The mirrour of humilitie: or Two eloquent and acute discourses vpon the natiuitie and passion of Christ full of diuine and excellent meditations and sentences. Published first in Latine by the worthy author Daniel Heinsius, and since done into English, by I.H. Master of Arts in Mag. Coll. Oxon. Heinsius, Daniel, 1580-1655. 1618 Approx. 106 KB of XML-encoded text transcribed from 53 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A02894 STC 13039 ESTC S115181 99850400 99850400 15600

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Early English books online. (EEBO-TCP ; phase 1, no. A02894) Transcribed from: (Early English Books Online ; image set 15600) Images scanned from microfilm: (Early English books, 1475-1640 ; 1274:12) The mirrour of humilitie: or Two eloquent and acute discourses vpon the natiuitie and passion of Christ full of diuine and excellent meditations and sentences. Published first in Latine by the worthy author Daniel Heinsius, and since done into English, by I.H. Master of Arts in Mag. Coll. Oxon. Heinsius, Daniel, 1580-1655. Harmar, John, 1594?-1670. [10], 96, [2] p. Printed by Bernard Alsop, and are to be solde at his house by Saint Annes Church neere Aldersgate, London : 1618. I.H. = John Harmer, the younger, who signed the translator's dedication: Io: Harmer. First leaf blank?. Reproduction of the original in the British Library.

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eng Jesus Christ -- Nativity -- Early works to 1800. Jesus Christ -- Passion -- Early works to 1800. 2005-12 Assigned for keying and markup 2006-01 Keyed and coded from ProQuest page images 2006-04 Sampled and proofread 2006-04 Text and markup reviewed and edited 2006-09 Batch review (QC) and XML conversion

THE MIRROVR OF HVMILITIE: OR Two eloquent and acute Diſcourſes vpon the Natiuitie and Paſsion of Chriſt, full of diuine and excellent Meditations and Sentences. Publiſhed firſt in Latine by the worthy Author Daniel Heinſius, and ſince done into Engliſh, by I. H. Master of Arts in Mag. Coll. Oxon.

〈 in non-Latin alphabet 〉 : 〈 in non-Latin alphabet 〉 . Aeſchin. erat. in Cteſiphont.

LONDON, Printed by Bernard Alſop, and are to be ſolde at his houſe by Saint Annes Church neere Alderſgate. 1618.

TO THE WORSHIPFVLL, his worthy friend, Thomas Nicholas Eſquier, as alſo to the vertuous and religious Gentlewoman, Mrs. Iane Nicholas his wife, and my muſt louing Aunt, all happineſſe of this, and a better Life. Worſhipfull Sir,

THe due reſpect I beare vnto your worth, and the thankes I owe vnto you for the many arguments of your loue, and incouragemēts of my ſtudies which I haue receyued from you, were the maine motiues that induced mee to tender vnto your acceptance, and to commit vnto your patronage this little Pamphlet and Alpha of my endeauours: Let me entreat your goodneſſe to entertaine it. It conſiſteth of two diſcourſes, vpon the Natiuitie and Paſsion of our Sauiour. The Matter thereof is as he ſpake of the yron, borrowed: the Language is our owne. That wherein they both concenter and agree, is no leſſe then CHRIST; then whom there is no greater, no better. For if the purſuite of anie thing beſides the happineſſe of Heauen be ſtill without end, and neuer without danger: then may wee bee fully aſcertained, that CHRIST alone is the chiefeſt obiect, whereon we may fixe the eye of our perpetuall contemplation, and embrace him with the armes of our deuouteſt Affection: who is a Load-ſtarre to direct vs vnto Heauen. I will not ſo much preiudicate your zealous intentions, as to perſwade you to reade what I haue written: but rather to pardon, if I haue written amiſſe.

Thus am I ſtill iealous of mine owne errours and inability, beeing no leſſe deſirous to ſubmitte my ſelfe vnto your iudicious cenſure: hoping that hereafter I ſhall addreſſe my ſelfe vnto the perfecting of ſome larger proiect: yet euer acknowledging that you deſerue more then I can performe, and that you haue performed more then I can deſerue. And therefore euer conſecrating vnto you both my paines and my prayers: the one for your ſeruice, and the other for your ſafety:

I euer remaine, Yours to bee commaunded, in whatſoeuer, IO: HARMAR.
To the courteous Reader.

NOthing more hard then to pleaſe all, nothing more ahſurde then to endeauour it. I am therefore (for my part) reſolued to content my friends, and to contemne my foes. They I know, will mildly iudge, theſe will peruerſely cenſure: being far worſe then the Baſiliſques, they kill before they ſee. Well, it were impietie to flatter them, imbecillity to feare them.

Thine as thou pleaſeſt, I. H.
THE MIRROVR OF HVMILITIE.
HOM. I. Vpon the Natiuity of Chriſt.

THe Epicureā Philoſophers, (Reuerend and right worthy Auditors) who neuer had ſo much as the leaſt reliſh of coeleſtiall ioy and happineſſe, repoſing their chiefeſt felicity in brutiſh and corporall pleaſure, were accuſtomed to celebrate the twentieth day of euery moneth in honour of their Archmaſter Epicurus, ſurmiſing a twentieth day to haue been the day of his Natiuitie. And not onely ſo, but alſo they adorned their bedde-chambers with his picture, and engraued his portraiture in their plate and ringes, that they might alwayes behold him whom they meant euer to remember. Thus much homage and duty did thoſe prophane & effeminate Pagans performe vnto him that was the patrone of their opinion of pleaſure. No maruell then if the Church of Chriſt hath conſecrated one day vnto her Sauiour, for the ſolemnization of his Natiuity, and for the perpetuation of ſo ineffable a myſtery. And yet howſoeuer the myſterie of the Incaruation of the Sonne of God be ſo great, and the benefite of it no leſſe; how lightly do we regarde it, how perfunctorily doe wee celebrate it? I doubt not, but we all plainely ſee, that by the comming of Chriſt, God was vnited vnto man, and man reunited vnto God; the rigor and ſeuerity of the Law abated, graces giuen, iniquities forgiuen, and yet how lightly doe we regarde it? how perfunctorily doe wee celebrate it? Some there bee that rather deſire to bee curiouſly inquiſitiue into the myſtery, then to acknowledge the depth of it with modeſty: and doe endeauour to apprehend that by naturall reaſon, which farre paſſeth the flight of humane vnderſtanding.

But wee (Beloued) that thinke it to bee a more ſecure way, and of leſſe trouble and perplexitie, rather to adore the ſupernaturall excellency of it, then to aſſay with a Scotiſh and a ſottiſh ſubtiltie, to diue into it; firſt of all, let vs thinke vpon his cradle, and then afterwards vpon his crown: Let vs take our flight from his humility, that we may at the laſt ſo are vnto the chiefeſt height and ſublimity. Let vs conſider his conception, his natiuitie, his pouerty, his infancie, his impotency; and let vs meditate vpon that bleſſed, bleſſed time, wherein hee tooke vpon him not onely the weake nature of man, but alſo the weakeſt age of man.

Let vs fixe our thoughts vpon that thrice happie and auſpicious day, a day farther excelling many centuries of yeares in goodneſſe, then it doth come ſhort of them in extent. A day, whereon Maieſtie inueſted it ſelfe with deſpicable humility, whereon the Word became fleſh, GOD became man.

And yet ſo, that the dignitie & integritie of the Deitie were nothing impeached, although ſeemingly degraded and impaired; neyther was there any thing wanting to compleate and abſolute humanity which was aſſumed. Now if any man bee ſo audicious, as to prie into the ſecreſie of this Myſterie, and without witte or feare, to addreſſe himſelfe to the diſcouerie of the manner of it, hee may perchaunce quickly ſtrike ſaile, and retire with an O Altitudo! and ſtill bee as farre from the fruite of his labour as from the ende.

If wee looke vpon the Diuinitie, God the Father is, and hath alwayes eene, and is alwayes ſayde to bee. Both which properties, alwayes to haue eene, and to be, are as iuſtly attributed nto the Sonne. For the Deity of the Sonne is not diſtinguiſhed from the Deitie of the Father. The Sonne is ee that was begotten of the Father, oequall with the Father, in reſpect f his Eſſence, though not in regard f his office. Now if thou inquireſt, when Chriſt was begotten, then thou muſt of neceſſitie deuolue thy imagination vpon ſome parcell of time, vnto which the Deitie can no way bee onfined. And the Sonne, beeing if I may ſo ſpeake) paralell to the Father, is as well beyond the boundes of time, as the Father. For how can the Sonne bee limited by time, which is, and hath been with the Father before all time? begotten before all time, as God; but borne in time as man.

As hee is God, ſo he had no cauſe of his being; as hee is the Sonne, ſo hee may in ſome ſort be ſay de to haue had his origination from the Father; but ſuch a one as is eternall. Heere may mans conceit yeeld it ſelfe to be but ſhallow; heere againſt the marble of this difficultie, may the edge of all ſubtilitie be rebated: here may the illiterate preſume to know as much as the learned. For whatſoeuer is, and hath beene before all time, well may it be credited, it can neuer be comprehended. For that that hath beene eternally before the exiſtence or eſſence of man, is no leſſe beyond the reach and capacitie of man. For as the imagination and vnderſtanding of man, cannot bee euer drawne beyond the beginning of time, or the extent: So neither without time was euer any man begotten, beſides Chriſt which was man and God, and as vpon this day was borne Man: whom if wee ſurmiſe to haue beene made, that is blaſphemie: If wee thinke that hee was not begotten, wee ſhall then derogate much from the Deitie: If wee denie his Humanitie, we then runne the hazard of loſing our eternall ſafety, being the fruit and end of his Natiuitie. Thus (to ſpeake in generall) muſt wee acknowledge euery thing in God to bee farre aboue the ſtraine of reaſon, but nothing beyond the reach of faith. No leſſe ought wee to conceiue of God the Sonne in particular. For hee is alſo totall God, as hee is totall man; and yet not totally God becauſe hee is alſo man; nor totally man, becauſe hee is alſo God. O ineffable vnion! Surely, this coniunction and combination of the diuine & humane nature, proceeded only from the immediate and ſole act of the Deitie. And therefore now, O man, ſee that thou adore and reuerence this myſterie, and vpon this day thinke vpon thy happy eſtate and condition, purchaſed by the obedience and humility of thy Sauiour: who being borne as vpon this day, was notwithſtanding begotten from euerlaſting: & being God, for mans ſake, became man: There being no way to ſaue man but by dying for man, and no way to dye for man, but by being man.

Here may, wee beholde both his Deitie and Humanitie: The one muſt worthily be esteemed, becauſe the other is worthy to bee admired.

Man could not be made God, and therefore God became Man. And to this end & purpoſe, that thou, O man, mighteſt acknowledge thy Creators power, & embrace thy Sauiors lowlineſſe; that ſo, although his Maieſty confound thee, yet his Humility may comfort thee.

It will bee worthy our contemplation, if we think, how, as vpon this day God that is moſt purely immateriall, and free from all ſhadow of corporeity, was vnited vnto a body: how he that was inuiſible became apparent and euident; how he that could not bee diſcerned by the touch, was as vpon this day encompaſſed with the claſping armes of his tender mother: How hee that neuer had beginning, now beganne to be: and laſtly, how the Sonne of God became the Sonne of man. So that as vpon this day, God and men, heauen and earth, mortality and eternity, humanity and diuinitie were combined. In whom? in our Sauiour: Whom the Father hath appointed Heyre of all things, by whome alſo he made the World, being the brightnes of his glory, and the expreſſe image or character of his perſon, who being no leſſe admirable for his humility, then incomprehenſible in reſpect of his power, deſcended farre below the pitch of his eminencie, that hee might preſerue by his mercy, what hee had created by his omnipotency. Hee that once was cloathed with the luſtre of glory and maieſty, no leſſe terrible then admirable, whom neither Angels nor Archangels, nor Seraphims, nor Cherubims could endure to behold; he that once was Lord of hoſts, the God of glory, hee that once could with his onely countenance turne the mountaines topſie-turuie, and wind-ſhake the foundations of the whole earth: Hee I ſay, as vpon this day, for vs become as one of vs.

The vnſpeakable Maiesty of the Father manageth the myſterie, the ineffable loue and affection of the Sonne aſſumeth our fleſh, the incomprehenſible power of the Spirite reſideth within the narrow limits of the wombe; albeit it cannot bee contained in the vaſte capacity & circuit of the world. On this day was death vanquiſhed, becauſe life was produced: On this day was lying aboliſhed, becauſe truth was mani feited: on this day was errour abandoned, becauſe the true way was diſcouered: on this day was the Manna of mercie, and the dole of heauen diſtributed, which hee that eates ſhall not die; but liue eternally. O bleſſed day, O beautifull and glorious day! A day without euening or ending; the verie period of mortalitie, the beginning and alpha of eternitie. A day of our ſecond Natiuitie and Regeneration, wheron, that man might bee borne of God, God would be borne like man. In the Creation man was formed according to the image of God, but now God taketh vpon him the Image of man.

In the beginning God made man of the earth: but now euen GOD himſelfe is made that that hee made, that that might not periſh that he had made. Now therefore, let the wiſedome and power of man be defaced, ſeeing the wiſedome of God is ſo clearely manifeſted. Henceforth, the lame ſhall walke, the blinde ſhall ſee, the deafe ſhall heare, the dumbe ſhall ſpeake, the dead ſhall reuiue, and that with one word, becauſe it is the Word that ſpeaketh, yea & without a word, becauſe it is God that commaundeth. O ioyfull day! O happy halcyonian day! whereon the Sonne of God by his voluntarie humiliation, and by the aſſumption of our humanity and humilitie hath now affianced vs vnto himſelfe, by entring with vs the league of brotherhood and fraternitie. A day, whereon hee was borne which was before all dayes, euen the Ancient of dayes; he that made the firſt day: he ſayde, Let there be light, and there was Gen. 1. 4. light. A day, whereon Emanuel (whoſe name is ſweeter then the ſweeteſt aromaticke odours of Arabia) being with man, amongſt men; in man, for man became man. A day that Abraham, and Iſaack, and Iacob foreſaw. On Gen. 27. 23. this day man aſcended, becauſe God deſcended; and our fleſh was aduanced and ingraced, becauſe the Word was made fleſh. Ioh. 1.

Hitherto haue wee beene the ſonnes of Adam, now are wee the ſonnes of God: a new people, a new nation, not borne of fleſh and bloud, nor of the will of man, but of God. All things Iohn 1. 13. hitherto haue been too tranſcendent, imperuious without entrie, full of horrour and amazement: but now wee may haue free acceſſe vnto God, the way is neyther chargeable, nor tedious: And therefore now, O man, come vnto thy God, and yet by the mediation of man. For on this day thy Sauiour, of God, became Man; that he might reioyne man to God. O ineffable loue! O incredible mercy! O vnſpeakable grace and fauour! wee all acknowledge the inuiſible Eſſence, and indiuiſible Vnitie of God the Father and the Sonne; inſomuch that the Eſſence of that one hath not beene like to the other onely, but euen identical: and yet hee that is one with God, was as vpon this day made one with man; that man might bee made one with God.

Come now therfore vnto thy Creator, O man: touch thy Creator, & embrace him, touch thy Sauiour, and adore him. Come thou, O bleſſed Church, draw neere vnto thy Bridegroome; O let him bee folded within the armes of thy zeale and affection. For hee hath taken a great iourney, euen as farre as it is from heauen to earth, that hee might tranſlate thee from earth to heauen. God hee is, that hee might free and enfranchize thee: and man he is, that without terrour and amazement hee might come vnto thee. So that hee hath well tempered his Deitie with humanity, and his Maieſty with humility: for as the one confoundeth, ſo the other comforteth; as the one amazeth, ſo the other animateth. And therefore come boldly, and confidently meete thy Sauiour, and as well with thy teares, as with thy words. O crie out and ſay, I haue found him whom my ſoule loueth: I helde him and would not let him goe, vntill I had brought him into my mothers houſe, and into the Chamber of her that conceiued me. O let him kiſſe mee Cant. 3. 4. with the kiſſes of his mouth: Draw me, wee will runne after thee becauſe of the ſauour of thy ſweete ointments. Come Cant. 1. 4. O bleſſed Church, and ſing; Vnto vs a Childe is borne, vnto vs a Sonne is Eſay 9. 6. giuen; the almighty God, the euerlaſting Father, the Prince of peace. Come, I ſay, and ſing with the Pſalmiſt; I wayted patiently for the Lord, and he enclined vnto me, and heard my crye: In my bed I ſought him whom my ſoule loueth. Tell me, whom my ſoule loueth, where feedest thou? where lyeſt thou at noone? Let vs beloued, goe into our Sauiours little and homely chamber of repoſe, and let vs delight and imparadize our ſelues with ſo louely an obiect as our Sauiour is. Away with thoſe proud and inſolent Phariſes, who preſume they know the Law, and yet know not the author of it. Away with Arrius, who held that there was a time when Chriſt was not. O let him bee perpetually branded with the note of this his infamous and execrable hereſie. Let him tell mee, when had hee no being, which had being in a beginning without beginning? In the beginning was the Word. When had Ioh, 1. 1. hee no being which is God from euerlaſting? And the Word was God, ibid. At what time was he not, which is, and was the Authour of time? All things were made by him, and without him nothing was made, ibid. Away with the No tians and Sabellians, that confounded the Trinity of perſons, that held but one perſon, as there is but one Eſſence. Away with that ignominious Stigmatike Samoſatenus, that euen when he repoſed himſelfe vpon the proſtituted carkaſſe of a baſe and odious ſtrumpet, was ſo impudent & audacious as to detract and derogate from the Deitie of our Sauiour: and beſides this, did not bluſh to affirme the eternal word of God to be nothing elſe but a meere vaniſhing voyce. Away with Ualentinus, and Apelles, and Marcio, that laboured to diſanull Chriſts humanity. Away with Neſtorius, that held, that the diuine and humane nature were ſeparated and diuulſed: and moreouer endeauoured to maintain, that not the Sonne of God, but one that was meere man, was for our redemption nayled vnto the Croſſe. Away with that wicked Ebio, that aſcribed vnto our Sauiour an earthly father. Away with the whole rout and rabble of Heretikes, or whatſoeuer of that leauen, preiudicers eyther of his Deitie, or his Humanitie. Away with thoſe Ethnicke Philoſophers and Wizards of the world.

But let vs Beloued, confeſſing our ignorance, and profeſſing our faith, enter into our Sauiours chamber, and ſing, The ſtone which the builders refuſed, is become the head ſtone of the corner. This is the Lords doing, and it is maruellous in our eyes. This is the day that the Lord hath made, we will reioyce and bee glad in it. Let vs enter into our Sauiours Pſa: 118. 22 Chamber, and ſing; The Lord is my ſtrength and ſong, and is become my ſaluation; Ver. 14: The right hand of the Lord is exalted, the right hand of the Lord doth Ver. 16. valiantly. Let vs enter into our Sauiours Chamber, & ſing; Sing O daughter Z p. 3. 14. of Sion, ſhoute O Iſrael: Be glad and reioyce with all thy heart, O daughter of Ieruſalem. The Lord hath taken away thy iudgements: hee hath caſt out thine enemie; The King of Iſrael, euen the Lord is in the middest of thee: thou ſhalt not ſee euill any more. Behold hee that is Iob. 11. 3. higher then Heauen, and deeper then hell, for thy ſake. O man, is become man, that he might recouer thee from Hel, & bring thee vnto Heauen.

Behold therefore that ſweet Beniamin, Chriſt Ieſus; Behold him which is our life on earth, & our way to heauen. Behold him that is ſprung from the roote of leſſe, him that is of the generation of Dauid, the ſeed of the woman, the arme of God, the vertue and power of the Almighty, and his welbeloued in whom he is well pleaſed. Behold him that was begotten but not then born: Behold him that is now borne, and not now begotten; being God by the Fathers ſide, and man by the mothers ſide. Behold him that was, when hee was not borne, being more ancient, not onely then the time of his birth, but euen the birth of time. Behold him whom Abraham the Father of the beleeuing receyued as a gueſt, whoſe father hee was in reſpect of the Fleſh, whoſe ſonne hee was in reſpect of Faith. Behold him whoſe ſtarre Balaam Num. 24. 17 ſaw before the Wiſemen, and foretolde it alſo truely, although vnwillingly. Behold him that now powreth forth his teares for thee, hee will hereafter his bloud; and therefore hee will ſhedde his bloud for thee, becauſe now his teares: who therefore weepeth that thou mighteſt reioyce, and therefore commeth vnto thee, becauſe he loueth thee. The time was when thou, O man, diddeſt lye floating in the ſtreame of luxurious delights, when thou ſacrificedſt vnto ſtrange gods that were not. Then didſt thou, O miſerable man, run the hazard both of Gods indignation, and thine owne damnation, the ſorrows of death ſurrounded thee, the ſurges of iniquitie ouerwhelmed thee. This Pſ. 18. 14. did the onely begotten Sonne of God take notice of, as he lay in the boſome of his Father, & as he ſate in the throne of his Maieſty. And therefore hee came downe ſpeedily, hee laide aſide his glory, and aſſumed pouerty, and vndertooke the heauie weight of miſerie. Hee came vnto the earth, Hee came vnto thee, he came into thee, borne in the night, in the ſtormy winter, being naked & diſtreſſed. He had no man to ſuccour him, no man to attend him, no mā that regarded him. The beſt ſwadling cloaths his mother had to en wrappe him, were but a few miſerable rags. The beſt cradle hee had was but a manger. Hence is it that hee cryeth vnto thee, and proteſteth, that he could not haue done more for man. O what guerdon, what recompence ſhall man beſtow vpon him? It is not beloued, eyther the inuenting or venting of friuolous & fruitleſſe queſtions, concerning his wonderfull Natiuity, not thoſe Myriades of quirkes and niceties, which haue beene extracted from the droſſie ore of earthy imaginations, that can be in acceptable ſacrifice vnto him. Alas theſe things rather diſturbe our tranquilitie, then any way procure our ſafety: theſe abate our zeale towards God, and ſet vs at bate with our neighbour: Let vs therefore abandon theſe fooleties and fopperies. Let vs put on ſackcloth and aſhes; let vs ſit in the duſt; let vs ſitte neere vnto our Sauiours c atch, let vs beat our breſts, & weepe for our ſinnes, that our Sauiour may heare our ſobs, & behold our teares, that ſo we may teſtifie how much we are engaged vnto him, who being the euerlaſting Word of the Father, for our ſakes became ſilent: who being the wiſdome of the Father, ſeemed to bee empayred: who being the Father of eternity, became the Sonn of mortality. He came vnto his owne, but his owne receiued Iob. 1. 11. him not. See how he placed himſelf in a degree below man, that hee might, lift man vnto God: & not only ſo, but as for man his ſake, hee became man; ſo for mans ſake he became miſerable; & yet was not he whent hou waſt not? Who Eſa. 40. 12. hath meaſured the waters in the hollow of his hand, and meted out heauen with the spanne, and comprehended the duſt of the earth in a meaſure, and weighed the mountaines in ſcales, and the hilles in a ballance? O that my people were wiſe, Deut. 32. that they vnderſtood, that they foreſaw their laſt end.

And how happy ſhould wee bee, if, as Chriſt became like vnto vs in fleſh; ſo wee would endeauour to bee like vnto him in Spirit! He is ours by the one; let vs bee his by the other. There was a time when he came flying vpon the wings of the winde, when hee came in lightning and thunder, when darkneſſe was his pauilion. Now may wee finde him wrapped in ſwadling cloutes, lying in a manger. Now may the Church cry out and ſay, As ſoone Luc. 20. 12. as I heard him ſpeake, my ſoule melted within me: I ſought him, but I found him not: I called, but he anſwered mee not. Now crie out and ſay, Stay mee with flagons, comfort mee with apples, for I am Cant. 2. 5. ſicke of loue. Now will I reſt vnder the ſhadow of his wings. Yee are not now come vnto the mount (ſaith Moſes) that might not be touched, and that burned with fire, nor vnto blacknes and darknes, and tempeſt, and the ſound of the Trumpet, and the voyce of words, which voyce they that heard, entreated that the word ſhould not bee ſpoken vnto them anymore, for they could not endure that which was commanded: and if ſo much as a beaſt toucht the mountaine it ſhall bee ſtoned or thruſt thorow with a dart.

And ſo terrible was the ſight, that Moſes ſayde, I exceedingly feare and Heb. 12. 18. quake. But wee beloued may contemplate a more milde obiect, euen our beloued Sauiour which was contented to act the part of lowlineſſe & humility, who when hee publiſhed his Law, hee appeared then as it were, in fire: but now manifeſting his grace, and mercy, diſdained not to repoſe himſelfe on a pallat of Hay. Hee whoſe ſublimity is incomprehenſible, deiected himſelfe as low as might be. Hee as hee lay in the Manger, had notwithſtanding the Angels of Heauen about him, as his ancient attendants, and dependences, and the whole quier of heauen ſinging about him at his Natiuitie, which ſang about him in his glory. And although hee were confined to an obſcure cottage, yet the rayes of ſuch a candle doe I ſay? nay of ſuch a Sunne could not be hidden vnder a buſhell; but were diſplayed euen vnto the remoteſt parts of the Eaſterne climate. His Deitie could not bee defaced by his pouerty, nor extenuated. By the power of which Deitie a ſtar in the firmament was commaunded to giue notice of Chriſts humanity. Whatſoeuer in this myſterie is atchieued beyond the capacitie of man, plainely euinceth, that he is God, who notwithſtanding was thus humbled.

Let cuſtome vaniſh, let nature acknowledge her ſelfe to bee but ſhallow in the conceit of the miracles which are wrought by the immediate finger of God. Reaſon can hardly be brought to acknowledge that a Virgin was a mother. It may at length come within kenne of this myſterie: if ſo bee it bee furthered by the ſterne of Gods word, and wafted along by the breath and gale of the Spirit. Bare reaſon is faiths contradiction.

Now beloued, let vs poſſe on vnto that that hath not yet beene touched. And ſeeing that wee haue conſecrated this day vnto diuine and holy meditation, let vs with a zealous and modeſt curioſity take an enterview of whatſoeuer pertaineth vnto the birth of our Sauiour. Let vs imagine whatſoeuer might haue then beene ſeene, is now alſo ſet before our eyes. Let vs goe viſite the childe and his bleſſed mother, the Virgine; and let vs thinke vpon all thoſe to whome ſo gracious a myſterie was firſt reuealed. Let vs lay aſide ſo many Centuries of yeares, which haue paſſed ſince his birth, and let our winged thoughts trauerſe the large extent of ground which is betwixt vs and Bethleem, and let vs take an exact ſuruey of that least, but not leaſt bleſſed Citie: ſo that not the ſlighteſt circumſtance may paſſe vnexamined. For if the infancy of all children doe much delight & pleaſe vs, how much ſhould the infancy of this bleſſed babe reioyce vs, which for our ſakes, that hee might bee an abſolute and compleate man, dayned to take vpon him the impotency of our childhood? Not farre off from the manger ſate the bleſſed Virgin, herſelfe bearing a great reuerence to the miracle: who being not tainted with the contagion of any inordinate luſt, doth ingenuouſly confeſſe that, whereof the reaſon ſhee cannot conceiue; to witte, hat ſhee is a mother; who hauing been etrothed vnto Ioſph, had receyued his newes from the mouth of an An ell, that ſhe ſhould not be the Spouſe f man but the mother of God.

Now ſhee euidently perceyueth, •• at ſhee is married vnto heauen, and et her thoughts are ſtill tranſported, •• well by amazement, as by ioy. Shee Luk. 1. 13. eth, that euen ſhee poore deſpiſed aide is become the Mother of her •• ther, a Gouerneſſe to him that is the Gouernour of Heauen and earth: Shee ſeeth, that ſhee hath brought foorth a mightier then Dauid, a ſenior to Adam. Shee ſeeth, that ſhee herſelfe is both mother, midwife, and nurſe: that none might touch him, leſſe pure then herſelfe that bare him. Shee had oftentimes before entertained many holy meditations vpon the childe, which was in ſo many places of the holy Scripture ſpoken of by the Prophets and Oracles of God, and that that childe ſhould ſpring from the roote of Dauid. She had often thought vpon the Virgine, admiring whom ſuch great and tranſcendent happineſſe ſhould befall. Shee well knew, that Text of Eſay, Chap. 7. 14. Beholde a Virgin ſhall conceiue and beare a Sonne Shee had often reuolued many predictions of the Prophets, and in them had read the ſtorie of her ſelfe, and knew it not. Shee ſeeth many Propheſies fulfilled, many promiſes performed, many types and prefigurations accompliſhed. Shee ſeeth a light, and yet not borrowed from the rayes eyther of the Sunne or Moone. She ſeeth a night whoſe ſerenity ſurpaſſeth the brightneſſe of the cleareſt day. Sometimes ſhee being, as it were, ouerioyed in her happineſſe, her eyes diſtil a ſweete ſhower of criſtall teares into her yuorie boſome. Sometimes when ſhee thinks that ſhee is become a mother, then a modeſt ſhame (a probable argument of virginity, and the tincture of vertue) ſetteth in her ſnowy cheekes a pure vermilion. Sometimes with a chaſte and compoſed aſpect, ſhee beholdeth her Sonne and Gods; and (yet being ſolicitous for er Virginity) ſhee putteth on the moſt tender affection of a mother, which notwithſtanding is frequently nterrupted with the conceit that ſhee •• ſtill a Virgin. Now ſhee beginneth o nouriſh her Sonne, and to bring him p, whom ſhe had now brought foorth: •• ſtaining him by miraculous milke, uſed in her not by the help of man; ut produced by the efficaeie of the pirit of God. The great Founder •• d Architect of Heauen and Earth, now reſteth himſelfe vpon the necke of his mother and Spouſe, and hee himſelfe that feedeth all things, deriueth nutriment from her ſugred paps. Sometimes our Sauiour with a pleaſing countenance beholdeth his virgin mother, and ſeemeth to know her: Shee againe reflecteth a reciprocall Smile vpon him, and confeſſeth that ſhee is his mother indeed; and ſhe parteth her loue (which ſhe imparteth to no man elſe) between her Sonne, & her Uirginitie; conſtantly acknowledging the one, and ſtill retayning the other. Depart yee from this holy and bleſſed Spectacle, yee vnchaſte ones whatſoner yee are, eyther actually, or patroneſſes of lewdneſſe: You I ſay, that parget and ſophiſticate your faces; you that are ſo nice and curious in your gates, you that with your itching and bewitching faſcinating glances diſcouer the wantonneſſe of your minds, and lightneſſe of your liues; you that ſo adorne your heades with borrowed hayre, and your neckes with laces, and doe laye open your milke-white paps as moſt powerfull allectiues, to attract the beholders eye, and to intrappe the Spectators affection, giuing him by this light taſte of one or two partes, hope to enioy the whole body. You that by your ſugered kiſſes, and amorous embraces ſet your bodies in combuſtion; you that by your wanton and venereous thoughts deflower your ſelues before you are linked to your husbands: you, I ſay, depart from the bleſſed ſocietie of our Sauiour. For what elſe doe yee, but that yee may bee eſpouſed vnto the Diuell? who as hee firſt cheated your grandmother Eue of her bleſſed eſtate; ſo he continually attempteth by the like ſerpentine impoſture to diſpoyle you of your puritie and integrity. For his ſake, and by his inducement do yee diſpoſe the treſſes of your haire, burniſh your faces, conſult your looking glaſſes.

And thus you giue way vnto the Serpent to creepe through the crannies of your eyes into the ſecrete angles and corners of your hearts. If yee looke vpon the holy Virgin, you ſhall finde that ſhee neuer fixed her thoughts vpō any thing but on God and ſo firſt giuing him a place in her heart, afterwards ſhee, moſt happily entertained him in her wombe. Her ſoule was as it were diuulſed and ſeparated from her body, by an intentiue and ſerious contemplation of her Creator; and the ſurrendering herſelfe vnto him alone, was no leſſe wrapt in the bond and tyes of affection towards him, then ſhe was rapt in admiration of his loue towards her This is that that quencheth and extinguiſheth all the flames of luſt, and exorbitant loue. This was that that ſo rauiſhed and extaſed the bleſſed Marie: This was that ſacred fire that ſo ſacrificed her hart vnto her GOD. This was that that made her (like a true and paſſionate Loue) neuer to turne her eyes frō her Sauiour whom ſhee totally and entirely affected. For indeed that ſoule which is illuminated by the reuiuing rayes of the Spirit, is vniuocally made al eye, all light, all luſtre, all ſpirit; no otherwiſe then combuſtible matter being ſet vnto he fire is turned into the nature of ire. So Elias in times paſt, after hee had often faſted, and had giuen the fire of zeale reſidence on the golden altar of his heart, was not long after rapt vp into heauen in a fiery Chariot. Thus is the operation of the Spirit as well attractiue of what reſembles it, as productiue of that it would haue reſemble it. The Spirit is vnitiue and combining, it makes s agree together, and in it. For as they that are married, are ſayde to bee one fleſh; ſo they that are linked vnto Chriſt, are as truly ſayd to be one in ſpirit.

And indeed the vnion of ſpirits is more neere and ſtrict then the coherence and copulation of bodies. Great reference had Chriſt vnto Mary, in reſpect of his body: but ſhee had more alliance vnto him, in reſpect of the Soule and Spirit.

Come now yee chaſte Matrons, and pure virgins, which hitherto haue ſcarce defiled your ſelues ſo much as in thought; come I ſay (according vnto the cuſtome of women) and viſite this bleſſed Virgin-mother deliuered of ſo happy an iſſue. Heere is nothing about her vnclean or menſtruous, nothing vnworthy your preſence, nothing that may not become a Virgine. For this bleſſed Infant, was not begotten in luſt, but in entire chaſtitie; Not by the will of the fleſh, but of the Spirit. Come therefore, I ſay, yee chaſte maidens and matrons, embrace this babe your Sauiour with the armes of zeale, apprehend him with the hand of Faith. Deuote your whole liues vnto his ſeruice, and endeauour not ſo much how you may be fruitful in bodye, as faithfull in ſoule. Come, draw neere, caſt your eyes vpon this bleſſed maide and mother of Chriſt, in whom wee ſee childe-birth not to haue impayred her virginitie, nor her virginitie to haue hindred her childebirth. O bleſſed virgin, O happy Marie! Embleme of virginitie, patterne of Modeſtie! For, howſoeuer thou aboue all other women art crowned with honour and dignitie, in that thou art a mother vnto thy Lord, as thou art his handmaide; yet ſuch is thy pietie and humilitie that thou waxeſt not proud or inſolent hereby. Many were thoſe gracious thoughts that ſhe continually entertained, many were thoſe patheticall eiaculations which ſhe ſent vp vnto heauen. Happy was Ioſeph that had ſo gracious a woman eſpouſed vnto him, as Marie: and yet more happy was hee, in that the protection and tuition of his bleſſed Sauiour was deputed vnto him. I doubt not but that hee was ſorry that hee had no fit roome to receiue him, that the place wherein they ſoiourned was ſo meane, ſo vngarniſht, ſo vnfurniſht, ſo vnprouided both of meate and vtenſiles. How carefully did he ponder euery circumſtance? How cheerefully did hee acknowledge that onely faith muſt beleeue, what onely God doth effect? Now (beloued) ſeeing we are proceeded thus farre, let vs alſo thinke vppon thoſe that came vnto this miracle. Surely they were no other then ſimple Idiots: There were in the ſame countrey Shepheards abiding in Luc. 2. the field, keeping watch ouer their ſtocks by night. Kings and Potentates were ignorant of all this, and had no notice of Chriſt his Natiuitie. They ſleepe whiles Chriſt cometh. So ſecret and vnexpected ſhall hee come, when hee ſhall come the ſecond time as a thiefe in the night. Now a chiefe thing to bee obſerued in this hiſtorie, is, that the Angels made choyce of Shepheards an innocent and illiterate ſort of men, & made thē firſt partakers of the bleſſed newes of Chriſt his birth. The reaſon was (I coniecture) becauſe they might with more facilitie be induced to beleeue the tydings. For as Wooll that hath receiued the die and tincture of no colour, is capable of any: ſo theſe bleſſed ſhepheards which were neuer before indued with any kinde of ſecular wiſedome and knowledge, were more apt ſubiects to entertaine celeſtiall and tranſcendent inſpirations. The ſureſt meanes to ſore vp into heauen, are the wings of faith: that that ſooneſt depriueth vs of thoſe wings, and depraueth our affections, is nothing elſe but an inſolent preſumption, and an eleuated conceit of our owne vnderſtandings. O how hard a matter would it haue bene to haue perſwaded Aristotle, or any of that Leauen (I meane the Ethnicke opinionating Philoſophers) to haue beleeued that the Soueraign of the whole world ſhould be borne man on earth? O bleſſed bee that wiſedome, which in the myſterie of our ſaluation, hath excluded humane wiſedome! For they that were neuer guiltie of any learning & extraordinarie knowledge, they that could not diſpute, and could not but belieue, were the prime and firſt that were acquainted with a matter of ſo great conſequence.

The great Clerkes and Scholers of the world, who examined all by the Touchſtone of reaſon, who euer preferred vnderſtanding before beliefe, were vtterly diſcarded, and Heardmen admitted, whoſe plaineſſe of ſimplicitie was a great cauſe of their mature and ſpeedy proficiency: Unto you is borne this day in the City of Dauid, a Sauiour, Luk. 2, 10. which is Chriſt the Lord. Firſt of of all, they learne that Chriſt is borne, and then vnto them. What followeth? It is ſaid (verſe 16) That they came with haſte, and found Mary and Ioſeph, and the Babe lying in a manger. Theſe ſhepheards found that good ſhepheard, which was reſolued to lay downe his life for his ſheepe. They finde that vniuerſall ſhepheard, that ſhepheard, whoſe ſheepefold is of no leſſe extent thē the whole earth. They finde that ſhepherd, which hereafter Mat. 25. 21. ſhall ſeuer the ſheepe from the goates. Nay, they come vnto that ſheepe, or rather vnto that immaculate Lambe of Ioh. 1. 29. God which taketh away the ſinnes of the world. They come vnto the Lambe, but vnto ſuch a Lambe, as was alſo the Lyon of the Tribe of Iuda, Who although he then lay in the manger, yet not long after hee was aduanced vnto his throne.

Hence (Beloued) may we collect how much God fauoureth holy and modeſt ſimplicitie, and diſalloweth all nice and ſcrupulous ſubtiltie. The firſt that heard the voyce of the Angel, were the ſhepheards; the firſt that heard the report of the good newes, were no more then ſhepheards. And yet notwithſtanding, euen theſe ſhepheards were farre more happy then Caeſar, who hauing the third time barred vp the dores of Ianus, and appeaſed all tumultuous garboiles of warre and ſedition, which were then raging and predominant, both on ſea and land; yet knew not that Bleſſed, bleſſed peace and reconciliation which was wrought betweene God and man. Go too therefore yee bleſſed ſhepheards, vnto whom the good tidings were fully ſignified; you that were neuer ambitious of ſoueraignety, or a blaſt of fame; you that neuer ſtudyed the inſnaring ſophiſtrie of Monkes and Friers, nor how to coine the copper Syllogiſmes of the fallacious Ieſuites; you can neyther deceyue, nor this day bee deceyued, becauſe yee belieue onely what hath beene deliuered vnto you from the mouth of God: Goe, I ſay, and relate vnto your friends and acquaintance what Chriſt hath done for man. Goe and ſing an Hoſanna vnto your Sauiour; make vp your Cumaean Eglogue, and let your tongues as ſweetly warble it, as your hearts doe ſoundly conceiue it. For now you ſee the beloued Emanuel hath preſented himſelfe vnto the world: now are the former ages renued again. Now are all things poſſeſſed with ioy and gladnes. O what ſugred pſalms & celeſtial odes were written by Dauid concerning Chriſt repreſented vnto him onely in the dim glaſſe of tipes & figures? why ſhould not we that liue in theſe aftertimes honor him with our prime endeauours? Hitherto haue we treated of the ſhepherds which came to viſit our Sauior: now are we deſcēded to ſpeake a word or two of the Wiſe men that gaue the ſhepheards precedence in reſpect of order, but not in regard of vnderſtanding. But what was that that drewe the Wiſe men hither? Surely a ſtarre in heauen, which was appointed to Blazon the royall deſcent and pedegree of that infant that lay in the Manger. Hence was it that thoſe pillars and Atlaſſes of learning and knowledge, who coniectured not future euents by booke, but rather fixing their eyes and thoughts vpon heauen, which they alwayes beheld enchaſed with ſo many glittering ſtars as Diamonds, were well aſcertained of the natiuity of the King of the Iews: For they had ſeene his ſtarre in the Eaſt. And therefore now they repaire with all ſpeed and officious zeale, vnto that Mat. 2. place whither they were directed by the ſtarre, which accompanied them euen vnto the borders and confines of Bethleem. There they finde him, there they worſhip him: For ſo the Text ſaith, When they were come into the houſe, they found the Babe with his Mat. 2. 21. mother Mary, and they falling downe worſhipped him.

In vaine might they haue ſought in heauen for the Lord of heauen: ſeeing that it pleaſed him to be foūd on earth, and that in an Inne, in a stable. Come hither now all you that challenge vnto your ſelues the titles of Wiſemen., you that would refuſe to viſite your Sauiour in ſo meane a place; you that looke big in veluet, and ruffle in ſilke and tiſſue; ſee that you confront not the myſteries of God with an ouerweening conceit of your owne ability: Prie not into the Arke of his ſecreſies, enquire not for the reaſon, why God the Sonne ſo humbled, ſo emptied, ſo deiected himſelfe. Doe you rather with theſe Wiſemen adore, what you cannot conceyue, & admire what you cannot comprehend.

This is an Epidemicke and catholicke diſeaſe amongſt vs; Wee are too punctuall and pragmaticall in euoluing what God would haue ſhould lye hidde; and wee too perfunctorily neglect what he would wee ſhould canuaſſe and diſcuſſe. For as the whole proiect of our ſafety and redemption hath been brought to paſſe on earth, wee make a tedious queſt the wrong way, & ambitiouſly climbe vp into heauen to vnderſtand the reaſon of it. Vnwiſe, vngratefull perſons as we are, why doe we ſo diſdainfully paſſe by our Sauiours cratch, wherein he was repoſed, his thred-bare ſwadling cloutes, and homely ornaments wherewith hee was inueſted? What are all theſe things but argumēts of his voluntary humility which hee aſſumed, that hee might readorne vs with the robes of glory, & a crown of bliſſefull eternitie?

O Beloued, you that are Artiſts, and archprofeſſors of Learning; you that are graced with pues and chaires, come and learne one lecture of humility of theſe Wiſemen. Come and fall downe before your humble Sauiour and adore him; offer vnto him a more acceptable Preſent then Golde, Myrrhe, or Frankinſence, euen an ingenuous confeſſion of your ignorance.

And you learned Sages of the Eaſt, you that by the direction, and as it were, manuduction of a ſtar, haue vndteraken ſo long & tedious a iorney; returne yee now home againe more learned and more happy then euer yee were before. Goe and relate vnto your Countrimen the Chaldeans (or peraduenture yee are Perſians) the newes of this great myſterie o godlineſſe, without controuerſie the greateſt: to witte, that God was manifeſted in the fleſh, iuſtified in the Spirit ſeene of Angels, preached vnto the Gentiles, to bee beleeued in the world, and laſ of all, to bee receyued vp into glory. God and tell them, that there is nothing in heauen greater thē that that ye found in the manger.

I haue now ſufficiently ſpoken o the comming of the wiſe men, which were the laſt that came to viſite our Sauiour. Many indeed they were that came vnto him beſides, non were excluded. For he himſelfe came humble, and as it were degraded and ſet below himſelfe, that all of what inferiour ranke ſoeuer might bee emboldned to approch vnto him, and might haue no excuſe to tarry from him.

Now if you deſire I ſhould ſpecific vnto you thoſe that preſented themſelues vnto our Sauiour, I ſhall eaſilie accompliſh your deſire. There was firſt a Quire of Angels, and they ſang his birth-ſong. There were wedded people Zacharie and Elizabeth. There was the vnwedded, Simeon. There was a widdow, Anna. There was a Prieſt, Zacharie. There were the learned, the Wiſe-men. There were the rude and vnlearned, the ſhepheards. All which if we compare them together, we ſhal finde betwixt them a great diſparitie: who notwithſtanding were all equall, and not one inferiour vnto an other: f we conſider them as they all worſhipped and adored the new borne Infant, as they all ſubmitted themſelues vnto him, as they all celebrated the day of his Natiuitie. Would yee how vnderſtand what virgin was at the birth of Chriſt? I may anſwer you that a virgin was a chiefe agent, or rather a patient in the myſterie. Such a Virgin as brought forth her Creator, beeing notwithſtanding no leſſe a virgine then a mother, and more a mother then hee was a ſonne: for in reſpect of his Diuinity, he was her Father; as onely in regard of his humanity he was her Sonne. So that Chriſt was not onely Dauids ſonne, but alſo Dauids Lord: and not onely the Son of man, but alſo the Father of man; not onely of the ſeed of Abraham, but alſo the Father of Abraham; beeing himſelfe no leſſe the promiſer of the Meſſias, then the Meſſias promiſed. O bleſſed and happie day! on which hee that from euerlaſting hath had, and hath his throne in heauen, deſcended euen to the ſocietie of men This day is the day of our Marriage, of our affinitie, of our reſtauration, of our reunition vnto GOD, of our redemption from Hell. On this day, hee that is the eternall God, and ſtill remaining what hee was, for our ſakes became what hee was not. On this day, he that without a Body was euery where, by the aſſumption of a bodie ſeemed to limit and confine himſelfe vnto place; that we might obtain that happineſſe by grace, which hee had by the right of his nature.

O happy day much wiſhed, long expected! the abrogation of the Law, the period of all propheſies, the beginning of the Goſpell, yea the Goſpell it ſelfe: The Goſpell which was firſt proclaymed from heauen, and after publiſhed on earth, to the end that there might not bee wanting authority to confirme it, nor faith in men to acknowledge it.

O how ſweet is the remembrance of that day! how comfortable both to men and Angels!

True it is, that wee cannot conceyue this Myſterie; and yet wee reioyce in it. True it is, that we cannot diue into the depth and profundity of it; and what though we cannot? Haue not holy men that haue totallie deuoted themſelues vnto the exerciſes of religion and piety, beene as ignorant as we are? If yee beleeue me not, let mee entreate you to caſt your eyes vpon olde Simeon, who, howſoeuer the Scribes and Phariſes were buzzardblinde, and could not behold the Sun of righteouſneſſe; yet hee foreſaw him Mal. 4. long before hee came. And when hee ſaw that hee was come, O how was hee tranſported with ioy! How was he carried away vvith the ſtreame and torrent of ouerflowing gladnes? O with what zeale of heart, with what ſwiftneſſe of foot did he flye vnto his Sauiour, ſo long expected, and now at length exhibited? how earneſtly did hee embrace him, not onely with the armes of his body, but alſo of his affection? How willing was hee to pay his tribute vnto nature? How deſirous to ſhake hands with the world, and its emptie vanities, and to reſign himſelfe into the hands of God? With how relenting a ſoule, with what ſweet ſhowers of teares in the inſtant before his death, did hee warble out his Swan-like funerall ſong? Now beſides holy Simeon, may we behold many of the ſacred retinue, as firſt of all Ioſeph, a continuall ſpectator and obſeruer of the myſterie. Beſides, Ioſeph, there was Iohn the forerunner of Chriſt, and a Preacher in the wilderneſſe: And beſides thoſe, many holy women more religious then learned.

Moreouer, beſides the Women, there were the Apoſtles of Chriſt, who were inſtructed with diuine wiſdome by the inſpiration of the holy Spirite, not by anticipation of ſecular knowledge, which wee commonly tearme the Handmaid vnto Diuinity. Neere vnto theſe Apoſtles ſtood bleſſed Peter, and not farre off were the glorious Angels, who though they were compleatly endued with varietie of knowledge, yet now they could neither ſing nor ſay any thing, but Glorie be to God on high, and on earth, peace. Alas, it was not their ambition to purchaſe vnto themſelues a blaſte of fame, and applauſe of the World. Their chiefeſt intent was to prayſe him who was then borne.

Let no man therefore ſooth himſelfe in his learning, and multiplicitie of knowledge. For this day is a day whereon wee ought with modeſty to confeſſe our ignorance. This day belongeth chiefly vnto the vnlearned, and vnto thoſe that are but punies in the Schoole of Chriſt. On this day the Wiſdome of God vouchſafed to deſcend below its moſt eleuated & tranſcendent pitch of knowledge. On this day the Word of God vouchſafed to ſpeake as inarticulately as man in his childhood and infancy.

Let no man therefore take on, or thinke himſelfe diſgraced, in that hee is not furniſht with the abilities of nature, or not garniſht with the rules and precepts of art; ſeeing that God, that hee might diſappoint thoſe that were well ſeene in the points of learning, made choyce to diſcloſe himſelfe vnto thoſe that were but meane and ſimple. It ſhall therefore bee beſt for vs, not to ſoare too high into the myſteries of God, leſt at laſt, we flag and flye low with a broken pinion. Let vs, beloued, rather ſettle and reſt our ſelues in a ſober and ſafe ignorance, which will not onely not preiudice vs, but alſo bee much auaileable to procure our ſaluation. Farther then this, neuer aſpired any of the learnedſt Diuines that euer were.

The end of the firſt Homilie.
VPON THE PASSION OF CHRIST. HOM. II.

REuerend, & right worthy Auditors: Wee ſolemnize a day, whereunto neuer any former lge behelde the aike, neuer any future time ſhall ſecond it. A day whereon the eternal Sonne of God, hauing formerly aſſumed our nature, that hee might thereby reſtore it vnto its prime and firſt ſtate, and as it were, reimpatriate vs, and inueſt vs with the glory of a better Kingdome, was, not without the horrour and amazement both of heauen and earth, moſt barbarouſly ſlaine and put to death by thoſe, for whoſe ſake he came into the world; by thoſe, to whom hee had often ſent his Legates and Ambaſſadours; by thoſe, whoſe ſaluation he had reſolued to purchaſe by the effuſion of his moſt precious bloud.

Such is the weight and grauity of this theame and argument, which by my future diſcourſe I determine to purſue, that it may eaſily inaudience the Hearer, and procure in him ready and fauourable attention (a thing that Oratours vſually entreate in the Proeme of their Orations.) And therfore for my part I will not bee ſo prodigal of my breath or vnneceſſary paines, as to importune you to heare me: for I am well aſſured that you expect not the enchanting flouriſhes, or ſugred blandiſhments of Rhetoricke, being ſolely contented to entertaine a bare Diſcourſe vpon the Paſſion of our Sauiour; the remembrance of whom wil rather reſolue vs into a ſtream of tears, thē any way giue vs occaſiō to wiſh for the fluent and harmonious ſtraines of wit and eloquence.

For if wee duly conſider all thoſe tragicall Scenes, and dolefull paſſages of his life, euen from his cratch vnto his croſſe; wee ſhall finde them to haue beene nothing elſe but a Mappe of miſerie, or a ſea of calamitie. For hee was no ſooner borne, but hee endured the ſharpeneſſe of a bloudy circumciſion: he was no ſooner circumciſed, but by and by he was deſigned to the ſlaughter; hee had no ſooner publiſhed his heauenly doctrine, but forth with hee was accuſed of ſedition, impiety, blaſphemie, fury; and not onely ſo, but hee was tearmed euen a Diuell, and that of thoſe, whome aboue all the Nations of the world hee had vouchſafed to ſtile his peculiar people.

Thus whither ſoeuer I caſt mine eyes, I can behold nothing but miſery and reproches, and pouerty, and hunger, and thirſt, and weakeneſſe, & wearineſſe; ſo that it ſeemeth, that our bleſſed Sauiour vpon his Croſſe made vp the full meaſure of that griefe and anguiſh, with which hee laboured & was perplexed all his life long, & then to haue ſucked out euen the very dregges of that bitter cuppe, which hee had but formerly taſted. Inſomuch that when wee meditate vpon thoſe many troubles and torments, with which he was voluntarily afflicted, to the end that hee might pacifie his Fathers wrath, and ſatisfie his Fathers iuſtice: we may well imagine, and bee aſcertained, that he alone is the abſolute embleme & patterne of patience and perſeuerance.

The ſtrict Stoickes that ſo pleaſed themſelues in their obdurate indolency, came very ſhort of him. Whom that yee may the more admire and wonder at, I will endeauour with the penſill of a large and ample diſcourſe (the matter and ſubſtance whereof ſhall be borrowed from the Penmen and Actuaries of the holy Spirit) to Limme out, and Delineate him vnto you.

After that our Sauiour had ſent vp many frequent and feruent eiaculations vnto God the Father, in the behalfe of his deare & diſtreſſed Church; (for whoſe ſake no leſſe willingly, then valiantly he endured the weight of ſo many grieuous afflictions;) by and by after, hauing retired himſelfe into a ſhady priuate garden, hee was moſt impetuouſly affronted by Iudas, and a barbarous troupe of Souldiers. And that nothing might ſeeme to bee done raſhly or accidentally, euen this very aſſault was propheſied by Zacharie, Chapter 13. ver. 7. Smite the Shepheard, and the ſheepe ſhall bee ſcattered. And thus he being ſurpriſed by ſo violent a guſt of furie, was notwithſtanding left alone by his Diſciples, and forſaken by all his familiars and acquaintance, forſaken euen by thoſe, vnto whom, not long before he had imparted the true Manna of his body, Iohn 6. and refreſheth their languiſhing ſpirits with a cordiall of his moſt precious bloud. Hee that had beene alwayes reputed his conſtant friend & follower, moſt baſely prized him at thirty pence: and as if he had beene a vile and infamous malefactour, by a falſe and Syren-kiſſe, deliuered him into the hands of his cruell and malignant enemies. O groſſe impudency! O hainous impietie! Now may yee behold him ledde away captiue, his armes and hands being faſt bound & manacled: Now may yee ſee his beloued, gracious Iohn, who had often leaned vpon his heauenly beſome; who had often learned from his ſacred lippes many tranſcendent myſteries and oracles of wiſdome, and had formerly beſt vnderſtood, that the Word was in the beginning, and that the Word was made fleſh; him, I ſay, may yee ſee lamentably deiected, and ouerflowne with the waues of ſorrow and penſiueneſſe. Now may yee ſee the bleſſed Saint Peter, whoſe ſoule was as it were the mint of Heroicall and holy reſolutions, follow and pace aloofe off; being much appaled and affrighted at the view of ſo doleful a ſpectacle.

As for the reſt of our Sauiour his dependences, thoſe, I meane, whom he had eyther peculiarly inſtructed, or any way releeued, eyther by reſtoring of their ſight, or by ſtaying the fluxe of a bloudy and menſtruous iſſue; or by reuniting, and as it were, cementing the crazed members of thoſe that had beene poſſeſſed with a ſhiuering palſie. All thoſe, I ſay (whereof the multitude was almoſt infinite) baſely hide their heads, and withdraw themſelues cleane away.

Thus was our bleſſed Sauiour forſaken by thoſe that ſhould haue reſcued and ſupported him. Thus was hee expoſed to ſo many perils and hazards. By and by after, hee that (by the eternall decree of his Father) was to become the vniuerſal Iudge of quick and dead, was conuented before the pettie punie Iudges of the earth; being poſted from Annas to Caiphas, from Caiphas to Pilate, from Pilate to Herod, from Herod to Pilate againe. O turbulent & tumultuous people! how doe they bafle his doue-like innocency? how doe they delude his ingenuous ſimplicitie? how doe they oppoſe his truth and ſincerity by falſe & ſuborned teſtimonie? How doe the reprobate raſcals, the very froth and ſcum of baſeneſſe, audaciouſly dominere and inſult ouer him? How deſpicably do they veyle and hud winke him? How contemptuouſly doe they ſtrike him? enquiring of him, whether hee can tell who it was that did ſtrike him? and not onely ſo, but alſo by the iniurious commaund of the High-Prieſt, hee himſelfe being the High-Prieſt of all mankind, is diſgracefully whipped. The ignorant and arrogant Phariſes, and Doctors of the Law, deſpitefully accuſe the authour and publiſher of the Law. Herod with his officious glozing Courtiers and accomplices deride his ſilence, and that they may the more expoſe him to laughter, they chaunge his garment. The Souldiers that had embrued their blades in the bloud of Innocēts, moſt impiouſly batter and buffet him. And not onely ſo, but they alſo diſcharge their filthy foame vpon his moſt glorious face. And that they may heape ſinne vpon ſinne, and yet adde more maturity vnto their ful blowne impietie, they ſet a crowne of thornes vpon that head of his; wherein (as in a casket) all the Iewels of diuine wiſedome and knowledge were inſhrined. There was not ſcarſe any part of his whole body, that was not either expoſed to reproach, or tormented by griefe. His head pierced with thornes, beaten with fiſts, bruiſed with ſtaues; his face beſlimed with ſpittle, his cheekes ſwelled out with blowes, his tongue and palate offended with diſtaſtefull vineger and gall, his eares ſurcharged with loades of diſgracefull contumelies. How thinke you did Chriſt behaue himſelfe in this caſe? The ſtory informeth vs, that his ſilence was no leſſe then his patience. His aduerſaries on the contrary ſide preſſe vpon him, and with vehement exclamations and outcries preſſe him to ſpeake ſomething for himſelfe, and yet (maugre all their furie and exagitations) he replyes not ſo much as a word vnto them. Why doeſt thou O Infidell, enquire the reaſon and cauſe of this patient ſilence of our Sauiour? Why doeſt thou after his death recrucifie him againe? Let me but aske thus much of thee? To whom ſhould Chriſt haue returned an anſwere? To Pilate? Alas hee knew but little in the ſtate of the queſtion. To the Iewes? No, they were his accuſers. What ſhould he haue anſwered? Hee had already made knowne vnto them that he was the Son of God. This was the onely motiue and impulſiue cauſe why he was cōuented. This was that that his Aduerſaries ſo earneſtly purſued; ſhould he haue denyed him ſelfe to haue beene the Sonne of God? No. That hee would not, hee could not doe. Truth cannot lye.

Thus much he had both intimated and profeſſed. As for his allegiance vnto Caeſar, which they would haue induced him to haue denyed, it was to no purpoſe, to make any mention of that. For alas, it was not his ambition to ſit vpon the throne, and to be placed in the honour-point of an earthly Kingdome; it was not that hee intended. No, he came into the world for no ſuch purpoſe. Hee rather came that hee might gather together his Church, diſperſed and driuen to and fro vpon the ſurface of the earth, that he might, as it were, reedifie the decayed race of mankind; that he might ſaue his people by his bloud, and by his word; by his miracles, and by his oracles. The obdurate and peruerſe Iewes were ignorant of this, & much more the Romanes. They knew not what he meant by the deſtroying of the Temple, or by the repayring of it in three dayes. And therefore they are with no leſſe fury then blindnes hurried againſt him; who after they had laſhed him almoſt vnto death, & moſt cruelly diuided thoſe azure channels of his bloud, they bring him in publike being ouerflowne with gore, and moſt diſdainefully expoſe him to the view of the ſcornefull multitude, with an Ecce homo, Behold the man! Oh my Soule, ſtand here erected, fixe the eye of thy contemplation vpon the countenance of thy bleſſed Sauiour. Shake off the multitude of thy fruitleſſe vanities, with which thou art ſo encombred, and beſtow all thy time and meditation vpon him alone, a perſon ſo much to be honoured, ſo highly to bee regarded. Ecce homo, Behold the man, behold the man of ſorrow. Behold him that was the fayrest among men, being both white and ruddie, the chiefeſt among ten thouſand. His head is as the moſt fine golde, his lackes buſhie & blacke as a Rauen: His eyes are the eyes of doues by the riuers of waters, waſhed with milke, and fitly ſet: His cheekes as a bed of ſpices, as ſweet flowers; his lips like Lillies, dropping ſweet ſmelling myrrhe. Hee that was thus ſet out, and embelliſhed with ſo many gracefull ornaments, lyeth now disfigured with wounds, weltring and panting in a crimſon riuer of his owne bloud. O bleſſed Sauiour! what hauocke doe thoſe tyrāts make of thy life? How lauiſh & prodigall are thoſe Canibals of thy bloud? How many wide ſluces & paſſages haue they opened for the venting of it? What full ſtreams & torrēts guſhed out at his noſtrils? And that that was moſt lamentable & grieuous vnto him, he was ſo captiuated, as that he had not means to wipe away either his bloud or his Teares, that trickled downe all about his precious bodie.

Ecce homo: Behold the man; This is that moſt glorious Face, at whoſe Maieſtie, men and Angells ſtand agaſt!

This is hee, who although hee now ſtand mute and ſilent, yet is his voyce heard in the clouds, and the ratling of his thunder is able to ſtrike terrour into the ſtouteſt heatts.

Ecce homo: Behold the man; Behold him that is Lord Paramount of whatſoeuer is inclaſp't within the circuit of this ſpacious World: and yet now hee ſtandeth poore and vnfurniſhed of all things. He that freeth vs all, and is the onely authour of our libertie, leading Captiuitie captiue, is himſelfe apprehended as a Malefactor, and led away as a Captiue. He that cureth vs all by the precious Balme and Panacea of his bloud, is now himſelfe miſerably wounded. And ſee now, here he ſtandeth before the Iudge, before vs all, yea, and for vs al; He ſtandeth naked & diſrobed, that the wounds & gaſhes which were inflicted by the enemie, and endured for vs, might lye hid to no man. All which, mee thinke, might eaſily ſoften and intenerate a flintie heart, and yet the Iewes were nothing moued at it. Who being tranſported with furie and madneſſe, they now goe about to depriue him of life and all. And that they may make his griefe paralell to his diſgrace, they charge his weary ſhoulders with the weight of his burdenſome croſſe. And not onely ſo, but they appoint their malepert officious Sergeants to attend him, and giue in charge, that if he pace it ſlowly, or falter vnder his carriage, they ſhould with bloudy ſcourges force him on amaine.

Our Sauiour being brought to this grieuous ſtreight and exigent, his ſtrength fainting, his heart panting, his voyce fayling and euen drops doe I ſay? nay, flouds of water and bloud ſpringing from all the pores and paſſages of his body, doth notwithſtanding vouchſafe to direct his deiected countenance and languiſhing eyes vnto vs miſerable and moſt vnthankeful caitifes, that neyther ſympathize with him in his calamity, nor ſo much as remember, that hee himſelfe ſtood in the vantguard of the battell, and with his helmet of Patience ſheltred vs from the gunneſhot of his Fathers indignation. And as his eyes are directed vnto vs, ſo is his voice alſo.

Let vs ſuppoſe him ſpeaking vnto vs with theſe words: O my people what haue I done vnto thee, and wherein haue I wearied thee? teſtifie againſt Mich. 6. 7. mee. When I created thee of the duſt of the earth, I made thee like vnto my ſelfe. But thou by the allurement & inſtigation of the Diuell, diddeſt moſt diſobediently deſire to be like vnto mee, in what was not fitte thou ſhouldeſt, and ſo becameſt like vnto the Deuill, that arch-lyer of the world, the patronizer and abettour of thy ambitious enterpriſe. Thou, ſinfull as thou art, haſt almoſt razed out the ſacred impreſſe of my Diuinity, ſet with mine owne finger in the chryſtall table of thy ſoule; and yet notwithſtanding, I ſo much diſparaged my ſelfe, as to take vpon me the forme & ſhape of thine abiect and contemptible nature: For thy fleſh I aſſumed, and yet not its impurity; but, as it were, in its prime integrity, refined and purged from that droſſe and menſtruous corruption which reſided in it. And yet for al this I affected no ſtate or pompe in my comming vnto thee; howſoeuer the Fathers and Patriarks in the Nonage and infancie of the World longed for it; and the Prophets after thē often mentioned it. Moſes did foreſee it, Dauid did did fore ſing it, Salomon did foreſay it. The Euangelicall Prophet Eſay did moſt plainely and punctually expreſſe it, hauing then no other meanes to relieue the diſcon ſolate mindes of the Iewes, but onely by aſſuring them of my comming. But when I came, I found my entertainement not ſquaring to my expectation. Where I looked for amity, I found enmity; I receyued hatred for my good will; and for caſting out of Diuels, I was accounted one for my labour. O ſenſeleſſe ingratitude! Thus was my humilitie no leſſe miſconceyued, then my maiesty vnconceiued! and yet notwithſtanding, it was my dayly endeauour to doe good vnto all men. Eyther I cured the bleeding wounds of an afflicted conſcience with the balme of conſolation; or I reclaimed the ſtragling ſinner, and brought him againe vnto my folde; or I gaue eyes vnto the blind, or feer to the lame, or ſpeech to the dumbe, or health to the diſeaſed, or bread to the hungrie: and, if at any time bread were wanting, there neuer wanted a myracle to ſupplie it. If a mother lamented the death of her onely ſonne, eyther I reſtored life to the dead, or conſolation to the ſuruiuing. If any woman wanted water, I gaue her better then ſhe thought, Euen the water of life. I abhorred not Iohn 4. ſo much as Publicans and Sinners, I was familiarly conuerſant with all men.

Now therefore, O Inhabitants of Hieruſalem, and men of Iudah, Iudge I pray Eſa. 5. 34. you betwixt me and my Vineyard. What could haue been done more vnto my Vineyard that I haue not done vnto it? Wherefore when I looked it ſhould haue brought foorth grapes, beought it foorth thornes, with which now the Temples of my head are wounded? Wherefore, when I looked for Wine, brought it foorth vinegar to offend my taſte? Why had ſhee nothing but myrrhe and gall to quench the thirſt of her drooping Lord? Theſe and the like dolefull complaints, the Iewes had both heard and read; they had noted and obſerued all the holy actions of our Sauiour whiles he breathed vpon this Theater of earth. They had often heard him teaching in the Temple, teaching in the Synagogue, teaching vpon the Mount, teaching in the high-wayes and thorow-fares. His goodneſſe would not ſuffer him to conceale or masque vs any thing in darkneſſe and ſilence: that might make any way to the ſafety of the hearer. For now the time was come, wherein God had determined to diſpell the thicke fogges of errour from the mindes of his people, and clearely to inſtruct them in the myſteries of his truth. And not onely ſo, but he had alſo decreede by one ſole Hilaſticall and propitiatorie Sacrifice, to purge and expiate the ſinnes of the whole world. This was that pure and vnblemiſhed oblation, free from all ſtaines of corruption and impiety.

Thus much euen the very aduerſaries of our Sauiour could not but auerre, who continually yeelded vnto him honor & regard ſutable vnto his perſon. For indeed nothing was done in vaine, nothing by chance or accidentally, nothing without the directing hand of him that was afflicted. Who as he ſtood bound, and in the hands and power of others, yet notwithſtanding, hee himſelfe diſpoſeth whatſoeuer he ſuffereth. O the hidden ſecreſie and prouidence of God! whatſoeuer appellation or title the Church doth ſeriouſly giue vnto Chriſt, the ſame doe the Iewes attribute vnto him by way of mockerie and illuſion. The prophane Souldier derideth our Lord and Sauiour, and yet in the mean time he adoreth him, bowing his knees vnto him, Unto whom euery knee ſhall bow. He denyeth Chriſt to bee a King, and yet by and by, he crowneth him. After hee had crowned him, hee gaue him a reede for a ſcepter; and that nothing might be wanting, they put a purple garment vpon him, the chiefe ornament of Kings and Princes. Laſtly, whiles rhe people play vppon him, and contemne him, yet notwithſtanding they confeſſe him to be a Prophet; for by that name they ſaluted him.

Thus the enemies of Chriſt acknowledge him to be both God, a King, and a Prophet. But by what meanes, I wonder came the Romanes to know thus much of our Sauiour? Certainely, to ſay no more, it was the will and wiſdome of God ſo to diſpoſe. It was alſo by his iuſt permiſſion, that the falſe accuſation of Chriſt, who was truth it ſelfe: and the iniurious condemnation of Chriſt, who was innonocency it ſelfe, ſhould bee reuenged by the deſperate and voluntarie death of that deboſht Stigmaticke Iudas, who had formerly engaged himſelfe to betray his Lord and Maſter with a kiſſe. O how was that candide Diuell, that varniſht hypocriſie, that outſide of a friend, that coppergilt Apoſtle tortured in ſoule by the racke of his raging conſcience? How earneſtly did hee deſire to ſet a period to a couetous baſe life, by an infamous and miſerable death? Pontius Pilate, vnto whom the iudgement and arbitrating of the cauſe was aſſigned, had oftentimes witneſſed & auerred, that our Sauiour had not deſerued any puniſhment at all: And that he might the better confirme his aſſertion, hee endeauours to cleare himſelfe from the aſperſion and imputation of iniuſtice, by waſhing his hands in the viewe of the multitude. By and by after hee conſtantly affirmeth, that Chriſt was no ſeducer of the people.

Herod, who had formerly derided our Sauiours ſilence, dareth not to condemne his innocency.

Ioſeph of Arimathea, being one of the chiefe Senators, retires himſelfe into his priuate chamber, and will not bee ſeene at the Bench, leſt peraduenture he ſhould bee forced to determine ſomething contrary vnto his conſcience.

The malicious Iewes, although they ſuborne falſe witneſſes againſt our Sauiour, yet notwithſtanding they teſtifie publikely before the Iudge, that he is not guilty of any crime. The ſame Iewes that exclaimed againſt him as againſt a ſeditious perſon, doe now ſtile him their King by that writing vpon his croſſe, whereon hee was adiudged to die.

Caiphas the high Prieſt, by enthuſiaſme propheſieth of Chriſt, whom hee perſecuteth; & with a loude voice both accuſeth and abſolueth him, pronouncing the myſterie of our ſaluation; to wit, that it was neceſſary that one ſhould dye for the people.

The laſt and worſt of our Sauiours aduerſaries, was the Diuell, who although hee earneſtly and conſtantly endeauoured by all aſſayes to vexe and trouble our Sauiour, yet (as the Ancients coniecture) hee could not but incite Pilates wife to tell him, that ſurely the man that was thus maligned, accuſed and condemned, was a iuſt and righteous man, who although at length he ſuffered death vpon his croſſe, yet hee ſuffered it not as an impious and infamous malefactor, but as a glorious conquerour. God the Father together with his whole family & Court of Heauen, ſtood and behelde the pangs and paſſion of his beloued Sonne, on whoſe ſhoulders hee had layed the weight of the puniſhment which euery one of vs in our owne perſons ſhould moſt deſeruedly haue endured. God, who is tearmed of the Prophets, a deuouring fire, an ouerflowing torrent of wrath, as violent as a rough ſtorme of hayle, as impetuous as a tempeſtuous guſt of wind maketh our Sauiour the onely butte to receiue the ſhafts of his fury and indignation. Who lying thus wounded and pierced with the ſharpeneſſe of his extreame agonie, (in reſpect of which all thoſe tortures inuented by tyrants, all thoſe maſſacres and torments of the holy Martyres, were but dreames and loue-trickes) is forced not to a duell or ſingle combat, but to encounter a multitude and throng of aduerſaries.

Amongſt the which hee was to conquer the Diuell, that olde Hydra, and arch-enemie of mankind. Who as hee had beene the cauſe of the firſt Adams expulſion, ſo doth hee now attempt no leſſe to inthrall and captiuate the ſecond Adam, and to caſt him into vtter darkneſſe.

In the ſecond place he was to vanquiſh death, that had a long time tyrannized ouer all mankind. Our Sauiour being to enter the liſts with theſe furious Antagoniſts, was publikely brought along to an infamous place, where all wicked perſons were put to death, which place the people that liued thereabout, called it Golgotha, a place of dead mens ſculs.

Now the reaſon why hee was to conflict in this place, was (as wee may imagine) that hee might giue death the foyle, euen in its ſtrongeſt hold, wherin it had ſo long triumphed, and erected ſo many trophees of its victorie; that, where the firſt Adam had beene interred, euen there by the force of the ſecond Adam, the ſharpeneſſe & ſting of death might be rebated.

And yet, howſoeuer death was there conquered, yet not without the death of the conquerour: for euen there Chriſt himſelfe was nayled to his croſſe, in the view both of men and Angels. Who although he was brought into that lamentable ſtraight and exigent, although hee lay groueling and gaſping vnder the heauy burden, both of the pangs of death, and the paines of Hell, and the wrath of his Father; yet notwithſtanding the loue hee bare vnto man, was euen then no leſſe entire then euer it was. For euen then I ſay, hee ſaued the theefe at the croſſe, and prayed for his enemies. By and by after, he ſurrendred his bleſſed Soule into the hands of God.

What ſhall I now ſay vnto you ſinfull Iewes, by whoſe barbarous fury, and fatall blindneſſe the Son of God was crucified? What penne can expreſſe, what pencill can decipher your hainous and execrable fact? yee haue ſlaine, yee haue ſlaine the very Author of life, the firſt begotten of God, the Creatour of the world, the King of Iſrael: yee haue ſlaine that innocent and immaculate Lambe, in whome there was no deceit: yee haue ſlaine the Prince of Peace, the Herald of grace and of our reconciliation vnto God. Oh that my head were waters, and mine eyes a fountaine of teares, that I might weepe Ierem. 9. 1. day and night! I will bewayle with the weeping of Iazer, the vine of Sibmah; I Eſay 16. 9. will water thee with my teares, O Heſhbon, and Elealeh. For the righteous periſheth, and no man layeth it to heart. The Lord of Heauen and earth was ſlaine, and Eſa. 57, 1. no man conſidereth it.

O hatefull and hated Nation! O cruell and abominable people! deſtitute of wiſdome and vnderſtanding, how forgetfull wert thou of him that begate thee? You haue ſlaine him that brought you out of the land of Egypt, that Ier. 2. 6. ledde you thorow the wilderneſſe, thorow a land of deſerts and pits, thorow a land of drought and of the ſhadow of death, thorow a land that no man paſſed thorow, and where no man dwelt. You haue ſlaine him Pſal. 78, 24. that fed you in the wilderneſſe, euen with the bread of Angels. Him, that found you in the deſert land, in the waſte howling wilderneſſe, that led you about, that inſtructed you, that kept you as the apple of his eye. As an Eagle ſtirreth vp her Deut: 32. 10 neſt, fluttereth ouer her young, ſpreadeth abroad her winges, taketh them, beareth them on her wings: So the Lord alone did leade thee, and there was no ſtrange God with thee. Bee aſtoniſhed O yee Ier. 2. 12. heauens at this, be yee horribly affraide, bee yee very deſolate. Tell it not Gath, publiſh it not in the streetes of Askalon, leſt the daughters of the Philiſtines reioyce, and the daughters of the vncircumciſed triumph.

That face that vpon Mount Horeb the people could not behold without aſtoniſhment, nor the Angels themſelues with horrour and amazement, the wicked Iewes defiled it with ſpittle, and bruiſed it with ſtaues. And not onely ſo, but they euen killed the Lord of Hoſts, whoſe name is Iehouah. O fanaticke and furious miſcreants, how could yee dare to murther his Sonne, whoſe Name yee could not vtter without trembling? O extreame and ſottiſh impietie, no farther to bee remembred, then deteſted! O peruerſe and wicked generation, how are your rebellious hearts wrapt in the filme of ignorance? See yee not all the creatures of the world ſtanding agaſt at the ſight of your cruelty? See yee not the earth ſhaken, the rocks rent a ſunder, the graues opened? See ye not the glorious beauty of the Sunne maſqued with prodigious fogges, as defying your diſmall fact, and not enduring to behold the ſadde eſtate and diſtreſſe of its Creatour? Alas, why ſtand yee gazing vp towards heauen? why ſtand yee wondring to ſee the brightneſſe and luſtre of the day turned to an abortiue night?

Here is no defect of nature, no ordinarie or vſuall Eclipſe of the Sunne. This vnexpected darkeneſſe cannot be excuſed, eyther by the head or taile of the Dragon, vnleſſe yee meane that old Dragon the Diuell, by whoſe incitement yee haue cut off your owne hopes, and the life of the bleſſed ſeede of the woman. And therefore becauſe yee deſtroyed him in whom there was both light and life, yee are now ouerwhelmed with Egyptian and palpable darkeneſſe; darkneſſe not cauſed by the courſe of time, but by your owne iniquity. Darkeneſſe accompanied with feare and horrour.

This is that yee haue read in Eſay, The windowes and cataractes of Heauen are opened, the foundation of the earth are ſhaken. The earth ſhall reele to and fro as a drunkard, and ſhall bee remoued like a cottage. And all this ſhall come to paſſe, becauſe yee haue ſlaine him, who commaundeth the Sunne, and it ariſeth, who ſealeth vp the starres as vnder a ſignet.

The earth acknowledged him its Creatour; the rockes that claue aſunder confeſſed him to be God; the Temple to be a Prieſt; who after the abrogation of the ceremoniall Law, and the diſanulling of all ſuperſtitions whatſoeuer, placed his true worſhip in the ſpirit of man, and his chiefeſt Temple in the ſoule of man. Now beſides this, not onely the rending of the body of the Temple, but alſo of the temple of his body, plainely manifeſteth that all ſacrifices ended in that one ſelf-ſacrifice, being both the aboliſhment & accō pliſhment of all oblations whatſoeuer. This Sacrifice was the moſt Hilasticall and propitiatory of all others.

This ſacrifice was a moſt perfect and abſolute Holocauſt, for it was totally conſumed by the flames of Chriſts feruent loue vnto man. And as it was burnt, ſo it ſent vp a moſt ſweet ſauour vnto the noſtrils of God. This ſacrifice conſiſted of the pureſt meale, neyther was it euer ſowred with the leauen of any iniquity. Part whereof was offered vnto God vpon the Croſſe, and part was reſerued for the Prieſts, that is, for all vs, that thereby wee might bee nouriſhed to eternall life.

By this was the wrath of God appeaſed, and our peace procured. Neuer was there ſuch a ſacrifice as this before offered, that could ſo fully mitigate the diſpleaſure of God conceyued againſt man, whoſe ſinne was ſo hainous and notorious, inſomuch that eyther the Son of God was to dye once for man, or man eternally. But if peraduenture any man be ſo incredulous as to demaund, how Chriſt beeing the Sonne of God could ſuffer, ſeing that the Deitie is not ſubiect vnto paſſion; hee may bee fully reſolued by the Church, whoſe aſſertion is, that Chriſt ſuffered not in reſpect of his diuine nature, but his humane. For though the Deity was in the Sufferer, yet was it not in the ſuffering; though it was in the body of Chriſts paſsion, yet was it not in the paſſion of Chriſts body: ſo that the Humanity onely ſuffered, and the Deity onely ſuſtayned it, and made it able to endure the affronts of its impetuous aduerſaries. The impotency of the one required the omnipotency of the other.

When I thinke vpon my Sauiours Humanity, then mee thinke, I ſee him faultering vnder the burden of his Croſſe; When I thinke vpon his Deitie, then me thinke, I ſee him walking vpon the Galleries of Heauen. When I thinke vpon his Humanity, then mee thinke I ſee him lying in the duſt, and weltring in his owne gore: When I thinke vpon his Deity, then mee thinke I ſee him flying vpon the winges of the glorious Seraphims. Oh how different are theſe two natures of Chriſt! And yet howſoeuer the 〈 in non-Latin alphabet 〉 betwixt them bee ſo great, and the diſparity ſo euident, yet notwithſtanding in him are they both combined. For although he be not one nature, yet is a one in Perſon, one Chriſt, one Mediator, one Redeemer, one Sauiour. For euen as the body and ſoule of man being two diuers things, doe notwithſtanding conſtitute one man: So the Deitie and humanitie of Chriſt, albeit they be two diuers natures, yet they make vp one perſon. Chriſt in regard of his humanity, died: in reſpect of his Deitie, he ſtill remained entire, vntouched, impaſſible, invulnerable. This was that, that rowſed vp the interred carcaſes from their graues, (for many of the Saints that ſlept, aroſe, and came into the holy City, and appeared vnto many.) This was that that rent the veile of the Temple. This was that, that as it were, ſealed vp the Sunne-beames vnder a Signet of Cimmerian clouds. This was that that cauſed that generall conquaſſation of the earth. This was that that made the Centurion auerie, (maugre all the peoples vehement reclamation) that Chriſt was the true and eſſentiall Sonne of God. It was the fleſh that trēbled, that ſtood ſo affrighted and appaled at the grimme viſage of death.

It was the fleſh that would haue hindered the Word, and haue fore ſlowed the purchaſe of our eternall ſaluation. It was the fleſh that ſuffered vpon the Croſſe; and it was the Deity that triumphed ouer the bitterneſſe of death. It was the fleſh that was the ſacrifice; It was the Deity that was the Prieſt that ſacrificed it. It was the fleſh that in the anguiſh of its paſſion groned and breathed out this ſad and dolefull complaint, My God, my God, why haſt thou forſaken mee? And yet howſoeuer the fleſh was thus perplexed and afflicted, yet its vnion with the Deity remayned ſtill entire. Neyther could it poſſibly bee caſt off or forſaken by that, vnto which the links and ligaments of loue had ſo ſtrictly obliged it. O that our dull and miſtie vnderſtanding were ſo illuminated, our zeale and affections ſo ſeruent, as truly to conceiue the Maiesty, and earneſtly to embrace the humility of our Sauiour!

Oh that wee could ſufficiently meditate vpon the grieuous wounds, that hee ſuffered; vpon the gracious words that hee vttered! If we reuolue all the Annales and records of time; wee ſhall neuer finde his paralell, neuer any man that ſpake as hee ſpake, that ſuffered as he ſuffered: Neuer any man that ſo loued his friends, that ſo pittied his foes; neuer any ſo kind to the religious, ſo mercifull euen to Publicans and Sinners. Who a little before hee dranke the bitter cuppe of his paſſion, miniſtred a ſweet cordiall of conſolation vnto the theefe that was to ſuffer with him: To day thou ſhalt bee with mee in Paradiſe. Thus was that miſerable ſinner acquited from the death of the ſoule, although hee ſuffered the death of the body. Thus was hee by the power and mercie of CHRIST, of a malefactor, made a martyr. Surely ſo ſtrange and ſuddaine a conuerſion could not but bee immediately wrought by the efficacie of Chriſts Deitie: which euen in this act ſhewed its intenſiue & ſuperlatiue loue towards that Fleſh of ours, which it aſſumed.

Oh bleſſed and happie day, whereon our fraile & forlorne Fleſh was vnited vnto that nature which was neyther obnoxious to Corruption, nor ſubiect vnto Paſſion!

But, Oh, more bleſſed and happie day was that, whereon our Fleſh being ioyned to the Deitie, ſo died in Chriſt, as that wee not ſuffering death, were notwithſtanding reſtored vnto life.

For as CHRIST tooke vpon him our nature in the wombe, ſo hee vndertooke our death vpon the Croſſe. For whatſoeuer he ſuffered as man, he ſuffered for man: from whom he can be no more ſeparated or divulſed, then from his Deitie, with which he ioyned our humanitie, that he might ſaue and ſecure it from the hazzard of eternall death and damnation, &c.

Oh infinite loue! Oh incomprehenſible mercie! Oh bleſſed & happie day, wherein the head of the Serpent was brokē, the Leuiathan wounded, the vaſt Behemoth ouerturned, the powers of Hell ſubdued, the Graue conquered, the ſting of Death rebated.

Oh bleſſed and happie day, wherein the force and guilt of Sinne was taken out of the world, and the ſinner taken vp into heauen. O bleſſed and happy day, wherein by our Sauiours paſſion, the gates of heauen were opened; wherein it ſo came to paſſe, that wee that were once exiled and baniſhed from the celeſtiall Paradiſe, may now againe bee freely therein inſtated, and reimpatriated.

Now there is no Cherubim to hinder vs, no flaming ſword to affright vs. Now may wee all bee eaſily admitted, and bee made free denizens of that heauenly Ieruſalem.

O let not our impenitent inſolencie, and inſolent impenitency bee the cauſe of our excluſion.

Let vs conſider that the incredulous and proud Phariſes that challenged vnto themſelues ſo much purity and piety, were the firſt that were reiected, their Synagogue neglected, and euen theeues & malefactors preferred before them.

And this was that that ſo diſcouraged the Diuell, when hee ſaw thoſe that had beene his ſlaues and vaſſals to bee reſcued and abſolued from death, by one that was condemned to death; when hee ſaw that Chriſt was more powerfull in his death then euer any Emperour was in his rule and ſoueraignety; when he ſaw not from ſtones, but from the gallowes, euen from hell it ſelfe, children rayſed vp vnto Abraham.

When hee ſaw the Sonne of God after his buffets and his bonds, laſt of all, euen in his death, to erect the glorious building and edifice of his Church; when hee ſaw that bleſſed inheritance of Chriſt being but a little part and moytie of Mankind, ſtill to flouriſh as the Palme-tree vnder the burden and weight of its afflictions: when hee ſaw the Church of Chriſt, which was created by his power, now redeemed by his bloud, vnited by his Apoſtles, inſtructed by his Prophets, comforted by his Euangeliſts, and freede from that heauy yoake of ceremonies, with which it had beene long oppreſſed: When hee ſaw it, howſoeuer diuided in body, yet combined in ſpirit; Hauing nothing, and yet poſſeſsing all things in Christ, which is all in all. In whoſe paſſion it gloryed, whoſe patience it imitated.

Which Church of his, although it ſeeme to wither by the heate of perſecution, yet doth it ſtill grow & waxe greene by the dew of grace, and ſappe of conſolation.

True it is, that the Saints on earth are frequently perplexed with variety of exquiſite torments; and yet theſe are not of force & validity to diuert their zealous and conſtant reſolutions, to ſeparate them from their grand-Captaine Chriſt Ieſus, whom they follow, not as beeing confirmed in their purpoſes by the irrefragable peruerſeneſſe of the Stoickes; nor as beeing induced thereunto by the Sophiſtrie of Logicke, or by the inchantments of Rhetoricke; but as it were, beeing bound by oath, and deepely engaged vnto their Sauiour: by whoſe bloud they are refreſhed, by whoſe fleſh they are nouriſhed, by whoſe Spirit they are reuiued, by whoſe promiſes they are inuited, by whoſe precepts they are directed. The chiefeſt ſcope they ayme at, is, that they may bee one with Chriſt, as Chriſt is one with God.

For thou ſweet Sauiour art our head, and wee thy members: Thou our ſhepheard, and wee thy ſheepe, thou the Vine, and we thy branches. By thy death wee liue, by thy life are we rayſed from death.

And although wee are here ſorted and mixed with the world, yet our cogitations and our conuerſations are in heauen, whither our Sauiour is gone before.

Oh that wee could follow him, that wee could waft our ſelues vnto that Hauen of ioy; vnto that ſecure rode of felicity.

But ſeeing that as yet wee cannot follow thee (ſweet Ieſu) with our bodies, yet wee purſue thee with our deſires, with our ſighes, with our affections, with our teares.

In this interim, whiles wee heere ſuruiuing, ſeriouſly ponder thoſe trā ſcendent afflictions of thine, which for our ſakes, and yet not for our deſerts, thou ſufferedſt vpon thy Croſſe; whiles we meditate vpon thoſe griefes and torments which were as propaſſions vnto thy paſſion, how are we rapt into admiration of thy loue? Then doe wee abandon all our fruitleſſe and friuolous cogitations, then doe wee diſcard all our ambitious Babel building thoughts; then do wee diſclaime the inſolent ſelfe-conceites of our owne abilities, then doe wee deepely lament our ſupine and ſtupid negligence; then doe we grieue that wee haue beene ſo prodigall of our precious houres, and that we haue not embarqued our ſelues in thoſe actions which moſt of all procure our ſafety and indemnity.

Then are our eyes become fountaines of teares; then cry wee out and ſay; O Lord, thou haſt aſcended on high, thou haſt ledde captiuity captiue. Then crie wee out, O Lord, what is man, that thou art ſo mindefull of him, or the Sonne of man that thou ſo regardeſt him? Oh good IESU, what is man, that thou ſo regardeſt him? Thou haſt cloathed mee with skinne and fleſh, and haſt fenced mee with bones and ſinewes, ſayth Iob, Chapter 10 11. Remember, I beſeech thee, that thou haſt made me as the clay, and wilt bring mee into the duſt. Haſt thou not powred mee out as milke, and crudled mee as cheeſe? Chapter 10. ver. 9. and 10. Am I not to bee conſumed as a rotten thing, and as a garment that is moth-eaten? How then can it be that I, being of ſo abiect and corruptible a conſtitution, ſhould bee ſaued from death, by the death of the Lord of life? O ſtrange and admirable loue! as farre beyond comprehenſion, as end and meaſure. I haue ſinned, & thou (ſweet Ieſu) haſt ſuffered; nay, and I haue alſo ſuffered in thee, which ſufferedſt for me.

Thus by thee am I lyable neither to death nor puniſhment. My nature which I had corrupted, thou haſt refined; that that happineſſe might re-accrew vnto mee which I had loſt by the fall of my firſt parents. What now therefore ſhall I ſay? How ſhall I ſufficiently eyther admire thy power, or prayſe thy goodneſſe? Thou that art infinite, thou that art neyther confined to time or place, thou that art ſubiect neyther to death or paſſion, didſt out of thy moſt entire and intenſiue loue vnto vs, cloathe thy ſelfe with our fraile fleſh incident to both. Which fleſh of ours (maugre the Diuels malice and malignity) thou haſt highlie exalted it, and placed it aboue the Angels, the Archangels, aboue all the glorious Hierarchies of Heauen, euen at the right hand of thy Father, where is the fulneſſe of ioy and pleaſures for euer more. But before thou couldſt aſcend vnto that verticall point and Meridian of thy glorie, with what maſſie loades of calamities wert thou oppreſſed?

What Hunger, what Thirſt, what Nakednes, what Iniuryes, what Reuilings, what Spittings, what Stripes, what Wounds, what contumelyes, what diſgraces, what Death, and Crucifying didſt thou moſt mildely and patiently endure for vs!

And therfore, Oh ſweete IESU, giue vs grace, that as thou dyedſt for vs, ſo wee may liue heere to thee, and hereafter with thee. Graunt wee beſeech thee, that thy Paſſion may be our perpetuall Meditation.

Oh let vs alwayes reflect our Eyes vpon thee, and let thy ſufferings take a deepe impreſſion both in our Memories and in our affections.

And graunt Oh ſweete Sauiour, that wee may put, not the bodily finger with Thomas, but euen the finger of Faith into thy ſide, and into thy wounds, and with the hand of Faith apprehend thy merites.

Graunt that we may crucifie all the inordinate Luſts of the Fleſh, all our wanton and Laſciuious cogitations, and that wee may be like thee in ſufferings, that we may be like thee in glorie.

That wee whom thou haſt reconciled vnto thy FATHER, we whom thou feedeſt with thy Fleſh, we whom thou refreſheſt with thy Bloud, wee whome thou perpetually reuiueſt by the celeſtiall influence of thy grace, may hereafter bee one with thee, as thou art one with the Father.

To whome with thee and the Holy Spirite bee aſcribed and rendered all power, might, maieſty, dominion and prayſe, both now, and for euermore, AMEN.

Gratias tibi Domine IESV. FINIS.

LONDON, Imprinted by Bernard Alſop, and are to bee ſolde at his houſe by Saint Annes Church neere Alderſgate. 1618.