yea the Lord of the whole earth, before whom the very heavens tremble, and infernall powers shake and quake for feare: should receive such an indignity and affront from a sordid and base slave, yea a vile worme, and very scum of the earth.

O eternall Father and Creator of all things, looke with the eye of pity and compassion upon that amiable countenance and love­ly face of thy Christ ( sole illustriorem, as Cyrill speaks, more bright and beatious then the Sunne) that is, thus smitten with the foule fists and fingers of sinfull man. How canst thou so patiently put up so great an indignity offered to thine onely Sonne, and the Worlds onely Saviour? What punishment should he be accoun­ted worthy of, that should offer the like violence, or once make but a shew of lifting up his hand against the sonne of an earthly Soveraigne; or other the pettiest King or Prince of the World? when as all the Kings of the Earth are but weake and feeble bul­rushes and mushromes in comparison of this King Christ Jesus, who is both Rex Regum, & Dominus Dominantium; King of Kings and Lord of Lords, as the holy Scriptures style him. The hand of Ieroboam that was a King himselfe, being stretched out against but a Prophet of the Lords, dried up and withered presently, so that he could not pull it in againe unto him, 1 Reg. 13.4. whereas be­hold a greater then a Prophet is here (yea, one that is King, Priest, and Prophet too, all in his owne person) that is stricken with the fist, and yet striketh not againe, nor makes any other the least resi­stance. Consider also how God smiteth Vzzah with present death for but lifting up his hand to uphold and stay the Arke, being not thereunto lawfully called, 2 Sam. 6.7. How many deaths then is this man worthy of that presumes thus to lift up his hand against [Page 57] the Lord of the Arke himselfe, and to smite him on the face; as Zedekiah a false prophet smote Michaiah the true Prophet of the Lord on the cheek (our blessed Saviours Type no doubt in this) because he did not answer the King according to his desire, 1 Reg. 22.24.

But, O manus infaelix! saith one, This was an unhappy hand in­deed that was thus daring and audacious, as to strike that heaven­ly face; whom not onely the Cherubims and Seraphims and all the celestiall powers above, but every created nature also besides, strive to worship and adore that divine countenance, Tam diu in mundo desideratus; so long desired to be beheld and seene in the world before it came, with so many wishes and prayers, ( O u [...]inam disrumpat coelos; Oh that he would breake the Heavens and come downe, Esay. 64.1.) and so many sighes and teares begd at the hands of God by the Patriarches and Prophets: yea, the very joy of An­gels, which they had long expected to looke upon, and rejoyced with joy unspeakeable when they were once made so happy, as to behold and see it indeed. That face, of which Moses spake when he said unto God: If I have now found favour in thy sight, Ostende mihi faciem, as the vulgar Latine reades it, O Lord shew me thy face, Exod. 33.13. and David likewise, when he said, Ostende faciem tuam & salvi erimus, Cause thy face to shine upon us, O Lord, and we shall be saved. Psal. 80.3. This, this is the very same face, I say, which these prophane rabble doe so foulely abuse, and seeke to disgrace by striking it in this scornefull and contemptuous manner; yea, spitting upon it and blindefolding of it too; as you shall heare hereafter. In which, that of the Prophet is wholly fulfilled, which you heard but in part before, when he said in the person of this our blessed Saviour; I gave my backe unto the smi­ters, and my cheeks to the nippers: and I hid not my face from shame and spitting, Esay 50.6. Answerable also to that which himselfe foretold unto his twelve Apostles, saying, Behold we goe up to Jerusalem, and all things shall be fulfilled to the Sonne of Man, that are written by the Prophets. For he shall be delivered unto the Gen­tiles, and shall be mocked, and shall be spightfully entreated, and spit upon, Luke 18.31, 32.

O blessed Jesu! the meekest and the mildest Lambe upon the Earth; Whose heart is so hard and stony, as not to be ready to burst for griefe and melt into teares, at the consideration of this thy wonderfull and unparalleld patience? whereby thou so qui­etly [Page 58] sufferest that most beautifull and glorious face of thine (For in es speciosus prae filiis hominum, fayrer then the children of men, saith the Psalmist of thee, Psal. 45.2.) to be thus shamefully hand­led, and ignominiously striken and spitted upon, by base and ig­noble persons, servile and inferiour fellowes. I nunc homo su­perbe & impatiens, qui subito c [...]mmoveris, saith one; Goe now thou proud and impatient man, that art so suddenly moved at the least indignity and affront that is offered thee, and canst not brooke nor beare a distastefull word, nor put up the least and smallest offence without thy wrath and fury from thy friend or neighbour. In­spice hoc vivum patientiae exemplum; Looke upon this lively and lovely picture and patterne of patience, and learne of him to be meeke and lowly in heart, that so thou mayest finde rest unto thy soule, as himselfe exhorteth thee, Matth. 11.29. Consider the whole course and passage of his Passion, from the first to the last, from the beginning to the ending of it, and you shall finde that he was not once Commotus in adversarios, moved or stirred to the least choler against his adversaries, but shewed all mildenesse and gentlenesse towards them that was possible, both in his speech and looks, his words and workes. If ever we meane then to have a share and interest in his sufferings, let us indeavour so neere as it is possible to conforme our selves unto them in meekenesse, and patience, and gentlenesse, and lowlinesse of minde and all other christian vertues which he hath practised and performed before us. For he is left unto us, propter exemplaritatem virtutis, for an example of patience, that we should follow his steps, saith Saint Peter, 1 Pet. 2.21. And this sufficeth for this time.

Annas idem quod affli­gens. Boskier con. de Pas.AFter the injuries and indignities that our blessed Saviour suffered at the hands, and in the house of Annas, whose very name signifies, Afflicting; as a moderne Postiller hath well observed. The History of the Gospell goes on, and tels us; how in the next place he was sent by the said Annas himselfe, and carried bound to the catchpoles or officers unto [Page 59] Caiaphas, the present high Priest for the same yeare; where the Scribes and Elders were assembled, and a Councell held, which sought for false witnesses against him, to put him to death: Matth. 26.57, 59. verses. whereupon one in a compassionate and sympathizing manner, cryes out; Ad Tribunal duceris O Jesu, Osari [...]. cui flectitur omne genu: Thou, O Jesus, at whose gratious name all knees doe bow, aswell of things in Heaven and Earth, as under the Earth, as Saint Paul saith: Phil. 20.10. art contented to be made to bend and bow thy selfe at the Barre; and before the tri­bunall of mortall and sinfull man: Immo pudendum planè & in­dignum, saith another; quod Judex decretus vivorum & mortuo­rum, jam judicandus trahatur ad sacrilega nequissimorum Judicum subsellia: which is a shamefull and unworthy thing, that he which is decreed by the Parliament, and Court of Heaven, to be the su­preame Judge of quick and dead, as the Scripture testifieth; saying, The Father judgeth no man, but hath committed all judgement to the Sonne: John 5.20. should yet be haled and dragg'd along by the violence and insolence of a raskall and scurrill multitude; to the corrupt and sacrilegious Benches and places of torture, ra­ther judicature, of most wicked and injurious Judges. And yet thus our poore Saviour was contented to be served; to be used and abused for our sakes: yea, he was carryed to the high Priest, Cujus erat de lepra judicare, To whom it belonged to judge and determine of the leprosie: Deut. 17.8. Quia reputavimus eum quasi leprosum; because the wicked doe esteeme no otherwise of him, then as of one leprous and smitten of God, as the Prophet fore­told, Esay 53.4. Nay, false witnesses are also sought, for to come in against him; whereby under the colour of Law, they might the more securely and without danger of uproare and tu­mult among the people, seeme to have some just cause to take away his life. As Jezabell dealt with Naboth, so doe these pain­ted wals with Christ: Because he would not give his Vineyard to the oppressor, Set (saith she) two men, sonnes of Beliall, before him; which may beare witnesse against him, as if he had blasphe­med God and the King: 3 Kings 21. So because Christ would not give his Fathers honour unto the Devill, when he bade him fall downe and worship him; false witnesses by his, and his in­struments instigation and procuring, are sought for to slander and accuse him unjustly, laying to his charge things that hee did not, that hee knew not, saith the Psalmist: Psal. 35.11. So that the [Page 60] mouth of the wicked, and of the deceitfull are opened against him, speaking against him with a lying tongue: Psal. 109.2. compassing him about with words of hatred, and fighting against him without a cause, as there followes, verse 3. without a cause indeed. For, though I have redeemed them, yet they have spo­ken lyes against me; as himselfe complaineth by his Prophet, of them and their ingratitude: Hosea 7.13.

But there was a seeming shew and pretext, I must confesse, of much sincerity and uprightnesse in their proceedings against him. For here is a Councell solemnly called, and met as you see, and that of the greatest and gravest; the learnedst and the wisest men amongst them, as of high Priests, Scribes, Elders; besides the spe­ctators and by standers; before whom it could not be thought, or once imagined, but that all things should be fairely and uprightly carried, by such an Assembly: so that as one saith, Quis non bona sperasset ab hoc coetu, & multitudine, & reverentia tam illustri? Who could expect any thing but good from this so famous and illustrious a convention and meeting, aswell in multitude and po­pulousnesse, as reverence and shew of honesty? Speciosa enim hic multa; Seeing here were met together so many faire and specious pretexts of nothing else but sincere and upright dealings, as a congregation and gathering together of the most renowned and famous men of the City; a certaine forme of judicature after an orderly and solemne sort: a production of severall witnesses, and the like. Sed larvata haec omnia, All these are but masked and dissembling appearances; a vizard only, and no true face of ju­stice: seeing the text tells us, that for all their faire shewes, their intent was foule; even to put him to death: so that he had his doome before his day of hearing, and his judgement before his tryall. For, Ante coitionem consulta decreta, facta & fata sunt omnia, saith one; All things were determined and decreed con­cerning him, before ever they came together; which is a peece of the greatest injustice, and a knack of the lewdest and vilest kna­very, that either the Devill can invent, or his instruments actuate: when a man shall have his cause sentenced before it be heard, and himselfe condemned before he be legally convict: this is right devilry indeed. And yet this is our Saviours case in this assembly, witnesses against him are pretended to be sought; but yet they must be false ones, speaking as the Court and Councell would have them; or else they shall not be heard. For, seeing Truth is [Page 61] to be condemned, it must be done by falshood, or not at all: and therefore, all you that are lovers and friends to Truth, stand by: here's no need of your testimony at this time: Hac curia non vo­bis patet; The doores and gates of this Assembly are so farre from being open to you, as that on the contrary, they are shut against you: so that, Exeat hac aula qui vult esse pius; He that is so godly and strict in his Religion, as that he cannot be content either to speake, or heare leasings; to equivocate a little, and stretch his conscience; to pleasure his friends, and confound his foes: hee may, nay he must depart the Court.

It is very fitting, I must needs say, that all publike Officers and Magistrates, for their better advice, direction, and information in all cases, should have their Assistants and Counsellours of State, and publike acts be done in publike assemblies: as well for the praise, and honour, and incouragement of those that doe well; as for the open and exemplary punishment and conviction of those that doe offend. In regard whereof it is true which one saith, Consilium est bonum; Counsell is good: (For, Ʋbi consili­um, ibi prudentia; Where there is Counsell, there is Wisedome, saith a wise man indeed: and where no Counsell is, the people fall; but where there are many Counsellers there is health, saith Solomon; Prov. 11.14.) but yet take this withall, as mine Author addes: Si sit bonorum, if it be of good men, and to good purposes. For otherwise the meetings and Assemblies, Councels and Con­venticles of the wicked, are dangerous and deadly; because they travell of mischiefe, and bring forth ungodlinesse, saith David. Psal. 7.15. Yea, The Kings of the earth stand up, and the Rulers take counsell together; but wherefore is it? even to destroy the Lord, and his annointed: Psal. 2.2. As likewise it is said of the Pharis [...]es, That they went out, and tooke counsell against Jesus how to destroy him; Matth. 12.14. and what they plotted and advis'd upon then, that they put in practice now. For in this their publike Assembly, in the high Priests house, they seeke for false witnesses to put him to death: So that this surely was no just and lawfull Councell, but a rude and disorderly Conventicle of bloud-seeking, and bloud-sucking Tyrants: like that of Josephs brethren, when most unnaturally they conspired against their owne innocent and harmelesse brother to slay him: Gen. 37.18, 20. verses. And that of the Jewes against Jeremy, when they cryed, Come let us devise devices against him, and smite him with [Page 62] the tongue: Jeremy 18.18. by which meanes they digge pits for his soule, as there followes, Verse 20. As Joseph likewise was cast into a pit, Verse 22. of the former Chapter: both which were types of Christ in this conspiracy, raysed against him by the Jewes his kinsmen, according to the flesh, at this time.

But they were best to take heed that they fall not into the pit themselves at the last, which they thus digge for others. For, Consilium malum consultoribus semper pessimum; Evill counsell proves alwayes in the end worst to them that give it: And there­fore, Blessed and happy are those men that walke not in such counsels of the wicked, saith David; Psal. 1.1. as at which (as one said pleasantly, and yet properly) the Holy Ghost told him, He was not at leisure to bee present: who absenting himselfe likewise from this Congregation, and conventuall meeting of the high Priests, Scribes, and Elders at this time; it cannot properly be called a Councell or lawfull Assembly: but struma tantum Ci­vitatis, as one tearmes it; An ulcerous bunch onely, or swelling rays'd by the disorder and distemper of the City: which upon the apprehension and taking of Christ, was suddenly in a confused manner congregated and gathered together; the most part nei­ther knowing why, nor wherefore. And thus much be spoken of this wicked Councell and Assembly it selfe. Now let us pro­ceed to the Acts of Court, and first to the examination of the pri­soner at the Barre.

You have heard already of his being brought from the house of Annas to the house of Caiaphas the present high Priest, and of the great concourse of all sorts and degrees of people, to see and heare his examination and arraignment. Now therfore in the next place, you are to heare and see of what matters and particulars he was there questioned and examined; which Saint John tels us in the 19. verse of his former 18. chapter, to be two-fold, saying, That the high Priest then asked Jesus of his Disciples and of his Do­ctrine, of his Doctrine principally, as may be supposed; that so they might charge him with Heresie or foule errors, against the Law of Moses, and Religion established in the Church, and so have whereof to accuse and censure him in the court spiritu [...]ll: and secondarily, of his Disciples; that so they might bring him within the compasse of sedition, as a disturber of the publike peace and quiet of the Common-wealth; and have whereof to condemne him in foro civili, or the court civill.

The specialties of his examination concerning his Doctrine, might happily be these, or to the like purpose. As first, who was his Master or Instructer in his new Doctrine which he had lately broached and preached to the people? Secondly, why he did seek to innovate and alter their long practised and accustomed rites? and in stead thereof, bring in his owne new devises, as in particu­lar; why did he seeke to thrust out and extinquish their old and ancient ceremony of circumcision, with his owne new-fangled and new-found waters of Baptisme? Thirdly, why he was so cynicall in his life and conversation, and so free in his declamations against the Pharisees, Scribes, Priests, Elders; yea, and even Herod him­selfe? and why hee alone would seeme to be wiser then all the world besides? And being but three and thirty yeares of age, why he was so bold and sawcy in such a satyricall manner to bite and whip his seniors? Fourthly, why he preached in the fields, and in other secret and private places? And lastly, whether hee could teach any thing of which their owne learned Rabbies, the Priests and Scribes and Pharisees before named, were ignorant?

Concerning his disciples, he might likewise be demanded the num­ber of them first, & why he being a man but of a mean fortune, should take upon him to be better guarded and attended, then others of greater place & calling? yea, qui sunt, ubi sunt, & qua mente eos college­rit, as Theophylact saith, what they were, where they were, whence they were, to what use and purpose they were? and whether it did not savour of sedition and disturbance of the State, to leade about such a crew of disciples & followers after him, without the appro­bation and warrant of authority? As also in the second place, con­cerning their strowing him in the streets; why with such pompe, but foure dayes before he entred into the City; the people sprea­ding their garmentss and cutting downe branches in his way; and his owne Disciples putting their owne cloathes upon the beast he rode on, and attending on foot in great state behinde him? thirdly, what was become of them, since the time of his taking and ap­prehension? and whether it were not a token of their guiltinesse of some disorderous and riotous practises, that they should thus fly away from him, and leave him in his distresse? Lastly, he might be urged to bewray where they were, out of a pretence of danger to the common-wealth, so long as they lay skulking up and downe the City, hiding themselves in secret corners; and therefore it was very fitting they should be roused from their [Page 64] starting holes, and brought together with himselfe their master, to publike punishment for their disorders, that so at the last, the State might be freed from feare of further danger by these meanes.

So that, Late quaesitum ac quaestum reor, saith mine author, we may easily conceive him to be throughly sifted and examined to the full, of all such circumstances, whether concerning his Disci­ples or his Doctrine, as might in any the least degree advance and helpe forward his condemnation. Sicut,

As Kings are said by many cups to try a man, whether he be wor­thy of their friendship or not: so the high Priest, by many quirkes to try Christ, whether on the contrary he might not deservedly be found to be the subject of their hatred, and object of their de­spight or not. Neither was Synon more strictly questioned by Priamus concerning the Trojane horse:

then Christ by Caiaphas, of his Religion, Doctrine, Disciples; their practises and pretexts, and lastly their course of life, that so by their questioning him in many things, they might trip him in something to his destruction and confusion: as the Pharisees in the former time of his life, are said to question with him, only to tempt him, and trap him in his speech.

But, Frustra jacitur rete ante oculos pennatorum, saith Solomon: In vaine is the net spread before the eyes of all that hath wings: Prov. 1.17. Oculos ad praevidendum, pennas ad praecavendum; Eyes to fore-see the danger, and wings, that is wayes to prevent the danger. For Christ was so wary in his answer, that they could take no just hold or advantage against him to his prejudice, till himselfe was willing to afford it: and then it was rather Scan­dalum acceptum, then datum too; An offence not given by him, but taken by them. As they were still ready to snatch at all oportu­nities that might but seeme to give a colour to his condemnation before the people.

But though many false witnesses came in to testifie against him, yet found they none, saith Saint Matthew: Chap. 26.60. because [Page 65] indeed their witnesses did not agree together, saith Saint Marke; Chap. 14.56. So that, Quotiescunque interrogando tentarunt, ut in­venirent unde accusarent cum; sic eis respondit, ut omnes eorum retun­derentur doli, & calumniae frustrarentur, saith Saint Austin: Tract. 113. in c. 8. Ioh. How often soever they tempted him by questioning, that so they might finde whereof to accuse him; his answers were still such, as that thereby their calumnies were frustrated, and their crafty devises retorted, and returned empty into their owne bosomes. For, saith he; Quid me interrogas? interroga eos qui audierunt, &c. So that, for answer to the present question concerning his Doctrine, he appealed to the testimony of his very enemies themselves; say­ing, I spake openly to the World, teaching in the Synagogue, and in the Temple, whither the Jewes alwayes resort; so that in secret I have said nothing: Why askest thou me? Aske them which heard me what I have said unto them; behold they know what I said: John 18.20, 21. And to that other question concerning his Disciples, he was silent; answering nothing that we reade of in the Scriptures at all: of which there might be many usefull reasons given, but that I finde no leisure at this time, for farther excursions then needs must; having such abundant matter more pertinent to our present purpose of Christs suff [...]ring under Pontius Pilate, to insist upon: onely let me adde this one note and obser­vation more, out of S. Austin, by the way; Ʋbi Jesus non respon­debat, ibi sicut ovis silebat: Where Christ did not vouchsafe an an­swer, (as at this time and some others of his arraignment and try­all, he did not;) there he is to be taken for the Lambe, spoken of by the Prophet Esay; which being brought to the slaughter, yet he opened not his mouth; and for the sheepe, which before the shearer is dumbe: as Esay 53.7. Ʋbi vero respondebat, sicut pastor docebat: But wheresoever or whensoever hee did make answer, there he is to be taken for the Pastor of his people; giving them instructions how to carry, and answer for themselves upon the like occasions.

Concerning that therefore which hee gave in answer, this may be said; that perceiving by the drift and scope of the question, that they were desirous to possesse the peoples mindes of his be­ing guilty in an high degree of innovation and sedition: hee shapes his answer accordingly, in this manner: (viz.) whereas thou suspectest me, Seditiosum quendam esse, & in occulto consilia stru [...]tem, as Theophylact; that is, To be a seditious person, and [Page 66] one that plots mischiefe against the State in secret; I tell thee, Nihil in occulto locutus sum, I spake nothing in secret; that is, nothing in the least manner tending to sedition: neither, as thou imaginest, doe I innovate, or speake any thing of mine owne broaching; Dolosa vel occulia mente, with a reserved or deceit­full minde. This is Theophylacts exposition of this answer. And he gives his reason too, why he understands it so; Quia nisi sic in­tellexerimus, quod ad suspitionem Pontificis haec dixerit, videbitur mentiri: nam multa dixit in occulto, &c. because if it be other­wise understood, he may seeme to have spoken falsly: in regard he spake many things to his Disciples. And for that other part of the answer, Why askest thou me? aske them which heard me; Non pertinacis, sed fidentis in dictorum veritate, saith he; The words are not to be taken as of one obstinate in his opinion, or stubborne in his owne will and way: but as of one that was confident in the truth of what he spake, and therefore he said, Aske these mine enemies; these treacherous Ministers of thine, which have ap­prehended and bound me, and brought me hither: They are pre­sent in the face of the Court, therefore let them speake, if they know any thing that may tend to these abuses or disorders by me. Then which there can be no more undoubted demonstrati­on of the innocency of any man, then when he is ready to appeale to his very enemies for testimony of the truth of that whereof he stands accused. Hom. 8 [...]. [...]n c. 18. Ioh. Thus farre Theophylact. And Saint Chrysostome to the same purpose: Id veritatis maximum est argumentum, quum quis inimicos in testimonium adducit; It is the greatest argument of verity, to be contented to put the tryall of a mans cause to the testimony of enmity. And therefore saith Christ, Why do you ask me? Aske them; for behold they also know what I said: which is as much as if he should say thus, It is but a folly for me to make answer to your demaunds: For you will not beleeve me, though I should speake never so much, or so often the truth unto you: I am content therefore that you should aske these that are of more credit amongst you. For mine owne testimony is of no validity, seeing you have disabled it so farre, as to account no otherwise of me, then as of a theefe or robber: and therefore have brought me bound unto your Bench and Barre of pretended justice, that so I may be punished accordingly. So that, Cui detraxistis famam, de­traxistis etiam fidem; Seeing you have taken away my fame, you have detracted also from my faith. (A tricke not altogether a [Page 67] stranger to these times, to accuse the innocent, thereby onely to discredit and disable their testimony.) Nam quae sit fiducia capto? saith the Poet: There is no trust to be given to a captive: but you will be ready to suppose,

Since my fate hath made me wretched and miserable; it will not leave me till it have made me wicked also, and a lyer like your selves: and therefore aske not me, but aske these mine enemies; for they all know what I said.

But how faire, and true, and just, and reasonable soever this an­swer of Christ; (as also that other concerning his being the Son of God, related by the rest of the Evangelists:) may seeme to us and all others that are his friends: yet they are not so unto these his malitious adversaries, but at these two answers offence is ta­ken even at all hands: Scandalum acceptum, (as I said before) though not datum, which occasioned a world of injuries and in­dignities presently to bee put upon him in the high Priests Hall and House: yea, and in his very presence too. For some began to spit upon him, and to cover his face, and to buffet him; and to say unto him, Prophesie unto us who it was that smote thee. And the servants did strike him with the palmes of their hands, and such like; Marke 14.65. and John 18.22. And Saint Luke addes, That many other things they spake blasphemously against him: Luke 22.65. So that here you see then severall and sun­dry Acts, not onely of force and violence, but also of contempt and disgrace; shamefully and undeservedly put upon our blessed Saviour: As spitting upon him, blind-folding him, striking him with their hands and fists; and lastly, jearing and flouting him, by saying, Prophesie unto us who it was that smote thee. Of the stroake with the palme of the hand, or boxe on the eare, I have spoken at large already. I will adde a few words more concer­ning these other indignities, and then I will proceed to their car­rying and leading of him away to Pilate; and his turning over to the sword of justice, and temporall officers hands.

And first of their spitting in his face; which to doe, was accoun­ted a matter of great infamy and reproach among the Jewes; as is plaine and evidently that place in the booke of Numbers, where God speakes unto Moses, concerning his sister Miriam, saying; If her father had but spit in her face, should she not be ashamed seaven [Page 68] dayes? Numb. 12.14. And againe, The woman is allowed to spit in the face of that man as in his disgrace and infamy, that will not raise up seed by her unto his brother: Deut. 25.9. And even among our selves in these dayes, we account it among the worst of injuries and affronts to be so serv'd. And yet our Saviour yee see suffers it for our sakes; answerable to that in the Prophet, when he speakes, as in his person, saying, I hid not my face from shame and spitting, Esay 50.6. and Job likewise; They abhorre me, they flee farre from me; and spare not to spit in my face: Job 30.10. O let us behold then with horrour and dread that divine countenance, which is so much honoured and adored in Heaven; and the very aspect whereof cheeres the whole City of God; how for our sinnes it is defiled and become deformed here on Earth, by the contempt and scorne of sordid and shame­lesse miscreants: yea, so farre abased and abused, as that no place is thought so fit and convenient to voide their excrements in, and to receive their filthy drivell, as the face of the Saviour and Re­deemer of mankinde.

And when they have fulfilled their malitious mindes in thus spitting their fill upon them, then secondly they blind-fold him; Ʋt audacius & inverecundius eum percutiant, saith one; that so they may the more boldly, and without shame, smite him with their fists: or as I should rather thinke with another, They did it, lest the admirable forme and beauty of his countenance, being too long vexed and beheld amongst them; should so farre at the last, mollifie and lenifie the hard hearts of all beholders, as that they should bee moved to mercy, and drawne to take pity, and have compassion upon him; even whether they would or no. To prevent which inconvenience, (as they accounted it) Faciem illam illectricem obnupsere; They vayled and hood-wink't as it were, that alluring and heart-winning countenance:

because, Speciosus praefiliis hominum; He is fairer then the children of men: as you heard before out of Psal. 45.2.

Thirdly, some thinke they might do it out of horror and shame to behold in what a pitifull plight they had made him them­selves with their beastly spawling and spitting in his face; as loathing and disliking any longer to looke upon him; by reason, nauseam etiam ipsis spectatoribus foeditas illa provocabat: his foule­nesse [Page 69] and filthinesse was such, as that it made them ready to sp [...] to see it. But, sive velarit horror, sive splendor, c [...]udelitatem certe velantium, velum hoc non velat, sed revelat, saith one, whether it were his horrour or his splendor that occasioned this vaile over his face; it is most evident, that it doth not vaile nor cover their cruelty towards him, but rather reveale it and make it manifest to the eyes of all the world.

Neither did they onely spit on his face and blindfold it, but buffet and beate it too; which is their third indignity; wher [...]by they made it swell and become full of bunches all over; as one saith, Colaphis illi tuber totum caput, facies livida, forte & excussi den­tes, by these blowes of their fists, his whole head was swolne, his face become blacke and blew, and his teeth ready to fall out of his jawes. For there may be supposed to be this difference be­tweene Alapas and Colaphos▪ that one is given, a palma aut vola manus, with the hand open: and the other, a pugno clauso, with the fist shut; whereby the stroake is the greater, and the more of­fensive; yea, many times astonishing to him that feeles it. Now the box on the eare spoken of before, was after the first sort: and the buffeting of him and beating here was of the latter. Whereby they made him as it may be imagined, to reele and stagger again with the violence of their strokes; and his eies, as it were to startle in his head, and to bleed even through mouth and nose.

And then in the fourth and last place, they scoffe and scorne him saying, Prophesie or areade unto us, who it was that smote thee: yea, and many other things they spake blasphemously against him; as you heard before out of Saint Luke cap. 22. which of all other his injuries and indignities may well be accounted none of the least. Nay, some there are, that feare not to affirme, that, Christi illusio ac subsannatio, omnium acerborum prope acerbissi­ma; etsi fortiter ab illo lata: This kinde of taunting and piercing of him, howsoever he bore it patiently and manfully, as all the rest of his afflictions; yet it may reckoned among the greatest and bitterest passages of his passion, because as the Poet saith,

There is nothing more miserable, even to the greatest misery, then to see it selfe become the scorne and laughing-stocke of o­thers: especially of enemies. Boni namque viri atque prudentes, multo indignius contumelias, & aliorum contemptum, quum corporis do­lores [Page 70] ferunt, saith another; All good and wise men doe take more grievously and haynously the contumelies and contempts of their adversaries, then the sufferings and afflictions of their bo­dies: Quod illis quidem vita, his autem honor & existimatio petatur; because life onely can be taken away by the one; but honour and estimation, yea, good name also by the other.

And thus you have briefly heard and seene Christs sufferings in the high Priests Hall, and House; where first, innocency hath beene arraigned at the Barre, truth accused, and righteousnesse condemned: when as all this while injury and injustice hath sate upon the Bench. And secondly, you have seene how like mad Dogges, felly and fiercely hi [...] enemies have assaulted and in­sulted on him: some casting on his face the skowring of their fil­thy mouthes; and others striving who might strike him first, and abuse him most: and how with a wanton and merry malice, ag­gravating injury with scorne; they have covered his eyes; and bid him aread who it was that smote him: yea, so great pleasure have they taken in this kinde, aswell of tormenting his body, as of vexing his soule; that they would not suffer him to take any rest: but, as one saith well; They used this despight for their disport, Dr. Hey­wood. Sanctuary of a troubled soule. Vir. Aen. 2. to passe away the dulnesse of that dismall night; dis­mall indeed. For as the Poet,

No teares are able to set forth, nor tongue to tell

The mischiefes of that night, wrought by the powre of hell. But Saint Chrysostome here demaundss why they did these things unto him, seeing they were resolved to kill him; what need was there thus to shame him, when as so suddenly they meant to slay him? and makes answer himselfe, That in all this they doe but bewray their owne cruelty; who like huntsmen that have found the Foxe, or Wolfe, or other noxious beast they sought for, are so transported with violence and fury against it, as if they were even mad for joy; making great triumph: and with unwonted insolence, and contentment to their mindes, insulting, and even trampling upon their prey; as the Philistims made Sampson their may-game and recreation for their pleasure, after they had put out his eyes: Judg. 16. But whatsoever scornfull or malitious rea­sons they propounded to themselves in doing it, our most blessed Redeemer had most mercifull reasons towards us in suffering it. [Page 71] For, In Christum nihil valuisset, nisi quod ipse voluisset, saith Saint Austin; They could have done none of these things unto him, Tract. 112 in Io [...] un­lesse his owne will h [...]d beene consenting thereunto. And there­fore that he might satisfie for the pride of man, that was the ori­ginall of all evill unto us in our first Fathers fall, and the root and foundation of all other wickednes in our selves, his poste­rity till this day; he would descend to the very lowest steppe of humility and dejection; yea, basenesse and infamy, that so he might search the very bottome of our wound; and by that means his me­dicine and application prove plentifully and sufficiently effectuall to cure the desperatenesse of our malady and disease. Yea, he went so low in this kinde, that if we doe but compare his corporall af­flictions with these of his contempt and scorne, we may worthily make question and doubt, what was the thing which was most wonderfull and terrible in his whole Passion: An dolorum acerbi­tas qua corpus ejus laniatum est; an contumeliarum & irrifionum in­dignitas, quibus etiam anima sauciata est: Whether the bitternesse of his tortures and torments, whereby his body was rent and torne; or the indignity of his contumelies and reproaches, wherewith his soule also was sore wounded and afflicted. For in this latter, as well as in the former, (yea, much more in this then that) Longissimo intervallo omnes Martyres superavit; Hee went beyond all the Martyrs in many degrees. For they knew that the more and greater were their sufferings for the name and faith of Christ, the more and greater also should be their glory and ho­nour among those of their owne, the Christian profession: which to very Heathens and naturall men is a kinde of encouragement sometimes to beare their paines the more patiently and cheere­fully; and therefore much more to Christians: considering that Gods glory is increased by their afflictions, aswell as their owne. When as at the time of Christs suffering, there was nothing to be imagined more ignominious and opprobrious, then what he en­dured: Tam apud suos quam exteros, aswell amongst his owne friends and followers, as strangers and those that were without; whether Jews or Gentiles: so that he might justly complaine, as in the Prophet; Torcular calcavi solus, I have trodden the wine-presse alone; and of all the people there was none with me: Esay 63.3. But I was a reproach, not onely among mine enemies, but espe­cially also among my neighbours; so that feare came among [...]ine acquaintance: and they that did see me without, conveyed [Page 72] themselves from me, &c. Psal. 31.11, 12. O let us contemplate and admire then (that so our thankefulnesse may be increased, and our pride abated) the infinitenesse and immensity of the love of Christ unto us: that being the wisedome of his heavenly father, would yet thus become the foolishnesse, and scorne, and igno­miny, and contempt of the world for our sakes and sinnes. Taking upon him, I say, our foolishnesse, t [...]at so he might make us wise unto salvation; our scorne and contempt, that so he might make us partakers of his glory: as also our curse, that so he might make us heyres of the eternall blessing and inheritance with the Saints of light. Yea, he would have his hands bound, and his eyes blin­ded, that he might neither take notice of, nor see our sinnes: no, nor yet inflict vengeance upon us for the same; but with great mercy, and patience, connive and winke at them: expecting our repentance, and returne from them; beholding and punishing on­ly in himselfe those great offences which we have perpetrated and committed: O inaudita bonitas! O verè paterna viscera! O unheard of kindnesse, and truly paternall bowels of pity and compassion! who ever heard before of any one that would be content to be made a scorne, to save them from scorne that scorned him; or to be derided and flowted, to keepe them from contemptand shame that jeat'd him: or that would dye, to save those alive that kil­led him? Surely, as there can be no more horrible and haynous offence imagined, then for reasonable creatures to proceed so farre in irrationality and impiety, as to lay violent and brutish hands upon their Creator and their God; as these Jewes upon Christ: so on the other side, nothing can be conceived to be so excellent and eminent, as the goodnesse and charity of that Crea­tor, which is contented to beare the punishments, and scornes, and scoffes of those his creatures, by whom he is so assayled and assaul­ted, vilifyed and abused; as our Saviour Christ of these Jewes.

Let us then for use and application of this point, be asha­med to be proud of any thing which we either have or doe; whe­ther it be wealth, or wit; learning, or living; greatnesse, or good­nesse: seeing the Sonne of God, and glory of Heaven, did not dis­daine to become thus humbled for us, and for our sakes. And let us beseech his infinite goodnesse and mercy, that although hee have permitted and suffered himselfe to be brought to such a low degree of humiliation; as to have his divine and heavenly face to be thus sullyed and soyled, by the foule and filthy, impure and un­cleane [Page 73] spawling and spitting of the Jewes: and his holy eyes to be vayled, and hi [...]selfe to be derided and scorned in such a con­temptuous and disgracefull manner, that yet he would be pleas [...]d to pr [...]serve us from being accessaries to these their fearefull evils, by giving unto us such a measure of his s [...]ving and sanctifying graces, as whereby our soules made after his own image and like­nesse, may be kept so pure and cleane from all filthinesse of the flesh and spirit, as that they may not be contamined or defiled with any the least foule or sinfull, either thoughts, words, or workes. And that he would also vouchsafe farther, to remove and put away from our hard hearts, that vaile of ignorance and ingratitude; wherewith by reason of our sinnes and transgressi­ons, they have deservedly a long time been vayled and covered; that so from henceforth we may carefully endeavour our selves to serve him with all love and diligence in righteousnesse and true holinesse all the daies of our lives.

For they first spit and spawle in the face of Christ, which de­file his image and similitude in their owne soules, with impure and uncleane lusts and desires. As also they doe the like secondly, That reject and set light by his holy and heavenly motions and in­spirations, pr [...]senting themselves oftentimes to assist and helpe them in the purging and purifying of their said soules from such uncleannesses. And they likewise in the third place, which with unhallowed hearts and hands doe offer to receive the most holy and sanctified body and blood of Christ in the Sacrament: Com­ming thereunto without reverence or sense of piety and true god­linesse, before they have throughly cleansed their soules from the sullage and filth of their sinnes by hearty sorrow and unfeined repentance for the same.

Secondly, They veile and cover the eyes of Christ, that doe not readily and willingly lay open their sinnes before him by confessi­on; but extenuate and lessen their weakenesses and imperfections with counterfeit pretexts, and vaine and idle excuses: as if they could dissemble and cloake them before the face of Almighty God our heavenly Father. As also they that are so audacious and daring in their sinnes, as to commit them with an high hand, without either fear of God, or shame of men, ac si non videret Deus, as if God either could not, or would not, or did not see them.

Thirdly, They speake slanderously and scandalously of Christ, which speak irreverently of holy things, or when professing to be [Page 74] religious, yet they speake like worldlings, without either edifi­cation or profit to such as heare them.

And lastly, they mocke and scoffe at Christ with scorne, and contemne his messengers and Ministers; or indeed any other his poore Saints and Servants whatsoever. For he that despiseth you, despiseth me, saith he himselfe; Luke 10.16. And therefore for conclusion, let us pray, From these and such like fearefull sinnes, as were thus committed by these wicked Jewes, against our bles­sed Lord and Saviour Jesus Christ: Good Lord deliver us. Amen.

WHat passed upon our blessed Saviour in the house of Caiaphas, and Ecclesiasticall Conventicle rather then Councell of the Jewes; you heard the last day. So that now in the next place we are to see how he was handled before Pilate, and the Temporall Judges: unto whose Court and custody he was delivered and turned over after they had wrought their will, and fill of mischiefe upon him among themselves: where first, we shall not doe amisse to observe, the fulfilling of Christs owne prophesie, and fore-telling of this ve­ry passage himselfe. For in the 18. of Saint Lukes Gospell, 31, 32. verses, we finde him thus saying unto his Disciples, Behold we goe up to Jerusalem, and all things shall be fulfilled to the Sonne of man, that are written by the Prophets; For he shall be delivered unto the Gentiles, &c.

Which prophesie, I say, is now accomplished, in his being tur­ned [Page 75] over from Caiaphas the high Priest of the Jewish Synagogue; unto Pontius Pilate the Roman Deputy, or President: who was not onely a Gentile himselfe, but his jurisdiction also was from the Gentiles, as the Romans and all Nations (except the Jewes) were accounted in those dayes. And this was pre-ordained by the fore-determined Counsell of God to be done accordingly, for these two ends or reasons. The first, that hee might bee put to death: which by the Jewes Law, (as they will seeme to affirme) he could not. For themselves tell Pilate, in the very next words after our Text; That it is not lawfull for them to put any man to death: Verse 31. The second, for the manner of his death; that he might be crucified. For so is it farther specified in the 32. verse: (viz) That it was done, that the saying of Jesus might be fulfilled, which he spake, signifying what death he should dye: which is expres­sed to be crucifying, Matth. 20.9. To which place this passage in Saint John doth allude.

Now the fulfilling of this prophesie of Christs owne selfe con­cerning himselfe, shall afford us onely this Vse at this time; because as I told you at the beginning, I must point and passe; my discourse upon this subject increasing to a bigger bulke then I aymed at, or intended at the first: To let us see and know, That there was not the least circumstance of his passion, which hee did not fore-see, and fore-tell himselfe; so that none of these things came unwittingly or unwillingly upon him, or by chance, as upon a meere man: but all by the fore-determined Coun­sell of God, as I say, and his owne consent. And therefore ha­ving so much fore-knowledge of his owne afflictions, hee might have avoyded and shunned them many wayes, if he would: but to let us understand the greatnesse of his love unto us; he would not refuse any torture or any trouble to doe us good: but wil­lingly and readily performe all things requisite for our salvati­on; giving his soule as an offering for our sinnes, as the Prophet fore-told: Esay 53.10. So that without any tergiversation, or regret, he suffered himselfe freely to be presented before Pon­tius Pilate, and the judgement seat of the Gentiles, although he knew that he went but to his owne death and condemnation; as Pilate told him; That hee had power to crucifie him or to loose him: John 19.10. unto whom notwithstanding Christ gave this answer: (viz.) That hee could have had no pow­er against him, except it had beene given him from above: [Page 76] Verse 11. of the same Chapter; that is, from the Court and Councell of Heaven; of which himselfe was a principall mem­ber.

Secondly, we may consider also a little of the season, which they tooke to carry Christ unto Pilate in; which is expressed to be the morning: or as our text saith, while it was early. So that, as it should seeme, when the fatall night was once over, they neglected no time; but made haste to shed his innocent bloud, and to deliver him over unto the sword, not of justice, but in­justice, as it is evident and apparent enough to all the world; even to the very Judges themselves, as will be shewne hereaf­ter. David in one place saith, That howsoever heavinesse or sorrow may endure for a night; yet joy commeth in the mor­ning: (viz.) Psal. 30.5. when as our blessed Saviour here can finde none of this joy, neither morning nor evening; but after a dismall night, as you heard before, meets with as darke a day: where we may observe, that Christ our Lord suffered some in­juries and indignities or others for our sakes, at all times and houres, both of night and day. First, from the evening (which was the time of his appprehension) till the morning, as you have heard already; and now againe from the very morning till the evening, as here followes: Tota nocte vexatus, & tota die sine intermissione cruciatus, saith one; Vexed all the night, and tortured all the day without ceasing or intermission. For at the first houre hee is carryed to the Judge, and before him accu­sed; at the second, examined; at the third, condemned; at the fourth, hee was scourged and crowned with Thornes; at the fift, hee had the heavy burthen of his owne Crosse laid upon his shoulders; at the sixt, he was crucified; at the seaventh, the Souldiers cast lots upon his garment; at the eighth, hee had Vinegar given him to drinke; at the ninth, he dyed; at the tenth, he had a speare thrust through his side, whereout came water and bloud: and at the evening, or toward the latter end of the day, he was buried.

O sweet Jesus, there was some great cause surely why thou wouldest at every new houre, thus suffer new punishments and afflictions for our sinnes: and it can be no other but this, because we doe every day of the yeare, and every houre of the day; yea every minute and moment of every houre of each severall night and day, provoke thy heavenly father to wrath in one kinde or [Page 77] other; by new transgressions and delinquencies. And there­fore that thou mightest satisfie and appease the said wrath of his, as well for the circumstances as the substance of our sins, thou wouldst be punished for them at all times, aswell at mor­ning and evening, as at noone day. It is but meet and right then, that as thou sufferedst continually from one end of the day unto the other: so on the other side, that wee should pray continually, as the Apostle exhorteth; and sing prayses unto thee, both night and day without ceasing, for so great a benefit.

Thirdly, let us observe, that though these Jewes sent Christ un­to the judgement Hall of Pilate, yet they went not in themselves: Their reason being this, lest they should be defiled; but that they might eate the Passeover, as our text saith: Because, as it should seeme, it was accounted an unlawfull and an unholy thing for a Jew at the time of that high and solemne Feast, to enter into the houses or societies of any of the Gentiles: which were esteemed no otherwise then as uncleane among them. But hereupon Saint Austin cryes out, O Impia & stulta caecitas! Tract. 114. in Iohan. habitaculo videlicet contaminarentur alieno, & non contaminarentur scelero proprio: O impious and foolish blindnesse, to thinke that they could be more defiled by the habitation and externall society of strangers, then by their owne proper and internall sinnes. Alienigenae Judicis prae­torio contaminari timebant, & fratris innocentis sanguinem fundere non timebant: They were afraid to be contaminated by the judgement Hall of the Roman President; yet feared not to shed the bloud of their owne innocent and undefiled brother: which is the right property of all hypocrites, to straine at a Gnat, and swallow a Camell; to thinke it a more haynous thing, Pulicem quam homi­nem occidere, as Calvin speaketh; To kill a flea at one time, then a man at another; To be over-curious and ceremonious, yea, and in very deed superstitious too about small matters; and yet to let the weightier matters of the Law alone: as mercy and judgement, and fidelity, and the love of God, and the like: for which neglect, our Saviour himselfe condemneth the Pharisees, Matth. 23.23. and Luke 11.43.

But howsoever it be, these Jewes that they may seeme right­ly to eate the Passeover, do pretend to keepe themselves pure and clean from all forraine defilements; Caeterum immunditiem includunt [Page 78] praetorii parietibus; when as yet they confine this defilement onely to the walls of Palats hall or house of judgement: not doub [...]ing otherwise in the publike face as well of Earth as Heaven, to de­liver the innocent over unto death and damnation. But our Sa­viour himselfe tells them, that knew best how to define de­filement, That such murthers and evill thoughts and false testimo­nies and slanders and the like, which they practise here against him: These are the things which defile the man, Mat. 15.19.20. Lastly, they doe honour the figurative passeover with a deceivea­ble and fained reverence, when as they offer violence with their bloody and sacrilegious hands unto the true passeover, indea­vouring as much as in them lies, utterly to overthrow him, even with an eternall destruction. But I must not dwell here.

Pilate therefore in the next place, went out unto them, and said; What accusation bring you against this man? Where let us ob­serve, That although this Gentile bore no great affection to that Religion which the Jewes at this time professed, but rather disre­garded it; yea, slighted and laughed at it in his minde: Yet in his first hearing of the cause, he discharges the part of an upright and just Judge amongst them, in bidding them to shew what accusati­on they brought against the prisoner, whom with such tumult and clamour they had brought bound unto him. As if he should say thus: Whereas you Jewes have brought here one of your owne Nation to be sentenced to death by me; I tell you, I cannot, I must not, I will not, I dare not doe it, except you can shew me some just and lawfull cause why I should. For, si accusassa sufficit, quis innocens? if to accuse alone were sufficient, who should be inno­cent? Neither is it the manner of the Romans to put any man to death, unlesse he be first convicted and found guilty of some grie­vous and haynous, yea, capitall offence against their owne Lawes. For, as for your superstitious ceremonies, of violating your Sabbaths, eating of Swines flesh, speaking against Moses, the Prophets, the Temple, or your God, I have nothing to doe with them: Ad meum Tribunal non pertinent, They come not within the compasse of my Inquiry. And therefore bring him not to me, but take him and judge him according to your owne Law, verse 31. of this Chapter. Aurea planè Pilati exordia, saith one, utinam par epilogus, Pilate begins well, and it were well for him, if his end were answerable.

But they for reply and answer hereunto, cry out and say, If [Page 79] he were not a malefactour, we would not have delivered him unto thee; as if they were angry with Pilate, because he would not rest satisfied with their examination and tryall of him, without any more adoe: as if hee were bound to stand to their prejudi­cate and unjust sentence, and so become an instrument onely of their malice; to execute whomsoever, and whatsoever, they, with the consent of their arrogant and malitious high Priests, should determine and decree. Where we may behold (as Calvin observeth) the insolency of those men, that without the feare of God, are lifted up to great dignities, and high places of ho­nour in the world; be they Ecclesiastical or Civill, whether in Church or Common-wealth: who being blinded with the splen­dor of their power and eminency, thinke it lawfull for them to perpetrate and commit any injustice or iniquity whatsoever, without controule. As these take it as a check to their pride and greatnesse, that Christ is not by Pilate accounted a malefa­ctor, onely because they accuse him: If he were not a malefactor, we would not have delivered him unto thee. But O ingratefull and unhappy Jewes! let us heare some relation from you, of the evils which this your Messias hath done; and the injuries and violen­ces which he hath offered unto you: for which you thus call and count him a malefactor, and thinke him worthy of death. Are they any other, if you rightly examine them, and your owne con­sciences, then preaching the wordes of life unto you? then healing all manner of your diseases, by restoring sight to the blinde, hearing to the deafe, speaking to the dumbe, going to the lame, and life to the dead? Aske them that have received these great blessings and benefits from him; an also those other, that were possessed with Devills, and infected with leprosies; The one cleansed, and the other set at liberty by him: Inquire of these I say, whether Jesus be a malefactor or not? and you shall heare them all make answer with one voyce, and unanimous consent, in the words of him that was borne blinde: If this man were not of God, he could doe nothing; John 9.33. So that as a moderne Poet hath well observed,

And yet you say, If he were not a malefactor, we would not have delivered him unto thee.

But we that are Christians, and professe to beleeve in him, that is here accused for a malefactour by these Jewes, may make better use of this their slander and false accusation brought against him▪ if wee doe but seriously meditate and consider with our selves, how truly in this he took the forme of a malefactour upon him: whereby, hee that knew no sinne, became sinne for us, that wee might be made the righteousnesse of God in him, as Saint Paul speaketh; 2 Cor. 5. ult. like smooth and innocent Jacob, pre­senting himselfe before his heavenly father, in the rough and rug­ged habite of his sinfull brethren; and the hairy skins and coates of reprobated and rejected Esau, that so for a time hee might steale away the blessing from our elder brethren, these wicked and accursed Jewes, and conferre it upon us Gentiles, that are but younglings in Gods favours, in respect of them: As also for ever entayle it upon his own heires by faith, whether of Jewes or Gentiles, from the elder brethren to us both; the lapsed and fallen Angels: which because he knew, could never be through­ly accomplished and effected by any other meanes, then by taking unto him, and putting upon himselfe this sinfull garment of ours: Therefore hee would never make any defence or excuse for himselfe, how often and before how many severall Judges soever he were accused; as professing to be desirous and most willing, if not found, yet at least to be accounted guilty; that so, though not such in his owne person, yet in ours he might suffer death and torments as a delinquent, to free us from them that have deserv'd them; and to whom they are truly and indeed due, and doe properly belong.

Which if it be so, why then surely we can never sufficiently magnify and extoll this his great goodnesse, and inutterable love and charity towards us; thus to cloathe himselfe with the rags of our wickednesse, that so he might invest and adorne us with the robes of his owne righteousnesse: to expose themselves to the danger of the Lawes curse, to make us heires of the eternall and everlasting blessing: insomuch as he cryes out unto his hea­venly father in the Prophet, Thine indignation lyeth hard upon mee, and thou hast vexed mee with all thy stormes: Psal. 88.7. because indeed the just wrath of his eternall father, and other punishments due onely to us for our sinnes; hee would they should bee laid upon his owne shoulders: and therefore is hee silent and stands mute before the Judge, when they cry out against [Page 81] him; If hee were not a malefactor, we would not have delive­red, &c. And they to make their accusation good, and that so withall they might be sure (as they thinke) to leave some asper­sion upon him, (having learn'd one of the Devils lessons; Ca­lumniare fortiter & aliquid haerebit; To calumniate strongly, that so, if not all that is said, yet something at the least may stick fast, and remaine behinde) therefore they lay to his charge, and pretend to accuse him of a three-fold crime or transgres­sion, saying; First, that hee went about to pervert the people; yea, subvert and overthrow their Nation. Secondly, that he de­nyed to give tribute unto Caesar. And lastly, that hee made him­selfe a King: as it is to be seene, Luke 23.2. Sic tria excogi­tantes quemadmodum facerent crimina, ubi nullum invenerant; as it is said of Gn. Piso in Seneca; seeking how to make three faults there, where indeed they found not one. But all this doth but the more proclaime them to be the true children of their father the Devill, as Christ himselfe called them; John 8.44. For he was a lyer from the beginning; and so will continue to be the father of lyes unto the end.

For, for the first, Christ was so far from stirring up seditions, or raysing tumults and dissentions among the people; as that on the other side, he strived and indeavoured what hee might, to congregate and gather them together in one; even as the Hen gathereth her Chickens under her wings, as he professeth himselfe▪ Matth. 23.37. Secondly, instead of denying Tribute unto Caesar, he paid it in his owne particular; when he bade Pe­ter to take twenty pence out of the Fishes mouth, and give it for them two: Matth. 17.27. as also he preach't it to the people saying, Give unto Caesar those things that are Caesars; Luke 20.25. And lastly, hee was so farre from seeking to un-king Herod, or dis-throne Caesar; as that hee professes his Kingdome not to bee of this world: John 18.36. And therefore as Seduliu [...] well sings,

O thou wicked Herod, and enemy to all goodnesse! Why fea­rest thou the birth of the Messias? who although hee give Kingdomes that are eternall; yet will take away none that [Page 82] are temporall: But seeing he found them setled, and established at his comming; will onely adde this new honour and blessing unto them: Ʋt etiam Ecclesiae Dei fi [...]nt, That they may become so many Churches of God: but for any of their former Rites, Priviledges, or prerogatives; Nulla parte imminuere, aut labe­factare vult, saith mine Author; hee will not diminish or lessen them in the least degree; either by himselfe, or Ministers: which shewes those Popes who have undertaken to dispose of Princes Diadems, to be no Vicars of Christ, but of the Devill rather, who offered to give away all their Kingdomes at a clappe: Matth. 4.9.

Let us then for Vse and application of this point, beseech our mercifull Redeemer; that through that great and unimitable hu­mility, and patience of his; whereby he (being the Judge of quick and dead) would yet permit himselfe to stand in our stead, as guilty, before the Barre and Bench of a corrupt and unrighteous Judge: and there to heare and beare so many calumnies and false crimes, as were ob [...]ected against him by his enemies; without the least reply in his owne justification or defence: he would vouch­safe to grant unto us such a measure of the same graces of his, as whereby wee may be enabled, patiently to suffer and endure all injuries and opprobries, contumelies, and reproaches what­soever, inflicted and raised against us by the men of this world. And that further hee would take away from us that propensity and readinesse, whereby wee are all prone and forward to co­ver our weakenesses and imperfections: yea, our very foulest sinnes and transgressions with the figge-leaves of vaine and idle excuses; that so condemning our selves in all things, we may not be condemned at the day of judgement; but be thought fit to be made partakers of grace in this life, and glory in the life to come: For he that covereth his sins shall not prosper; but who so confesseth and forsaketh them, shall have mercy: Prov. 28.13. As also yet further, let us herehence learne to bee obedient to those that have the ove [...]sight over us, be they good or bad, doe they right or wrong.

For se [...]ing the Sonne of God was so submissive before Pi­late; surely it behoves not any man that challenges an interest in his sufferings to bee refractary and disobedient to his supe­riours, and lawfull deputed Judges; but rather to yeeld and give way to his very equals, if not inferiours; since hee be­ing [Page 83] God, submitted himselfe to the power and ordinance of man.

Secondly, let us hence also learne to be patient; if at any time we receive ill at their hands of whom we have deserved well: seeing Christ doth the like, not onely from these Jewes, but al­so from our selves: who notwithstanding we be so many wayes obliged and bound unto him, yet we doe both negligently serve him, and daily and hourely offend him by our foule transgres­sions.

Thirdly, when at any time our well doings are ill construed, and our good intentions ill taken; yet let us therewithall be con­t [...]nt: seeing our Saviour, that is the onely Truth of the world, was accounted no other, no better then a very Impostor and Se­ducer; a Malefactour and Deceiver: it being indeed a maine property of all envious and malitious men; Ʋt, etiam per or­namenta feriant; To wound and strike those they hate and op­pose, even through their ornaments and best deserts.

Fourthly, let us take heed and beware of falling backe from Christ, and the wayes of Christianity and Religion: as repen­ting of those houres wee have spent in his service; and of those holy and heavenly inspirations we have tasted of in his Temples: for by our so doing, wee doe nothing else but ac­cuse him for a Seducer; as if hee had beguiled us with these sweet baytes, thereby to intangle and ensnare our soules.

And lastly, let us beware of slandering and falsely accusing of our blessed Saviour himselfe: which every one does, that doth it to his neighbour, or Christian brother: Aut falsi ali­quid imponendo, aut malum verum exaggerando, aut sine causa defectus illius aliis aperiendo; as mine Author speakes: Either when he slanders him wrongfully and unjustly, or increases and exaggerates his faults and imperfections beyond the truth; or lastly, when hee layes open and declares his defects and infir­mities to others without lawfull cause or calling thereunto. For detraction may bee committed three manner of wayes, saith another: (viz.) Per falsi mali impositionem; Hugo Car. [...]n Ps. 12 aut per veri mali ampliationem; aut per veri boni diminutionem: that is, Ei­ther when a man speaketh of his neighbour some evill which is false; or inlarges and amplifyes that which is true; or les­sens and extenuates that which in him, and it selfe is good. [Page 84] Solet enim mens livida, manifesta mala multiplicius exaggerare, & de suo addere; dubia quasi ad partem deteriorem invertere; & aperta bona, quia negare non potest, arte qualibet offuscare, saith a third: Phil. Gr [...]v. Canc. Paris. An envious and malitious man and minde is accusto­med to increase and inlarge his neighbours knowne and mani­fest weakenesses; by still adding something thereunto of his owne invention: and for those that are doubtfull and uncer­taine, whether so or not; to interpret and construe them al­wayes in the worser sense: and such things as are evidently, and plainly good in themselves; because they cannot be wholly de­nyed, to darken and blemish, by casting some aspersion or other upon them. Primum est, obloquutionis; Secundum, derogationis; Tertium, detractionis: The first, which is to scatter and rayse an evill fame upon another, is called obloquy: The second, which is utterly to take away his good name, is called derogation: And the third, which is onely to lessen or diminish that good opini­on, which his neighbours and the world hath of him; it is cal­led detraction.

And thus you see the truth of that which Solomon delivered long since: How that a man that beareth false witnesse against his neighbour, is like an hammer, and a sword, and a sharpe ar­row: Prov. 25.18. which are three instruments many times of much hurt; as of breaking in peeces, cutting asunder, penetra­ting and piercing deepe, yea even to the very bowels and inward parts: so that nothing is more pernitious then a false witnesse, which wounds a man, not onely in his fortunes and his honour, but often in his life too; as these Jewes did Christ. Yea, lying lips, and a deceitfull tongue, as David likewise saith; are as the sharpe arrowes of the mighty man, and as the coales of Juni­per: Psal. 120 4. Whereby he sheweth (as our marginall notes expresse) that there is nothing so sharpe to pierce, nor so hot to set on fire, as the slanderous tongue; with which notwithstan­ding our blessed Saviour, as you have heard, was much afflicted both in his life and death. But as his owne glory and our good is much increased by his patient bearing it; so their sinnes and punishments are, and shall be much the greater that did it: as also shall bee all theirs that fall into the like foule transgressi­ons towards their neighbours. And therefore for conclusion of this circumstance, let me use onely the Wise mans exhortation [Page 85] at this time: Refraine thy tongue from slander, for there is no word so secret that shall goe for nought; and the mouth that speaketh lyes, slayeth the soule: Wisd. 1.11. And thus much of their slandering of Christ; by saying unto Pilate, If hee were not a malefactour, we would not have delivered him un­to thee.

But in the next place, Pilate perceiving by some passages and carriages of the businesse, that it was for envy onely that the Jewes did thus persecute and prosecute Jesus, and bring him unto him: He therefore endeavours by three severall wayes and meanes, if it be possible; to deliver him out of their hands, and to save his life: As first, by turning him over to Herod: second­ly, by ballancing him with Barabbas: and lastly, by scourging and crowning him with Thornes.

And for the first, hee tooke hold of the occasion of his be­ing borne in Galilee, a part of the jurisdiction belonging to Herod the Tetrarch; to dismisse him from himselfe, and to send him unto him, who was also at that time abiding in Jerusalem: as it is said, Luke 23.7. Now Herod indeed was very de­sirous to see him, and had beene so of a long season: because of the great and admirable report and fame which went abroad of him.

Whereupon at the first hee was very jocund and joyfull of his comming; Non pietate motus, Not moved thereunto through any piety; but hoping to have seene him wrought some of his Miracles in his owne presence: of which hee had heard so much by others. And to that purpose hee questioned with him concerning many things; as it is said, Verse 8. of the former 23. Chapter of Saint Luke. But because hee inquired but upon vaine curiosity (as one saith) and with no true intent or end; Christ answered him nothing: Dr. Hey­wood. San­ctuary of a troubled soule. In locum. answerable to that of Saint James, Yee aske and doe not receive, be­cause yee aske amisse: James 4.3. or rather, as Calvin saith; because hee was resolved to bee obedient to his fathers or­dinance; and to submit himselfe to drinke of that bitter Cup, the doome of death, with patience and silence; which his said heavenly Father had tempered and provided for him: and for which purpose especially hee came into the world in the similitude of our sinfull flesh, that hee might suffer it, [Page 86] and undergoe it in our stead and for our sinnes: Therefore, saith Calvin, he would not seeme to pleade his owne cause, nor de­fend his owne innocency in any kinde: but sponte obmu [...]escit, he was resolv'd for silence, let his adversaries say or doe what they would, because indeed he knew that we were guilty, whose persons he then sustained, though himselfe were not. Ʋt sic etiam Adami excusationes in peccatis, taciturnitate à bonis possit diluere, saith another, as also that by his silence from good words, he might wash away and make satisfaction for the vaine and idle excuses of Adam, when he would have cast his sinnes upon his wife, by saying, Mulier quam dedisti mihi, the Woman which thou gavest to be with me, she gave me, and I did eate; Gen. 3.12. Whereupon Herod with all his grave counsellors and gallant Courtiers, when they saw they could get nothing out of him, nei­ther workes nor words, De Passi­one. (For as Cyprian saith, Nec potuit alti­tudo potestatum extorquere ad interrogata responsum; sed Herodis & Pilati contempsit vestigia, i. e. He so much slighted and disregarded the waies and courses of Pilate and Herod, as that the height of their power was not able to wrest an answer from him to any of their demands) therefore they interpreted his silence for sim­plicity, and did openly contemne and despise him. And for the plaine declaration, not so much of his innocency, as of his sim­plicity; they array him with a white garment, and send him back againe to Pilate, that he, who in his life time, had beene taken for a man of evill behaviour; as namely, for a glutton, a drinker of wine, and a companion of sinners, Mat. 12.19. for a blasphe­mer, Marke 2.7. for a sorcerer and one that cast out Devils through Beelsebub, Mat. 12.24. for one possessed with a Devill, John 8.48. and now also towards his death, bound (as you have heard before) by the Jewes as a theefe, reproved and striken in the house of Annas, as one arrogant and saucy; accused by Caia­phas of blasphemy, and before Pilate, as a malefactor, a mover and stirrer of sedition; a seducer, a rebell, and as one that aspired to the kingdome, Luke 23.2. should now likewise for the close of all, as being the last of infamies that could be imagined to remaine, to be put upon him, be accounted by Herod (the last also of his un­just Judges) for no other then a very foole, an ideot, or passing simple man.

But soft Herod; art thou and thy great Courtiers and wise Coun­sellers, [Page 87] well advised to condemne Christ for a foole, because he is silent? or rather is not all your wisedomes at a fault in this your so doing? Surely they are, if Solomon, who was wiser then you all, spake the truth; For he saith, Hee that refraineth his lippes is wise, and in the multitude of wordes there wanteth not sinne: Prov. 10.19. then which I am sure there can be no greater folly. And again, He that hath knowledge spareth his words; and even a foole, when he holdeth his peace, is counted wise: and he that shutteth his lips is esteemed a man of under­standing: Prov. 17.27, 28. By this divine testimony then, who's the foole now, Herod? either Christ or thou? Thou that spa­kest many words, and questionedst about many things, which in time will turne to thy greater condemnation; or Christ that was silent to the worlds eternall salvation? As David then seemed a madde man unto Achis, when indeed hee was not so; but had his wittes and senses better about him then him­selfe: 1 Sam. 21.14. so Christ seemes a foole to Herod, when as in truth there was never any so truly wise as he, among those that have beene borne of women.

Let us here then a little contemplate and admire the perverse and erroneous judgement and censure of the world; That, that eternall word of God, and uncreated wisedome of the Father; which at the first made, and still preserveth this whole universe in which we all live, move, and have our being: yea he, in whom are hid all the treasuses of wisedome and knowledge, as Saint Paul speaketh, Colos. 2.3. should yet by Herod and his Courtiers, be reckoned, arrayed, and derided as a foole.

If this be not an unheard of example, as of humility in him, so of foolishnesse and madnesse in them; let the truly wise of the world (if any such there be) Judge. O sweet Jesus, who, or what hath led and directed thee to this height and degree of folly; as for us that are fooles and madde men indeed, to be­come willing to be accounted a foole thy selfe? Surely it can be no other but the transcendency of thy love unto thy Spouse the Church, that hath wrought and brought this foolishnesse upon thee; whereby, with thy Kingly Prophet David, Thou art ready to cry out, I will yet bee more vile then thus; I will bee base and low in mine owne sight: 2 Sam. 6.22. O let not any man then be proud of his wisedome, seeing God hath chosen [Page 88] foolishnesse rather, to confound the wise: but by all meanes possible decline and avoyde humane and worldly honour and estimation: Yea, and that which the world for the most part accounteth wisedome too; but it is indeed no other, no better then very folly before God: that so at the last he may arrive and attain unto that true and undoubted wisedome, which shall make him everlastingly happy in the Land of the living. And then though the world deride and scorne him, laugh and jeare, flout and point at him; yea, begge him for a foole: yet let it not trouble nor grieve him, but let him rejoyce rather, in that hee is thought fit to be accounted a foole for Christs sake; and to bee made conformable in some things to the Image and si­militude of his blessed Saviour, the Sonne of God: who was not onely counted, but clad as a foole too, as you have heard already. For they put upon him a white garment, as saith the Geneva and vulgar Latine; or a gay and gorgeous roabe, as our last translation reades it: Luke 23.11. not as a roabe of honour or excellency, but of infamy and disgrace; as all Expositours conclude upon the place.

Which may afford us also this second Vse; That though our attire and habite be not alwayes so costly and comely, as that of our neighbours; yet, that wee be not dejected nor cast downe therewith, seeing Christ for our sakes refused not to weare such a scornefull and contemptuous garment, as his very adversaries were pleased to put upon him. Neither let us judge of men and their worth, onely by their out-side; since, ‘Saepe sub attrita latitat Sapientia veste:’ Wisedome may bee, and often is clad but in a Fooles Coate. As likewise, ‘Vilis saepe cadus nobile Nectar habet:’ Beggerly bottles oftentimes hold rich Wines. And therefore Saint Chrysostomes Exhortation is, Ne homines ex habitu contem­namus; That we should not contemne men, no nor condemne them neither, Plutar. in vita ejus: ever the sooner for their habite: (as Philopaemen the Oratour was set to cut wood, because he was so homely atti­red: Vita Te­rent. and Terence was placed but at the lower end of Caecilius Table, Quod erat contemptiore vestitu, because of his homely outside.) But looke onely to the minde, and soule, and inside of a man; yea, to the hidde man of the heart, to see that that bee [Page 89] without all corruption, as the Apostle speakes; 1 Pet. 3.4. and then let the outside goe. As on the other side, Virum non à ve­stimentis, immo nec ab ipso corpore; sed ab anima laudare decet & admirari: Man ought not to be honoured and admired so much for the outward garments of his body; nor yet for his body it selfe: neither (seeme it never so comely and hansome in our eyes) as for the inward graces and endowments of his soule: For what profit is there of all outward ornaments or presence; Cum anima mendico sit omni miserius induta? (as our Chrysostome goes on) When our soule is more miserably clad then the ba­sest beggar? as being wretched, and miserable, and poore, and blinde, and naked; as is said of the Church of Laodicea: Re­vel. 3.17.

There might be many more Vses made of Christ his being posted and hurryed too and agen, from one Judges house and authority to another: as first, carryed to Annas; from him se­condly, to Caiaphas; from Caiaphas thirdly, to Pilate; and from him to Herod: and lastly, from Herod backe againe to Pilate. As also of the scorne and contempt that was put upon him by the rude and raskall multitude, in all these his severall passages too and fro, from one place unto another: men, women, and children, of all rankes and conditions following him; with howting, and showting at him, as is usuall in such cases; especi­ally when hee was arrayed in that scornefull and disgracefull habite, spoken of last before: and so carried through the more publike and eminent streets of Jerusalem for the nonce; and of purpose onely, to have him gaz'd upon as an Owle, and bayted as a Beare: when, if ever any man, then he much more, might justly complaine, as in the Prophet: Factus sum in derisum omni populo, & canticum eorum tota die; I am become a scorne to all people, and their song all the day long: Lament. 3.14. But time and other occasions will not permit me to speake of all: and therefore this shall suffice.

THese words (beloved) are spoken by Pilate the Roman President, unto the Jewes that were Christs accusers, and very urgent with him to have him crucified: who be­cause he knew that for envy they had delivered him unto him, as it is said, Matth. 27.18. Therefore he endeavours, as I told you the last day, by three severall wayes and meanes, if it be possible, to save his life, and to deliver him out of their hands. First, by turning him over to Herod: Secondly, by ballancing him with Barabbas: And lastly, by scourging and crowning him with Thornes: Whereas therefore he had prevayled nothing by the first meanes, (viz.) by sending him to Herod; as you heard then also at large related and dilated unto you: Therefore in these words, as you see, He makes tryall of the second, by propounding unto them whether they would have Barabbas or Jesus let loose at this their great & solemne Feast of the Passeover. For so saith the text, Will you that I release unto you the King of the Jewes? or as it is in S. Matthewes Gospell: Whom will ye that I release un­to you; Barabbas, or Jesus that is called Christ? Matth. 27.17.

O sweet Jesus! now or never there is hope and comfort neare; that after thy many tortures and troubles formerly recounted, which thou hast so quietly and patiently put up and borne at the hands of thy malitious and unkinde Country-men; yea, Kinsmen according to the flesh: Thy life notwithstanding shall be spared, and thy person set free and at liberty again at the last. For seeing thou art ballanced in the scales with Barabbas, the greatest male­factour of thy time; and a necessity laid upon the people of relea­sing either thee or him: it cannot possibly be imagined, but that thou must be taken, and he cast; thou saved, and he condemned. [Page 91] For, whereas he hath beene a Theefe, and taken away by violence the bread of the poore and needy; Why, thou hast beene a feeder of them, and a supplyer of their wants and necessities upon all occasions? whereas he hath beene a Cutter and Robber on the high-wayes, and by that meanes wounded and mangled the peace­able passengers, travelling as it were, betweene Jerusalem and Je­richo: Why, thou as the good Samaritane, hast healed them again, by binding up their wounds, and powring in Wine and Oyle unto them: whereas he hath beene a Murtherer, (as Marke 15.7.) and slain the living; Why, thou hast beene a reviver and restorer of life unto them that have beene dead. All these therefore, and thou­sands more, unto which thou hast beene helpfull and beneficiall in one kinde or other, will call and cry out aloud, Set free and at li­berty unto us, not Barabbas our cruell enemy; but Christ our cur­teous friend: yea, our kinde and common benefactour.

For it is impossible, even in the judgement of Pilate himselfe, that any should be so ungratefull as to doe the contrary; which occasioned him to make tender of the most notorious delinquent that was then in durance amongst them, to be in competition with Christ; that so he might be sure (as he upon good ground and reason, conceived and imagined) not to faile of the freedome and release of Jesus. And yet for all this, They cry out amaine, with one voyce and unanimous consent; Not this man but Bar­rabbas: as yee see in the text.

O unheard of impudency and iniquity! thus to deny the holy one and the just; and to desire a murtherer to be delivered unto them, as Saint Peter afterwards cast in their teeth: Acts 3.14. Commutatio infoelix, saith one; An unhappy exchange for you Jewes, thus to desire the Wolfe before the Lambe; the noxious and violent, before the righteous and innocent; the impious and un­godly life-taker, before the peaceable and mercifull life-giver: wretched men that ye are, so to preferre death before life; sinne before God; and Barabbas, nay the Devill before Christ: with whom yee shall be sure for your paines, to suffer eternall paines in hell fire; except you can, and doe repent and be heartily sorry for the same: Non quod per Pascha liberatis nocentem; Tract. 11 [...] ▪ in Ioh. c. 28. sed quod occidistis innocentem, as Saint Austin speaks: not so much, because through the opportunity of your Passeover, you have freed and spared the life of him that was a wicked theefe and robber; but be­cause you have slain the innocent and harmelesse Lambe, who was [Page 92] undefiled and without spot. Quod tamen nisi fieret, verum pasca non fieret; as the Father goes on; which yet, if it had not been done, he could never have been the true Passover, pointed at by all the legall sacrifices and shadowes of the old Law.

And therefore it shall not be amisse for us Christians, to looke to another; to an higher hand and cause of this choyce; then only to the mischeivous mallice of these Jewes, which if we doe, we shall find that it was not Christ the second Adam onely that was layd in the scale against Barabbas; but the first Adam also, which was a greater murtherer and theife then he. Yea, and the sinnes also of all his posterity throughout all ages. Zacha. 5.7. Which lying like Za­charies talent of lead upon Christ his shoulders, his person alone; must needs presse downe that scale lower then the other, that bore the sinnes onely of one man, though never so great a murtherer and malefactour. Brunus. In regard whereof I doe not wonder to find some writers comparing Barabbas to the live sparrow spoken of, Levit. 14.7. Qui dimittitur ut in agrum avolet, as the vulgar Latine there reades it: Which is let loose to fly in the open field, because his single burthen of sinne alone was not so great a let and hinderance unto him, as the burthen of the sinnes of the whole World layd upon the back of Christ, the other spar­row, there also spoken of, whose wings were thereby clipped; and himselfe indeed killed for the cleansing of the leaper. For though Christs burthen laid upon our shoulders be Onus allevians but a light burthen, lifting up and making fresh, according to his owne saying. My yoke is easie and my burthen light, Mat. 11.30. yet our burthen layd upon him, is onus onerans; a burthen pressing downe and making faint, pressing downe indeed, his bo­dy to no lesse then the bottom of the grave, and his soule to hell.

In regard whereof in the second place, he is stiled by others: The Lords lot, chosen by Aarons successour (though much de­generated) the high Priest, to be offered for a sinne-offering; as was appointed by Moses Law; where if we take the paines to search, we shall find: as two sparrowes spoken of before in Levit. 14. So two Goates, Levit. 16. presentable before the Lord at the doore of the Tabernacle of the Congregation where­of one should be for a scape-goate; and the other for an offer­ing to the Lord, as it is there said. By which some of the Ancients (as B. Bilson tels me) understood Jesus and Barabbas: Jesus to be slaine as an offering to the Lord, and Barabbas to be sent to the [Page 93] Jewes desart or wildernesse, bearing the sinnes of the people that cryed, Let him be crucified, let him be crucified.

Which if it be so, then once more, nay evermore, let us medi­tate of the mercy and love of Christ towards us: and muse upon his lowlinesse and humility, that was content not onely to take our nature upon him and therein to suffer death upon the Crosse for our sinnes; and so, as I have sayd, to become our sin-offering: but also to be compared with the greatest malefactour of those times. And by publike sentence, yea votes and voyces of the peo­ple, to be pronounced a greater delinquent and more worthy of death then he. And let us beseech his infinite goodnesse, by that great dejection and submission of his, whereby he was con­tented thus to be rejected by these Jewes; neither did disdaine to be adjudged worthy of death, and to have Barabbas a wick­ed robber to be preferred to life before him: that he would give us such grace; that by how much we are inferiour unto himselfe, by so much he would inflame our desires the more ardently to be wil­ling to bear the contempt and rejection of this World, and as cast downe through the sense of our sins and infirmities, and unworthi­nes every way; account no otherwise of our selves then as of the scorn & scum thereof, the basest & meanest among the sons of men. For,

Why should man have any high thoughts, or be proud in any thing; whose very conception is sinneful, his birth paineful, his life laborious, and his death unavoydable? As also in the second place, let us continually pray unto him, that he would not permit and suffer us for any respect whatsoever, whether of feare or favor to forsake our obedience and respect towards him; but still prefer his honor and worship, and love, and friendship before all earthly ad­vantages whatsoever; yea, and before our lives too.

And for further use & application, let us be content with patience and silence to bear it, if at any time we see the wicked & lewd, and those that we know to be worse then our selves, to be prefer'd be­fore us, either to the honours, or in the favors of the world, seeing Christ was contented to let sinfull and wicked Barabbas to be pre­ferred before him in these Jewes esteeme.

Secondly, let us take heed of preferring vice before vertue; the flesh before the spirit; the honours, and profits, and pleasures of the world, before the honour, and worship, and service of God: [Page 94] for in doing all or any of these, we doe but preferre Barabbas be­fore Christ. Neither let us upon any occasion connive and give way to any unbeseeming or unfitting practises and imperfections contrary to our owne consciences; either to please our selves, or for feare to displease others; lest we be like Pilate, who because he would not offend and displease the Jewes, he appointed Christ to be scourged, and Barabbas to be loosed. Nor yet farther let us upon any termes whatsoever, be we Magistrates or inferiours, justifie the wicked, and condemne the innocent: for in so do­ing, we do justifie Barabbas, and condemne Christ. And for the last use, let us all know, that how often soever it pleaseth God to put good motions into our mindes, of setting Christ at liberty; either in his poore members that are in durance, or in any other pressures and oppressions whatsoever; or in our owne soules, where hee is imprisoned by our sinnes: and wee neglect the opportunity, either through some pretended difficulty; or remis­nesse and weakenesse of our owne resolutions and resistance: in both these cases, and diverse others like these: we cry with these Jewes, Vivat Barabbas, & crucifigatur Christus; Let Barabbas live, and Christ be crucified: which how fearefull a sinne it is, you have heard before. But I must proceed.

Pilate prevailing nothing more towards Christs discharge by this second meanes, then he had done by the former; He resolves yet further to try the third, as hoping though their malice bee ne­ver so great, and mindes never so violent and outragious against him for the present; yet partly by respite of time, and part­ly by the severity of some corporall punishment, the heat of their hate might at last be appeased, and so his life spared: for he was desirous and willing to release him; as it is said, Luke 23.20. And therefore for this purpose, he determined to lay so sharpe a punishment upon him, as might suffice (as hee had reason to thinke) to asswage their fury; and satisfie their bloudy and cruell desires. So that hereupon in the third place, (as I say) he gave commandement that he should be scourged; Quod non ob aliud fecisse, Tract. 116. in Ioh. init. credendus est Pilatus; (as Saint Austin speakes) nisi ut ejus injuriis Judaei satiati, sufficere sibi existimarent; & usque ad ejus mor­tem saevire d [...]sisterent: which we cannot imagine to be done for any other intent or end, then onely that the Jewes being satiated, and glutted as it were with these injuries and tortures inflicted upon him; might thinke themselves satisfied, and sufficiently a­venged [Page 95] to their content, and so desist from shedding his blood and taking away his life. For scourging was a punishment which for the severity of it, was appointed by Moses Law, onely for grie­vous offendors and malefactors of an high nature. And yet with this limitation and restriction too, that it should not exceed forty stripes, lest a brother should seeme vile unto them; as you may see Deut. 25.3. And the infamy of it was s [...]ch, that the Romans did exempt their Citizens from it, as is plainely to be collected out of Acts 22.25. And therefore a Scho [...]le-man cals it Foedum supplici­um; a foule and a filthy punishment.

Which makes Granatensis a learned and devout Postiller to cry out, Quam indignum verberum supplicium, non in Domino dico; sed in quovis etiam homine abjectissimo? how unbeseeming and unfitting; yea, indigne and unworthy a punishment and chastisement is scourging and whipping? not only in the Lord, but in any other inferiour and contemptible man whatsoever? Est enim hoc omnium suppliciorum vilissimum; quo pueri, quo mancipia, quo latrones plect­untur, (as he goes on) as being the vilest and most infamous of all other punishments, wherewith onely children, bond-slaves and pilfering laroones or rogues use to be corrected and chastized. And yet our great Lord and Master Jesus Christ ye see, doth not dis­daine to undergoe it for our sakes, that so he might beare in his bo­dy those wounds and stripes that we have deserved by our sinnes▪ as also that thereby he might animate and encourage his Martyrs and Confessours unto patience and constancy in their like indig­nities and disgraces, which he knew the World in succeeding ages would put upon them for his names sake.

Neither was this kind of punishment and affliction of his, only infamous and opprobrious; but terrible and tormenting too. For the souldiers and other executioners of it having once their war­rant confirmed by authority from Pilate for doing it, did present­ly strippe him of his garments, and fasten him to a poste or pillar (as it should seeme by many writers the manner was) and then charge and discharge upon him such bloody blowes: as if he had been both the greatest offendor and the basest slave in the World. And that not with a single scourge or rod alone; but with severall and sundry kinds of them; if we may take the word and war­rant of some Antiquity. For it is fathered upon Saint Hierome by sundry Authors which I have read; That there should be sixe of these scourges, whereof two should come with their thorny rods; [Page 96] two with knotty whips, and two with iron chaynes, or linkes, or wyers; sharpened for the nonce, and their points bowed inward like an hooke, onely to rent and teare his skin as they went; and to make wounds and gashes in his flesh. And when the first two had wearyed and tyred themselves, as it were, with the earnestnesse and violence of their blowes and stroakes; the others to take their places: till by alternate & succ [...]ssive turnes, they had added stripe upon stripe, and wound upon wound, latter upon former, and new upon old, so long; that he was all over in a goare bloud. For his stripes were not stinted according to the Jewish manner, to 40. or 39. strokes alone: But the sentence being executed by the Roman Souldiers, and after a Roman sort; Sine numero, servorum instar, flagellatus est: He was corrected as a Roman slave, with as many stripes as the Executioners pleased to give him; whereby he had from the sole of his foot to the crowne of his head, no whole or free part in him, as the Prophet speaketh; Esay 1.6. which not­withstanding he was not unwilling it should be so; nay, he was most desirous to have it so; because in his mysticall body the Church for which he suffered, Nulla pars sana, atque integra esset (as saith mine Author) There was no part whole and found; nothing there­in but wounds, and swellings, & sores, full of corruption: Esay 1.6.

Yea, some affirme that there issued from his body, Fluenta san­guinis, streams of bloud; others, Rivi sanguinis, whole rivers. But these hyperbolicall particulars are no matters of faith; and there­fore in them I leave every man to beleeve as he list; onely we may and must beleeve his torments & tortures to be much the greater, because as the former Prophet Esay saith elsewhere, He was woun­ded for our transgressions, and bruised for our iniquities; The chastise­ment of our peace was laid upon him, so that with his stripes we are healed: Esay 53.5. As also because these Pharisees and other his enemies might be affraid (as a Postiller well observes) that Pilate, because he scourged him, would not have beene drawne to cruci­fie and kill him after: Curaverunt ergo taliter eum flagellari, ut inter flagella animam daret; They provided therefore that he should be so scourged; that, as they hoped and desired he would have even breathed out his last, and yeelded up the ghost under these tor­mentors hands; Quod & factum fuisset, nisi divinitus vitam cruci reservasset, as my Postiller goes on: which accordingly had come to passe, unlesse his divinity had preserv'd and reserv'd his huma­nity to dye upon the Crosse.

But this yet is not sufficient to satisfie the malicious mindes of these, not men, but monsters of cruelty and impiety. And there­fore after the soldiers had thus scourged him: They brought him into the Pretorie or common-hall once more, and there againe they strip him, and put upon him a purple robe: and pressed upon his head (which you know is a very sensible and tender part, and which before had scap [...]t the whip) a crowne of sharp thornes, that so, mille puncturis, as one saith, with a thousand stings, they might torture and torment him: yea, and put a reed in his hand in steed of a Scepter; and scornefully bowing themselves, salute him king of the Jewes; and spit upon him the second time; and taking ano­ther reed, smote him therewith upon the head.

By all which actions it appeareth; that they were as much, if not more desirous to take away his reputation as his life. For they sought but onely the ordinary torment of the crosse, by which to take away his life: but to take away his reputation, they ran in­to all these; and many more strange inventions equally composed of torment and shame; wherein crueltie seem'd pleasant, and mirth full of malice (as it is well observed by Doctor Heyward:) out of whose Threatise, called The Sanctuary of a troubled soule, give me leave, with your patience, (onely for haste to finish this point,) to insert here a few lines, well fitted there by his devout heart and skil­full hand, to my present purpose. They shall not be many, neither wholly his; but interlaced sometimes with other notes and obser­vations, as well of mine owne as other mens.

The very heathen (saith he) for the most part, in their executi­on of justice, did observe this rule; to doe it with all outward gra­vity and griefe, and not with any light, either gestures or jests; whereby they might be suspected of taking pleasure in taking punishment, nor with any extraordinary severity (excepting some few Tyrants) which might make a shew of private revenge. But (as he goes on) it was not sufficient for these savages to crucifie Christ; except they did it both with derision and despight. Their mali­cious mindes must of necessity be satisfied, as well with his shame as with his blood: and that after an unusuall manner. For when was purple before that time used for dishonour? And who ever be­fore that day had beene crowned with thornes? The purple rea­ched but to a scorne; but the thornes went further: For looke how many thornes did pierce his flesh, so many streames of blood could not choose but issue from him; so that, as another saith: [Page 98] Purpuratus jam Christus totus, intus ac foris; corpore sanguinolento & veste purpurea. Christ is become purple all over, as well within as without; having a deepe died sanguine body, as well as a purple garment. But it was not by chance and at adventure, that hee was clothed in purple, and therein mocked; but as the holy Ghost made Caiaphas to say, It is expedient that one should dye for the people. John. 11.50. and likewise Pilate; What I have written, I have written, Joh. 19.22. So it made the souldiers, to scorne him in a purple garment, in token that whatsover they did to his reproach, should follow afterward to his greater honour and renowne. For Livy tells us, that Romae, vestis longa & purpurea, Imperatorum & Triumphantium. i. e. At Rome, a long purple garment was the ha­bite of the Emperors, and such as had triumphed after some great victories and conquests: And not onely at Rome, but ubique ea in pretio fuit, saith another author, it was in high esteeme also in other places; which doth evidently appeare to be so by sundry passages in sacred history: For the curtaines and hangings of the Tabernacle, were appointed by God himselfe to be of purple, as yee may see, Exod. 26.1.36. verses. And Daniel the Prophet of God, was promised by Belshazzar as a great reward of honour un­to him; that if he would reade the writing, and shew the interpre­tation thereof, he should be cloathed in purple, and have a chaine of gold about his necke, and be the third ruler in the Kingdome, Dan. 5.16. as also Holophernes canopie of his bed on which hee rested when Judith came unto him was woven with purple, Jud. 10.21. And therefore howsoever these Jewes array Christ in purple, onely in scorne of his Kingship, because he was usually stiled King of the Jewes, yet his heavenly Father, and the whole Court and Councell of Heaven had an honourable purpose towards him in permitting it.

Neither was it without a mysterie that they set upon his head a crowne of thornes. For God having cursed the earth, because of Adams sinne, to b [...]ing forth thornes and bryars unto us, This curse hath our Saviour now taken upon himselfe; so that the points of these thornes are broken in his flesh; and all things are now blessed, all things reconciled, all curses and crosses both healed and hallowed with his blood; insomuch as all true Christians may now gather grapes of thornes: which before this time could not be done, as the holy Scripture doth intimate unto us. Goe forth therefore, O yee daughters of Sion, and behold King Salomon with [Page 99] the crowne wherewith his mother crowned him, saith the Spouse in the Canticles, chap. 3.11. For, vere spectaculum dignum visu, Deus spinis coronatus: It is a spectacle worthy your viewing, to see God crow­ned with thornes. I will now turne aside, and see this great sight, saith Moses, Exod. 3.3. which was God himselfe in a flame of fire in the midst of a bush; the bush burning, yet not consumed; unto which sight notwithstanding, he could not draw neere, untill he had pul­led off the shooes of his feet; as there is to be seene, vers. 5. Let us therefore pull off the shooes of profanenesse from the feet of our affections, that so we may goe with him, and behold this great fire of love wherewith the Lord burneth; and this bush in the midst whereof he standeth and is inclosed: which if we doe, we shall see before us the unextinguishable and inconsumptible love of a kind and tender-hearted Father, offering to sacrifice his Sonne; yea, his onely Sonne for our sinnes, and behind us wee shall find, Arietem haerentem cornibus inter vepres; the Ramme, or rather the Sonne himselfe, as willing to be caught by the hornes in the midst of the bushes, that so he may be offered. And therefore, as every bird fitteth upon the thornes in the orchard, as it is said, Baruch. 6.70. so let us draw neere and make our nest in these bushes; that we may find shelter against the stormy winds of affliction; and parch­ing, yea, scorching heat of temptation, and all adversaries as well spirituall as corporall, hunting our soules to destruction. And abandoning the colours of all other Captaines and Commanders, as the world, the flesh, divell and the like; let us keeepe our selves fast and close in firme fidelity and sincere loyalty under the royall standard only of this our King; although by these his enemies in derision and scorne he be crowned with thornes. For the points of these thornes pierce not at this time so deepe into our Saviours head; as in after time they shall pierce into the sides and soules of all adverse and opposing powers whatsoever; especially such as thus deride and scorne him in his miseries and affliction. For etiamsi Tale diadema non honorem, sed horrorem adducit: Horret tamen Christus magis asperitatem morum & linguae stimulos quàm spinarum aculeos, saith our country-man Gillebert. In Cantica. Although such a Diademe as this, bring not honour, but horror rather to him that weares it; yet Christ doth more abhorre and disdaine the bitternesse of their malice and asperity of their manners; yea, the stings of their tongues, than points or prickles of their thornes by which they thus thinke to torture and torment him.

But to proceed and grow towards an end of his sufferings un­der Pontius Pilate, when hee saw that Jesus was in so pittifull a plight, that he supposed the sight of his goared body and gashed head sufficient to breake the bloody purposes of his enemies: He tooke him, and led him forth to the people and sayd unto them; Behold the man. John 19.5. what would you have more? if it be for malice that you are so violent against him; behold how mi­serable he is. If for feare; behold how contemptible. But as for fault, whereby he should deserve death; I can finde none, but hee seemes to bee a man without a mate; a Prince without a Peere, having none to match him, that I can finde, among the sonnes of men, as being a lambe wi [...]hout a spot, a Dove without a Gall. I can finde no fault in him.

Which if it be [...]o; then Diogenes may set up his staffe; put out his light; and hang up his lanterne by the walls; seeing Pilate heere, presents before his eyes, the man whom hee sought for; using his humane reason to good purpose: as being more inno­cent and harmelesse in his conversation, then Adam in his in­tegrity. For whereas Adam bore indeed in himselfe, the whole humane nature; yet hee did it but to destruction: whereas this man doth it to restauration and redemption. Behold therefore this man, sayth Pilate; I can finde no fault in him.

But quo minus proficit, eo magis ardescit invidia; sayth Ferus. It is the nature of envy, that the lesse it prevayleth, and the oftner it is prevented and withstood, the more eager it is in its pursuit. And therefore the more backward and cold in the cause they finde Pilate; the more forward, ardent and earnest are they. So that being insatiable in their cruelty toward him; they importune him, some with perswasions; and others with confused clamours and cryes that hee might bee crucified. They were of their fa­thers, the Divells minde; quem nihil satiat nisi animam sauciat; as one saith of him. Whom nothing will please and content but death and finall destruction: so no torture, no punishment will serve these mens turne but Christs death. And no death neither, but that of the Crosse will satisfy their desires: and that makes them cry so often and so loud, Let him bee crucified, let him be crucified. O the inconstancy and impiety of an insolent and ma­ny headed multitude! What a miserable case are they in, that must bee tried and judged by thee? which art content with these Jewes to honour Christ and his Ministers one day with all reve­rence [Page 101] and respect; cutting downe branches from the Trees; and strowing them in his way; and crying Hosanna the sonne of Da­vid: blessed bee hee that commeth in the name of the Lord. Hosanna thou which art in the highest Heavens, Mat. 21.9. And yet within a few dayes after; the wind of thy breath being tur­ned, to cry out againe as fast on the other side (as yee see) Crucifige, Crucifige: Let him bee crucified, let him bee crucified. Sic stultus ut luna mutatur, Saith the wise man. So doth the foo­lish multitude change like the Moon. Ecclus 27.11.

But neither are they culpable of inconstancy alone; but of impiety too; and that in the highest degree. For what insolences and outrages will they not perpetrate and commit, if they bee frustrated and crossed never so little in their wayes and wills? The very Sonne of God himselfe and Saviour of the World (and therefore much lesse his Ministers) being not able to scape scot­free; if hee come once within their clutches, or within the com­passe of their custody and command, which gave occasion to the Holy Ghost to prescribe that caveat to these people of the Jewes long since, viz. that they should not follow a multitude to doe evill; neque in judicio plurimorum acquiesces sententiae; ut à vero devies, as the vulgar Latine reades it, neither in judgement shalt thou rest or rely upon the sentence of many to decline from truth. Exod. 23.2. And yet for all this warning so long before hand; they and their Judges too, split themselves upon the same Rock at this time. For Pilate, although before he had openly decla­red both that Christ was innocent, and that hee had authority to quit him: yet giving place either to the favour or fury of this multitude of the Iewes, rather then to justice, hee pronounced sentence of death against him; and delivered him to the pleasure of his enemies, to doe with him even what they would, as you may see. Luke 23.25. By which it appeares plainly, that Vox populi is not alwayes Vox Dei; the voyce of the people is not alwayes the voyce of God.

And thus you have heard how and what Christ suffered under Pontius Pilate. Whose judgement was very unjust by his owne confession; because hee gave sentence of death against him, whom thrice before he had pronounced innocent, which certainly was in him, the greatest piece of injustice that could possibly bee com­mitted. And therefore S. Cyprian sayes, Frustra funestas manus judex in praetorio abluis, a sanguine Domini to profitens innocentem. [Page 102] Thou washest thy defiled and polluted hands, O thou judge, but in vaine: seeing (professe what thou wilt, yet) thou canst not (as David) wash them in innocency; but thou art guilty of the death of that just man in as high a degree even as the Iewes them­selves. For in that thou dost not absolve and acquit him; but givest out thy sentence of condemnation against him, notwith­standing by thine owne confession, after diligent and exact tryall, thou canst finde no just cause of death in him; Caussam tibi facis cum Judaeis communem: as the same Father goes on. Thou ma­kest thine owne cause no better (for all thy washing) then even common with these his enemies. Illi se proditione, tu parricidio te condemnas: For as they are guilty of treason and treachery against him; so thou of Parricide: Illi lingua, tu ferro occidis; they slaying him onely with their tongues, in slandering and false ac­cusing; but thou with the sword, seeing thou hadst power to loose him, as thou saydst thy selfe (especially being innocent) and yet thou didst not. And therefore tam te quam illos inauditae cru­delitatis scelus involvit; the sin of this, unheard of the like, cruelty, involves thee aswell as them. Veniet etiam anima tua in manus ju­dicis quem condemnas; fractisque tribunalibus tuis, judicaberis & demergêris in profundum inferni: so that thy soule shall come into the hands of that same Judge, whom thou hast thus condemned: and after thine own judgment seat and throne of injustice is dis­solved and broken downe in this World; thou shalt be judged thy selfe and condemned to the very pit of Hell in another World: eruntque tibi & Iudae scelerato in tenebris & Gebennalibus flammis poenae irremediales, inconsumptibiles ignes, dolores perpetui, & tormenta aeterna; and thou aswell as wicked Iudas, with all o­ther unjust Iudges that doe not repent; shalbe calf into utter dark­nesse and hellish flames together, where yee shall suffer and indure paines that cannot bee withstood nor avoyded; burnings that can­not bee extinguished nor put out; perpetuall sorrowes without surceasing; and eternall torments without hope of ending. Thus farm Cyprian of Pontius Pilate his injustice; and thus farre I of our blessed Saviours sufferings under him. From whose fearefull sinne and punishment due for the same, Libera nos Domine, good Lord deliver us.

Now from the injustice of these judges under whom our blessed Saviour thus suffered, let mee take occasion to leave a few instructi­ons to the Judges of our times. And I will begin with that Quaere [Page 103] of the Holy Ghost. Are your mindes set upon righteousnesse, O yee Congregation; and doe yee judge the things that are right, O yee sonnes of men? Ps. 58.1. that is, according to the order, rightnesse & straightnes of that Law of God, which he set and appointed you to judge by, when he sayd unto Moses; that Judges and Officers he should make in all the Gates throughout the tribes of Israel; and they should judge the people with just judgement, Deut. 16.18. quasi dicat (as an expositor upon the place) non tantum in ore habeatis justitiam; sed in opere: as if he should say; it is not enough to talke of righteousnesse with your mouthes; and in your words; but you must practise it also with your hands, and in your works.

Now then let us take notice that there are many things requi­site to this right and just judgement; which ought therefore to concurre and be found in all Judges whatsoever, whether Ecclesia­sticall or civill.

The first whereof is this, that what they require of others, they 1 practise and performe themselves; because as S. Peter saith, It is but just, that judgement should begin at the house of God, 1. Pet. 4.17. and therefore they ought not to doe as the Scribes and Pharises which our Saviour speakes of, which binde heavy bur­thens and such as are grievous to bee borne, and lay on other mens shoulders; when as they themselves will not moove them with one of their fingers, Matth. 23.4. but they that are Judges of the Earth, ought themselves to love righteousnesse, as the wiseman exhorteth them, Sap. 1.1.

The second is; that they keepe themselves close to the prescript 2 and order of the Law; and not presume to passe the bounds of that which is to be their directour and their guide: according as it is commanded them by Gods Law saying, when the King sit­teth upon the throne of his Kingdome, he shall write him a copy of this Law in a booke which shall bee with him; and hee shall reade therein all the dayes of his life: that so hee may not turne aside from the Commandement, to the right hand or the left. Deut. 17, 18, 19.20. verses.

That they doe throughly fift the truth and depth of the mat­ter 3 which they have in hand as, Iob professeth that hee did, saying, Caussam quam nesciebam diligenter investigabam; I was diligent to search out the cause which I knew not, Iob. 29.16.

That they be no accepters of persons. For qui cognoscit in ju­dicio 4 [Page 104] faciem, non bene facit, saith the Wise man, as the vulgar Latine reads it, Prov. 28.21 He that in the time of judgement knowes a difference of faces, does not well, for such a one will transgresse for a piece of bread, as there followes in the latter part of the verse; and therefore elsewhere hee saith: It is not good to accept the person of the wicked, to overthrow the righteous in judgement: Chap. 18.5.

5 That they give not place to the clamors or favour of the mul­titude; to doe contrary to law and their owne conscience; as our Pilate here did, for the crucifying of Christ, for this likewise is flat­ly forbidden in Gods Law, as you heard before, where it sayes: Thou shalt not follow the multitude to doe evill, neither shalt thou speake in a cause, to decline after many to wrest judge­ment: Exod. 23.2.

6 That they be not driven from the streightnesse and rectitude of their course of justice for feare of the mighty, as another Wise man adviseth, saying: Seeke not to be made a Judge, being not able to take away iniquity, lest at any time thou feare the person of the mighty, and lay a stumbling blocke in the way of thy up­rightnesse: Ecclus 7.6.

7 That they be not too pitifull, beyond that which is meet and fit; according to that other precept of the Law: Thou shalt not countenance a poore man in his cause, Exod. 23. 3. i. e. in a bad cause; For otherwise, it is said but three verses after, Thou shalt not wrest the judgement of the poore in his cause, verse 6.

8 That they be no bribe-takers, as the same Law still goes on; Thou shalt take no gift, for the gift blindeth the wise, and perver­teth the words of the righteous, verse 8.

9 And lastly, That they admit of no intreaties and perswasions to the prejudice or dammage of any other; for justice is to be execu­ted and judgement given, consilio, non prece, by counsell and deepe consideration in a mans selfe, not by request of other men: For as Bernard saith well, Ʋbi non licet facere quod volo, quis locus rogan­di? Where it is not lawfull for a Judge to doe what he may have a desire, it may be to doe himselfe, there surely can be no place left for the sutes and requests of others. And these are the nine things requisite to the performance and execution of right and just judge­ment; which whatsoever Judge shall faithfully fulfill and keepe, hee need not feare the censure of any Court here; or the face of an angry Judge hereafter.

There might much more have beene added concerning these particulars, but that I am not ignorant, that Verbum sapientibus sat est, A word to such wise men is enough; in regard whereof I have chosen rather to leave this short caution and remembrance onely to our Honourable Judges and other subordinate Magistrates, than to presume to give them either larger instructions, or the least re­proofes. And this sufficeth for Christs sufferings under Pontius Pilate.

WHen the sentence of death against our Saviour Christ was once given, Curcified. then presently in all haste the crosse was pre­pared, and the condemned person brought out; and the heavie tree (as it appeareth by Saint Iohns Gospel in our Text, verse 17.) was at the first laid upon his owne shoulders, which had beene unmercifully battered with whips before, whereby they tormented him not onely with the sight, but with the weight also of that which was appointed to bee the instrument of his death, which painfull burthen notwithstanding, together with the weight of all our sinnes, he refused not for our sakes to take upon him, but proceeded on his way with incredible alacrity, both in love to­wards us, and in obedience to satisfie his fathers justice; as a true Isaack bearing the wood for the sacrificing of himselfe. For mor­tem non coactus, sed ultro subiit Christus, ut voluntarium esset sa­crificium: nam sine obedientia, nobis expiatio parta non esset, In Iob. c. 18. saith Calvin. Christ suffered death willingly and not by constraint, that so his sacrifice might be voluntary. For without willing o­bedience to his Fathers Ordinance, our atonement and the expi­ation of our sinnes could not bee wrought: whereupon S. Austen discoursing upon those words of S. Iohn, Et misit filium suum sa­crificatorem pro peccatis nostris (as he reads them) 1 Ioh. 4.10. God [Page 106] loved us and sent his Sonne to bee a sacrifice for our sinnes; de­mands this question: Ʋbi invenit hostiam? ubi invenit victimam quam puram volebat offerre? where did hee finde a pure and cleane sacrifice fitting for himselfe to offer? And when hee hath thus pro­pounded gives the answer himselfe in these words. Alium non in­v [...]nit, seipsum obtulit. He could finde no other, and therefore hee offers himselfe as if he should say: hee made his humanity the sa­crifice, and his divinity the priest.

But howsoever hee were never so willing and obedient him­selfe; yet his countreymen and cruell friends must not loose their turne. For they will have an hand in this busines (though never so much to their cost) aswell as hee, wherefore after they have conducted him to mount Caluary, the place of his execution: there they speedily erect his crosse and display his bloody banner, and soone after crucifie him thereon, as ye may see, Luke 23.33. which part of theirs, as it was acted with much violence to shew their malice; so it was suffered by him with more willingnesse, and patience to manifest his love. Answerable to that of the A­postle, he humbled himselfe and became obedient unto the death, yea even the death of the Crosse. Phil. 28.

Now this kinde of death was accounted in those dayes, not onely the most shamefull and ignominious death; but the most cruell and tormenting too; as yee shall see anon: wherefore these Iewes, howsoever they had foure kinds of death for malefactors among themselves (as our reverend and learned Bishop of Exet [...]r in his passion Sermon hath well observed) one of which was ordi­narily used to those that did offend of their owne Nation, as the Towell, the Sword, Fire and Stones, and each of these above o­ther in extremity, yet they rejected and refused all these whereby to take away Christs life, and chose this Roman death of crucify­ing, as accounting it the worst of all: which we may suppose they did the rather, because their owne Law saith: cursed is every one that hangeth on a tree, Deut. 21.23. so that their malice was such as it should seeme towards him; as that they were de­sirous, not onely to crosse and crucifie him, whereby to rid him him out of his life: but to curse him also, if it were possible and in their powers, in the life to come. But yet as [...]. Ierome well noteth; Hee is not therefore accursed becau [...]e hee hangeth; but therefore he hangeth because hee is accursed bei [...]g made [...], that is, acursed for us as, S. Paul speaketh, Gal. 3.13. And there­fore [Page 107] howsoever the Iewes made choyce of this death for him out of the depth of their malice, and venimous hatred against him: hoping thereby not only to destroy his body, but his soule too, yet hee (that was able to worke good out of evill, and turne their mischiefe and malice owards him, to his owne glory and the benefit of his Church and chosen) had other reasons in the secret of his owne counsell, which they little dream't of, why hee would undergoe it, and take it upon him.

As first that the curse might be imputed unto him, which was due to us: and so we by his curse might be redeemed from the curse of the Law, as the former Apostle saith wee are in the for­mer place. And therefore sayth Aretius: Ideo cruce passus est Christus, ut omnis maledictio, etiam à forma supplicii in illo concur­reret. Therefore did Christ suffer on the Crosse, that by the forme and manner of his suffering, every curse might concurre and be found in him, which was due to us, yea hee himselfe bare our sinnes in his body on the Tree, that wee might bee delivered from sin and be healed by his stripes, as S. Peter sayth 1 Pet. 2.24.

Secondly, as S. Chrysostome and Theophilact assigne it, ut ipsius aeris naturam mundaret, & terram sanctificaret sanguinis suae distil­latione, that he might cleanse and perfume the ayre with his holy and Heavenly breath, and sanctifie and hallow the Earth with the streames of his sacred blood, distilling and descending down from his blessed body. Medicina enim quae removet maledictionem terrae, est sanguis Christi, For the onely Medicine that is able to remoove the curse of the earth is the blood of Christ.

Thirdly, as Anselmus saith, That hanging in the ayre on the Crosse, the foote whereof was fastned in the Earth, and the top looking towards Heaven, hee might shew himselfe to be the true Mediator betwixt God and man; by reconciling Heaven and Earth together, and reducing our humane nature to the society of Angells, and so making a perfect peace and union betwixt the things above and the things below.

By such strange and contrary meanes doth God shew his power and providence in working our salvation and redemption, giving us life even by his owne death, and that the most accursed death too, even the death of the Crosse. Optimum faciens instru­mentum vitae quod erat mortis pessimum genus, as one saith; making that the best instrument of life, which was the worst kinde of death; worst indeed, as we shall easily perceive, if wee will vouch­safe [Page 108] to looke another while into the manner of it, together with the counsell and cruelty of the Iewes in inflicting it, as wee have already done into the mercy and goodnesse of Christ in suffering it. For besides the infamy and ignominy of it, as you have heard already; it was a terrible and bitter death too: where hee felt the uttermost of those paines, which incensed and inraged malice was able to inflict, and mans nature able to indure.

For the better and more cleare expression whereof, it is obser­ved by some, that Christs Passion on the Crosse, had in it all the foure dimensions, as length, breadth, height, depth. Lenght first, in regard that the Crosse was a lingring slow death; Ʋbi diù vive­batur, & mors ipsa protendebatur; ne dolor citius finiretur: which gave no quick dispatch unto the patient, but protracted and prolong­ed his life, keeping him a great while together upon the Racke under the sharpe sense aswell of our sinnes as his owne paines. Now it is truly sayd, that Acerbissima est mors quae trahit poenam; it is the bitterest kinde of death, wherein the paines thereof are long continued and delayed, and not presently or suddenly fini­shed and dispatched. For to have death prolonged when a man is under the stroke of death; is to die many deaths at once. Now it was full three houres betwixt Christs affixion to the Crosse, and his expiration on the Crosse. For hee continued there from the sixth houre untill the ninth, as the Evangelists declare. Let a Poet then make the application.

Secondly breadth: For here we may justly take occasion to be­hold how many were the crosses which he indured upon this one crosse for us. First, his legs and hands by rude and boysterous hands are violently pulled out at length to the places fitted for his fastening, then pierced thorow with sharpe yron nayles, which were so bigge, Lib. 1. c. 17. that as Socrates in his Ecclesiasticall History reports, Constantinus eos accèptos in fraena & gal [...]am mutavit, & ad bella usurpavit. Constantine having received them from his mother, made [Page 109] of them a bridle and an helmet for his owne use in the time of war, which if it were so, it is no marvell if the Prophet in his person complaine: Foderunt manus meas, & pedes meos, as the vulgar La­tine reads it, Psal. 21.17. They digged, as it we [...]e, or pierced deep into my hands and feet, as it is in our English translation, Psal. 22.16. Then in the next place; hee is raised from the ground, upon his crosse, where, by the weight of his body, his wounds are opened and inlarged, his nerves and veines rent and torne asunder, and his blood gushed out abundantly. Thirdly, his body exhaust of spi­rit and blood, is exposed naked to the cold ayre; the Sunne, du­ring all the time obscured with a strange and unusuall ecclipse, as it were, with horror impatient at the sight of those indignities, which were then offered [...]o the Sonne of God. Fourthly, he is af­flicted with a wonderfull & exceeding drought, which Cyril sayes, was Ʋnum ex gravissimis tormentis; one of his greatest, sharpest, and most grievous torments; occasioned by his former wearisome travel, his sweating agony, and the effusion of so much blood. His fifth paine was the want of the use of both his hands and feet, where­by he was info [...]ced to hang immoveable upon the crosse; as being unable to turne any way for his case; or to change the position and site of his body upon any termes. The sixth and last, the blasphemous and contumelious words; which the Pharisees, Scribes and Priests breathed out against him, which is more pier­cing to an ingenuous and noble nature than any corporall punish­ment whatsoever (as I have in part shewed you before:) And in re­gard whereof it is said of Alexander the great; that he forgave ma­ny sharpe swords, but never any sharpe words.

But the length and bredth of our Saviours crosse is not greater than the heighth and depth of it. That passion may be said to be deepest which surpasseth other passions in the sharpnesse and in­tensivenesse thereof. Now, that our Saviours passion did so, it will easily appeare by this first: That it did not surprize him suddenly, but was long before fore-seene and expected of him. For if you search the Evangelists, you shal find his arraignment and death of­ten repeated from his owne mouth, as Matth. 17.22. and againe, Matth. 20.17. as also Luke 9.44. And in the 18. of the same Gos­pel; He reckons up all the particulars, as his delivering to the Gen­tiles, mocking, reviling, spitting upon, scourging, putting to death, and the like, as you have heard before. Now, as long as he fore­saw he suffered: For the expectation of evill is not lesse than the [Page 110] sense: but as to looke long for a good thing is a punishment; so for evill is a torment. And as for those proverbs, or sayings; Ex­pectatio minuit dolorem; expectation doth diminish and lessen griefe: and Iacula praevisa minus feriunt: darts fore-seene doe wound the lesse. They are true, of such evills as may be avoyded and averted, either in whole, or in part. But not of those which cannot be eschewed by the utmost of our Art and industry. For, for a man to be blasted with a flash of lightning, or smitten with a thun­derclap; troubles him lesse to take him on the sudden when hee thinkes not of it; then, if it were told him before, that at such an houre he should perish by such a means; for this lingring expecta­tion of it, doth possesse the soule continually with horror and sad affrights.

Adde to this, as adding more measure unto this; That the bo­dy of Christ was of a most perfect temper and sound constitution; as being the immediate workmanship of the Holy Ghost, by whom it was composed and framed in his mothers wombe without any the least help or assistance of man at all; now, the stronger and pu­rer the complexion is, the more lively and vigorous are the senses; and so the more sensible either of paine or pleasure, according as the objects are diversified. Thirdly, to make it yet more full; such was the excesse of Christs love to man, intending a plenteous Redemption, that hee would not suffer his strength as in a dying man to languish and decay by degrees, that so in the close nothing at all should remaine; but even to his last breath, he would retaine that vigor in him, that he might fully feel the smartnes of his pains, à principio passionis us (que) ad finem, from the first of his passion, to the last, which that strong cry of his, when hee gave up the ghost doth witnesse. For the Text sayes, that, clamavit voce magna, & expiravit; He cryed with a loud voyce, or great cry, and gave up the ghost, Marke 15.37. which strong cry shewes that nature was strong in him: For, non solent moribundi exclamare; dying-men are not accustomed to cry out so loud. So that there is no questino to be made, he might have lived longer, but that (all things being once accomplished to make our Redemption perfect and intire) he would now die: Thereby to shew himselfe to be Lord both of life and death. The rarenesse and strangenesse of which act wrought as rare and strange an effect in the Centurion which heard it; For the hearing of him cry thus, made him to cry out too, verè hic homo filius Dei erat, Truely this man was the Sonne [Page 111] of God, verse the 39. of the former fifteenth chapter of Saint Marks Gospel. And so Auditus invenit quod non visus (saith S. Bernard) oculum species fefellit, veritas auri se infudit. Ser. 28. i [...] Cantica. His hearing found out that which his seeing could not, by reason his meane outside and exernall forme deceived his eye: when as the truth infused it selfe into his eares, answerable to that of the Apostle, Faith commeth by hearing, Rom. 10.17.

The fourth and last is the depth thereof, which consists in this; That Christs passion was a full and solid passion, that is, an abso­lute and pure passion, not mixt with any comfort to mitigate and ease it. Our cup of sorrowes is never in that extremity of bitter­nesse, but that there is still some sugar mingled with our gall; some sweet cast upon our sower; some consolation tempered with our affliction. As for instance, it is deemed one great comfort in adversity to have some of our friends about us, to condole and lament with us in our sorrowes. But alas, in the very entrance of his troubles, Christ is abandoned of all. His Disciples, as you have heard, when this heavie storme begins to fall upon him, forsake and leave him; one of them forswears him, another runs away naked, rather than he will stay and confesse him; who then shall comfort him? Himselfe? Sometimes indeed our owne thoughts find a way to succour us, unknowne to others (as my Lord Bishop of Exeter well observes) but alas, with him at this time it is not so: For his soule is filled with evill; as the Psalmist speaketh in his person, Psal. 88.3. who then shall doe it? His Father? Here, here was his hope, sed proh dolor! but out alas, no comfort as yet appeares from him; For hee delivers him into the hands of his enemies; and when he hath done, turnes his backe upon him as a stranger, shewing no compassion on his passi­on, but rather wounds him as an enemy. Because, indeed, the Lord would breake or bruise him; as it is said of him, Esay 53.10. B. Andrews non sicut.

It is strange, yea very strange, (saith one) that of none of the Martyrs, the like can be read to this of our Saviour, when he sayes (My God, my God, why hast thou forsaken me?) who yet indured most exquisite paines in their martyrdomes; yet we see with what courage, with what cheerefulnesse, joy and singing, they are re­ported to have passed through their torments; Videor mihimetipsi super rosas incedere; saith Tiburcius, I seeme to my selfe to walke upon beds of roses, when he was forced to walke upon hot burning coals bare-foot; will you know the reason? Saint Austin sets it [Page 112] downe; Martyres non eripuit, sed nunquam descruit: He delivered not his martyrs indeed; neither did he forsake them: but as he de­livered not their bodies, so he forsooke not their soules, but con­veyed into them the dew of his Heavenly comfort, which was an abundant supply for all they could indure othe [...]wise. Not so heere, but Vindemiavit me, saith he in the Prophet, as the vulgar Latine reads it, Lament 1.12. that is, he hath left me bare and na­ked, as the vintager leaves his Vines when he hath gathered and plucked off the Grapes. It is fathered upon Leo to be the first that sayd it, and all antiquity allowes of it; Non solvit union [...]m, sed sub­straxit visionem. The Union was not dissolved, but the beames and influence of comfort were for this time restrained, so that his soule was as a dry, thirsty, parched heath ground; without any the least moysture or refreshing of Divine consolation, Lib. 5. de Eccl. c. 17. p. 16. yea he was destitutusomni solatio, as it is in Doctor Field, destitute and voyd of all that solace, hee was wont to finde in God, in this fearefull houre of darknesse and time of this his dolefull Passion. The Wrath of God and his indignation furiously marching a­gainst him, to require of him, as who had undertaken it, The full recompense and satisfaction for our sins, as saith Doctor Robert Abbot that learned and painefull preaching Bishop of Salisbury. L. 3. Contra Bishop p. 114.

And now by this time, I doubt not, but that you plainly per­ceive; how that Christs paine and crosse was the deeper and wider by all these crosses and torments thus considered. And therefore, behold and see, all yee that passe by (sayth he himselfe) if there be any sorrow like unto my sorrow which is done unto me. Lam. 1.12. the very Chapter and Verse cited last before. For I am like unto water powred out; all my bones are out of joynt: my heart like Wax is molten in the midst of my bowells. My strength is dried up like a potsheard; and my tongue cleaveth unto my jawes, so that thou hast brought me even to the dust of death. For Dogs have compassed me; and the assembly of the wicked have inclosed me, yea they have peirced my very Hands and my Feete, saith the kingly Prophet in his person, Psal. 22.14, 15. verses, &c. And yet for all this, Amor tenebat in cruce quem mors non potuit tenere in Sepulchro; His love still held him on the Crosse (as you have heard already) whom the violence and strength of death could not hold in his grave; as you shall heare hereafter.

And thus you see, not onely how, but why also Christ was crucified, aswell in his adversaries, as his owne counsell and de­cree. [Page 113] They out of malice and hatred towards him; Hee out of love and pity to us; suffered under Pontius Pilate and was cru­cified upon the Crosse. A word or two for use and application, and so we will conclude these two circumstances of this Article.

Did Christ then suffer such things, yea, and farre greater then those that you have heard related unto you? (The afflictions and anguishes of the soule, being much worse then those of the body, (These being but love trickes sayth one, to what his soule indu­ed) which notwithstanding wee have but slightly toucht upon; as not altogether, in my judgement, so properly appertaining and belonging to the Creed) why then we shall doe well, a little to examine and consider the end and causes why he did so: which if wee doe, we shall finde, that it was not his owne, but our sinne that brought all this evill upon him, according to that of S. Peter, Christ suffered for us, leaving us an example to doe the like, who did no sinne himselfe, neither was there guile found in his mouth, but they were our sinnes which he bore in his body on the tree, 1 Peter 2.21, 22. verses, as the Prophet likewise had foretold, saying, he hath taken upon him our infirmities, and he hath caried our sorrowes, Esay 53.4. We have an usuall saying amongst us, that Charitas à semetipsa incipit; charity begins at home, but Christs charity yee see did not: for it began, procee­ded, and ended all in us: so that whatsoever our Saviour, either Ferebat or gerebat, as one sayth, either did, or abid, it was for us, both, Natus nobis & datus nobis, Esay 9.6. Doctor Clarke. Hee was deli­vered out of the wombe for us, and he was delivered up to the Crosse for us. For, for us men and for our salvation, Incarnatus est, saith the Nicene Creed, hee was incarnate of the Holy Ghost and was made man, and for us men also Condemnatus est, he was con­demned to die upon the Crosse, so that he was bred for us, and shall be dead for us, all that he suffered being for our sins.

The Iewes then are not the onely actors in this tragick story of Christs suffering under Pontius Pilate and crucifying on the crosse: But we are as deepe in as they, nay deeper in then they, as being the principalls, and they onely but accessaries thereunto. Because we were, Causa sine qua non, The cause without which it had not beene done, but they were our sins for which hee was wounded; and our selves for whom he was crucified. So that, Peccata mea, peccata tua, peccata Adami ac omnium filiorum ejus caussa fue­runt passionis & mortis silii Dei, sayth one, they were our evill [Page 114] motions, our vile thoughts, our corrupt words, our ungodly works; that set Pilate, Herod, Annas, Caiaphas, Judas and the Jewes a worke, what they did, they did it but as our instru­ments and agents, so that to say the truth, Not Satan the temp­ter, nor Iudas the traytour, not Caiaphas the high Priest, nor Pilate, the judge: not the Jewes that conspired against him nor the false witnesses that accused him, not the band of men that tooke him first, and derided him after, nor the Souldiers that pierced him: no nor yet the very executioners that nayled him, on the Crosse: are so much to be accused and condemned for his sufferings as we, we I say, even our selves and sinnes: which notwithstanding, is not spoken in favour or excuse of these, or any of these. (For for such clients, I believe never any man was so leud as to become an advocate) but onely to let men see and know, yea, and acknow­ledge too, the greatnesse and grievousnesse of their sinnes; the cure whereof occasioned all these fearefull evills upon our blessed Saviour, before it could be throughly accomplished and effected. For hoc fonte derivata clades; all the fore spoken of and last ex­pressed afflictions and troubles of his proceed onely from this fountaine and originall. So that we, sinfull we, bound him with cords, beate him with rods, buffeted him with fists, crown'd him with Thornes, yea wee reviled him and railed on him with our tongues; we nodded at him with our heads, we thrust him through with speares, we betrayed him with a kisse; We peirced his Hands and Feete with nailes, we condemned him with false witnesses, we powred shame and contempt upon his person; we judged him as plagued and smitten of God. For in asmuch as our faults and of­fences procured these things to be done unto him, we are the doers of them and the dealers in them, as himselfe is sayd to complaine in the Poet.

Hither have your sins brought me downe to live a poore and contemptible life, and heere have your faults fastened me upon the Crosse, to die an ignominious and shamefull yea bloody death.

Ʋse. What an hatred then should this beget and kindle in us against our sins, that were thus the spoylers of our Saviours life and the spillers of his blood? How should wee in an holy revenge pursue them to death, that were the authors of his death; kill them that killed him? But woe, woe unto us, so far are we from this, that in­stead [Page 115] of mortifying and crucifying them, we crucify him; as if to have done it once had not beene sufficient, but that as the Apostle speakes, wee must crucify againe the Sonne of God, and make a mocke of him, Heb. 6.6. so that we may use S. Pauls words to the Galatians, though in another sense, Jesus Christ is evidently set forth before our eyes and crucified amongst us, Gal. 3.1.

Thus hypocrisie bends the knee with ludibrious devotion, and bids, Hayle King of the Jewes; Presumption puts a reed, a rod, and scepter into his hands: The children of darknesse buffet and beat him; yea, and bid him prophesie who smote him. The pro­phane spit in his face: The sacrilegious cast lots for his garment: the Schismaticall divide his seamelesse Coat, which the rude sol­diers did not. Popularity washes her hands as innocent, yea to please men condemnes Christ. The drunkards in their carowses and unhallowed healths, give him a potion of Gall. Bribery, extortion, covetousnesse, uncleannesse, and all other kinds of com­mon and ordinary sinnes, preferre Barabbas before him. Simony crucifies him betweene two Theeves. Heresy rackes his bones and disjoynts him. Superstition betrayes him with a kisse and despights him with seeming honours. Apostacy denies him with his A­postle Peter, yea and forsweares him too. The roarers with laughs and scoffes crucify him afresh: and with their blasphemy and outragious oathes, teare (O cause of teares) his Nayles, his Sides, his Flesh, his Hands, his Armes, his Bones, and all his Joynts, and Members a sunder. These are our offerings for Christ his sufferings.

But Oh beloved, was it not enough that hee died once for us, but that wee through these our sinnes must put him to death still? Were those paines of his so little and so light, that wee should every day redouble them? Is this the entertainement that so gracious a Saviour hath deserved by dying for us? Is this the recompense of that infinite love of his, that we should thus cruelly vex and wound him with our sinnes? If compassion of his smart cannot moove us; yet let compassion of our owne soules prevaile with us. For how can we hope or expect to finde redemption by his Blood, while wee continue by our horrid and heynous sinnes to make new gashes in his Sides; to rub his Wounds afresh and cause them streame a new, that were even closed up before? An act more Iewish, then that of the Jewes themselves. Let us then at the last for shame, by our true and unfeyned Repentance, [Page 116] forsake that tyrant sinne, which detaineth us in servitude, shake off his Chaines, cut asunder his Bands, and by a lively faith run strongly, violently and speedily unto Christ, who hangeth on the Crosse, as you have heard and seene, Habens ibi caput incli­natum ad osculandum, cor apertum ad diligendum; & manus ex­teasas ad amplexandum. Having, not onely his Head bowed downe there to kisse us, and his Heart open to love us: but his Hands also stretched out wide to imbrace us, and receive us upon our first returne. And therefore returne, O Shulamite re­turne, returne, as it is said, Can. 6.12. and this sufficeth for the first use.

Secondly, hath Christ suffered all these things under Pontius Pilate? and beene content to have beene crucified on the Crosse also, onely out of love to us? Why then surely this requireth a returne of our love likewise backe againe unto him. For nimis durus est animus, qui si dilectionem nolit impendere, nolit rependere. It is too bad a disposition, that will neither offer love, nor requite it being offered, as S. Bernard speakes.

If then there be any sparke of ingenuity, or dramme of good na­ture in us, let us not deny him the affection of our love, that spa­red not the effusion of his owne blood for us, but from so many springs as he had members, dranke salvation unto us in a full cup thereof. And as a part of our love, being as the fuell to keepe that fire of his love still burning on the Altar of our hearts; let us againe and againe consider what Christ hath suffered for us. For the fruits and benefits of the frequent commemoration of Christ his passion, nec pauci sunt, nec parvi, saith one, are neither few nor small, but these foure at the least, custodia à peccatis, spes firmior, praesumptio infirmior, charitas flagrantior, it will keepe and preserve us from falling into notorious sins and delioquencies, strengthen and confirme our hope, weaken and abate our presumption; and lastly, kindle and inflame our love and charity, as well among our selves as towards him and his heavenly Father, which last I have especially chosen to inlarge upon at this time. To which purpose therefore, marke once more, I beseech you, how the Church spea­keth to each faithfull soule, saying; Come forth yee daughters of Si­on, and behold King Salomon, with the crowne wherewith his mother crowned him in the day of his marriage, and in the day of the gladnesse of his heart, Cant. 3.11. So say I, O yee faithfull soules, daughters of your mother the Church, Goe forth; Egredimini de sensu carnis, [Page 117] ad intell [...]ctum mentis, Goe out of the sense of the flesh, and come to the understanding of the mind, come, I say, a little out of your selves, and by holy meditation, behold your King Salomon; the true peace-maker, and your King too, Christ Jesus (who though his Kingdome be not of this world, yet is a King even in this world) with the crowne wherewith his mother crowned him, that is, with the crowne of thornes upon his head, wherewith his mother, the Jewes Synagogue ( quae ei non sc matrem exhibuit, sed no­vercam, which herein proved not her selfe indeed a kind mother unto him, but rather a stepdame) crowned him, i. e. fodicavit & lancinavit, saith Tertullian, galled him and gored him. In the day of his marriage, i. e. in the day of his passion upon the crosse, when he was married to his Church built out of his side, as Adam to his Eve created of his rib: In the day also of the gladnesse of his heart, i. e. in the very season of his suffering, which was as joyfull to him as a geniall and nuptiall day unto a bridegrome: come forth, I say, see him, consider him, and meditate on him; Et palleat sub spinato capite membrum fieri delicatulum, and let us be ashamed under an head so crowned with thornes, to become members of delicacy and wanton nicenesse; sed studeamus ut mem­brorum vita capitis sit corona, as Austin, but let us rather indea­vour that the austere and mortified lives of the members may be the crowne and glory of the head, and freely acknowledge and confesse every one of us, Et quantum valeat, & quantum debeat, as the same Father, as well his owne worth, in that God would vouchsafe to suffer such things for him, as his owne debt and obli­gation of love and thankfulnesse backe againe unto him for such his sufferings. And this he expecteth and looketh for at all our hands; crying out unto his Spouse in the Canticles to this purpose, that she would set him as a seale on her heart, and a signet on her soule, Cant. 8.6. which is as if he should say; Though I am now going from thee for a time, yet forget me not: but as a loving wife frames the Image of her deare husband in her heart; and as a long­ing woman imprints the forme of the thing which shee longs for, on the childe in her wombe; so set me as a seale on thy soule, thinke on me, delight in me, Figar tibi totus in corde, qui totus pro te fui fixus in cruce, let me be wholly fixed, yea, fastned in thy heart, which have beene wholly fastned for thee on the crosse. And as that fa­mous Artemisia so much affected her dead husband Mausolus, that she tooke the dead ashes of his urne, and mingled them w [...]th her [Page 118] drinke, and so intombed his dead carkas in her living body; so do thou my Spouse, let me live with thee, and in thee, even after my de­parture, eat me & drink me in the Sacrament; let me be still in thine heart and on thine arme, in thine intention, in thine operation, within thee, without thee, every where, and at all times let me be be­loved and thought upon on earth, as I am, and ever will be carefull of thee in heaven; let us, O let us then fulfill his desire now, that he may accomplish all our desires hereafter. And this sufficeth for Christs sufferings under Pontius Pilate, and his crucifying.

Dead.THe next circumstance to be handled after the crucifying of Christ, is his death, For so saith the Creed; He suffered under Pontius Pilate, was crucified, dead, &c. which is the very same with the Text read unto you; Iesus cryed with a loud voyce, and gave up the ghost. For to give up the ghost, we all know in our daily and ordi­nary experience, is as much as to dye, or to have our soules separated from our bodies, which before did live, act, and appeare together. So that to say Christ is dead, is as much as to say, that after he had indured manifold torments, as well in soule as in body, here upon the earth, that at the last, per dolorum & vulnerum violentiam (as one saith) through the violence of the said wounds and afflictions, the naturall frame and complexion of his body (the conserver of his life before) being dissolved, his said soule and body were sepa­rated asunder, verè & realiter, as truly and really as when any one of us dies; Serm. 131. [...] Temp. so that, sicut in veritate natus, ita in veritate mortuus & sepultus est, saith S. Austin: As he was borne a man in the truth of our humane nature; so as truly as any man else does, or ever did, he againe died and was buried.

And thus we are come at the last to the summe of Christs obedi­ence unto his heavenly Fathers ordinance, when commending his spirit unto him, in cruce expiravit, hee gave up the ghost upon the crosse; or, as it is in the Creed, He died, For so saith S. Paul, Hee humbled himselfe, and became obedient unto the death, even the death of the crosse, Phil. 2.8. yea, he was made a little inferiour to the Angels [Page 119] through the suffering of death, that by Gods grace he might taste of death for all men, Heb. 2.9.

In which wee may behold (as one saith) Omnium Christi pas­sionum, ac afflictionum terminum. i. e. the end and termination of all Christs sufferings and afflictions; His consummatum est, or small finishing of all that belonged to his paines and our peace; to his sufferings and our satisfaction. And till this was finished, there could no peace be perfected, nor satisfaction of our debts acknowledged. For as the Apostle saith, stipendium peccati mors; The wages of sinne is death, Rom. 6.23. according to the great Law-makers decree at the first; In what day soever thou shalt eat of the forbidden fruit, thou shalt die the death, Gen. 2.17. And his Lawes are like the lawes of the Medes and Persians; they must not, nay, they cannot be altered.

And therefore there was a necessity laid upon Messiah, that he must be slaine, as the Prophet speaketh, Dan. 9.26. For he that will take upon him to become a Mediator unto God for sins; yea, and a redemption for sin too, he must be content to pay the wages of sin, which as you heare, is death: For God is not so wholly composed of Mercy, as altogether to neglect Justice, but his Law must be throughly satisfied, before his Gospel can be effectually preached, Vt sic justitia vinceretur diabolus, non potentia. That so the divell may be vanquished by justice, not by power: So that thus it behooved then, Christ to suffer and to rise againe from death; that repen­tance and remission of sinnes might be preached in his name to all nations, as he saith himselfe, Luke 24.46.47. verses, yea, for this cause is he the Mediator of the new Testament, that through death, which was for the redemption of the transgressions which were in the former Testament; they which were called might receive the promise of eternall inheritance. For where a Testament is, there must needs be the death of him that made the Testament; for the Testament is confirmed when men are dead, for it is yet of no force as long as he that made it is alive; wherefore neither was the first ordained without blood Heb. 9.15, 16, 17, 18. verses, O come and hearken then what God hath done for our soules, ut animas nostras eriperet, animam suam posuit; he hath laid downe his owne life that hee may save ours, & ut me à morte eriperet, In Psal. 65. mortem acce­pit, saith Arnobius; and that I might live, he hath beene con­tented to suffer himselfe to die, Hee gave up the ghost. Which [Page 120] phrase of expiring, or giving up the ghost; as it shewes his death and sacrifice upon the crosse for our sinnes to be vo­luntary; so his humane nature to be perfect and intire, as well of a reasonable soule, as of humane flesh subsisting, as it is in Athanasius Creed, notwithstanding never so many lewd and lying fancies of some heretiques to the contrary; so that Totus homo in Christo, as Saint Austin speakes; The whole manhood was assumed to and by the Godhead, and not one part of it alone. And in the same whole nature, hee accor­dingly suffered under Pontius Pilate, all those tortures and torments formerly recounted, and at last died; which if it were not so, then were we, which have believed in Christ, of all men most miserable, as being still in our sinnes; our prea­ching, and your believing all but in vaine, as Saint Paul in­ferres, 1 Corinth. 15. For, si aliquid ei defuit, non totum rede­mit; saith Saint Ambrose: If hee wanted any part of man, then hee saved not the whole man: For it is out of all que­stion; that whatsoever hee assumed not, hee redeemed not, as Nazianzene. But taking all in reality of association and as­sumption, and dying according to all, in verity of dissoluti­on and disiunction; he redeemed all, even our whole persons con­sisting both of soules and bodies.

Which brings this comfort and consolation unto us; that naturall death which at the first was inflicted as a curse upon Adam, and all his posterity, for transgressing of GODS Commandement, as you have often heard already, is now changed by this Death of Christ from a curse into a blessing, insomuch as blessed are the dead, which hereafter or hence­forth dy in the Lord, Revelations 14.13. Yea our owne death is made heereby a very bridge, or path-way as it were, to leade us unto life. For hee that heareth my Word and belie­veth in him that sent mee (sayth Christ himselfe) hath e­verlasting life, and shall not come into condemnation, but hath passed from death unto life. Iohn 5.24. Yea hee there­fore tooke our humane nature and Flesh upon him, that hee might destroy through his owne death, him that had the power of death, that is, the divell, and that he might deliver them which forfeare of death were all their life long subject unto bondage, &c, Heb. 2, 14.15. verses.

Againe, hereby the second death is also quite taken away, from all that are by a true and lively faith ingrafted into Christ. There being no condemnation to them that are in Christ Jesus; as Saint Paul concludeth, Rom. 8.1. answerable to that of Austin. Mors Christi simpla, mortem nostram duplam desiruxit: The single death of Christ, hath destroyed that double death of ours, unto which we were all lyable by reason of our sinnes. And therefore as the same Father saith elsewhere, O quam bene te tuo impetu diabole per­cussisti: How well hath the Devill wounded himselfe through his owne violence, seeing his cruelty in sparing none, no not Gods owne Sonne; hath brought life and safety to others; but de­struction and confusion onely to himselfe. For Ille sanguis (as he goes on) quem effadisti, te vicit, me redemit. That very blood of his which thou hast wrongfully and unjustly shed, hath vanquish­ed thee and redeemed me. Prae valuisti in paradiso, sed victus es de patibulo: And although thou prevayledst and hadst the day in Paradise, yet thou hast lost it againe; by being conquered and overcome upon the Crosse. O quam grande mysterium, which is a great mystery indeed, ut mors quae per lignum venit, per lignum su­peraretur: that that death which came from the fruit of the tree, should upon the Tree bee vanquished and overcome, and that gate of life which was shut against Adam, should now be opened to a thiefe.

By which it appeares that Mors Christierat muscipula tantū diabo­li: The death of Christ was onely a trap wherein to catch the De­vill; Which hee was willing therefore to set up: Ʋt injusta mors, justam vinceret mortem: That his undeserved death might free them from death that had deserved it. Et liberaret reos juste, dum pro eis occidebatur injuste, as the same Austin still: and that he might acquit and discharge those that were guilty, because he that was guiltlesse or not guilty was put to death for them: whereby because Non habebat peccata propria digne delevit aliena: He that had no sinnes of his owne did worthily blot out the sins of other men. He gave up the ghost.

And here I might dismisse this point, had I not promised you at my first entrance into this discourse, to shew you a Quis Quis. aswell as a Quid: Who suffered as well as what. For here, if any where, is the most proper place to bring it in. For seeing we have pro­ved at large, aswell in our former as in this present tract; that (He) was the second Person of the sacred Trinity that tooke our [Page 122] nature upon him, and in it suffered all these things under Pontius Pilate for our sakes; why, here may arise the greatest difficulty and doubt of all the rest, whether He could also dye. Whether He that is God of God; yea, very God of very God; of the same sub­stance with the Father, and therefore equall to him as touching his god-head; by whom also were all things made that were made, and so is Lord likewise both of life and death; whether this so great, so good a person, could be subject unto death himselfe, because our Creed tels us, not onely that He suffered under Pontius Pilate & was crucified, but that he dyed too; which to our naturall reason and humane capacities, seemes (I must confesse) to have two absurdities, if not impossibilities in it, at the least. The one that Christ should dye, being without sinne, seeing death is the wages onely of sinne, as you have heard already out of the Apo­stle, Rom. 6.23. The other that he could, being the Sonne of God.

For the salving and solving of which latter doubt (the former being sufficiently cleared before) we must know, that God, in the person of Christ, might dye, though the God-head could not. For being a mixt person consisting of two natures, as of God-head and Manhood in one and the same subject; the one passible and mortall, and the other impassible and immortall: that which was humane and passible might suffer and dye, Citra ullam divinitatis injuriam ac detrimentum: without any detriment or injury to the other. Ser. 64. in Evang. Ioh. So that, as Saint Austin saith, Mortuus est filius dei, sed se­cundum carnem mortuus; non secundum verbum quod caro factum est. The Sonne of God is indeed dead, but it is onely in his flesh which he tooke from us; not as he is the word of God which tooke our flesh, and thereby dwelleth in us: but in that he dyed, De nostro mortuus est, it is onely in what he had from us; as in that we live, de ipsius vivimus, it is alone by that life which we receive from him. Nec potuit mori de suo, nec vivere de nostro: So that as he could not dye in his owne nature, so he could not but dye in ours, unlesse he would still have been obnoxious and lyable to the accusation of the Devill and all other adversaries, of not taking really and truly our humane dying nature upon him.

And therefore as in the birth of Christ, humility was assumed by Majesty, weaknesse and infirmity by power, and mortality by eternity; that so a perfect mediatour might be found to reconcile God and his sinneful creatures together; so for the finall finishing [Page 123] of the sayd reconciliation and atonement; and for the paying of our nature his due by death: the inviolable and impassible nature of God, is likewise united to our nature that is passible, that so the said Mediatour may become able to performe all things requi­site for our redemption, by suffering and dying in our nature, al­though otherwise he could neither suffer nor dye in his owne.

And not onely able to doe it, but truely active also in the doing of it: Compend. Theol. p. [...]. c. 42. For passibilitas ad satisfaciendum vel merendum non sufficit sine passione in Actu, as Aquinas speakes. Passibility or a power to suffer is not sufficient to merit at Gods hands, or make sa­tisfaction for our sinnes, without actuall suffering indeed. No man being reckoned or accounted either good or evill by his abi­lity alone to doe such and such things; but onely because he hath or doth actuate and performe them. Nec laus aut vituperium de­bentur potentiae sed actui, as he goes on: so that praise or dispraise is not properly due to powers, but only to Acts. In regard where­of Christ tooke unto himselfe: Non solum passibilitatem nostram ut nos salvaret, not onely our passibility and power to suffer or dye, but that he might perfect and accomplish our redemption to the full, and stop the mouth of all accusers whatsoever whether wic­ked men or evill Angels, he did truly and indeed both suffer and dye; undergoing all things for us, which by reason of our fore­fathers fall, we should have undergone our selves: the chiefe whereof is death, ad quam omnes aliae passiones humanae ordinantur sicut ad ultimum: unto which all other humane passions doe tend and are directed as to their last end. Thus far Aquinas.

And thus you see (beloved) how Christ the Sonne of God con­sisting of two distinct natures aswell divine as humane, should and could, might and did suffer and dye, Salva tamen proprietate utri­usque naturae: The property and propriety of each nature notwith­standing being stil preserved and reserved to it selfe intire. As for instance, by the vertue and power of his divine nature, he caused the souldiers and band of men which came to apprehend and take him, to goe backwards and fall to the ground: whereas in the weakenes of his humane nature, he was afterwards apprehended, bound, imprisoned, carryed before severall Judges, scourged, spit upon, derided, buffered, and at last condemned as guilty. Againe by the vertue and power of his divine nature, he converted day into night at the time of his passion; and caused all the elements to tremble and shake for dread: and yet in the weaknesse of his [Page 124] humane nature; his hands were fastened with nayles unto the wood of the Crosse, and his whole body stretched out upon it. By the vertue and power of his divine nature he opened againe the gates of Paradise to the good theefe: And in the weaknesse and imbecillity of his humane nature, in the greatest depth and hurle of all his troubles, he cryes out unto his Father, My God, my God, why hast thou forsaken me? By the vertue, and in the power of his divine nature, he offered up prayers and supplications, with strong cryings and teares, unto him that was able to save him from death; and was also heard in that which he feared, as the Apostle speakes; Heb. 5.7. whereas in the infirmity and weak­nesse of his humane nature, hee yeelded up his spirit with com­mendations of it into his Fathers hands; and gave up the ghost.

In all which passages of his Passion, then yee see, his divinity was never totally eclipst, but still sends forth some beames of his might and majesty, even in the midst of his greatest weaknesse and infirmity; and all to let us see and know, that though his man­hood suffer and dye, yet is his God-head still perfect and intire. And therefore though wee heare much and often of the death of Christ the Sonne of God; yet let us not be offended, nor troubled at it; considering the admirable efficacie of it. In being, as full of horrour and terrour to the wicked: so of comfort and consola­tion to the godly. So that in nothing is that saying of the Apo­stle more true, then in the death of Christ. Virtus in infirmitate perficitur, Power and strength is made perfect in weaknesse: 2 Cor. 12.9. De duplici Martyrio. For as Cyprian saith, Ibi fracta est Satanae Tyrannis; ibi devicti sunt inferi; ibi triumphatum est de Diabolo; ibi dejectus orcus, coelum apertum, &c. Therein is the tyranny of Satan bro­ken, and the infernall powers overthrowne; the Devill subje­cted, the Principalities of Hell dejected; and Heaven it selfe ope­ned to all true and faithfull beleevers. So that, as hee goes on, Quid homine mortuo contemptius? quis enim vel Caesarem mortu­um metuat? sed Christi morte quid efficacius? velum Templi scis­sum est; terra concussa; saxa discissa; monumenta aperta, &c. Al­though nothing be more contemptible then a dead man, no man fearing, no not Caesar himselfe, when he is once dead: yet no­thing is more efficacious and powerfull then the death of Christ: whereat the vayle of the Temple was rent, the earth did quake, the stones did cleave, and the graves did open of themselves: so that many bodies of the Saints which slept arose, as it is said Mat. 27.51, 52. verses.

A reason of which powerfull effects, is this: that although the soule and body of Christ were separated asunder by his death, à neutro tamen horum recesserit divinitas; yet his divinity was sepa­rated from neither: But, Tam Dei virtus in Christo, ex operibus quae fecit, apparuit; quam fragilitas hominis ex passione quam per­tulit, as Lactantius speakes. Inst. l. 4. cap. 14. The power of his God-head manife­sted it selfe in these his powerfull workes; aswell as the frailty of his man-hood, in those other things which he suffered.

So that, Factus est homo, suscipiendo quod non erat; non perdendo quod erat, as Saint Austin speakes: Although, Serm. 60. in Iohan. by being made man, he tooke that which before he was not; yet he did not loose nor let goe any thing of what hee was: Sed manens Deus factus est homo, But continued God, although hee was likewise made man. Accepit te, non consumptus est in te, as he goes on: He indeed tooke thee unto himselfe, O man! but yet did not consume or spend, waste or diminish himselfe in thee.

So that wee must hold and beleeve, as that most Reverend, Incarnat. of Christ the Sonne of God. learned, and painfull Archbishop of Armagh well observes: That there are two distinct natures in Christ, God-head and man­hood; which are so distinct, as that they doe not make one com­pounded nature: but still remaine uncompounded and uncon­founded together. And yet though never so distinct in their na­tures, they are as firmely and fully united againe in the person, as can possibly be imagined and conceived: seeing in him dwelleth all the fulnesse of the Godhead bodily, as the Apostle affirmeth; Colos. 2.9. that is, by such a personall and reall union, as doth in­separably and everlastingly conjoyne that infinite Godhead, with his finite man-hood; in the unity of the selfe same individuall per­son. So that by reason of the strictnesse of this personall union of these two natures in the person of Christ; whatsoever may be verified of either of those natures, the same may be truly spoken of the whole person, from whethersoever of the natures it be de­nominated: so farre Doctor Ʋsher.

Which if it be so (beloved) then by this time I hope you are as well satisfied in the Quis, as the Quid; Who it is that suffered and dyed, as what he suffered? (viz.) even Jesus Christ the Son of God, which was conceived by the Holy Ghost, and borne of the Virgin Mary; as you have heard out of the former Articles: even he also is the He, which suffered under Pontius Pilate, was crucified, dead, buried, &c. the worlds Creator, and mans Re­deemer; [Page 126] the Almighty God himselfe. Totus Christus, though not Totum Christi, whole Christ, though not all of Christ; was the Quis, which was the passive Agent, and active Patient in all these things: for Jesus cryed with a loud voyce, and gave up the ghost.

Neither let it seeme strange to any man, that that should be predicated and spoken of the whole person of Christ, which can be verified but of one of his natures; seeing without any note or thought of strangenesse at all, we do the like dayly in our owne and ordinary discourses; even concerning our selves, and pro­per actions. For whereas the whole person and compound of man consists of two parts; and those very different in their quali­ties and operations, as of a soule and a body: whereof the one is carnall, the other spirituall: and each hath his proper actions and imployments accordingly by themselves; as the body to eate, drinke, sleepe, walke, runne, ride, suffer hunger, thirst, heat, cold, and the like; and the soule to understand, conceive, remember, forget; to be chearefull, or sorrowfull; angry, or well pleased; and such like: either of which cannot truly be verified of the dif­ferent part, as not the bodies actions of the soule; nor the soules operations of the body; And yet we usually referre both, and all to the whole person: and that without any incongruity or un­propernesse of speech; considering the firme union that is be­twixt them. So, by reason of the hypostaticall union and com­munion of properties, that is betwixt the two natures in Christ; Divine, and Humane: That which is proper but to one, may safe­ly be predicated, and spoken, and applyed to the whole.

Vigilius.As also if man, whole man, may in himselfe have two such contrary qualities; as to be able to dye, and not to dye: To dye in his body, and not to dye in his soule; as our Saviour himselfe hath taught us: saying, Feare not those that can kill your bodyes, but not your soules: Then much more may Christ, whole Christ, dye in one nature, and yet live in another. And in him, God be said to dye too; and Man to live for ever. In him, I say; the second Person onely of the Trinity. For to speak it of any of the other two persons, whether Father or Holy Ghost; it is no lesse then blasphemy: and that which never came so much as in the thought of any orthodoxe Christian; much lesse divine: although some Hereticks there have beene called Patro-passioni, which have seem'd to atribute suffering to the Father. D ^r Clarke. But a learned Clarke of our owne calls it an unlearned heresie, sprung of Scriptures mis­construed, [Page 127] Christs speech especially; I and my Father are one, &c. and therefore I will not so farre trouble my selfe or Readers, as to goe about to confute it. Sed his perplexioribus disputationibus prae­cisis, as Chitraeus speakes: but leaving all such intricate and per­plexed discourses, as Hereticks did usually beat their braines a­bout, we will fall to use and application. Fides enim dum sim­pliciter proponitur, intellectum illustrat; dum autem altissima ejus my­steria aperiuntur, & applicautur; voluntatem incendit, saith one. For as the mysteries of faith, simply preached and propounded doe il­lustrate and informe the understanding onely: So being opened and applyed, they stirre up the will and affections also; by kind­ling in them an holy zeale and heavenly devotion towards those objects their sayd faith apprehends and layes hold upon; especi­ally in this mystery of the suffering and death of Christ: Ʋbi max­ime, amore & charitate nobiscum certasse Deus videtur, as my Author goes on. Wherein above all, God seemes to provoke man, by the excessivenesse and superabundance of his love first shewne, to make a returne of his love and thankfulnesse backe againe unto him.

Well then, for our better proceeding in this kind, let us take no­tice with Aquinas, that In Christi passione & morte quatuor conside­randa sunt, in the death and suffering of Christ, there are these four things to be considered. viz. Dilectio ejus, reamando: amaritudo ejus, compatiendo: Fortitudo ejus, adversa patienter sustinendo: & uti­litas ejus, gratias agendo: that is, His love first, which as I have al­ready said and shewne, should provoke us to love him againe. His bitter griefe and sorrow next, which should move our pity and stir up compassion in us towards him. Thirdly, his fortitude, in undergoing all things so potently and powerfully for us; which ought to be as a motive and incentive to the like valour and fortitude in us, in induring tryalls and troubles for his names sake: and lastly, the benefits and profits that we reape thereby, to worke gratitude and thankfulnesse in us for such his inestima­ble mercies extended towards us: Of the former of which uses, I spake sufficiently the last day, so that the second onely shall be that which I will insist upon at this time.

And that is this, Ʋse. That because Christ hath suffered such a passi­on for us, that we be willing and ready to have compassion to­wards him againe for the same; especially, seeing as Gregory saith, Moral. 19. Tanto quisque est perfectior, quanto perfectius sentit dolores alienos. [Page 128] that is, Every Christian is by so much the nearer to perfection, by how much he is more perfectly and truely sensible of anothers miseries and afflictions, and then surely much more, when it is of the miseries and afflictions of his blessed Saviour himselfe.

And therefore as he hath had compassion on us, for the mise­ries which we by our sinnes have procured to our selves; so let us have compassion on him, for the sufferings which our miseries likewise have procured unto him. For there is no reason, that see­ing he out of his love did vouchsafe to suffer and dye for us; that we should be so ingratefull and unthankfull as not to be willing to suffer with him. It is Saint Austins just complaint against the mercilesse and hard-hearted Jewes: that whereas all the elements were disturbed and out of course at the death of Christ; Sola cor­da Judaeorum non moventur, onely the hearts of these his persecu­tors, could not be mollifyed and broken, no nor brought to shed a teare for him, that shed his blood, and lost his life too for them.

Which is a grievous complaint indeed: that seeing at the Pas­sion of Christ, the vaile of the Temple was rent, the rocks did cleave, the earth was moved, the graves were opened, and the whole World was overcast with the mournfull darknesse of sor­row and lamentation (as you have heard before) as if it did all suffer with him, solus homo non compateretur pro quo solo Christus pa­titur. These should suffer for whom Christ suffered not, and only man be found void of compassion, for whom alone he suffered this passion.

O let us then (beloved) imitate and follow his example, and not theirs: For his words towards them are as smooth and soft as oyle, when as their both words and workes towards him, are no other, no better then very swords: crying out against him, Let him be crucyfied, let him be crucified, when as he prayes for them: Father forgive them, they know not what they doe. So that al­though these Jewes may seeme to be composed even of Iron and flint, Ser. de Pass. Dom. having hearts harder then the neather Milstone: Lapidē tamen percutiunt molliorem, de quo resonat tinnitus pietatis & ebullit oleum charitatis, as Bernard speakes, yet the rock against whom they smite is of a milder and gentler temper; from whence proceed onely the noyse of water pipes running through the streames of piety, and boyling up and over, with the oyle of charity. Quo­modo potabis Domine desiderantes te torrente voluptatis tuae, qui sic perfundis Crucifigentes te oleo misericordiae tuae? as the Father goes [Page 129] on. How wilt thou then O Lord, drench those that hunger and thirst after thee, with the full torrent and current of thy everlast­ing pleasures, that doest thus besprinkle those that crucifie thee with the oyle of thy mercies?

O let us, let us then, follow not them, but him, in our tender-heartednesse and compassion towards him; that as he hath had, and still hath compassion on us; so we may not be like these Jewes, pitilesse and uncompassionate of him. For non potest [...]sse in corpore qui non vult pati cum capite: Christ suffered for none but such as suffer with him. For howsoever to himselfe, he be now in Heaven, and suffer no longer; yet to us he ought to be still on earth, hang­ing in our sight upon the Crosse, as being crucified amongst us: as Saint Paul saith, Gal. 3.1. And therefore it becommeth us by compassion to carry about in our bodyes the sufferings and dying of our Lord Jesus Christ, that his life also may be made manifest in our body, as he againe, 2 Cor. 4.10. When David willed Ʋ ­riab to rest him and take his ease, 2 Sam. 11.11. Ʋriah answered, Shall the Arke of God and Joab my Generall with it, be skir­mishing in the field, and shall I take my ease? So say I (beloved) shall we see our Captaine and noble Generall Jesus Christ, fer­vently fighting, in bloody conflcts for us and our sakes, in our de­fence and quarrell; and shall we take our pleasure and passe on securely? Shall he be crowned with thornes, and we with roses? Shall he spend his dayes in dangers and distresse, and we passe our time in dalliance and delights? Oh no (beloved) no; but let us by true repentance and sorrow for our sinnes, have some feeling and compassion of those things which Christ suffered for us, by the sense of that sorrow which we feele for sinne in our selves: and if we will be partakers of his passion, let us pray I say for compassion, that we may not onely looke upon the Crosse, and see him dead as they that looked upon him whom they had pierced, John 19.37. but also that we may be crucified with him, and feele him dye; as she that was pierced when she looked upon him, as it was foretold of Mary, Luke 2.35. And l [...]t us beseech him to give us hearts of flesh which may suddenly be broken into powder and dissolve into teares, if not for his paines (who did sweat drops of blood trickling downe to the ground, and after­ward dyed) yet for our owne sinnes, which then bred his sor­rows, and now worke our woes. Ser. de Pas [...]. Immo vigilate animo fratres (saith Saint Bernard) ne infructurse vos hujus temporis sacramenta pertran­seant: [Page 130] Watch, O my brethren, in your hearts and soules, and let not the misteries of this solemne time of Christs Passion, passe over your heads unprofitably. But seeing he bestowes on you so plenti­full a blessing and redemption: Date receptacula munda, give it kinde and cleane entertainement: Devotas exhibentes animas, men­tes vigiles, &c. yeelding unto him devout soules, watchfull minds, sober affections, and pure and undefiled consciences, for his so ma­ny and so great graces extended towards you. Neither let your particular and private profession of Piety and godlinesse alone, put you in minde of this your more then ordinary sollicitude and carefulnesse at this time, but the generall observation and practise of the whole Church also: Cujus filii est [...]s, whose children and sonnes you are; Ʋniversi siquidem Christiani, sacra hac septimana, aut praesolito, aut praetorsolitum pietatem coluni, saith he. For all Christians whatsoever in this Great and Holy Weeke, doe ob­serve holinesse, and practise Piety more then usuall, in assuming and taking upon them extraordinary modesty, humility, gravity, Ʋt sic Christo patienti quodammodo compati videantur, that so they may seeme to have a compassion and fellow feeling in themselves of those things which Christ suffered for them, Quis enim tam ir­rel [...]giosus, qui non conpungatur, quis tam insolens ut non humilietur, &c. For who is so void of all godlinesse and religion, as not to feele compunction? who so haughty and insolent as not to put on humi­liation? who so furious and wrathfull, as not to be mollified and asswaged? who so forward to delights and pleasures, as not to be willing to abstaine and forbeare them? who so flagitious and nefa­rious, as not to bridle and keepe himselfe within compasse? who so malitious and full of wickednesse in any kinde, as not to clo [...]th himselfe with the weed of woe, and garment of repentance at this time. For nothing in the world was ever better done; Quam quod factum est a Domino his diebus, then what the Lord hath wrought in this Weeke for us. Neither can any thing better, or more use­full be commended unto the world; Quam ut ritu perpetuo cele­bret, &c. then the celebration of the same by a perpetuall right; that so th [...] memoriall of his abundant sweetnesse, and kindnesse in this kinde; may every yeare, in the longing and desire of our soules, be preserved and continued amongst us. For, nihil tam ad mortem, [...]uod non morte Christi sanatur. There can be nothing so deadly in us, which the death of Christ (at this time sustained for us) doth not make whole unto us. Thus far Barnard.

So that we may all then justly say, What a good Fryday was that to me; though otherwise (O Saviour) a Weeke of paines to Thee? Hebdomada Paenosa; a Painefull Weeke, so Bernard. H [...]bd [...]mada Magna. Heb­domada Magna; a Great Weeke, so Chrisostome. Paenosa sibi, Magna mihi; Painefull to him, Great to us. Not that there be more Houres or Dayes in it, then in oth [...]r Weekes; Sed quia Mag­na quaedam & ineffabilia bona contigerunt nobis in ea, Hom. 29. in Gen. saith Chryso­stome; but because great and unspeakeable good hath in the same betided and befalne us. For therein, saith he, is our dayly warfare finished; death extinguished; the curse removed; the tyranny of the Devill dissolved; and his vessels broken asunder and taken from him. God is become reconciled unto men; the Heavens made passable and penetrable, all distances conjoyned; the hedge removed; the windowes opened, and men and Angels brought to converse together: so that the God of peace hath pacified and ap­peased all differences whatsoever both in Heaven and in Earth. And for this cause doe I call this, The Great Weeke (saith he) be­cause herein the Lord hath conferred such a many and multitude of his Great gifts amongst us. In regard whereof also it is, That all the Faithfull doe the more diligently at this time, apply them­selves to the works of mortification, fastings, watchings, nightly devotions, and deeds of charity, Tam dando quam condonando, as­well in giving to those that want, as forgiving those that have of­fended us; that so they may seeme to give honour more then ordi­nary to this Time and Weeke; in which the Lord above others hath so farre benefitted, blessed, yea and honoured us. Nay (as he proceeds to say) Kings and Rulers themselves are not ashamed to let it appeare, how venerable and sacred they hold these dayes; by commanding a cessation and rest from civill Functions and im­ployments; shutting up the dores of all Judiciall Courts and pla­ces of Judicature, and by removing out of the way for this time all shewes of difference and debate, strife and contention amongst men, whereby with the greater freedome, tranquility and peace of minde; Liceat ad spiritualia recte perficienda festinare; they may performe rightly and reverently their spirituall devotions.

And not onely so, Sed & aliam liberalitatem ostendunt; They shew their bounty and liberality also another way; and that is this: by letting loose prisoners, and granting their pardon and release to such as are in durance at this time; that so they may [Page 132] imitate and follow the example of our Lord himselfe. Because, Sicut ipse gravi nos peccatorum carcere exolvit, & innumeris bonis frui fecit: eodem modo & nobis faciendum est, ut simus imitatores misericordiae Domini nostri: As hee hath set us free from the pri­son of our sinnes, and made us partakers of many happinesses be­sides: so ought we to shew mercy unto others, as he hath done to us; according to his owne precept in the Gospell, Be yee mer­cifull, as your heavenly Father is mercifull: Luke 6.36. And thus you see, how we may, and ought all to honour and celebrate this Time and Week; in which so much good hath beene done, and kindnesse shewne unto us. So that I beseech you, (as mine Author Saint Chrysostome concludes) that now, if at any time, you would bee pleased to lay aside all your vaine and worldly cares and cogitations; and with pure mindes purged from all impieties and corruptions, as well of flesh as spirit, you would with dili­gence and watchfulnesse attend to your devotions. And let none that is now entred into the House of God, have any wandring thoughts, or regard to his secular and worldly businesses and af­faires: Ʋt digna laborum mercede recepta, iterum domum proficisci liceat; That so hee may returne unto his owne house and home againe, laden with a full recompence and reward of all such his spirituall labours. And thus farre Chrysostome of the Great Week. And thus farre I of the sufferings and death of Christ, in the same Weeke: or his giving up the ghost.

Buryed.

THe utmost point and period of the sufferings and death of Christ, and the last degree of the dejection and humi­liation of his assumed humanity; is reckoned by the ge­nerall consent of most and best Divines to be his buriall: that is, when after his death, his body like other mens, was laid into the ground; that so men might see and know that hee was dead indeed: according as it was foretold of him, That he should make his grave with the wicked, and with the rich in his death, though he had done no wickednesse; neither was any deceit in [Page 133] his mouth: Esay 59.3. For as Jonas was three dayes and three nights in the Whales belly, so shall the Sonne of man be in the heart of the earth, saith he of himselfe: Matth. 12.40. For the better record of the truth of which prophesies, all the foure Evangelists have reported and set downe the manner of it; as yee may finde in them, if you please to have recourse unto them: Saint John shall serve for my purpose in this place, as being some­what larger in some circumstances then the rest, who describes the order of Christs buriall in this sort. After the death of him, (saith he) Joseph of Arimathea besought Pilate that hee might take downe the body of Jesus: and Pilate gave him licence. He came then and tooke Jesus body. And there came also Nico­demus, and brought Myrrhe and Aloes, mingled together about an hundred pound. Then tooke they the body of Jesus, and wrapped it in linnen cloathes, with the odours; as the manner of the Jewes is to bury. And in that place where Jesus was crucified was a Garden, and in the Garden a new Sepulchre, wherein man was never yet layd. There then layd they Jesus, because of the Jewes preparation day; for the Sepulchre was neare; John 19.38, 39, 40, 41, 42. verses.

Where yee see then a large description of the solemnity of his buriall; in which wee may observe, that though his enemies did crucifie him, and put him to death; yet his friends onely take care to bury him, and have him decently interred. Which argues the sincerity of their affection towards him; though as yet they durst not openly confesse him for feare of the Jewes. And it was more fittingly done by these, then it could have beene done by his knowne Disciples; because, as Saint Austin saith, Ser. 117. de Temp. Si Apo­stoli sepelirent eum; dicerent non sepultum quem Judaei nunciave­rant raptum: The world might have beene apt to beleeve that he had never beene buried at all, seeing the Jewes gave out that he was stollen away. And because he dyed to save other men, it was but reason he should be laid in another mans grave. Ʋt quid enim illi propria sepultura, qui in se propriam non habebat mor­tem? saith the same Austin: Ser 133. de Temp. For why should he have a Sepul­cher of his owne, to whom death nor buriall did not properly belong? Ʋt quid illi tumulus in terris; cujus sedes manebat in coelis? Or, why should he looke for a Tombe on earth, whose habitati­on and abiding place was onely in Heaven? neither indeed had he [Page 134] any: For Saint Matthew tells us, that Joseph laid him in his owne new Tombe, which hee had hewne out in the Rock: Matth. 27.60. And thus much briefly of the manner of Christs buriall.

The causes thereof is the next thing to be considered; which are assigned by Writers upon this subject to bee diverse. I wi l prosecute onely some few of the chiefe, and so conclude. The first whereof shall be this, (viz.) That the truth of his death might thereby be manifested and confirmed. For living men use not to be buried, but only such a [...] are dead. To which purpose also some other parts and passages of his Passion may be urged and alleadg­ed As that a Souldier thrust a speare into his side. That he was taken downe from the Crosse, so soone as they perceived him to be dead indeed. That they annoynted and imbalmed him to the buriall, and wrapped him in linnen clothes; and the like. For as by touching, handling, and seeing of him; as also by his eating of broyled fish afterwards, and part of an honey-combe; we conclude the truth of his Resurrection: so by these other circumstances, the truth of his death.

Secondly, that in his Grave he might bury all our sinnes; for which that curse was imposed on us: In pulverem reverteris, Thou shalt returne to dust: Compend. Theol. c. 49. Gen. 3.19. For as Aquinas well ob­serves, Sinne hath brought upon us, not onely infirmities and afflictions in the time of our lives; but defects also even after our death, aswell in our bodies as our soules. In our soules, to de­scend to the lowest Lake, contrary to the nature of spirituall essen­ces; which should ascend rather to the highest heavens: and in our bodies, to returne againe to the earth from whence they were taken; contrary to the Law of our Creation, which was to have beene so quickned by the spirit of life, as not to have died at all; but to have liv'd together with the soule for ever.

Now this defect of our bodies, is to bee considered (as our School-man speakes) Secundum positionem, & secundum resolu­tionem; either according to its position, or resolution. Its posi­tion, is onely to be laid in the ground; Its resolution, is also to be dissolved into the first elements of which it was compacted and composed. The former of these Christ would, & did undergoe, but not the latter; according to that of the Psalmist: Non dabis san­ctum tuum videre corruptionem; Thou shalt not suffer thy holy [Page 135] One to see corruption: ( viz. by the putrefaction of his body) Psal. 16.10.

The reason whereof is this; because as the matter or materi­als of Christs body comming from the nature of man; was in regard thereof to be returned to 'its proper and accustomed place under the ground: ( Locus enim corporibus debetur secundum ma­teriam praedominantis elementi; that is, Place is due to bodies ac­cording to the matter of the predominant element, which is Earth.) So the frame and composure of his body, comming not from man; but from the vertue, and power, and workemanship of the Holy Ghost, was not to be dissolved: neither would he, or did he undertake it; because herein he was singular, and diffe­red from other men. Thus farre Aquinas.

Thirdly, hee was therefore buried, to shew that wee by Bap­tisme are buried with him into death; (as the Apostle speaketh) that like as hee was raised up from the dead by the glory of the Father; even so wee also should walke in newnesse of life: Rom. 6.4.

Fourthly, he was buryed and rested in his grave the whole day of the Jewes Sabbath, that he might sanctify an eternall Sabbath of rest unto his children, unto which although they were at first created; yet (by reason of sinne and the Devils malice) they had been deprived, unlesse he had dyed and been thus buryed to restore it againe unto them.

Fifthly, he was buryed, to the end that he might hallow the earth by his sacred body, to become a receptacle of rest for the receiving of our bodyes also: Which must needs be a great com­fort to the godly to know and beleeve, how that by his grave and buryall; he hath sweetly perfumed our graves wherein we shall be buryed: and instead of stinking houses of perdition, hath made them chambers of quiet rest and sleepe unto us: so that as the Prophet saith, Peace shall come and they shall rest in their beds (that is, their graves) every one that walketh before him, Esay 57.2.

And in these respects, and sundry others which might be thought upon: The buryall of Christ, is esteemed by some Ancient Fathers, to be more h [...]nourable then his birth; according to that of Saint Austin: Gloriosior est sepuli [...]ra quam nativitas in Christo, ista e­nim co [...]pus mor [...]al [...] genuit, illa edidit immorta [...]e. Because that brought [Page 136] forth a body which was mortall, so that it both could, and did dye; whereas this restored and returned it immortall, and which can dye no more; but liveth and abideth now for ever. And as after his birth, he fell into many tortures and troubles, miseries, and afflictions in this life: so after his buryall he hath passed im­mediately from death to life in the land of the living: So that Religiosior plane est ista quam illa nativitas, as the Father goes on. This latter birth of his, is more to be celebrated and held sacred then the former; because in that the Lord of the whole World was kept close prisoner, nine months together in his Mothers wombe; whereas this detained him only three dayes in the wombe of the earth. In which respect, Illa cunctorum spem tardius protu­lit: Haec omnium salutem citius suscitavit, That is said, but to de­lay our hope, and this to finish more speedily our Salvation. In regard whereof also the Prophet saith: That Sepulchrum ejus e­rit gloriosum, as the vulgar Latine reads it: Esay 11.10. that is, His Sepulcher or buriall shall be glorious: not by reason of the statelinesse of his tombe; or magnificence of the pompe and so­lemnity at his buriall. For herein it is very likely that the Se­pulcher and sepulture of Alexander the Great, and many other earthly Princes, might farre outstrippe and overgoe him, exceed and excell him much: but onely, Quia ex morte ad vitam & glo­riam aeternam revixit, as saith Chitraeus; because herehence hee passed presently from death to life, and from mortality to im­mortality and eternall glory: whereas all those great Monarchs of the World, aswell as meaner persons; remaine under deaths arrest till this present day, and so are like to continue to the Worlds end.

And therefore, although these Potentates of the earth can find neither comfort nor glory in their grave, though they goe with never so much pompe and glory to it: Yet wee which are Christians, doe expect and looke for both by reason of the bu­ryall of this our Saviour who (as you have heard) hath hereby sanctifyed our graves to be unto us as our beds, wherein our bo­dyes rest from th [...]ir labours till the generall resurrection at the the latter day, and further hath opened unto us a way from thence to eternall glory: So that although we dye and be buryed as o­ther men, yet we shall rise againe with him from the earth to life everlasting.

And lastly, to conclude; we may from this buryall and sepul­ture of Christ, learne and note the civill use of the grave, to be necessary and fitting for all persons and people whatsoever, to bury their dead out of sight, and from annoyance, and offence that they may otherwise come from their deceased bodyes. It being reckoned among the blessings of God, to be decently and come­ly brought unto our graves, and so layd and put into them; and not to be cast out as wile carkasses to the beasts of the field, or foules of the ayre: as it was threatned and imposed as a curse up­on Jeconiah, to be buryed as an Asse is buryed; even drawne and cast forth without the gates of Jerusalem, Jer. 22.19.

And therefore Diogenes is too currish and uncivill to say, Cast me out and lay a staffe by me; as seeming to take no thought for seemely buryall at all: whereas the Saints of God have al­wayes had a speciall care of it. Abraham purchasing a possessi­on of buryall (the first purchase that we read of in the booke of God) wherein to bury his dead out of his sight, as yee may see, Gen. 23.4. And the Sonne of God himselfe (the subject of our discourse at this time) submitting and permitting his body after his death to be put into a decent and comely grave; as here you see.

But yet if it so fall out, as oftentimes in warres, in pestilence; in drowning and the like, it doth: That the godly happen to be deprived of seemely and Christian buryall; as the two witnesses of Christ, through the rage and inhumane cruelty of their perse­cutors were, as it appeares, Revel. 11.8, 9. Let all men know, that this is no hurt or detriment unto them either in the resur­rection of their bodyes, or salvation of their soules: No more then the st [...]tely and pompous tombes and buryall of the wicked can benefit or profit th [...]m either of these wayes. For all the pompe and honour done unto their bodyes, cannot keepe their name and fame, from shame and dishonour, no [...] their soules from the fire of hell torments and confusion. Luke 16.22, 23. The rich glutton dyed and was buryed (richly no doubt and sumptuously) but his soule for all that went to hell, where it was tormented. Lazarus dyed likewise, and no mention is made of his buryall; but yet it is expresly said, That his soule was carryed by Angels into A­brahams bosome; What profit then had the rich man in that his body was buryed; or what disprofit or hurt was it to Lazarus though his body were not?

Let us not be carelesse then of the decent and comely buriall of our bodies, nor neglect to hew us out a Tombe, as Joseph here had done; or to provide Coffins or Graves for them: but above and before all, let us be carefull to provide that our soules may be carried by the Angels into Abrahams bosome. And this suf­ficeth for the buriall of our blessed Lord and Saviour Jesus Christ.

I will conclude the whole discourse with Saint Augustines Prayer upon the Passion, in this manner. O thou most gratious God, which for the redemption of the world didst vouchsafe to be borne into the world; to be circumcised as a Jew; and yet to be rejected by the Jewes thy Countrey-men, and Kinsmen, accor­ding to the flesh: to be betrayed by thine owne Apostle Judas the Traytor, and that with a kisse, the signe and pledge of love: Yea, to be bound with Cordes, and so led as an innocent and harmelesse Lambe unto the slaughter; to bee undecently and un­civilly presented and offered to the sight and view of Annas, Caiaphas, Pilate, and Herod, to be accused by false witnesses; to have thy sacred body tormented with scourges, and thy blessed soule tortured and afflicted with revilings and reproaches; to be besmeared with filthy spittle, and to be crowned with piercing and pricking Thornes: to bee beaten and buffeted with fists, stricken with rods, blindfolded in thy face, despoyled of thy garments, fastened to the Crosse with nayles; and so lifted up upon the Crosse naked, in the wide and open aire: To be accoun­ted and crucified among theeves, to be offered Vineger and Gall to drinke, and lastly, to have thy sides wounded and broken, pier­ced and launced with a speare: Thou, most gratious Lord, I say, by these most holy and sacred sufferings of thine, (which I, though most unworthy, doe thus recount and recollect) as also by thy holy Crosse and death, deliver me, and set me free from the pu­nishments and paines of Hell; and vouchsafe to carry me with thee to that blessed place of rest, and Paradise of pleasure; whi­ther thou carryedst that good theefe that was crucified with thee: who with the Father, and the Holy Ghost, livest and reignest, ever one God, world without end. Amen.