By I. H.

LONDON Printed by W. S. for Samuell Macham, and are to be sold at his Shop in Pauls Church-Yard at the Signe of the Bull-head.

ANNO. 1609.



To the Reader.

I Desire not to make any Apo­logie for the Edition of this my Sermon: It is motiue enough, that herein I affect a more publike and more in­during good. Spirituall nice­nesse, is the next degree to vnfaithfulnesse: This point cannot be too much vrged, eyther by the tongue, or presse. Religion and our soules depend vpon it, yet are our thoughts too much beside it. The Church of Rome, so fixes her selfe (in her adoration) vpon the Crosse of Christ, as if shee forgat his glory: Many of vs so conceiue of him glorious, that we neglect the meditation of his Crosse, the way to his glo­ry and ours. If we would proceede aright, wee must passe from his Golgotha, to the mount of Oliues, and from thence to heauen, and there seeke and settle our rest. According to [Page] my weake ability, I haue led this way in my speech, beseeching my Readers to follow mee with their hearts, that we may ouertake him which is entred into the true sanctu­arie, euen the highest heauens, to ap­peare now in the sight of God for vs.


IOHN. 19. VERSE 30.

When Iesus therefore had receiued the Vineger, he said; It is finished: and bowing the head, he gaue vp the ghost.

THE bitter and yet vi­ctorious Passion of the Sonne of GOD (right Honourable and belo­ued Christians) as it was the stran­gest thing that euer befell the earth: So, is both of most soueraigne vse, and lookes for the most frequent and carefull meditation. It is one of those thinges, which was once [Page 2] done, that it might be thought of for euer. Euery day therefore must be the Good-friday of a Christian▪ who, with that great Doctor of the Gentiles, must desire to know no­thing but Iesus Christ, and him crucified.

There is no branch or circum­stance in this wonderful businesse, which yeeldes not infinite matter of discourse. According to the so­lemnity of this time and place, I haue chosen to commend vnto your Christian attention, our Sa­uiours Farewell to Nature (for his reuiuing was aboue it) in his last word in his last act. His last word, Jt is finished, his last act, Hee gaue vp the ghost: That which hee said, hee did. If there be any theam that may challenge and command our eares and hearts, this is it; for, beholde; [Page 3] the sweetest word that euer Christ spake, and the most meritorious act that euer hee did, are met toge­ther in this his last breath. In the one yee shall see him triumphing; yeel­ding in the other, yet so as hee ouer­comes. Imagine therefore, that you saw Christ [...]esus, in this day of his passion (who is euery day here cru­cified before your eyes) aduanced vpon the chariot of his Crosse, and now, after a weary conflict, cheere­fully ouerlooking the despight and shame of men, the wrath of his Father, the law, sinne, death, hell; which all lie gasping at his foote: and then you shall conceiue, with what spirite hee saith, Consummatum est, It is finished. What is finished? Shortly; All the prophesies, that were of him; All legall obseruati­ons, that prefigured him; his own [Page 4] sufferings; Our saluation. The pro­phesies are accomplisht, the cere­monies abolisht, his sufferings en­ded, our saluation wrought: these foure heades shall limit this first part of my speech, onely let them find and leaue you attentiue.

Euen this very word is prophesi­ed of; All things that are written of me haue an end, saith Christ. What end? this, It is finished: this very end hath his end here. What therefore is fini­shed? not this prediction only of his last draught, as Augustine, that were too particular. Let our Sauiour himselfe say, All things that are writ­ten of mee by the Prophets. It is a sure and conuertible rule; Nothing was done by Christ, which was not for tolde, nothing was euer foretolde by the Prophets of Christ, which was not done. It would take vp a [Page 5] life to compare the Prophets and Euangelists, the predictions and the history, & largely to discourse how the one foretels, and the other aun­sweres; let it suffice to look at them running. Of all the Euangelists, S. Mathew hath beene most studious, in making these references and cor­respondences; with whom, the bur­den or vndersong of euery euent, is still (vt impleretur) That it might bee fulfilled. Thus hath hee noted (if I haue reckoned them aright) two and thirty seuerall prophesies con­cerning Christ, fulfilled in his birth, life, death.

[Page 6]

Esay 7.14.Mat. 1.23.Zach. 9.9.Mat. Ibidem.
Mich. 5.2.Mat. 2.6.Iere. 7.11.Mat. 21.13.
Esay. 11.1.Mat. 2.15.Psalm. 8.2.Mat. 21.16.
Ier. 31.15.Mat. 2.18.Esay. 5.8.Mat. 21.33.
Iudg. 13.5.Mat. 2. vlt.Psal. 118.22.Mat. 21.44.
Esa. 40.3.Mat. 3.2.Psal. 110.1.Mat. 22.44.
Esay 9.1.Mat. 4.15.Esay. 8.14.Mat. 21.44.
Leu. 14.4.Mat. 8.4.Psal. 41.9.Mat. 26.31.
Esay 53.4.Mat. 8.17.Esay. 53.10.Mat. 26.54.
Esay 61.1.Mat. 11.4.Zach. 13.7.Mat. 26.31.
Esay 42.1.Mat. 12.17,Lam. 4.20.Mat. 26.56.
Iona. 1.17.Mat. 12.40.Esay. 50.6.Mat. 26.67.
Esay 6.9.Mat. 13.14.Zac. 11.13.Mat. 27.9.
Psal. 78.2.Mat. 13.35.Psal. 22.18.Mat. 27.35.
Es. 35.5.6.Mat. 15.30.Psal. 22.2.Mat. 27.46.
Es. 62.11.Mat. 21.5.Psal. 69.22.Mat. 27.48.

To which Saint Iohn adds many more. Our speech must be di­rected to his Passion; omitting the rest, let vs insist in those.

He must bee apprehended: it was fore-prophesied; The Annointed of the Lord was taken in their nets, sayeth Ieremie: but how? he must be sold: for what? thirty siluer peeces, and what must those doe? buy a fielde, all foretolde; And they tooke thirty sil­uer [Page 7] peeces, the price of him that was va­lued, and gaue them for the Potters field, saith Zacharie (miswritten Ieremy, by one letter mistaken in the abbre­uiation, by whom? that childe of perdition, that the Scripture might bee fulfilled. Which was hee? It is fore­told; He that eateth bread with mee, saith the Psalmist. And what shall his Disciples doe? Runne away, so saith the prophesie: I will smite the shepheard, and the sheepe shall bee scat­tered, saith Zacharie. What shall be done to him? hee must be scourged and spit vpon: behold, not those filthy excrements could haue light vpon his sacred face, without a pro­phesie; I hid not my face from shame and spitting, saith Esay. what shall be the issue? In short, hee shall bee led to death: it is the prophesie, the Messias shall be slaine, saith Daniel: [Page 8] what death? hee must bee lift vp▪ Like as Moses lift vp the Serpent in the wildenesse, so shall the sonne of man be lift vp. Chrysostome saith well, that some actions are parables; so may I say, some actions are prophesies, such are all types of Christ, and this with the formost. Lift vp, whither? to the Crosse, [...]. it is the prophesie, hanging vpon a tree, saith Moses, how lift vp? nayled to it, so is the prophe­sie, foderunt manus, they haue pierced my hands and my feet, sayth the Psalmist: with what company? two theeues, with the wicked was hee numbred, sayth Esay: where? without the gates saith the prophesie: what becomes of his garments? they cannot so much as cast the dice for his coate, but it is prophesied, They diuided my garments, and on my vestures cast lots, saith the Psalmist: hee must die then on the [Page 9] Crosse, but how? voluntarily. Not a bone of him shall be broken: what hin­ders it? loe, there he hangs, as it were neglected, and at mercy, yet all the raging Iewes, no, all the Diuels in hell cannot stirre one bone in his blessed body: It was prophesied in the Easter-Lambe, and it must be fulfilled in him, that is the true Passeouer, in spight of fiendes and men: how then? he must be thrust in the side: behold not the very speare could touch his pretious side being dead, but it must bee guided by a prophesie; They shall see him whome they haue thrust thorough, saith Zacha­rie: what shall he say the while? not his very words but are forespoken: his complaint, Eli Eli lamma sabacta­ni, as the Chalde, or [...] as the He­brew, Psalme 22.2. his resigna­tion: In manus tuas, Into thy bandes I [Page 10] commend my spirit, Psalme 31.5. His request, Father forgiue them: Hee prayed for the transgressors, sayth Esay. And now when he saw al these pro­phesies were fulfilled, knowing that one remained, he said, I thirst, Domi­ne, quid sitis? saith one, O LORD, what thirstest thou for? A strange hearing, that a man, yea that GOD and MAN dying should complaine of thirst.

Could he endure the scorching flames of the wrath of his Father, the curse of our sins, those tortures of body, those horrours of soule, & doth he shrinke at his thirst? no, no: he could haue borne his drought, he could not beare the Scripture not fulfilled. It was not necessity of na­ture, but the necessity of his Fathers decree, that drew forth this word, I thirst. They offered it before, hee re­fused [Page 11] it: whether it were an ordi­narie potion for the condemned to hastē death (as in the story of M. An­thonie) which is the most receiued construction, or whether it were that Iewish potion, whereof the Rabbines speake; whose tradition was, that the malefactor to bee exe­cuted,Sit mors mea in remissio nem omnium iniquitatum mearum. should after some good counsell from two of their Teach­ers, be taught to say; Let my death bee to the remission of all my sinnes; and then, that hee should haue giuen him a boule of mixt wine,Vt vsus rati­onis tollatur. with a graine of Frankincense, to bereaue him both of reason and paine.

I durst be confident in this latter; the rather for that Saint Marke calls this draught, [...], Myrrhe wine, mingled (as is like) with o­ther ingredients. And Montanus a­grees with me in the end, ad stuporē [Page 12] & mentis alienationem; A fashion which Galatine obserues out of the Sannedrim, to bee grounded vpon Prouerbs, 31.6. Giue strong drinke to him that is readie to perish, I leaue it modestly in the middest; let the learneder iudge▪ whatsoeuer it were, hee would not die till hee had complained of thirst, and in his thirst tasted it: Neither would hee haue thirsted for, or tasted any but this bitter draught; that the Scripture might bee fulfilled; They gaue me vineger to drinke: And loe, now Consūmatum est; all is finished.

If there bee any Iew amongst you, that like one of Iohns vnsea­sonable Disciples, shall aske, Art thou hee, or shall wee looke for ano­ther? Hee hath his aunswere; yee men of Israel, why stand you ga­zing and gaping for another Mes­sias? [Page 13] In this alone, all the Pro­phesies are finished; and of him a­lone, all was prophesied, that was finished. Paules old rule holdes still. To the Jewes a stumbling blocke; and that more auncient Curse of Dauid, Let their table bee made a snare; And Steuens two brands sticks still in the flesh of these wretched men: One in their necke, [...]. stiffe­necked, the other in their heart; vn­circumcised; the one, Obstinacie, [...] the other Vnbeliefe: stiffe neckes in­deede, that will not stoope and relent with the yoke of sixeteen hun­dred yeares iudgement and seruility; vncircumcised hearts, the fi [...]me of whose vnbeliefe, would not be cut off with so infinit conuictions. Oh mad & miserable nation: let them shew vs one prophesie that is not fulfilled, let them shew vs one other [Page 14] in whome all the prophesies can be fulfilled, and wee will mixe pitty with our hate: If they cannot, and yet resist; their doome is past; Those mine enemies, that would not haue me to raigne ouer them, bring them hither, & slay them before me. So let thine ene­mies perish, O Lord.

But what goe I so farre? euen a­mongst vs (to our shame) this rio­tous age hath bred a monstrous ge­neration (I pray God I be not now in some of your bosoms,Aug. ad Hie. Dum volunt & Iudaei esse & Christiani, nec Iudaei sunt, nec chri­stiani. that heare me this day) compounded, much like to the Turkish Religion, of one part▪ Christian; another, lew; a third, worldling, a fourth, Atheist: a Christians face; a Iewes heart, a worldlings life; and therefore Athe­ous in the whole; that acknowledge a God, and know him not; that professe a Christ, but doubt of him; [Page 15] yea, belieue him not: The foole hath said in his heart, there is no Christ. What shall I say of these men? they are worse then Deuils: that yeelding euill spirite, could say, Iesus I know: and these miscre­ants are still in the old tune of that tempting Deuil; Si tu es filius Dei, if thou be the Christ: Oh God that after so cleare a Gospell, so many mira­culous confirmations, so many thousand martyrdomes, so many glorious victories of truth, so many open confessions of Angels, men, diuels, friendes, enemies; such conspirations of heauen and earth, such vniuersall contestations of all ages and people; there should bee left any sparke of this damnable infidelitie in the false harts of men. Behold then, yee despisers, & won­der, and vanish away: whome haue [Page 16] all the Prophets fore-told? or what haue the prophesies of so many hundreds, yea thousands of yeeres foresaid, that is not with this word finished? who could foretell these thinges, but the spirite of God? who could accomplish them, but the Sonne of God? Hee spake by the mouth of his holy Prophets, saith Zacharie: hee hath spoken, and he hath done; one true God in both: none other spirit could foresay these things should be done, none other power could doe these things, thus fore shewed this word therefore, can fit none but the mouth of God our Sauiour, It is finished. Wee know whome wee haue beleeued; Thou art the Christ the Sonne of the li­uing GOD. Let him that loues not the Lord Iesus, bee accursed to the death.

[Page 17]Thus the prophesies are finished: Of the legall obseruations, with more breuity. Christ is the end of the Law: what law? Ceremoniall, Morall. Of the Morall, it was kept perfectly by himselfe, satisfied ful­ly for vs: Of the Ceremoniall, it was referred to him, obserued of him, fulfilled in him, abolisht by him. There were nothing more easie, then to shew you how all those Iewish Ceremonies lookt at Christ, how Circumcision, Passeo­uer, the Tabernacle, both outer and inner, the Temple, the Lauer, both the Altars, the tables of Shew-bread, [...]. the Candlestickes, the Vaile, the Holy of holies, the Arke, the Pro­pitiatory, the potte of Manna, A­arons rod, the high Priest, his or­der and line, his habites, his inaugu­rations, his washings, annointings, [Page 18] sprincklings, offerings, the sacrifices, [...], and what euer Iewish rite; had their vertue from Christ, relation to him, and their end in him. This was then their last gaspe; for, now straight they dyed with Christ, now the vayle of the Tem­ple rent:Ex quo ap­paret, tunc scissum esse, cum Christus emisit spiritū. As Austen well notes out of Mathewes order; It tore then, when Christs last breath passed: That conceit of Theophilact is witty; that as the Iewes were wont to rend their garments, when they heard blasphemie: so the Temple not en­during these execrable blasphemies against the Sonne of God, tore his vaile in peeces. But that is not all, the vaile rent, is the obligation of the rituall law cancelled; the way into the heauenly Sanctuarie ope­ned; the shadow giuing roome to the substance: in a word, it dooth [Page 19] that which Christ saith;Ceremoniae si­cut defuncta corpora ne­cessariorū of­ficijs deducen­da erant ad sepulturam, non simulatè, sed religiosè, nec deserenda continuò. Au­gustin. Consumma­tum est. Euen now then the law of ceremonies died: It had along & solemne buriall, as Augustine sayeth well, perhaps figured in Moses, who died not lingringly, but was thirtie dayes mourned for: what meanes the Church of Rome to dig them vp, now rotten in their graues? & that, not as if they had been buried, but sown, with a plenteous increase; yea, with the inuerted vsurie of too many of you Citizens; ten for one.Ego è contra­rio loquar, & reclamante mundo liberâ voce pronūci­em, ceremoni­as Iudaeorū perniciosas esse, et morti­feras, & qui­cun (que) eas ob­seruauerit, si­ue ex Genti­bus, in bara­thrum diabo­li deuolutum. Hier. It is a graue and deep censure of that resolute Hierome; Ego è contrario lo­quar. &c. I say, saith he, and in spite of all the world dare maintaine, that now the Iewish ceremonies are pernitious and deadly, and whosoeuer shall obserue them, whether he be Iew or Gentile, in barathrum Diaboli deuolutum; shal frie in hell for it. Still Altars? Still [Page 20] Priestes? sacrifices still? still wa­shings? still vnctions? sprinkling, shauing, purifying? still all, and more then all? Let them heare but Augustines censure, Quisquis nunc &c. Quisquis nunc ea cele­brare volue­rit, tanquam sopitos cineres eruens, non erit pius, &c. Whosoeuer shall now vse them, as it were, raking them vp out of their dust; he shal not be Pius deductor corporis, sed impius sepulturae violator; an im­pious and sacrilegious wretch, that ran sackes the quiet tombes of the dead.

I say not that all Ceremonies are dead; but the Law of Ceremo­nies, and of Iewish. It is a sound di­stinction of them, that profound Peter Martyr hath in his Epistle, to that worthy Martyr, Father, Bishop Hooper: Some are typicall, fore-signifying Christ to come: some, of order and decencie. Those are abrogated, not these: the Iewes had a fashion of prophesying in [Page 21] the Churches; so the Christians from them, as Ambrose: the Iewes had an eminent pulpit of wood; so wee: they gaue names at their Circumcision; so wee at Baptisme: they sung Psalmes melodiously in Churches, so doe wee, they paide and receiued tithes, so do we, they wrapt their dead in linnen, with o­dors; so we; the Iewes had sureties at their admission into the church; so we: these Instances might be in­finite: the Spouse of Christ cannot be without her laces, and chaines, and borders. Christ came not to dis­solue order. But thou Lorde, how long? how long shall thy poore Church find her ornamentes, her sorrows? and see the deare sonnes of her wombe, bleeding about these apples of strife, let me so name them not for their value (euē small things, [Page 22] when they are commaunded, looke for no small respect) but for their e­uent: the enemy is at the gates of our Syracuse; how long will wee suffer our selues, taken vp with an­gles and circles in the dust: yee men brethren, & fathers, helpe; for Gods sake put to your hands, to the quen­ching of this common flame▪ the one side by humility & obedience; the other, by compassion; both by prayers and teares: who am I, that I should reuiue to you the sweete spirit of that diuine Augustine, who when he heard and saw the bitter contentions betwixt two graue & famous Diuines, Jerome and Ruf­fine; Heu mihi, saith he, qui vos ali cubi simul inuenire non possum, Alas that I should neuer find you two together, how I would fall at your feete, how I would embrace them and weepe vpon [Page 23] them, and beseech you, eyther of you for other, and each for himselfe, both of you for the Church of God, but especi­ally, for the weake, for whome Christ died, who not without their owne great danger, see you two fighting in this The­ater of the world. Yet let me do what he said hee would doe; begge for peace, as for life: by your filiall piety to the Church of GOD, whose ruines follow vpon our diuisions; by your loue of Gods truth; by the graces of that one blessed Spirite, whereby we are all enformed and quickened, by the pretious bloud of that sonne of God, which this day, and this howre, was shed for our redemption, bee enclined to peace & loue, & though our brains bee different, yet let our hearts bee one. It was, as I heard, the dying speech of our late reuerend, worthy [Page 24] and gracious Diocesan; Modo me mo­riente viuat ac floreat Ecclesia; Oh, yet if, when I am dead, the Church may liue and flourish.

What a spirit was here? what a speech? how worthy neuer to die? how worthy of a soule so neere to his heauen? how worthie of so happie a succession? Yee whome God hath made inheritors of this blessed care, who do no lesse long for the prosperity of Siō, liue you to effect, what he did but liue to wish; all peace with our selues, and warre with none but Rome and Hell. And if there bee any weyward Se­peratist, whose soule professeth to hate peace; I feare to tell him Pauls message, yet I must: Would to God those were cut off that trouble you. How cut off? As good Theodosius saide to Demophilus, a contentious [Page 25] Prelate; Si tu pacem fugis, &c. Si tu pacem fugis, ego te ab Ecclesia fugere man­do. If thou flie peace, I will make thee flie the Church. Alas, they doe flie it: that which should be their punishment, they make their contentment, how are they worthy of pitty? As Optatus of his Donatists; they are Brethren, might be companions, and will not. Oh wilfull men; whither do they runne? from one Christ to ano­ther? Is Christ diuided? wee haue him, thanks be to our good God, and we heare him dayly; and whi­ther shall wee goe from thee? thou hast the wordes of eternall life.

Thus the Ceremonies are fini­shed,: now heare the end of his suf­ferings, with like patience and de­uotion: his death is here included; it was so neare, that he spake of it as done; and when it was done, [Page 26] all was done. How easie is it to lose our selues in this discourse: how hard, not to be ouerwhelmed with matter of wonder; and to find ey­ther beginning or end: his suffe­rings found an end, our thoughts cannot. Lo, with this word, hee is happily waded out of those deepes of sorrowes, whereof our conceites can finde no bottome: yet let vs with Peter, gird our coat, and cast our selues a little into this sea.

All his life was but a perpetuall Passion: In that hee became man, hee suffered more then wee can doe, eyther while wee are men, [...]. or when we cease to be men; hee humbled, yea, he emptied him­selfe. Wee, when wee cease to bee here, are cloathed vpon. 2. Cor. 5. Wee both winne by our being, and [Page 27] gaine by our losse; hee lost, by taking our more or lesse to himselfe, that is, manhood. For, though e­uer as God, J and my Father are one: yet as man, My Father is greater then I. That man should bee turned into a beast, into a worme, into dust, into nothing; is not so great a disparagement, as that GOD should become man: and yet it is not finished; it is but begunne. But what man? If, as the absolute Monarch of the worlde, hee had commaunded the vassalage of all Emperours and Princes, and had trod on nothing but Crowns and Scepters, and the necks of Kinges, and bidden all the Potentates of the earth to attend his traine; this had carried some port with it; su­table to the heroicall Maiesty of Gods Sonne. No such matter, here [Page 28] is neither Forme nor Beautie; vn­lesse perhappes ( [...]) the forme of a seruant: you haue made me to serue, with your sinnes. Behold, he is a man to God; a seruant to man; and, be it spoken with holy reuerence, a drudge to his seruantes. Hee is despised and reiected of men; yea (as himselfe, of himselfe) a worme, and no man, the shame of men, and contempt of the people. Who is the King of glory? the Lord of hoastes, Psal. 24.10. he is the King of glory. Set these two together; the King of glory; the shame of men: the more honour, the more abasement. Looke backe to his Cradle, there you find him re­ [...]ected of the Bethlemites; borne and laid, alas, how homely, how vnworthily; sought for by Herod, exiled to Aegypt, obscurely brought vppe in the Cottage of a poore [Page 29] Foster-Father, transported and tempted by Sathan, derided of his kindred, blasphemously traduced by the Iewes, pinched with hun­ger, restlesse, harbourlesse, sor­rowfull, persecuted by the Elders, and Pharisies, solde by his owne seruant, apprehended, arraigned, scourged, condemned, and yet it is not finished. Let vs, with that Disciple, follow him a far off; and passing ouer all his contemptu­ous vsage in the way, see him brought to his Crosse. Still the further wee looke, the more won­der: euery thing addes to this igno­minie of suffering, & triumph of o­uercomming: where was it? not in a corner, as Paul saith to Festus, [...]. Act. 26.27. but in Ierusalem, the eye, the heart of the world. Obscurity abateth shame: publique notice heigh­tens [Page 30] it: Before all Israel and before this Sunne, saith GOD to Dauid, when he would throughly shame him: In Ierusalem, which he had honoured with his presence; taught with his preachings, astonisht with his mi­racles, bewailed with his teares; O Ierusalem, Ierusalem, how oft would I, and thou wouldest not: O yet, if in this thy day. Cruelty and vnkindnesse, after good desert, afflict so much more, as our merite hath beene greater. Where abouts? without the gates: in Caluary, among the stinking bones of execrable Malefactors. Before, the glory of the place, bred shame, now the vilenesse of it. When? but in the Passeouer; a time of greatest frequence, and concourse of all Iewes and Proselites: An ho­ly time, when they should receiue the figure, they reiect the substance: [Page 31] when they should kill and eate the Sacramentall Lambe, in faith, in thankefulnesse, they kill the Lambe of GOD, our true Passeouer, in cru­elty and contempt. With whome? The quality of our company,& In medio la tronum tanquam latro­num [...]mma­nissimus. Luther. either increases or lessens shame. In the midst of thieues (saith one) as the Prince of thieues: there was no guile in his mouth, much lesse in his handes: yet beholde hee that thought it no robbery to be equal with God, is made equall to rob­bers and murderers; yea superiour in euil. What suffered hee? As all liues are not alike pleasant, so all deathes are not equally fearefull▪ there is not more difference betwixt some life and death, then betwixt one death and another. See the A­postles gradation? Hee was made o­bedient to the death, euen the death of [Page 32] the Crosse. The Crosse, a lingring, tormenting, ignominious death. The Iewes had foure kinds of death for malefactors; the towell, the sword, fire, stones; each of these a­boue other in extremity. Strangling with the towel, they accounted ea­siest▪ the sword worse then the tow­ell; the fire worse then the sword: stoning worse then the fire, but this Romaine death was worst of all. Cursed is euery one that hangeth on Tree. Yet (as Ierome well) hee is not therefore accursed, because hee hangeth; but therefore he han­geth, because he is accursed. Hee was made ( [...]) a Curse for vs. The curse was more then the shame: yet the shame is vnspeakable; and yet not more then the paine. Yet all that die the same death, are not equally miserable: the very thieues [Page 33] fared better in their death then he. I heare of no irrision, no inscrip­tion, no taunts, no insultation on them: they had nothing but paine to incounter, he paine and scorne. An ingenuous and Noble nature, can worse brooke this then the o­ther; any thing rather then disdain­fulnesse and derision: especially, from a base enemy. I remember, that learned Father beginnes Israels affliction, with Ismaels persecu­ting laughter. The Iewes, the Souldiers, yea, the very Thieues flouted him, and triumpht ouer his miserie; his bloud cannot sa­tisfie them, without his reproach. Which of his senses now was not a window to let in sorrow? his eyes saw the teares of his Mother, and friends, the vnthankfull demea­nure of Mankinde, the cruell de­spight [Page 34] of his enemies, his eares heard the reuilings and blasphemi­es of the multitude; and (whether the place were noysome to his sent) his touch felt the nayles, his tast the gall. Looke vp O all ye beholders, looke vpon this pretious body, and see what part ye can find free? that head which is adored and trembled at by the Angelicall spirits,Caput Ange­licis spiritibus [...]emebundii spinis corona­tur, &c. is all ra­ked and harrowed with thorns: that face, of whome is said; Thou art fairer then the children of men, is all besmeared with the filthy spet­ [...]le of the Iewes, and furrowed with his teares; those eyes, clearer then the Sunne, are darkened with the shadow of death; those eares that heare the heauenly consorts of Angels, now are filled with the cursed speakings & scoffes of wret­ched men: those lips that spake as [Page 35] neuer man spake, that commaund the spirits both of light and darke­nesse, are scornfully wet with vine­gar and gall: those feet that tram­ple on all the powers of hell (his enemies are made his footstoole) are now nayled to the footstoole of the Crosse: those hands that freelie sway the scepter of the heauens, now carry the reede of reproach, & are nayled to the tree of reproch: that whole body, which was con­ceiued by the holy Ghost, was all scourged, wounded, mangled: This is the outside of his sufferings. Was his heart free? Oh no, the inner part or soule of this paine, which was vnseene, is as farre beyond these outward and sensible, as the soule is beyond the body; Gods wrath beyond the malice of men: these were but loue-tricks to what his [Page 36] soule endured. O all yee that passe by the way, behold and see, if there bee a­ny sorrow like to my sorrow: Alas, Lord, what can we see of thy sor­rows? we cannot conceiue so much as the hainousnes and desert of one of those sinnes, which thou ba­rest: wee can no more see thy paine, then we could vndergoe it; onely this wee see, that what the in­finite sins, of almost infinite men, committed against an infinite Ma­iesty, deserued in infinite continu­ance; all this thou in the short time of thy passion hast sustained. We may behold and see; but all the glo­rious spirites in Heauen, cannot looke into the depth of this suffe­ring. Doe but looke yet a little in­to the passions of this his Passion: for, by the maner of his sufferings, we shall best see, what he suffered. [Page 37] Wise and resolute men do not com­plaine of a little; holy Martyrs haue beene racked, and would not bee loosed; what shall we say, if the au­thor of their strength, God & man, bewray passions? what would not haue ouerwhelmed men, would not haue made him shrinke; and what made him complaine, could neuer haue beene sustained by men▪ VVhat shall we then thinke, if he were af­frighted with terrors, perplexed with sorrowes, and distracted with both these? And lo, he was all these: for, first, here was an amazed feare; for millions of men to dispaire, was not so much as for him to feare: and yet it was no sleight feare: he beganne ( [...]) to be astonished with terrour. Which in the dayes of his flesh, offered vp pray­ers and supplications, with strong [Page 38] cries and teares, to him that was able to helpe him, and was heard in that hee feared. Neuer man was so afraide of the torments of hell, as Christ (standing in our roome) of his fa­thers wrath. Feare is still sutable to apprehension. Neuer man could so perfectly apprehend this cause of feare; hee felt the chastisements of our peace, yea, the curse of our sins; and therefore might well say with Dauid; I suffer thy terrours with a trou­bled mind; yea, with Iob, The arrows of God are in mee, and the terrors of God fight against mee. [...]. VVith feare, there was a deiecting sorow ( [...]) My soule is on all sides heauy to the death: his strong cries; his many teares are witnesses of this Passion: hee had formerly shed teares of pi­ty, and teares of loue, but now of anguish: he had before sent foorth [Page 39] cries of mercy; neuer of complaint til now: when the Son of God weeps and cries, what shall we say or thinke? yet further, betwixt both these and his loue, what a conflict was there? It is not amisse distingui­shed, that he was alwayes in Ago­ne; but now in [...], in a strugling passion of mixed griefe. Behold, this field was not without sweate and bloud; yea a sweate of bloud. Oh what man or Angell can con­ceiue the taking of that heart, that without all outward violence, meerely, out of the extremity of his owne Passion, bled (thorough the flesh and skinne) not some faint dew, but solid droppes of bloud? No thornes, no nailes, fetcht bloud from him, with so much paine as his own thoughts: he saw the fierce wrath of his Father, and therefore [Page 40] feared: he saw the heauy burden of our sinnes to bee vndertaken; and thereupon, besides feare, iustly grie­ued; hee saw the necessity of our e­ternall damnation, if hee suffered not: if he did suffer, of our redemp­tion, and therefore his loue incoun­tered both griefe and feare. In it selfe, hee would not drinke of that cuppe: in respect of our good, and his decree, he would and did; and while he thus striueth, hee sweates and bleedes. There was neuer such a combat, neuer such a bloudshed, and yet it is not finished; I dare not say with some Schoole-men, that the sorrow of his Passion, was not so great as the sorrow of his com­passion: yet that was surely excee­ding great. To see the vngratious carelesnesse of mankind, the slender fruit of his sufferings, the sorrowes [Page 41] of his mother, Disciples, friends; to foresee from the watch-tower of his Crosse, the future temptations of his children, desolations of his Church; all these must needs strike deepe into a tender heart. These hee still sees and pitties, but with­out passion; then he suffered in see­ing them.

Can we yet say any more? Loe, al these sufferings are aggrauated by his fulnes of knowledge, and want of comfort▪ for, he did not shut his eyes, as one saith, when he drunke this cuppe: he saw how dreggish, and knew how bitter it was. So­daine euils afflict, if not lesse, shor­ter. He foresaw, and foresaid euery particular he should suffer: so long as he foresaw, he suffered: the ex­pectation of euill, is not lesse then the sense: to looke long for good, [Page 42] is a punishment; but for euill is a torment. No passion works vpon an vnknown obiect: as no loue, so no feare is of what we know not. Hence men feare not hell, because they foresee it not: if we could see that pit opē before we come at it, it would make vs tremble at our sins, and our knees to knocke together, as Baltazars, and perhaps, without faith, to run mad at the horror of iudgement. He saw the burden of all particular sinnes to be laid vpon him; euery dramme of his fathers wrath, was measured out to him, ere he toucht this potion; this cup was full, and hee knew that it must bee wringd, not a drop left: it must bee finished. Oh yet, if as he foresaw all his sorrows, so he could haue seene some mixture of refreshing. But I found none to comfort me, no, none to pi­tie [Page 43] me. And yet it is a poore comfort that arises from pitty. Euen so, O Lord, thou treadest this wine-presse alone, none to accompany, none to assist thee. I remember, Ruf­finus in his Ecclesiasticall storie re­ports, that one Theodorus a Martyr, tolde him, that when he was han­ging ten howres vpon the racke for religion, vnder Iulians persecution, his ioyntes distended and distor­ted, his body exquisitely tortu­red with change of Executioners;Vt nulla vn­quam aetas similem me­minerit. so as neuer age (sayth hee) could remember the like: hee felt no paine at all, but continued in­deede, all the while in the sight of all men, singing and smiling▪ for there stood a comely young man by him on his libbet (an Angell rather, in forme of a man) which with a clean towell, still wipt off his [Page 44] sweat, and powred coole water vpon his racked limbs▪ wherewith he was so refreshed, that it grieued him to bee let downe. Euen the greatest torments are easie, when they haue answerable comforts: but a woun­ded and comfortlesse spirit, who can beare? If yet but the same Mes­senger of GOD, might haue atten­ded his Crosse, that appeared in his agony; and might haue giuen ease to their Lord, as hee did to his ser­uant. And yet, what can the Angels helpe, where God will smite? A­gainst the violence of men, against the fury of Sathan, they haue pre­uailed in the Cause of GOD, for men: they dare not, they cannot comfort, where God will afflict. VVhen our Sauiour had bin wrest­ling with Sathan in the end of his Lent, then they appeared to him, [Page 45] and serued; but now, while about the same time; he is wrestling with the wrath of his Father for vs, not an Angell dare bee seene, to looke out of the windowes of heauen to relieue him; for men, much lesse could they, if they would; but what did they? Miserable comforters are yee all: the Souldiers, they stript him, scorned him with his purple, crowne, reede, spat on him, smote him; the passengers, they reui [...]ed him, and insulting, wagging their heads and hands at him; Hey, thou that destroyest the Temple, come downe, &c The Elders and Scribes; alas, they haue bought his bloud, suborned witnesses, incensed Pilate preferred Barabbas, vndertooke the guilte of his death, cryed out, Crucifie, crucifie: Ho, thou that sauedst others. His Dis­ciples, alas: they forsooke him, one [Page 46] of them forsweares him; another runs away naked, rather then hee will stay and confesse him. His mo­ther and other friendes: they looke on indeed, and sorrow with him; but to his discomfort. Where the griefe is extreame, and respectes neere, partnership doth but increase sorrow. Paul chides this loue: what doe you weeping and breaking my heart? The teares of those we loue, doe ey­ther slacken out hearts, or wound them. Who then shall comfort him? himselfe? Sometimes our owne thoughts find a way to suc­cour vs, vnknowne to others: no, not himselfe. Doubtles (as Aquinas) the influence of the higher part of the soule, was restrained from the aid of the inferiour: My soule is fil­led with euils. Psalm. 87.4. Who then? his Father? here, here; was [Page 47] his hope: If the Lord had not holpen me, my soule had almost dwelt in silence: I and my Father are one. But now (a­las,) he, euen he, deliuers him into the hands of his enemies; when he hath done, turnes his backe vpon him as a stranger; yea; he woundeth him as an enemy. The Lord would breake him. Esay, 53. 10. Yet any thing is light to the Soule, whiles the comfortes of God sustaine it: who can dismay, where God will relieue? But here, My God, my God, why hast thou forsaken mee? VVhat a word was here, to come from the mouth of the Sonne of GOD? My Disciples are men, weake and fearefull; No maruell, if they for­sake mee. The Iewes are them­selues, cruell and obstinate. Men are men, gracelesse, and vnthanke­full. Diuels are according to their [Page 48] nature, spightfull and malitious. All these doe but their kind; and let them doe it: but thou, O Father, thou that hast said; This is my welbe­loued sonne, in whome I am well plea­sed: thou of whome I haue said, It is my father that glorifies mee, what? forsaken me? Not onely brought me to this shame, smitten me, vnregar­ded me; but, as it were, forgotten, yea, forsaken me? What, euen me, my Father? How many of thy constant seruants haue suffered heauie things: yet in the multitudes of the sorrowes of their hearts, thy pre­sence and comforts haue refreshed their souls. Hast thou relieued them, and doest thou forsake me? mee, thine onely, deare, naturall, eternall sonne. O yee heauens and earth, how could you stand, whiles the Maker of you thus complained. [Page 49] Yee stoode; but partaking after a sort of his Passion: the earth trem­bled and shooke, her rockes tore, her graues opened, the heauens withdrew their light, as not daring to behold this sad and fearefull spectacle.

Oh deare Christians, how should these earthen and rocky hearts of ours shake, and rend in peeces at this Meditation? how should our faces be couered with darkenesse, and our ioy be turned into heaui­nesse? All these voyces and teares, and sweats, & pangs are for vs, yea, from vs. Shall the Sonne of God thus smart for our sinnes, yea with our sinnes and shall not we grieue for our owne? shall hee weepe to vs in this Market place, and shall not we mourne? Nay, shall [...]e sweat and bleed for vs, and shall not we [Page 50] weepe for our selues? Shall he thus lamentably shrieke out, vnder his Fathers wrath, and shall not wee tremble? Shall the heauens and earth suffer with him, and we suf­fer nothing? I call you not to a weake & idle pitty of our glorious Sauiour: to what purpose? His in­iurie was our glory. No, no; Yee daughters of Ierusalem, weepe not for me; but weepe for your selues: for our sins, that haue done this; not for his sor­row that suffered it: not for his pangs, that were; but for our own, that should haue been, and (if wee repent not) shall be. Oh how grie­uous, how deadly are our sinnes, that cost the sonne of God (besides blood) so much torment? how farre are our soules gone, that could not be ransomed with any easier price? that that tooke so much of this infi­nite [Page 51] Redeemer of men, God and man, how can it chuse but swallow vp and confound thy soule, which is but finite and sinfull? If thy soule had been in his soules stead, what had become of it? it shall be, if his were not in steade of thine. This weight that lies thus heauy on the Son of God, and wrung from him these teares, sweat, bloud, and these vnconceiueable grones of his af­flicted spirit, how should it chuse but presse downe thy soule to the bottome of hell? & so it will doe, if he haue not suffered it for thee, thou must and shalt suffer it for thy selfe. Goe now thou lewde man, and make thy selfe merry with thy sins; laugh at the vncleanenesses, or bloodinesse of thy youth: thou little knowest the price of a sinne: thy soule shall do, thy Sauiour did, [Page 52] when he cryed out, to the amaze­ment of Angels, & horror of men; My God, my God, why hast thou forsa­ken me? But now no more of this; It is finished: the greater conflict, the more happy victory. Well doth he find and feele of his Father, what his type said before, He will not chide alwayes, nor keepe his anger for euer. It is fearefull; but in him, short: eternal to sinners; short to his Sonne, in whome the Godhead dwelt bodi­ly. Behold; this storme, wherewith all the powers of the world were shaken, is now ouer. The Elders, Pharisies, Iudas, the soldiers, Priests, witnesses, Iudges, thieues, Execu­tioners, diuels, haue all tired them selues in vaine, with their owne malice; and he triumphs ouer them all, vpon the throne of his Crosse: his enemies are vanquisht, his fa­ther [Page 53] satisfied, his soule with this word at rest and glory; It is finished. Now there is no more betraying, agonies, araignements, scourgings, scoffing, crucifying, conflicts, ter­rors; all is finished. Alas beloued, and will we not yet let the sonne of God be at rest? do we now againe goe about to fetch him out of his glory, to scorne and crucifie him? I feare to say it: Gods spirit dare and doth; They crucifie againe to themselues the Sonne of God, and make a mocke of him. To themselues, not in him­selfe: that they cannot, it is no thanke to them; they would doe it. See and consider, the notoriously-sinfull conuersations of those, that should be Christians, offer violence vnto our glorified Sauiour, they stretch their hands to heauen, and pull him downe from his throne, [Page 54] to his Crosse: they teare him with thornes, pearce him with nayles, load him with reproches. Thou ha­test the Iewes, spittest at the name of Iudas, railest on Pilate, condem­nest the cruel butchers of Christ; yet, thou canst blaspheme, and sweare him quite ouer, curse, swagger, lie, oppresse, boile with lust, scoffe, riot, and liuest like a debauched man; yea, like an humaine Beast; yea, like an vncleane Diuell. Cry Hosan­na as long as thou wilt; thou art a Pilate, a Iew, a Iudas, an Executio­ner of the Lord of life; and so much greater shall thy iudgement be, by how much thy light and his glo­ry, is more. Oh, beloued, is it not enough that he died once for vs? VVere those paines so light, that wee should euery day redouble them? Is this the entertainment that [Page 55] so gracious a Sauiour hath deser­ued of vs by dying? Is this the re­compence of that infinite loue of his, that thou shouldest thus cru­elly vexe and wound him with thy sinnes? Euery of our sinnes is a thorne; and nayle, and speare to him: while thou pourest down thy drunken carowses, thou giuest thy Sauiour a potion of gall; while thou despisest his poore seruants, thou spittest on his face, while thou put­test on thy proud dresses, and liftest vp thy vaine heart with high con­ceites, thou s [...]ttest a Crowne of thornes on his heade: while thou wringest and oppressest his poore children, thou whippest him, and drawest bloud of his hands & feet. Thou hypocrite, how darest thou offer to receiue the Sacrament of GOD, with that hand, which is [Page 56] thus imbrued with the bloud of him whome thou receiuest? In e­uery Ordinary, thy prophane tong walkes, in the disgrace of the religi­ous and conscionable. Thou ma­kest no scruple of thine owne sins, and scornest those that doe: Not to be wicked, is crime enough: heare him that saith, Saul, Saul why per­secutest thou me? Saul strikes at Da­mascus: Christ suffers in heauen. Thou strikest; Christ Iesus smarteth, and will reuenge. These are the ( [...]) afterings of Christs suf­ferings: in himselfe it is finished; in his members it is not, till the world be finished. We must toile, & grone, and bleed; that we may raigne; if he had not done so, Jt had not beene finished. This is our warfare; this is the region of our sorow and death. Now are we set vpon the sandie [Page 57] pauement of our Theater, and are matched with all sortes of euills; euill men, euill spirits, euill acci­dents; and (which are worst) our owne euill heartes; tentations, crosses, persecutions, siknesses, wants, infamies, death; all these must in our courses, be incounte­red by the law of our profession. What should we doe but striue & suffer, as our Generall hath done; that we may raigne as he doth, and once triumph in our Consummatum est? God and his Angells sit vpon the Scaffolds of heauen, and behold vs: our Crowne is ready; our day of deliuerance shall come; yea, our redemption is neare: when all teares shall be wipt from our eyes; and we that haue sowne in teares, shall reape in ioy. In the mean time, let vs possesse our soules, not in pa­tience [Page 58] onely, but in comfort: let vs adore and magnifie our Sauiour in his sufferings, and imitate him in our owne: our sorrowes shall haue an end; our ioyes shall not: our paines shall soone bee finished; our glory shall bee finished, but ne­uer ended.

Thus his sufferinges are fini­shed; now together with them, Mans saluation. Who knowes not, that man had made himselfe a deepe debter, a bankrupt, an out-law to GOD? Our sinnes are our debts, & by sinnes, death. Now, in this word and act, our sinnes are dis­charged, death endured, & therefore we cleared: the debt is paid, the score is crossed, the Creditor satisfied, the Debters acquitted, and since there was no other quarrell saued: we are all sicke and that mortally: Sinne [Page 59] is the disease of the soule: Quot vitia, [...]t febres, saith Chrysostome; so many sinnes, so many Feauers, and those pestilent. What wonder is it, that wee haue so much plague, while wee haue so much sinne? Our Saui­our is the Physitian? The whole need not the Physitian, but the sicke: where­in? Hee healeth all our infirmities: he healeth them after a miraculous manner; not by giuing vs receites, but by taking our receites for vs. A wonderfull Physition; a wonder full course of cure One while he would cure vs by abstinence; our superfluity, by his forty dayes emptinesse▪ according to that old Rule; Hunger cures the diseases of Gluttony. Another while, by Exercise: Hee went vpp▪ and downe from Citie to Citie, and in the day was preaching in the Temple, in the night, [Page 60] praying in the Mount. Then, by dy­et; Take, eate, this is my body: and, Let this cuppe passe. After that yet, by sweat; such a sweate as neuer was; a bloudy one: yet more by incisi­on; they pearced his hands, feet, side: and yet againe by potion; a bitter potion of vineger and gall. And lastly, which is both the strangest, and strongest receit of all, by dying: Which dyed for vs; that whether we wake or sleepe, [...]. Thes. 5, 10 wee should liue together with him. We need no more, we can go no further; there can bee no more physicke of this kind▪ there are cor­dials after these, of his Resurrecti­on and Ascension; no more penall receites. By this bloud we haue re­demption, Ephes, 1.7. Iustification, Rom. 3.24. Reconciliation, Colos. 1 20. Sanctification, 1. Pet. 1.2. En­trance into glory, Heb. 10.19. Is [Page 61] it not now finished? Woe were vs, if hee had left but one mite of sa­tisfaction vpon our score, to be dis­charged by our soules: and woe bee to them that derogate from Christ, that they may charge them­selues; that botch vp these al-suffici­ently meritorious sufferinges of Christ, as imperfect with the super­fluities of flesh and bloud. Maledi­ctus homo, qui spem ponit in homine. We may not with patience see Christ wrongde by his false friendes: As that heroical Luther said in the like; Cursed be the silence that here forbea­reth. To be short,Maledictū silentium, quod hic con­niuet. here be two in­iuries intollerable; both giue Christ the lie vpon his Crosse: It is fini­shed. No, somewhat remaines: the fault is discharged, not the pu­nishment. Of punishments, the e­ternall is quit, not the temporall. It [Page 62] is finished by Christ: No, there wants yet much; the satisfactions of Saints applyed by his Vicar; adde mens sufferings to Christs, then the trea­sure is full; till then, It is not fini­shed.

Two qualities striue for the first place in these two opinions; Impietie and absurdity; I know not whither to prefer. For impietie; here is GOD taxed of iniustice, vnmerci­fulnesse, insufficiencie, falshood. Of in­iustice, that he forgiues a sinne, and yet punishes for that which he hath forgiuen: vnmercifulnesse, that hee forgiues not while he forgiues, but dooth it by halfes; insufficiencie, that his raunsome must bee sup­plyed by men: Falshood, in that hee sayth, It is finished, when it is not. For Absurdity, how grosse and monstrous are these Positions? [Page 63] that at once the same sinne should bee remitted and retained; that there should bee a punishment, where there is no fault: that, what could strike off our eternall punishment, did not wipe off the temporall; that hee which paid our pounds, sticks at our farthings, that God will re­tain what man may discharge, that it is, and is not finished.

If there bee any opinions, whose mention confutes them, these are they. None can be more vaine, none had more neede of so­liditie: for, this proppe beares vppe alone, the weight of all those millions of Indulgences, which Rome creates and selles to the worlde. That Strumpet would well neere goe naked, if this were not. These spirituall Treasures, fetch in the Temporall: which [Page 64] yet our reuerend and learned Fulke, iustly cals a most blasphemous & beggerly principle: it bringes in whole chests, yea mines of gold, like the Popes Indies: and hath not so much as a ragge of proofe to couer it, whether of Antiquity, of Rea­son, of Scripture. Not of Antiqui­ty, for, these Iubilie Proclamations beganne but about three hundred yeares agoe. Not of Reason, how should one meere man pay for ano­ther, dispense with another, to ano­ther, by another? Not of Scripture, which hath flatly said, The bloud of Iesus Christ his sonne, purgeth vs from all sinne: and yet I remember, that acute Sadeel hath taught mee, that this practise is according to Scrip­ture:Negotiatores terrae sunt ipsi Sacerdo­tes, qui ven­dunt oratio­nes & missas pro denarijs: Facientes domum ora­tionis, Apo­thecam ne­gotionis. Jn Reuel. l. 10. p. 5. what Scripture? Hee cast the money-changers out of the Temple, and said; Yee haue made my house a denne [Page 65] of thieues. VVhich also Joachim, their propheticall Abbot, well applies to this purpose. Some modest Do­ctors of Louan, would faine haue minced this Antichristian blasphe­mie; who beganne to teach, that the passions of the Saints are not so by Indulgences applyed, that they become true satisfactions; but that they onely serue to moue God, by the sight of them, to apply vnto vs Christes satisfaction. But these meal-mouthed Diuines, were soon charmed; foure seuerall Popes (as their Cardinall confesseth) fell v­pon the necke of them,Bellar. l. 1. de Indulgent. and their o­pinion; Leo the tenth, Pius the fift, Gregorie the thirteenth, and Clemens the sixt: and with their furious Bulles, bellow out threates against them, and tosse them in the ayre for hereticks, and teach them, vpon [Page 66] paine of a Curse, to speake home with Bellarmine, Passionibus sancto­rum expiari delicta: and straight, Ap­plicari nobis sanctorum passiones ad re­dimendas poenas, quas pro peccatis Deo de bemus: that by the sufferinges of Saintes, our sinnes are expiated; and that, by them applyed; wee are re­deemed from those punishmentes, which wee yet owe to God. Blas­phemy, worthy the tearing of gar­ments: how is it finished by Christ, if men must supply? Oh blessed Sa­uiour, was euery drop of thy bloud enough to redeeme a world, and doe we yet need the helpe of men? How art thou a perfect Sauiour, if our Brethren also must be our redee­mers? Oh ye blessed Saints, how would you abhorre this sacrilegi­ous glory? and with those holie Apostles, yea, that glorious An­gell, [Page 67] say, Vide ne feceris; and with those wise Virgins: lest there will not bee enough for vs, and you, goe to them that sell, and buy for your selues. For vs, we enuie not their multitude; Let them haue as many Sauiours as Saintes, and as many Saintes as men: wee know with Ambrose, Christi passio adiutore non eguit; Christs passion needes no helper: and there­fore, with that worthy Martyr, dare say, None but Christ, none but Christ. Let our soules die, if he can­not saue them; let them not feare their death or torment; if he haue finished. Heare this, thou langui­shing and afflicted soule: There is not one of thy sinnes, but it is paid for; not one of thy debtes in the s [...]roll of God, but it is crossed; not one farthing of all thine infi­nite ransome is vnpaide. Alas, thy [...] [Page 70] prosperitie of fooles destroyeth them; yea, the confidence of prosperity: Thou sayest, God is mercifull, thy Sauiour bounteous, his passion ab­solute: All these, and yet thou may­est bee condemned. Mercifull, not vniust; bountifull, not lauish; ab­solutely sufficient for all, not effectuall to all. Whatsoeuer God is, what art thou? Here is the doubt: thou sayest well; Christ is the good Shepheard. wherein? Hee giues his life, but for whome? for his sheepe. What is this to thee?? while thou art secure, prophane, impenitent, thou art a VVolfe, or a Goate: My sheepe heare my voyce: what is his voyce, but his preceptes? where is thine obedience to his commande­ments? If thou wilt not heare his law, neuer hearken to his gospel: here is no more mercy for thee, then if [Page 71] there were no Sauiour. He hath fini­shed, for those in whome hee hath begunne. If thou haue no begin­nings of grace as yet, hope not for euer finishing of saluation; Come to me all yee that are heauie laden, saith Christ: thou shalt get nothing, if thou come when he calls thee not. Thou art not called, and canst not be refreshed, vnlesse thou be laden, not with sin (this alone keepes thee away from God) but with consci­ence of sinne: A broken and a contrite heart, O God, thou wilt not despise. Is thy heart wounded with thy sin? doth griefe & hatred striue within thee, whether shal be more? are the desires of thy soule with God? doest thou long for holines, complaine of thy imperfections, struggle against thy corruptions? Thou art the man, feare not, It is finished. that law which [Page 72] thou wouldest haue kept and coul­dest not; thy Sauiour could, and did keepe for thee, that saluation which thou couldest neuer worke out alone (alas poor impotent crea­tures, what can we doe towardes heauen without him, which can­not moue on earth but in him:) hee alone for thee hath finished. Looke vp therefore boldly to the throne of GOD, and, vpon the truth of thy re­pentance and faith, know, that there is no quarrell against thee in heauen, nothing but peace and ioy: All is finished: he would be spitted on, that hee might wash thee, hee would bee couered with scornefull robes, that thy sinnes might be co­uered: he would be whipped, that thy soule might not be scourged e­ternally: he would thirst, that thy soule might be satisfied: he would [Page 73] beare all his Fathers wrath, that thou mightest beare none; hee would yeelde to death, that thou mightest neuer taste of it: he would be in sense for a time as forsaken of his father, that thou mightest be receiued for euer.

Now bid thy Soule returne to her rest, and enioyne it Dauids taske. Prayse the Lord, O my soule; and, What shall I render to the Lord for all his benefites? I will take the cup of saluation, and call vpon the name of the Lord. And, as rauisht from thy selfe with the sweet apprehension of this mercy, call all the other cre­atures to the fellowshippe of this ioy, with that diuine Esay: Re­ioyce, O yee heauens, for the Lord hath done it, showte yee lower partes of the earth, burst forth into prayses yee moun­taines. for, the Lord hath redeemed Ia­cob, [Page 74] and will be glorified in Israel. And euen now, beginne that heauenlie Song,Reuel. 5. which shall neuer end with those glorified Saints; Prayse and honour; and glory, and power, be to him that sitteth vpon the throne, and to the Lambe for euermore.

Thus, our speech of Christes last wordes is finished. His last act accompanied his wordes; our speech must follow it: let it not want your deuout & carefull atten­tion; Hee bowed and gaue vp the ghost.

The Crosse was a slow death, & had more paine then speed; whence a second violence must dispatch the crucified; their bones must be broken, that their hearts might breake. Our Sauiour stayes not deaths ley­sure, but willingly and couragi­ously meetes him in the way, and like a Champion that scornes to be [Page 75] ouercome, yea, knowes he cannot be, yeeldeth in the middest of his strength, that hee might by dying, vanquish death. Hee bowed and gaue vp: Not bowing, because hee had giuen vp, but because hee would. Hee cried with a lowde voyce, saith Matthew. Nature was strong, hee might haue liued; but hee gaue vp the Ghost, and would die, to shew him selfe Lord of life and Death. Oh wondrous example, hee that gaue life to his enemies, gaue vpp his owne: hee giues them to liue, that persecute and hate him; and him­selfe will die the whiles, for those that hate him. Hee bowed and gaue vp: not they; they might crowne his head, they could not bow it: they might vexe his spirite; not take it away: they could not doe that without leaue; this they could [Page 76] not doe, because they had no leaue. Hee alone would bow his head, and giue vp his Ghost: I haue pow­er to lay downe my life: Man gaue him not his life; man could not bereaue it. No man takes it from me. Alas, who could? The high-Priestes forces, when they came against him armed; he said but, I am he, they flee and fall backward. How easie a breath dis­perst his enemies? whom he might as easily haue bidden the earth, yea, hell to swallow, or fire from hea­uen to deuoure. Who commaun­ded the Diuels and they obeyed: could not haue beene attached by men: he must giue not onely leaue, but power to apprehend himselfe, else they had not liu'd to take him: hee is laide holde of; Peter fights: Put vp saith Christ, Thinkest thou that I cannot pray to my Father, and hee [Page 77] will giue mee more then 12. Legions of Angels? VVhat an Army were here? more then threescore and twelue thousand Angels, and euery Angell able to subdue a world of men: hee could, but would not be rescu­ed; hee is led by his owne power, not by his enemies; and stands now before Pilate, like the scorne of men; crowned, robbed, scourged, with an Ecce homo; Yet thou couldest haue no power against me, vnlesse it were giuen thee from aboue.

Behold, he himselfe must giue Pilate power against himselfe, else hee could not be condemned: he will be condemned, lifted vp, nai­led; yet no death without himselfe.Quod emit­titur volun­tarium est: quod amitti­tur necessa­rium. Ambr. Hee shall giue his soule an offering for sinne. Esay, 53.10. No action, that sauours of constraint, can be meri­torious, hee would deserue, there­fore [Page 78] he would suffer and die. Hee bowed his head, and gaue vp the Ghost, O gracious and bountifull Saui­our, hee might haue kept his soule within his teeth, in spight of all the world, the weakenesse of God is stronger then men: and if he had but spoken the word, the heauens and earth should haue vanisht away be­fore him: but he would not. Be­hold, when hee saw that impotent man could not take away his soule, he gaue it vp, and would die, that we might liue. See here a Sauiour, that can contemne his own life for ours: & cares not to be dissolued in him­selfe, that we might be vnited to his Father. Skinne for skinne, saith the Diuell, and all that hee hath, a man will giue for his life. Loe here to proue Sathan a lyer, skin and life and all, hath Christ Iesus giuen for vs. We [Page 79] are besotted with the earth, and make base shifts to liue; one with a maimed bodie, another with a periured soule, a third with a rot­ten name: and how many had ra­ther neglect their soule, then their life, and will rather renounce and curse GOD, then die? It is a shame to tell; many of vs Christians dote vpon life, and tremble at death; and shew our selues fooles in our excesse of loue, Cowards in our feare. Peter denies Christ thrice, and forsweares him; Marcellinus twice casts graines of incense into the Idolles fire; Ecebolius turnes thrice; Spira reuolts and despaires: Oh let mee liue, saith the fearefull soule. Whither dost thou reserue thy selfe, thou weake and timo­rous Creature? or what wouldest thou doe with thy selfe? Thou hast [Page 80] not thus learned Christ: hee dies voluntarily for thee, thou wilt not bee forced to die for him: hee gaue vp the Ghost for thee: thou wilt not let others take it from thee for him, thou wilt not let him take it for himselfe.

VVhen I looke backe to the first Christians, and compare their zealous contempt of death with our backewardnesse: I am at once ama­sed and ashamed: I see there euen women (the feebler sexe) running with their little ones in their armes, for the preferment of martyrdome, and ambitiously striuing for the next blow. I see holy and tender virgins, chusing rather a sore and shamefull death, then honourable Espousals. I heare the blessed Mar­tyrs, intreating their Tyrants and tormentors for the honour of dying: [Page 81] Jgnatius, amongst the rest,Quod si ve­nire nolue­rint, ego vim faciam vt deuorer. fearing least the beastes will not deuoure him: and vowing the first violence to them, that he might bee dispat­ched. And, what lesse courage was there, in our memorable and glori­ous forefathers of the last of this age? and doe wee, their cold and fee­ble ofspring, looke pale at the face of a faire and naturall death; abhorre the violent, though for Christ? A­las, how haue we gathered rust with our long peace? Our vnwilling­nesse is from inconsideration, from distrust. Looke but vp to Christ Iesus vpon his Crosse, and see him bowing his head, and breathing out his soule, and these feares shall vanish: he died, and wouldest thou liue? he gaue vpp the Ghost, and wouldest thou keepe it? whome wouldest thou follow, if not thy [Page 82] Redeemer? If thou die not, if not willingly, thou goest contrary to him, and shalt neuer meete him. Though thou shouldest euery day die a death for him,Si per singu­los dies pro eo morere­mur, qui nos dilexit, non sic debitum exol [...]eremus. Chrysost. thou couldest neuer requite his one death, and do­est thou sticke at one? Euery word hath his force, both to him & thee: hee died, which is Lord of life, and commander of death; thou art but a tenant of life, a subiect of death; And yet it was not a dying, but a gi­uing vp, not of a vanishing & aerie breath, but of a spirituall soule, which after separation, hath an en­tire life in it selfe. He gaue vpp the Ghost: he died, that hath both ouer­come and sanctified, and sweetned death. What fearest thou? hee hath puld out the sting and malignity of death. If thou bee a Christian, carry it in thy bosome, it hurts thee not. [Page 83] Darest thou not trust thy Redee­mer? If hee had not dyed, death had beene a Tyrant, now hee is a slaue. O Death where is thy sting? O Graue where is thy victory? Yet the Spirite of God saith not, he dyed, but gaue vpp the Ghost. The verie Heathen Poet saith: Hee durst not say, that a good man dies. It is worth the noting (mee thinkes) that when Saint Luke would describe to vs the death of Ananias and Sapphira, he sayeth ( [...]) hee expired:Act. 5.5. but when Saint Iohn would describe Christs death, hee saith, [...] hee gaue vp the Ghost: how? how gaue hee it vpp, and whither? so, as after a sort hee retained it: his soule parted from his body; his Godhead was neuer distracted ey­ther from soule or body: this vnion is not in nature, but in person. If the [Page 84] natures of Christ could be diuided, each would haue his subsistence; so there should be more persons. God forbid, one of the natures therefore may haue a separation in it selfe: the soule from the body: one na­ture cannot be separate from other, or eyther nature from the person. If you cannot conceiue, wonder: the Sonne of GOD hath wedded vnto himselfe our humanity, with­out all possibility of diuorce; the body hangs on the Crosse, the soule is yeelded, the Godhead is euiter­nally vnited to them both; acknow­ledges, sustaines them both. The soule in his agonie feeles not the presence of the God head; the body vpon the Crosse feeles not the pre­sence of the soule. Yet as the Fa­thers of Chalcedon say truely, ( [...],) indiuisibly, inse­parably [Page 85] is the Godhead, with both of these, still and euer, one and the same person. The Passion of Christ (as Augustine) was the sleepe of his Diuinity: so I may say: The death of Christ, was the sleepe of his hu­manity. If hee sleepe, he shall doe well, said that Disciple, of Lazarus ▪ Death was too weake to dissolue the eter­nall bonds of this heauenly coniun­ction. Let not vs Christians go too much by sense; wee may be firme­ly knit to God, & not feele it: thou canst not hope to be so neare to thy God as Christ was, vnited personal­ly: thou canst not feare,Quantum­cunque te deieceris, hu­milior non eris Christo. Hieron. that God should seeme more absent from thee, then hee did from his owne Sonne; yet was hee still one with both body and soule, when they were diuided from themselues: whē he was absent to sense; he was pre­sent [Page 86] to faith; when absent in visi­on, yet in vnion one, and the same: so will hee be to thy soule, when it is at worst. Hee is thine, and thou art his: if thy hold seeme loosened, his is not. When temptations will not let thee see him, hee sees thee, and possesses thee; only belieue thou against sense, aboue hope; & though he kill thee, yet trust in him. Whither gaue hee it vp? Himselfe expresses▪ Father, into thy handes, and, This day thou shalt bee with mee in Para­dise. It is iustice to restore whence wee receiue; Into thy hands. He knew where it should be both safe & hap­pie: true; hee might bee bold (thou saist) as the Sonne with the father. The seruants haue done so; Dauid before him, Steuen after him. And least wee should not thinke it our common right; Father sayth hee, I [Page 87] will that those thou hast giuen me, may be with me, euen where I am: hee willes it, therefore it must bee. It is not presumption, but faith, to charge God with thy spirite; neither can there euer bee any belieuing soule so meane, that hee should refuse it: all the feare is in thy selfe, how canst thou trust thy iewell with a stran­ger? What sodaine familiarity is this? God hath beene with thee, and gone by thee; thou hast not sa­luted him: and now in all the hast, thou bequeathest thy soule to him▪ On what acquaintance? how desperate is this carelesnesse. If thou haue but a little money, whither thou keepe it, thou layest it vp in the Temple of trust; or whether thou let it; thou art sure of good assu­rance, sound bonds; if but a litle land; how carefully dost thou make firme [Page 88] conueyances to thy desired heires? If goods, thy will hath taken secure order, who shall enioy them; wee need not teach you Citizēs to make sure worke for your estates: if Chil­dren, thou disposest of them in trades, with portions, onely of thy soule (which is thy self) thou know­est not what shall become. The world must haue it no more; thy selfe wouldst keepe it, but thou knowest thou canst not: Sathan would haue it; and thou knowest not whether hee shall: thou woul­dest haue God haue it; and thou knowest not whether hee will; yea, thy heart is now ready with Pha­raoh to say; Who is the Lord? O the fearefull and miserable estate of that man, that must part with his soule, hee knowes not whither: which, if thou wouldest auoide, [Page 89] (as this very warning shall iudge thee if thou doe not) be acquainted with GOD in thy life, that thou mayest make him the Gardian of thy soule in thy death. Giuen vp it must needs be; but to him that hath gouerned it: if thou haue giuen it to Sathan in thy life; how canst thou hope God will in thy death entertaine it? Did you not hate mee, and expell me out of my fathers house; how then come yee to me now in this time of your tribulation, said Ieptha, to the men of Gilead. No, no, eyther giue vp thy soule to God while hee calls for it in his word, in the prouocations of his loue, in his afflictions, in the holy motions of his spirit to thine: or else when thou wouldest giue it, hee will none of it, but as a Iudge to deliuer it to the Tormen­tor.

[Page 90]What should God doe with an vn­cleane, drunken, prophane, proud, couetous soule? without holinesse, it is no seeing of God: Depart from me, yee wicked, I know yee not; goe to the gods you haue serued. See how God is euen with men: they had in the time of the Gospell, saide to the holy one of Israel, Depart from vs; now in the time of iudgement, hee sayth to them; Depart from me, They would not know God when they might; now God will not know them, when they would.

Now therefore (beloued) if thou wouldest not haue God scorne the offer of thy death-bed, fit thy soule for him in thy health; furnish it with grace, inure it to a sweet conuersa­tion with the God of heauen: then mayest thou boldly giue it vpp, and he shall as graciously receiue it, yea [Page 91] fetch it by his Angels to his glory·

He gaue vp the Ghost. Wee must doe as he did: not all with the same successe. Giuing vp, supposes a re­ceiuing, a returning. This inmate that wee haue in our bosome, is sent to lodge here for a time; may not dwell here alwayes. The right of this tenure, is the Lords, not ours. As he said of the hatchet: It is but lent, it must be restored: It is ours to keepe, his to dispose and require. See and consider both our priui­ledge and charge. It is not with vs as with brute Creatures: we haue a liuing ghost to informe vs, which yet is not ours, (and, alas, what is ours, if our soules bee not?) but must be giuen vp, to him that gaue it.

VVhy do we liue, as those that tooke no keepe of so glorious a [Page 92] guest? as those that should neuer part with it, as those that thinke it giuen them to spend, not to returne with a reckoning?

If thou hadst no soule, if a mor­tall one, if thine owne, if neuer to bee required; how couldest thou liue but sensually? Oh remember but who thou art, what thou hast, and whether thou must; and thou shalt liue like thy selfe, while thou art, and giue vpp thy ghost confi­dently, when thou shalt cease to be. Neither is there here more certaine­ty of our departure then comfort▪ Carry this with thee to thy death­bed, and see if it can refresh thee, when all the worlde cannot giue thee one dramme of comfort. Our spirit is our dearest riches: if wee should lose it, here were iust cause of griefe. Howle and lament, if thou [Page 93] thinkest thy soule perisheth: it is not forfeited, but surrendered. How safely doth our soule passe through the gates of death, without any impeachment, while it is in the hands of the Almighty? Woe were vs, if hee did not keepe it while we haue it; much more when wee re­store it. Wee giue it vp to the same hands that created, infused, redee­med, renewed, that doe protect; preserue, establish, and will crowne it: I know whome I haue beleeued, & am perswaded that he is able to keep that, which I haue committed to him against that day. O secure and happy estate of the godly: O blessed exchange of our condition: while our soule dwels in our breast, how is it sub­iect to infinite miseries? distempred with passions, charged with sinnes, vexed with tentations; aboue none [Page 94] of these: how should it bee other­wise? This is our pilgrimage; that our home: this our wildernesse, that our land of promise, this our bondage, that our kingdom: our im­potency causeth this our sorrow.

VVhen our soule is once giuen vpp, what euill shall reach vnto heauen; and wrestle with the Al­mighty? Our loathnes to giue vpp, comes from our ignorance and infi­delity. No man goes vnwillingly to a certain preferment, I desire to bee dis­solued, saith Paul; I haue serued thee, I haue beleeued thee, and now J come to thee, saith Luther: The voices of Saintes, not of men. If thine heart can say thus, thou shalt not need to intreat with old Hila­rion, Egredere mea anima, egredere, quid times? Goe thy wayes forth my soule, go forth, what fearest thou? but it shall [Page 95] flie vpp alone cherefully from thee; and giue vp it selfe, into the armes of God, as a faithfull Creator, and Redeemer. This earth is not the e­lement of thy soule, it is not where it should bee: It shall bee no lesse thine, when it is more the ow­ners. Thinke now seriously of this point; Gods Angell is abroade, and strikes on all sides? wee know not which of our turnes shall be the next: we are sure, we carry deaths enough within vs. If we be readie, our day can not come too soone. Stir vp thy soule to an heauenly chere­fulnesse, like thy Sauiour: Know but whither thou art going; & thou canst not but with diuine Paul, say from our Sauiours mouth,Vt contra: Nullam ani­mam recipio quae me no­lente sepera­tur à corpo­re. Hieron. euen in this sense: It is a more blessed thing to giue, then to receiue God cannot abide an vnwilling guest: giue vp that spirit [Page 96] to him, which hee hath giuen thee, and he will both receiue what thou giuest, and giue it thee againe with that glory and happinesse, which can neuer be conceiued, and shall neuer bee ended. Euen so Lord Iesus, Come quicklie.

Gloria in excelsis DEO.

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