EVerie Day hath his Night, e­very Sum­mer his Winter, every Spring his Fall, and every Life his Death: And as some Nights are darker then other, some Autumnes more unseasonable, some Winters more sharpe; so [Page 2]are some Deaths more, yea much more cruell then other be: Some men fall like fruite, other are cut downe like trees; some are pluckt up in the flower, other by the roote; that is, some men die onely, Suet. Aug. Non aliter quàm sim­plics morte puntit. other with tor­ment, which is two, or more deaths in one. Yet one thing, neverthelesse, this diversitie findes to agree in, That all men die with paine: for two such friends as the soule and bodie are, cannot be parted without grieving: or, to speake more to the quicke, Two, which Na­ture, [Page 3]nay GOD himselfe once joyned together to make but one Person, cannot be severed again without cutting: neither is it an ordinary paine that divides these two, but such an one as can but once be suffered, and hath a name by it selfe, as it hath also a nature different from other paines; for we call it, The Pang of Death: which paine though we cannot learne what bounds it hath, because it is a pain that comes not to his height till wee be past telling where it holds us: [Page 4]yet can wee easily di­scerne, that it is not a­like in every man: for the strugling in some, and the quietnes in other, shew either the paine to be more, or the patience lesse: and yet a strong patience will often out­beare a grievous extrea­mitie, with little appea­rance of griefe: so that this Fit hath many mer­vailes in it, if any one could come againe, like Lazarus, to tel us them.

But among all Deaths, 2 whatsoever they bee, ne­ver was any so strange as our Saviours was: for [Page 5]in it, both paine and pa­tience met in their extre­mities: so that paine did her worst to overcome patience, and patience her best to overcome paine; and yet neither paine had the upper hand, though it killed, nor patience lost though Christ died: because he that suffered, suffered but at his owne will, and his suffering besides was the paine of Paine; yea, the death of Death it selfe: yet howsoever it prevai­led not, so great never­theles was this Passion, & so grievous, as it hath nor [Page 6]can have, none to sample it: for Christs paine was such as never Creature felt, neither can doe: and on the other side, his pa­tience so great, as for all the sorrow hee suffered on the Crosse, he is not read to have uttered a groane there. So that it may be easily discerned, that Patience had the victorie: because paine could neither make her leave the field till shee list, nor bring her to any conditions but her own, which were most ho­nourable.

This is but one occur­rence; 3 [Page 7]but the Death I have named, containes (further) a Story, that may take up (Reader) thy whole intention: for in it thou shalt see (wonder at it) a Crosse set up to crucifie GOD on, Life condemned to die, Righ­teousnesse to suffer: and, which is more, all this effected, yet nothing done to advance the contrarie partie: for through Christs Bodie, Death slew it selfe, and Sinne and Satan tooke their deadly wounds. See againe (and againe wonder at it) Patience [Page 8]exalted upō her Throne the Crosse, and crowned with Thorne, whereof every point is deadly; yet still unmooved, and like her Selfe. And as thou readst these things, written with blood in stead of inke upon the wide-open Booke of the Crosse, if thou apply them to thy selfe, and weigh them in thy heart as Marie did, they were for thee all suffered, and Christs victorie is be­come thy hope of glo­ry, his Crosse is thy Crowne, his suffering thy salvation, his death thy life.

Here is now a Booke, 4 written in red letters, laid open for thee to reade on, I meane the Crosse: and every word in it must be read two wayes, as having a dou­ble and contrary signifi­cation. When thou be­ginnest to reade, everie thing signifies as thou seest it written: but when thou commest to con­strue them, they meane quite otherwise. For at first, thou shalt see scorn, shame, suffering, death, and all these laid upon Innocencie for thy Sin: but this when thou hast [Page 10]acknowledged, thou must reade every word contrarie over againe: so that then, shame is glo­rie, suffering is victorie, death is life, both to him that bore them, and to thee that beleevest. And now thou hast the secret of this strange Chara­cter, ply thy book hard, and take out of it as much as thou canst for thy learning: especially this weeke thou must do it, because this is the ve­rie time, in which these things were first writ­ten, not with inke (as I said) but with his blood [Page 11]that died for thee. Reade then, and learne, and meditate, and apply: which all thou maist do though thou bee no scholler; for he that ne­ver saw booke before, may knowe his Christ-Crosse, though hee can reade no other letter. 5

When thou hearest mee thus speake of a Crosse, and suffering, thou canst looke for no­thing in such a booke but Tragicall: and so it is a Tragedy, even the wofullest argument that ever was acted. The A­ctors in it are all great [Page 12]men, as in Tragedies: Herod a King, Pilate the Romane Deputie, the Rulers of the Iewes, the chiefe Pharisies, the High Priests: all High, thou seest, yea the most High himselfe, for GOD hath a part in it. The Protasis, or first part, containes the Life of Death, that is, the furie of Christs enemies: the Epitasis or second, the Death of Life, that is, of Christ, who is Life in the fountaine, even The Life: the Catastrophe, or last part in it, is the Death of Death, which [Page 13]by Christ his dying was utterly destroyed, in re­gard of efficacie to hurt any of those that belong unto GOD any more. The beginning of this Tragedie (as it falls to be) is joyous, but the end was bitter. The first Scene of it, was Christs riding, as upon this day, into Ierusalem in tri­umph. The bravery of this show was not out­ward, and yet it is a wonder to see how it af­fected the multitude: Christ hath enough fol­lowers when he comes ri­ding in Tri­umph; but &c. the whole Citie was moo­ved: Men, and Trees too, stript thēselves to strow [Page 14]the way as hee went: e­very mouth was full of Hosanna, That is, Heare us O Lord. even the chil­drens also: and if they had held their peace, the very stones would have spoken. And who would have thought, when he sawe and heard these things, that Christ should have needed to have wept over this Ci­tie, or these should have bin the men that should betray him? But follow on thy Saviour into the Citie, and thou shalt see what entertainement he finds there, not for his owne, for he had none; [Page 15]but for thy sinnes, that thou maist learne to be­waile them. For,

When thou commest into the City, 6 thou shalt see the multitude indeed follow Christ; but it is the multitude, even the variable unconstant mul­titude: so that among so many followers of Christ, onely his Disci­ples were his true fol­lowers. Thou shalt see a­gaine, while the Citie is mooved with joy, the Pharisies on the other side as much mooved with anger, and asking even our Saviour him­selfe, [Page 16]of the Children which cryed Hosanna, Hearest thou what these say? When thou com­mest into the Temple, thou shalt see the house of his glory, which hee had chosen of old to put his Name there, filled with buyers and sellers, whom there is no way to drive out, but with a whippe. Therefore hee makes one, and burning in zeale, rests not till hee have driven out all these ungodly prophaners out of his Sanctuary, throw­ing downe their tables, and overthrowing their [Page 17]seates, and not suffering so much as a vessell to be carried through the Temple: neither had they all any power to resist him.

Now all these things are written for our ex­ample: 7 for the ill is writ­ten that we may learne to avoide it, the good that we may imitate it: But cheifly must our eye be bent on our Saviours actions in this story, for that is the best copy we have to follow. Follow him then as he rides, and see his humility: It is but an asse that he sits on, that [Page 18]thou maist follow him the better: yet is he that is thus meanly seated, the King not only of Zion, as the Prophet calls him, Zach. 9.9. but of Heaven & Earth: This thou maist learne, even of the children that follow him; for their cry is Hosanna, that is, Heare us O Lord: and againe they say, Blessed bee the King that commeth in the Name of the Lord: Take thou up this cry together with them, else thou must not ioyne with this company: for from the aged to the children, all had these two voices in [Page 19]their mouth, Hosanna, & Blessed be the King. The one is the voice of praier, the other of praise: two workes that peculiarly belong to this Day, a­mong us, which is Sun­day.

Amongst other things, 8 S. Iohn tells us of certaine Greekes, Proselites, Ioh. 12.20. that comming to worship at the Feast, desired as this day to see Iesus: neither doth he put them backe, but upon this occasion, as it seemes, begins to speake of his suffering which was to follow ere many daies were over. Be thou asha­med [Page 20]that any strangers should presse neerer to heare, or see him then thou: and be not afraid hee will reject thee, if thy desire bee to learne; for he does not so unto these. Especially take heede thou beest not left out, when he goes into the Temple: for by his beha­viour in that Temple, thou maist learne how to behave thy selfe in the Temple of thy Body: that as he with a whip of smal cords, whipped the buy­ers and sellers out of the Temple, overthrew also the tables of the money­changers, and the seats of [Page 21]them that sold Doves; so must we make us a whipp of cords, the smaller the better, and whip out of the Temple and Citie too our corrupt affections; neither let them so much as once looke againe into the Sanctuarie of our Soules, no not though they come to sell Doves for sacrifice, or would change our money into gold. At least, let them never have power to sell our Soules, which onely Christ was able to buy: but let us throwe downe their tables, overthrowe their seats, scatter their [Page 22]merchandize, and not suffer any vessell that is not hallowed to come through our thoughts. Thus shall wee bee fit to sanctifie this Day, when wee have thus hallowed our harts anew by clean­sing of them: otherwise, we shall justly heare the same which was spoken to these prophaners, My House shall bee called a house of Prayer, but yee have made it a Denne of Theeves.

FRom Bethany comes our Holy Lord this Morning to Ierusalem a­gaine; from his friends that had entertained him, to his enemies that would crucifie him; and that to save them, if they would have beene saved. This was the towne of Mar­tha and Marie, whome Christ loved: therefore hee honoured it with a miracle, in raising up Lazarus their Brother, [Page 24]and with making it his retyring place. And well it was, howsoever, that Christ had any place to retire to so neere Ierusa­lem: howbeit his own Ci­tie owed him a better, if it had done him right: yet for all that, he must go to Bethanie to seek his lodg­ging, if he will have one, and pay deare for it too: for he satisfied his Host to the full, both for his cost, and curtesie, in that hee raised him out of his grave, after he had lyen in it foure dayes. It goes hard with our Saviour (mee thinkes) when hee [Page 25]must bee glad to raise his host out of his grave: yet it is well that hee found one, though hee opened the earth for him. For a man may digge in many places, and not find gold; and Christ may often call at the graves of Mankind buried in Sinne, and find never a Lazarus to heare him. Holy Lazarus! thou couldst heare Christ whē thou wert dead; but well are wee if wee can heare him while wee are alive: yet this we may doe if we will, and now is the time; for this Weeke Christ hath many things to say, [Page 26]that concerne our soules health: yea, words he hath to speake, which may put Life into thee, if thou wert dead, so thy heart be fit, as Lazarus his house was, to receive him: only drawe neere, and bring thy Will with thee, and thou shalt heare him.

By this time Christ is on his way comming to Ierusalem: 2 & by the way, as he comes, he is an hun­gred: (he was no glutton then, as the Iewes accused him) and espying a Fig­tree a farre off, he goes to it, yet not to satisfie hun­ger; for the time of figges [Page 27]was not yet come; but to give us a Lesson, how he hates spiritual unfruitful­nes. When he came to it therefore, and sawe no figges, though by the yeare time it should have beene so, hee cursed the Tree, and anon it withe­red. If this bee done to the greene Tree, (for S. Marke hath noted, Mar. 11.13. that it had leafes, though it had no fruite) what will be­come of us, the dry and wild one? And if Christ require figges of it before the time, may he not re­quire fruit of us whenso­ever he comes, yea gather [Page 28]where he scattered not? yet let no man accuse him of injustice: for he sowed once, but we let it be roo­ted up; he scattered once, but we let the Enemie ga­ther it: that is, hee gave grace to Man, before the Fall, that would ever have been bearing fruit; and to the trees, a perpe­tuall Autumne for our sakes; therefore he might call on the Fig-tree in Winter, and not bee un­just; and may looke for good workes of the Re­probate, ere they receive Grace: but much more may he of us, who boast [Page 29]to have the life of Grace in us. Feare then, and faile not to bring foorth thy fruite in his season, and GOD can, and will put difference betweene thee & a Fig-tree. He ca­reth not for Oxen, and it is no great matter if a fig­tree wither: but his sight is better then to see men walking like Trees; hee will spare thee therefore, and give thee an example out of them: onely thou must not bee a stocke, or barren wood, but thy fruite must appeare in his due time. This use thou maist make of this storie. [Page 30]Howbeit our Saviour makes another himselfe; namely, by example of his owne faith, which had so soone wrought this miracle, to stirre up Faith in his Disciples, e­specially in prayer. But this belongs to the next day.

What our Saviour taught this day in the Ci­tie, 4 the Evangelists have not recorded. S. Marke sets downe the Storie of our Saviours whipping the buyers and sellers out of the Temple, as if it had happened this day: either because they were so im­pudent [Page 31]as to come into the Temple this day a­gaine, and so our Lord was enforced to renewe the action: or else it is the same that the other Evan­gelists speake of, but (ac­cording to the custome elsewhere observed in ho­ly Writ) order is not strictly kept in the cir­cumstance of time. For the Holy Ghost meant to deliver a rule for Faith, rather then for Chrono­logie. And yet we should not have wanted that nei­ther, but that, partly, GOD would sometime leave order unexprest, to pu­nish [Page 32]our disorder towards him: partly, because hee would try our Faith, whether wee would be­leeve him on his Word, or condemne him when wee saw the least appea­rance of contrarietie. Appearance, I say, for so it is only: neither is there any dissidence in matter, or circumstance, in any place of Scripture, but it may be reconciled.

Well then: 5 This daies Sermon is not printed; yet that our Saviour taught this day, I take it to bee evident: for S. Luke reports, that hee [Page 33]taught daily in the Tem­ple. Also his prolixe, and continued Parables, ut­tered on other dayes, make it credible, that he would not be silent upon this. Yet this one dayes labour amongst other we have not, because he hath left us sufficient for our soules health in that we have; so that we need not looke for more. Also, the lesse we have, the lesse wee have to learne. A­gaine, the want of that wee have not, may stirre up our affection to that wee have. If thou have but a little ground and a [Page 34]little seed, till it the bet­ter; for thou hast better leisure, and it may yeeld thee an hundred for one: howsoever, it cannot but yeeld thee more, then all the great field of the sluggard. If all that Christ spoke & did were written, I suppose, saith Saint Iohn the Divine (or the De­vine Saint Iohn) the world could not containe the bookes that should be written. His meaning is, either to shew Christs di­ligence in teaching, which was such as would have wearied the hands of all writers to [Page 35]have followed him: or else, if all that Christ spoke had beene writ­ten, the Comments upon his Text would have been numberlesse. Either of these are easie to be­leeve; for we see daily that the tongue of the teacher goes so quicke, as no hand can follow it, but by Brachygraphie; & the Comments upon our Saviours words that we have, are so many, as the world is already full of them: so many Comments there be, so many Volumes, so many Treatises, that they re­quire [Page 36]more then a mans life to read them all, as they should be. Be con­tent then, and praise GOD for that which thou hast, read it, lay it to thy heart, and meditate how thou maist practise it; for that thou learnest of Christ, is never truly thy owne, till thou bring it into practise: and thus thou maist heere under­stand the meaning of that Proverbe, that sayes, No knowledge is like that, which a man hath at his fingers ends, that is, which he hath ready for practise.

Now that this Day is done, if thou wilt walke backe with thy Lord againe to Bethanie, thou shalt doe more then we read the whole multitude did yesterday, that were at first so dutifull about him. That he lodged this Night againe in that little village, it appeares (as I take it) by the Fig­tree, which he cursed as he came by it to day, and to morrow passes by againe, and speakes of what had happened to it, as will appeare better out of the next dayes story. Well then: if [Page 38]thou wilt follow thy Master thither, the jour­ney is but short; some fifteene furlongs as I re­member, or there about. If thou doubt to want lodging, because the vil­lage is little, yet hope bet­ter, because it is hospital: or if thou shouldest watch one Night with thy Saviour, or about him, thou shouldest not loose thy labour, and so it would be worth thy paines also. For who would not want one Nights sleepe to be so neere Christ, to heare his last words, & see his [Page 39]last actions; which as they were alwaies graci­ous, so now certainly were most affectionate: for it is the Nature of Love, to shew it selfe most loving, when it is a leaving. So have I seene two friends, that having kept their coun­tenance till they were to part, yet then could hold no longer, but burst out and wept, of meere affe­ction.

If thou aske how thou shouldst get so neere thy Saviour, as tosee, 7 and heare him; I answer, draw neere unto him by [Page 40]Prayer, by Fasting, by Thankfulnes, by Repen­tance; meditate of him all the day long, and of the price, and Love of his Passion: and, when thou hast done thus on the Day time, at Night lay the same thoughts under thy pillow, and rest upon them, or rather upon him, sleeping, and waking. Thus shalt thou both follow him to his lodging, and Inne with him too. And if thou do­est this every Night, thou doest but thy duty; for this is a weeke that should thriftily be divi­ded [Page 41]into houres and mi­nutes, by hearing, read­ing, prayer, or meditati­on; which at Night should be laid up within thee to digest, and ere the Morning they will be a part of thee, as thy nou­rishment is. And one thing let us observe to this purpose ere we leave this Day, That the matter which Christ uttered this day was not written, that wee might have one day, at least, in this weeke, free for meditation.

RIse up with thy Sa­viour (O my soule) and put on him for thy garments, that thou mai­est follow backe this morning to Ierusalem. Cleave to him also as he goes, and listen what he sayes; for this is a day, in which the double doore of his lips is open, to poure forth the treasure of his heart; even the riches of his wisdome, and mercy, unto those [Page 43]that have eares and hearts to receive them: for this day he not only teaches his owne, but puts his enemies to si­lence, by the evidence of his wisdome, and utterly convinces them. His Disciples give him the first occasion of speak­ing, by shewing him the fig-tree, which he had cursed yesterday, this Morning withered up by the rootes; which whilest they beheld with admi­ration, they are bold to make him also acquaint­ed with in these words, How soone is the fig-tree [Page 44]withered? A marvaile was this, nay a miracle too, and that in this tree above other Trees: for the fig-tree is call'd Sapi­ens arbor, that is, the wise tree, because it never puts out till the Spring be confirm'd, & Winter utterly over; therefore of all trees it is least subject to blasting. Iud. 9.11. For this cause (among other) the figtree in the booke of Iudges (it may be) is put among those wise trees that refuse the Kingdome over the other. But there is no wisdome, nor understan­ding, nor counsell against [Page 45]the Lord: if Christ com­mand, the poore fig-tree must wither, have it ne­ver so well provided a­gainst weather, in his late, and deliberate bud­ding. This is the very use that our Saviour makes of this accident: for hence he takes occa­sion to shew his Disci­ples, what miracles their faith should worke, if it were true, and setled; that it should not only have Trees, but the Earth, and Sea obedient to it, so that mountaines should remoove, and the Sea stand still at their [Page 46]faith, were it not waver­ing. This is much: but the next priviledge is greater; namely, that they should obtaine of GOD whatsoever they askt in Christs Name, observing but one condi­tion, that is, to forgive as they wold be forgivē. Me thinkes this is something like mans state in his in­nocency, who had but one condition to observe to keepe himselfe happy; even as Mankind heere, in the person of the Dis­ciples, hath but one rule prescribed, to restore it to GODS favour by forgive­nes; [Page 47]that is, to forgive others, who repent to­wards them. Mankind, I say, not the Disciples alone; for, in other places, our Saviour makes both the duty and condition generall. Therfore looke to thy faith whosoever thou art, for thou art warn'd as well as the Disciples: and, if thou looke thy prayer should find enterance by it, to obtaine forgivenes in Christ; beleeve this one thing ere thou begin to pray, That Faith is not faith, unlesse Love goe with it: thou must for­give [Page 48]therefore, and that from the bottome of thy Heart, thy repentant Brother, (which is a worke of Love) or else thou canst never be for­given.

With the end of this doctrine wee are come now with our Saviour into Ierusalem, 2 and no sooner there, but entred into the Temple; which, to this purpose, lay next the gate that led to Be­thanle, that Christ might have the readier entrance into his owne house. There he hath not beene long a teaching, (saith S. [Page 49] Matthew) and that as hee was walking (saith S. Marke) because hee would loose no time, but the cheife Preists, and Scribes, and Elders of the people, all men of authority (and therefore the Pharisies, who were a kind of Monkes, were not with them) are upon him to know his autho­rity. It was a part of High Treason, if they would have considered it, for them to call him to account for his au­thority, from whom they held theirs: for, if they were High Preists, [Page 50]hee was their King; if they were Scribes, hee was their High Preist; if they were Elders, hee was from everlasting. For this cause hee plea­ses not to answere them directly, but by another question, touching the Baptisme of Iohn, whether it was from Heaven, or of men? This was a questi­on that they were sure to be taken in, whatsoe­ver they answer'd: for, if the said it was of men, they feared the people, least they should stone thē, because all men held Iohn for a Prophet: if [Page 51]they said from Heaven, they condemned them­selves for not beleeving Iohn, nor Christ neither, whom Iohn had taught, and pointed at, when hee said, Behold the Lambe of God: and againe, when hee said, This is hee who commeth after mee, but is greater then I, whose shoe latchet I am not worthy to unloose. Therefore when they would not speake truth, for shameing, and durst not speake falshood, for endangering themselves, they (unfitly for men of place, and learning) [Page 52]put the question off, with Wee cannot tell: and be­cause they would not confesse the truth that they knew, neither ther­fore will our Saviour in­struct them who are al­ready enform'd, yet, contrary to their consci­ence, deny to know that which they knew well enough. For they had e­vidences enough, not only to teach, but en­force upon them also, that our Lords authori­ty could not but be from GOD; but Pride would not suffer them to ac­knowledge him. For [Page 53]this cause, hee, who re­sists the proud, and gives grace to the humble, cared not to give grace to them who were not humble enough to stoop to his authority, but leaves them to the hard­nes of their harts, even till they come to that height of malice, as to crucifie him who sought their Salvation. This teaches us to take heed how we oppose our selves to the knowne Truth, least wee bee left to our selves, as these High Preists, Scribes, & Elders were, to crucifie [Page 54]againe the Lord of life, and make a mocke of him.

That they were left to themselves, 3 even to the hardnes of their harts, the event not only shewes, but our Saviour also, as a Prophet, ar­gues them of, before it come into act. First, in the Parable of a certaine Man, who had two Sonnes; the one stub­borne of tongue, yet ready of hand, after his penitence; the other ready of his promise, but as slow to performe itin his deede: for, the [Page 55]one denyes to worke in his Fathers Vineyard, yet after repents him­selfe, and goes; the other promises to goe, in faire and forward tearmes saying, I will Sir, but goes not. Se­condly, in the Parable of the houshoulder, who let his Vineyard out to ill husbandmen, who both denied him his Rent, beat his servants, and slew his Sonne, all whom he had sent, one after another, to de­mand it. Thirdly, in the Parable of the wedding dinner of the Kings [Page 56]Sonne, to which they that were bidden, that is, the Iewes, who were first called, Matth. 10.6. both in the time of the Law, Rom. 1.16. and of the Gospell, of any nati­on, refused to come. In which Parables how carefull is our Lord to set the Sinne they were to commit, before the eyes both of Preist and People, in his right co­lours? therefore hee de­scribes it once, twise, and thrise over, that they may take the better notice of it. And them, by this meanes, hee left inexcusable: so shall wee [Page 57]bee also, unlesse wee take warning by their example. For our duty is, as well as theirs, first, to worke in his Vine­yard, when hee calls us; for, though wee bee his Sonnes, he will not allow us to bee idle: Se­condly, to pay him his Rent, for our Farme, or Lease of life he trusts us with; for, though wee bee his Farmers, wee hold not of him in Cor­nage, or for a Rose in winter: Thirdly, when hee calls us to his Table, to come like men, ha­ving on our wedding [Page 58]garment; for it is neither for his honour, nor our credit, that wee should come in our old rags. In a word: wee must come to GOD, as la­bourers, in our course outside, when hee would have us to worke, but like Holy-day-men, as if wee had not wrought at all, when our labour is done; that is, not making shew of, or trusting in any thing wee have per­formed. For this is GODS manner of entertain­ment; Thou must first come to him in thy rags, that is, such build as thou [Page 59]hast, and worke out thy freedome after that thou must put on Christ for thy Garment; by expres­sing him to thy power in thy outward actions, whom thou hast layd up for thy righteousnes in thy heart, and then thou art a guest for GODS Ta­ble. Yea, thus thou must pay him thy Rent, by sorrow for thy sinne, and a broken heart, and then thou shalt be bidden, or called in to the wedding among those whom GOD will receive to his Dinner: and thither also thou must carry thy hu­mility [Page 60]with thee, not stri­ving for place, as if it were thine of due, or me­rit. Humble thy selfe, and thou shalt bee exalted; exalt thy selfe before GOD and thou shalt bee brought low.

These admonitions, which, 4 beeing thus ap­plyed, might, and should have beene medicinall to Christs enemies, on the contrary fretted them to the gall: so that, to bee avenged, they set the Herodians first, to entrap him in a question of State, that hee might bee brought within the [Page 61]compasse of Treason: next, the Sadduces, with a question of their Law, that hee might come within compasse of Heresie: after that, a Lawyer to tempt him, if he could entrap him of Ignorance, and so dis­able his Teaching: but when he had put thē all off with wisdome, fit for Wisdome to speake, at length hee is so bold as to aske them a question, (seeing they will needs, bee so bold with him) concerning his Divinity. The question is taken out of the booke of [Page 62] Psalmes: In which, the holy Prophet David calls Christ his Lord, in the Spirit (of Prophe­cy) who was his Sonne according to the flesh, so long before acknow­ledging his Divine Na­ture, for Christ that was his Sonne, in the flesh of his Manhood, was his Lord, in the Spirit of his Godhead. This if our Saviours adversaries would have acknow­ledged, they durst not have gone about to en­trap him; and then the question had beene easy also: For it was no more [Page 63]but this, How doth David in Spirit call Christ Lord, seeing hee was his Sonne? An easie question, if they would either have beleeved Da­vid on his Prophecy, or Christ on his word, or the miracles which con­firmed them both. For Christ his miracles were such, as evinced both the prophecyes that had gone of him to bee true, and him to bee the Messias that was prophecyed of, for they were all done in his owne Name, which shewed him evidently [Page 64]to bee GOD; because none can say of himselfe I charge, or I command, but hee that is highest: therefore the Apostles said ever, In the Name of Iesus of Nazareth, or some such like words. For this cause, when Christ taught in this forme, I say unto you, all men marvailed: and when hee said, Thy sinns are forgiventhee, the Pharisies murmered, be­cause they said (and faid truely) none could forgive sinnes after that manner, but GOD alone. These things [Page 65]might have taught these captious posers, that Christ was GOD, if they would have laid them to heart: and on the other side they might know as well, that Christ was Davids Sonne, ac­cording to the flesh, by his Mother, the Blessed Mary the Virgin, who was both of Davids Tribe, and family. Da­vid therefore might well call him Lord, as hee was GOD, who was his Sonne as hee was Man. But their pride having taken the right answer from them, they [Page 66]had not one word to re­ply; which strucke them with such a confusion that they turned their backs, like men van­quisht, neither ever durst any after that Day aske him any question.

Now are their mouths stopt, 5 & our Saviour hath leasure to breath awhile: which hee doth not ne­verthelesse, no more then hee did, before this time, strike his enemies dumbe, (which hee could easily have done) to enjoy his quiet. Hee could have done it easi­ly, as it appeares out of [Page 67]the story of his taking, in S. Iohn, Iohn. 18.6. where hee strikes his enemies back­ward to the ground with a word; hee could therefore have long a­goe stopped their mouths, but hee would not: yea, hee could easily have put them all to si­lence, but his pleasure was they should goe on; partly, because hee would have his wisdome and theirs compared together to the full, that it might appeare which was the true one; partly, because hee would have it seene, [Page 68]what fury hee had to strive with, what hatred to overcome. 6

Assoone as these fou­lers are gone with their nets, our Lord warnes the people at large, of such false Teachers as they bee. Especially, hee denounces wo upon wo, against the Phara­sies, who were a sect much like the Iesuites now a dayes, for austeri­ty, and strictnes of Dis­cipline, and therefore did more hurt then any other: and Statesmen they were too, like unto them, as may appeare [Page 69]out of their story in Iose­phus. That they were such people as with great violence, and heat of corrupt Zeale follow­ed their intents, and wo­fully prevailed by that meanes, our Saviour himselfe expresses of them when hee sayes, THEY compasse Sea, and Land to make one Pro­selyte, and when they have him they make him twofolde the child of Hell more then them­selves. These false Teachers our Lord is more earnest against, because they misled his [Page 70]owne, one, only chosen people at that time, in regard of visible, or hu­mane knowledg; for GOD had no Temple then, nor Church visible in all the world, save in Iury. Which makes him so tender over it, that howsoever it was, or had beene bent against him, yet hee cannot but pitie it, & greive at their destruction: therefore he ends the Chapter in which hee denounced so many woes against the wolves that destroyed his flocke, with a pitti­full lamentation over [Page 71] Ierusalem. For heare him, thou that passes by, how deerly hee bewailes his owne Cities wofull madnes, that forsooke him to take part with Murderers; Ierusalem, Ierusalem, (saith hee) thou that killest the Pro­phets, and stonest them that are sent to thee; how often would I have gather­ed thee as a hen gathereth her chickens under her winges, and yee would not? Much like unto Da­vids affection to, and mourning over his dead Sonne Absalon; Absa­lon, Absalon, (saith hee) [Page 72] my Sonne Absalon, would God I had died for thee. Thus holy David, as a father, laments his deere Sonne, and Christ, as a Saviour, his deere Citie. But our Saviour exceedes: for his sorrow was both more deepe, (though it have not so many words of repetiti­on to expresse it) and more seasonable also; for Absalon was past re­covery when David mourn'd; but Ierusalem had time to repent, when our Lord wept over it. It had time, I say, but it would not: nay Christ [Page 73]sayes so, but they knew not the time of their visi­tation; therfore hee pro­phecyes of it, Behold your house shal be left unto you desolate: which pro­phecy was fulfilled in the Emperour Vespasians dayes, and continues so unto our time. The lesson wee have heere to take out is, for Tea­chers, that they bee not like to these Priests and Pharisies; for Hearers, that they bee not like Ierusalem, least both Priest and People doe pe­rish together.

By this time now be­gan [Page 74]night to draw on, and Christ therefore leaves the Temple for this day; For the Trea­sury was at the going out of the Temple, 2. Chro. 24. S. which may ap­peare, first, by the Story of the poore widdow, whom hee commends for casting her whole substance (which a poore widdow might soone doe) into the Treasury. Secondly, Which must bee, on the outside. by his Disci­ples shewing him the buildings and stones of the Temple, and his Pro­phecy upon that occasi­on, That there was not a stone, upon a stone, which should not bee throwne downe: which two Sto­ryes [Page 75]teach us two excel­lent lessons: First, that Christ accepts of the Heart more then the Hand, and of the givers affection, then the riches of the gifts (for the poore widdow gave but two mites:) Secondly, that there is no worke so glorious, (no not buil­ding of Temples) which can stand before GOD, when it failes either in substance, or affection; for even GODS owne Tem­ple could not please him, neither might it stand, af­ter the Ceremonial Law, under which it was [Page 76]erected, was once abro­gated.

Form the Temple as­soone as Christ is come to the mount of Olives, 8 there hee sitts downe, and at his Disciples request, enlarges the Prophecy hee had delivered, con­cerning the destruction of the Temple, and Ci­tie; which, with much efficacy of doctrine and exhortation, he finishes in a whole Chapter. And the more instant hee is in it, because it concernes not Iury only, but the whole world in generall (whose fate depends up­on [Page 77]the fate of the Church whatsoever it otherwise imagine) whose destruction (therefore) is figured in the destructi­on of Ierusalem. And that hee may prepare all men for his second com­ming, the time when these things shal happen, he joynes for this cause, to the prophecy, a Pa­rable of the ten Virgins, whereof five were wise, five were foolish. The wise brought oyle for their Lampes; but the foolish neglecting this part of providence, after they have assayed, in [Page 78]vaine, to borrow, in their absence the Bride­grome comming, enters into his house, makes the doores bee shut, and so they are excluded from the Marriage of their Soules unto GOD. This Parable that it may bee better understood, there followes it a most plaine and expresse de­scription of the last Iudg­ment, and the rigor of it, which shall bee when the world shall have an end: in which Iudgment, the godly shall bee re­ceived into everlasting Ioy, and the wicked cast [Page 79]into utter darknes, to in­herite eternall paine, pre­pared for the Devill, and his Angells. There is another Parable by Saint Matthew mixt with these; and that is, of the in­crease of the Talents, which the Lord gave forth to his servants, at his going to his Travaile: but this in order of time, belongs to the weeke before, when our Lord first had a sight of Ie­rusalem, as may appeare, Luke. 19.12.

Now is Night already come, and Christ, 9 it may be, lookt for in Bethany; [Page 80]but from this time for­ward hee never returnes thither, nor comes in any bed, till hee bee layd in the Rocke by Ioseph of Arimathea, to sleepe his three dayes sleepe; from which cold, and hard bed, hee rose but once, to lie downe no more. This Saint Luke hath observed, Luk. 21.37. who tells us expresly, that in the day time Christ taught in the Temple, but at Night he went out and abode in the Mount that is called Olives: which words seeing they cannot bee understoode of the [Page 81]Nights that are past (in which hee lay in Betha­ny) it remaines that they belong to this Night, and those that follow, to the time of his Passion. It was but a cold lodging that Mount Olives could afford our blessed Savi­our: A field-bed, with­out any other Canopy but the vault of Heaven, (GODS high Starre­chamber;) or any, either Pillow, or Rugge, but the greene Earth: yet thus hee chose to bee an ex­ample unto us in watch­ing, as it may bee hee was at the same time in [Page 82]praying also; both in re­gard of his owne com­mandement, Watch and Pray, which joynes prayer with watching; as also of his Practise, at other times, in which these two are not severed. The same duties that hee might stirre up his Dis­ciples unto also, hee foretells them of his Pas­sion, Maath 26.2. after hee hath finish­ed the sayings before mentioned, to let them see what neede they had to watch, and pray with him also. It is not likely, but that this desire of our Saviours tooke effect in [Page 83]his Disciples. Let us suppose that it did so; and then wee have a band of spirituall Souldiers watching heere, or else a company of Saintes praying, such as all the Earth (I had almost said Heaven) cannot shew the like. If ever wee will pray then, let us doe it now; for we cannot have better company: and if wee watch too, so it de­stroy not Nature, wee shall bee like Christ, in whom onely wee hope to prevaile. And thus let us take our leave of Christ, or rather attend [Page 84]on him, for this Night time.

NOw begins the Ca­tastrophe of this Tra­gedy to come in; for this Morning all Christs ene­mies meete together, and take bloody counsell to­gether against him to de­stroy him. And to helpe them on, Iudas Iscariot, (whose bloody mind was never pleased with Christ, since hee blamed [Page 85]his coveteousnes, for grudging at Maries powring her pretious oyntment on his head, Iohn 12.3. the Saturday last past,) hee like a covetous wretch, to make up his losse, comes in with his, What will yee give mee, and I will betray Christ unto you? The word was no sooner spoken, but the bargaine was driven, money pro­mised, hands stricken, and Christ sold. But for what thinke yee? Even for thirtie pieces of silver. A goodly price to value him at, whose blood, even [Page 86]the least drop of it, was of worth to purchase Heaven and Earth. Thus ungodly men, like prodi­galls, make away their wealth, for nothing: but let us by their example, bee brought to bee more wary, and thrifty of our spirituall riches, least wee fall into extreame misery: and that the ra­ther, because GOD is austere, and will one day have an account of all our spendings.

In the meane time, 2 whiles his Death is a plotting, it is very likely that our Saviour is a [Page 87]teaching: yet what hee taught this Day, the E­vangelists bee all silent in; belike the Holy Ghost meant to leave us time enough, for con­ning yesterdaies long lesson. And yet this Day, for a neede, will afford a man matter enough for meditation. For hee that can but endure to take a view of the cruell ma­lice of Christs enemies, may find what will give him sufficient occasion to bewaile his owne sinnes, and wonder at theirs, who were actors in so bloody a designe. [Page 88]Or if these seeme too dismall to settle our thoughts on, let us but cast our eyes upon our Saviours patience, who was not mooved with all that was devised against him, no not so much as to breake off his ordinary excercise of preaching, by that meanes, even then seeking to win them, that sought to destroy him; it will a little sweeten the bitter of that which went before.

And if wee stay a little, 3 to looke upon the faire face of this vertue in our Saviour, it will bee [Page 89]worth the copying out. Tertullian hee describes Patience on this manner. Vultus illi tranquillus & placidus, frons pura, nullâ moeroris aut iraerugositate contracta, remissa aequèlae­tum in modum supercilia, &c. i. Her looke is quiet, and gentle, her forehead plaine and smooth, with­out ever a wrinkle of an­ger, or sorrow; her eylids let downe equally with Ioy, and her eyes cast up­on the ground, of hu­mility neverthelesse, but not of greife; her colour confident, such as they have who are guiltlesse [Page 90]and secure; her mouth sealed up with silence; often shaking her head at the Devill, and scor­ning him with a threat­ning laughter; her attire white, neither strait to her Body, nor loose and fluent, but plaine and seemly; her place is above the Clouds, where neither storme, nor tem­pest can shake her; the Holy Spirit himselfe lends her his Throne, to rest her in, where shee sits as a Queene, bee the Earth never so unquiet against her. Thus hee describes this vertue ex­cellently, [Page 91]as if shee had put off her vaile, that hee might take a true pour­traict of her face.

Yet a better descripti­on of Patience may bee had, neverthelesse, 4 out of our Saviours owne person; and so wee shall make Patience, not a fe­male, but a manly ver­tue, as it is indeed, and appeares to bee so, in that it makes women to bee men, at least more then women: neither can any womanish effemi­nate heart ever bee truly patient, but will alwaies bee grudging and com­plaining. [Page 92]Well then: let our Saviour bee unto us the true picture of Pa­tience, The Comli­nes of his person, I take to bee evi­dently pro­ved out of the place of Saint Luke, Luke. 2.52. And Iesus increased in wisdome, and stature, and favour, with God, and men. This is by some assig­ned for the cause, why the women wept so fast for him whē hee went t­his executi­on. and let us take the description of it from him. His counte­nance was faire, and full of Majesty, as some thinke, and as Lentulus his letter describes him, even as the face of Pati­ence is Heavenly, and reverent: according unto others, (and so the Scripture seemes to make him) not outward­ly lovely or beautiful, no more is Patience a plea­sing vertue to looke on, but winns by inward [Page 93]worth, rather then by outward beauty: never was hee seene to laugh, (for Patience hath little time to bee merry in this world) but often to weepe; yet not much neither, but so as might shewe his affection, ra­ther then give way to it: his haire long, as Samp­sons was, and his whole person farre stronger made then hee, to beare: his feete all bare save his sandalls; a fit foundation for Patience to build on: his garment woven whole, from the top to the bottome, not one [Page 94]seame to divide it; much lesse is it rent upon him, by impatience: his speach full of grace, yet not much, but alway seaso­nable; in all his sufferings not once heard to revile, or complaine, no not on the Crosse; and which is more, not once to ut­ter a grone there: but, on the contrary, hee prayed even then for his perse­cutors, saying, Father forgive them, for they know not what they doe: whilest hee knowes, as upon this Day, the High Priests, and their com­plices to bee plotting his [Page 95]Death, yea buying and selling him, hee is labou­ring to save them; who within two dayes after, he knew, would prefer a murderer before him, even then when it stood upon his life: when Iu­das returnes from his bloody bargaine, even from selling his Masters head, hee never once re­viles, or rates him, or casts him off, yea when he goes actually to betray him, and outright, hee saies no more to him but this, That thou doest doe it quickly. If this bee not the perfect picture of [Page 96]Patience, I know not where wee shall have it.

Now these actions are our instructions, 5 and Christs sufferings are but a patterne for us, to take out the perfect worke of patience by. So saith Saint Peter: Christ also suffered for us, leaving us an example to followe his steps; who did no sinne, neither was there any guile found in his mouth; who when hee was reviled, reviled not againe, when hee suffered, hee threat­ned not, but committed his cause to him that judgeth righteously. We [Page 97]have all need of pati­ence, that after we have done the will of GOD, we may inherite the pro­mise, for yet a little while and he that shall come, will come, and will not tarry. Let us heare ther­fore the word of exhor­tation, as it is laid down for us in Saint Iames: Be patient, my Brethren, untill the comming of the Lord: behold the husband­man waiteth for the preti­ous fruit of the earth, and hath long patience for it, untill he receive the former and latter raine: be pati­ent therfore and stablish [Page 98]your hearts, for the coming of the Lord draweth nigh. The same Apostle a­scribes to patience, the meanes to make us per­fect, Iames 1.2. My Brethren, count it ioy, when yee fall into many temptations, knowing that the triall of your faith worketh patience: and let patience have her perfect worke, that ye may be per­fect, and entire, wanting nothing. This vertue whosoever would have, hee is now at the foun­taine: for from Christ we must have it, or not at all. Let us then seeke for [Page 99]it in him, or to him for it, and so we may come to find it: and the rather let us doe it, because our soules are not our owne (in this troublesome world) without pati­ence; for in patience (saith Christ) yee must possesse your Soules.

A Little lightning be­fore death, as on this day, hath our Bles­sed Saviour, and but a [Page 100]little neither, even while he is preparing and eat­ing the Passeover: all the rest of the day he is teaching, as may be pro­bably conjectured. But ere hee beginne to do that, he gives direction first, where he will have the Passeover made rea­dy for him, by sending two of his Disciples to a certaine man that should meet them with a pitch­er of water; by which, and other signes that hee gives, they should know him to be the partie, whose house hee had chosen for the purpose. [Page 101]This man, whom our Saviour sent thus to, is observed (further) to have beene a Disciple; for when the two who were sent from Christ, meete with him, they say, The Master saith: which is noted to have beene the name that the followers of Christ called him by among themselves; as it may appeare to be by Martha's words to Mary her sister, The Master is come, and cal­leth for thee. This being granted, that this man was a beleever, it will [Page 102]rest uncertaine, whether Christ had bespoken a roome of him before this, or no, for, if he was a Disciple, he might ere this time have made it knowne to him, by word, as well as by reve­lation, that he would eate the Passeover in his house: and it helpes the conjecture a little, be­cause his roome was so ready. But howsoever that might be done or­dinarily, or otherwise, certaine it is, that Christs foretelling, they should meete him, bearing a pitch­er of water, was prophe­ticall, [Page 103]to confirme the Disciples faith, & ours. Also, in that his roome was ready drest to re­ceive Christ, besides that it commends decency unto us, both in the man, and in it selfe, it serves also, to shew us how wee should have our hearts prepared for our Ma­ster; namely, that wee must cleanse them, dresse them, trimme them, and alwayes have them fit to receive him: if wee give him the upper roome in them also, wee do but follow our example. Only let us take heede [Page 104]when he sends his Disci­ples, that is, his Ministers, that they find us not without our pitcher of water, that is, with­out teares of true peni­tence in our eyes, that wee are no better prepa­red to entertaine him.

The next thing the holy Evangelists lead us to, 2 is the putting that in effect, which here was made way for. But before wee come to that, if it seeme strange to any, which Saint Iohn hath noted unto us, that our Savi­ours Passeover was two dayes before the Iewes; [Page 105](for theirs was on Satur­day, Ioh. 19.14. his on Thursday) it may be the lesse mar­veilous to him, that con­siders, how farre Christ was before them in pre­paration. And that might well serve for an answer, were it not that the law of GOD is so strict in appointing the day on which the Passeover should be kept. Exod. 12.18. But the undoing of this knot, is to be learned out of a custome which the Iewes had taken up, ever since they came from Babiloa, and to gaine credit to it, ascribed it to revelation [Page 106]from GOD, which was this. That if the Passeover fell neere the Sabbath day, it should be defer­red untill the Sabbath, that the people might not have two holy-daies so neere together, and so the commandement (belike) be endangered; Sixe dayes shaltthou la­bour. This was the rea­son why the Iewes defer­red their Passeover un­till Saturday, which our Saviour kept upon Thursday. For Thurs­day was the legall day. Therefore Christ, who best knew the meaning of [Page 107]his owne commande­ment (which they by scrupulousnes mis-un­derstood) kept that day, neither would give the least example to make the law of GOD of none effect, by mans traditi­ons. This keeping of the Passeover, was the last Ceremonial act, that ever our Saviour perfor­med.

Now, 3 seeing wee have none of this dayes worke set downe by Christs pen-men, let us come unto that the evening affords us, which is full of many strange occur­rences. [Page 108]The first thing in it, is the abrogating of the Sacramentall Sup­per of the old Testa­ment, the Passeover, and instituting that of the New, which wee call, by Saint Pauls di­rection, the Supper of the Lord. And there are not many circumstances to observe in the first of these: As first;

That Christ abrogated the Legall Ceremonies, 1 by fulfilling them, and inducing of better; for he kept both the right day, though the whole nation did otherwise, [Page 109]and the right time of the day, the evening, and the right company, his Disciples, and of those, no more thē the twelve, who were his houshould servants, and ever with him: as for his sitting, whereas some thinke it is legall he should have stood, it appeares out of Exodus, Exod.11.10. that it was a cir­cumstance not perpetu­all, but proper to the time when the Israelites were to leave Aegypt: and that he observed the feast in an other mans house, the reason is rea­dy, because hee had not [Page 110](more shame for man­kind) one of his owne, no not a place to hide his head in.

Secondly, 2 wee may observe about it, Christs desire hee had to eate this Supper with his dis­ciples: which himselfe expresses most expresse­ly, when hee sayes, desi­derio desideravi, &c. that is, I have vehemently de­sired to eate this Passeover with you, before I suffer. As for a third circum­stance which some ga­ther, that hee tooke the cup in the time of the Passeover, and gave it [Page 111]his disciples to go among them, after the same manner that hee did, when hee instituted his owne Supper; it is by the learned observed to be spoken by Anticipa­tion, and the action to belong to the Sacra­ment following, in which it is of the essence of it: therefore by the o­ther Evangelists it is on­ly mentioned in that place. To let passe that then; these two, that wee are certaine of, have their use to us-ward: the first, to shew Christs strictnes in doing the [Page 112]will of his father, and fulfilling the Law for us, that wee might bee free from the burthen of Ce­remonies: the second, both to shew his affecti­on to mankind in gene­rall, in that he desired so much to come once to the eating of his last Supper, that hee might make an end by it, of the bondage of Rites, and bring in E­vangelicall freedome; as also his love to his Disci­ples in speciall, for whose cause hee desired the Passeover so earnestly, that hee might have them at his owne table [Page 113]before hee left them, and let them see how lovingly hee parted from them: for this cause it is noted, that our Sa­viour had other meate besides the Paschall Lambe, that hee might receive his Disciples the more liberally; for hee had a dish of meate with a sweete sawce to it, which he dipped a sopp in, and gave it to Iudas: and that this could not be the Paschall Lambe it is evident, because that had a sawce indeede, but it was made of bitter herbes, not fit to dip [Page 114]bread in, signifying the bitter affliction, which their forefathers were delivered from in Ae­gypt.

Presently after the ea­ting of the Passeover, 4 fol­lowes the washing of the Disciples feete: which though it might be refer­red to custome in those hot countries, as Abra­ham washed the Angells feete: and the widowes, in Timothy, must be such as had washed the Saints feete yet it may have also a Spiritual signification; namely, to shew how cleane they are to bee, [Page 115]that come to the Supper of the Lord: also, that Christ must wash us him­selfe, or else all our washing is nothing worth: because of which signification, this washing was put off, till after the Passeover, and before the Lords Supper; otherwise, by the custome, and fashion of the countrie, it should have beene before them both, as may appeare out of Genesis. Gen. 18.4. After the washing ended, Christ sits downe againe, and having expounded what hee meant by his last [Page 116]action, namely, to teach his Disciples humility and mutuall love; ha­ving also given a touch at the Traitor Iudas, whose feete among the rest hee had washed, but his heart hee could not; he proceedes to institute the Sacrament of his Supper. The intent of this Sacrament hee him­selfe in part expresses; namely, that by break­ing of bread, there should bee a remem­brance of the breaking of his body, and by powring of wine, the shedding of his blood, [Page 117]continued untill his se­cond cōming. A remem­brance only, I say, for so saith Christ himselfe, Do this in remembrance of mee. Therefore they al­ter the nature of the Sa­crament, that will have it, not a memoriall, but a corporall exhibition of the body of Christ, ac­cording to the literall sence of the words, This is my body. To answer whome, wee may heere note, that Christ distribu­ted this Bread, which he calls his body, and this Cup, which hee termes his blood, with his owne [Page 118]hands, before ever hee had a Spirituall Body; so that his Disciples could not receive his body af­ter such manner as the Papists would have it re­ceived, because it was yet a naturall one, and not after that manner communicable: unlesse wee will say, that the Apostles received the Sacrament after another manner then wee do; and they indeede, could not receive Christs Spi­rituall Body, which yet was not, but wee do.

After this Sacrament ended, 5 while the Table [Page 119]is not yet taken away, nor any one risen, our Saviour beginnes to bee troubled, and to expresse more plainly the treason that Iudas had concei­ved against him. Yet this complaint, it is a wonder to see how sweetly hee carries: for, though hee knew the Traitor, and had most just reason to have disclosed him with utmost detestation, yet hee never detects him to any, but his beloved dis­ciple Iohn, and that upon inquiry. For whereas it is read how Iudas [Page 120]asked, with the rest of the Disciples (like an im­pudent wretch) is it I Master? and Christ an­swered him, Thou hast said it, it is noted, that hee spake these words so softly and secretly in his eare, that the Trai­tor only heard them. And when as Saint Iohn, Christs beloved Disciple, at Peters request, asked him who hee meant, it is observed also, that hee received the signe in pri­vate, Hee it is, to whome I shall give a sop: for, if these things had beene done openly, the Disci­ples [Page 121]could not afterward have beene ignorant of Christs words which hee spake to Iudas, That thou doest, doe it quickly: which neverthelesse it is manifest they were; for they thought Christ had sent him to buy some­thing. And therefore, whereas it is supposed also by some, that the Traitor was then ope­ned, when it is said, Hee that dippeth his hand with me in the dish, shall betray mee, it cannot be true; for (besides the former reason) it is but the same phrase which David [Page 122]used in the like case: Hee that ate bread with mee hath lift up his heele against mee.

And certainly this was a miraculous, 6 or (to speake more properly) a divine moderation in our Saviour, that hee never once detected his princi­pall enemie, or broke in­to passion against him, though he knew him: but, on the contrary, hee reached him a sopp, to winne him from his bloody and violent pur­pose, if so hee would, or could have beene chang­ed; for that action of [Page 123]reaching the soppe, was an action of love, as Car­ving is among us, and so understood by all the Disciples, except Saint Iohn, to whome it was a private signe: so that if Iudas could have taken it so, he had then beene re­called; and in that he did not, he was left more in­excusable.

That hee tooke it not so, the sequell shewes, 7 and the effect which his inward thoughts pre­sently breake into; for our Saviours soppe wrought upon Iudas, as good Physick doth upon [Page 124]corrupt bodies, which makes them worse affe­cted, & the disease more deadly. So was it with this Murderer; for no sooner hath he taken the sop, but hee goes forth, to accomplish his cursed malice. But cursed bee his malice, for it was cruell, and therefore in­to his secret let not our Soules enter. Better it is to admire Christs divine moderation, and imitate it, then excuse Iudas his fact, or lessen the greatest sinne, that the nature of man is capable of: better it is to stay with Christ [Page 125]in the chamber, then follow Iudas to the High Priests: better, in a word, to suffer with Christ, then betray him with Iudas; and if any man beleeve not this, let him but looke to the end that Iu­das makes the next mor­ning, and no longer to it.

If I should make use of every thing that was done after this, 8 the medi­tation of this day, would not be this dayes only meditation, but must needes extend to the next: which hath mat­ter, neverthelesse, e­nough [Page 126]in it selfe, not on­ly for it selfe, but also for a mans whole life. I will therefore runne over things, with what brevi­ty I am able.

The next thing, 9 there­fore, Luk. 22.24. is the Disciples stri­ving for superiority; an untimely ambition: after that, ver. 27. Christs exhortaton to humility, and unity; a friendly admonition: the next, is the foretelling of Peters fall; ver. 31. a propheti­call prevention: after that, an arming of his Disciples in generall, ver. 35. a­gainst persecution; a loving premunition: [Page 127]which is followed with a promise of rest in hea­ven, Iohn. 14.1. and 16. ver. so to the end of the Chap. and a comforter on earth, even GOD the Ho­ly Ghost himselfe; an endlesse consolation.

After these speeches, 10 Christ riseth from Table, to goe unto the place where hee was to be sur­prised: yet entring into a new discourse, he tarries within doores, notwith­standing, so long, till he hath made an end of that excellent Sermon, (his Swans song) which is left us in the fifteenth, and sixteenth Chapter of Saint Iohn: which Ser­mon [Page 128]hee ends with a prayer, John 16. his prayer with singing an hymne, Mat. 26.30. (whence, perhaps, our custome of ending Ser­mons after that manner arises,) and so goes out to the Mount of Olives. Some are of opinion, that the Sermon before spo­ken of, was preached by the way, as Christ went to Gethsemane, accor­ding to the saying of the wise man, Wisdome cry­eth in the streetes: but it is againe answered, that the way is not long enough for it, unlesse hee should make stops in it, which [Page 129]is unprobable: neither is it likely, that on the night (for so it was now) Christ would stand and teach in the streetes, and sing also an hymne; which Saint Matthew tells us hee did upon his going out into the Mount of Olives. Mat. [...].

Through this Mount Olivet, 11 was the way into the Garden of Gethse­mane; and that Garden is the end of our Lords journey for this time. Into which assoone as hee is entered, then be­ginnes the bitter cup of the Passion to be reach­ed [Page 130]unto him, figured by the bitter herbes in the Passeover. The very sight of this Cup, ere ever it came to his lips, was e­nough to bring a deadly heavines, even upon his Soule. It was now high time, then, for Christ to pray; which hee doeth once, againe, and againe, in these words, Father, if it be possible, le this Cup passe from mee. Yet are we not to thinke, that Christ would have this Cup passe from him in­deede; for he saith him­selfe, Shall I not drinke of the Cup that my Father [Page 131]hath given mee? But hee prayed thus, to let us see what resolution Gods justice is of; it will not be mooved, when GOD hath once absolutely de­creed to punish sinne, not though Christ pray for it; nay though hee himselfe, in our person, be the patient.

The whiles Christ is a praying, 12 his Disciples are a sleeping; and that so heavily, that his twise comming to them, upon his first, and second praying, could not keepe them waking, no not though hee chide them [Page 132]sharply for their drowsi­nes. It was a pitifull weight of sinne, that made our Saviour Soule­heavy unto Death, and the Disciples Bodies, to a deadly and unseaso­nable sleepe. But this was not all: for it wrung a bloody sweate (O the deadly weight of sinne!) out of our Saviour, such as never man sweat the like in all points; and be­sides that, layd him upon the ground groveling, in a most grievous ago­ny, such a one, as an An­gell came downe to com­fort him, from heaven; [Page 133]for earthly comforters failed, and all they could have done, had beene little worth.

Scarce is this agony over, 13 and the bloody Sweate wiped from our Saviours face, but Iudas comes to apprehend him: which though hee could not have done without Christs permission, for all the High Priests au­thority, (which was made manifest, when our Lord struck downe them that came to take him, with a word of his mouth,) yet hee accom­plishes, Iohn 18.6. neverthelesse, his [Page 134]cursed intent: so that though Peter resist, and smite of Malchus his eare, yet Iudas prevailes, and Christ is taken: neither can they be intreated to let him goe, though hee plead his innocency, and heale his enemie with a touch, (even Malchus) to let them see how farre hee was from hating them, notwithstanding all their injury. But their hearts were hardned; therefore Christ must needes suffer.

Next unto this, 14 fol­lowes Christs examinati­on before the High [Page 135]Priests, full of injustice and subornation. In the time of which ungodly proceedings, falls out a pitifull accident, which is, Peters deniall of his Master: which though it might seeme to admit of some excuse, in that the temptation was strong, even such as, not long since, had made all Christs followers forsake him and flee; yet being thrise—over committed, and that, after having beene forwarned of it, wee must needes con­fesse, that it was a grie­vous crime, especially, [Page 136]in that Christ was now (even as S. Peters faith was) upon his triall. Yet this wound, though it was the harder cure, Christ heales more easily then hee did that which Malchus received; for, that was healed by a touch, this only by loo­king backe: for assoone as Christ look't backe, Saint Peter came to him­selfe, went out, and wept bitterly.

As the Devill in his limbes, 15 is thus busy a­gainst Saint Peter, so is hee himselfe, the while, against Christ; for hee [Page 137]stirres up his good chil­dren, the High Priests, and their company, to vexe him, not only, as before, by trapping in­terrogatories, but also by reviling him, spitting upon him, buffetting him, and mocking him. And now their malice is risen to an height, it is time to make an end for this day, or rather this night, and so they doe: or rather the time it selfe doth for them, because their malice had no end. For having sit up all night about a worke of darknes, they are not [Page 138]ashamed to prosecute it the next day; to which we are (GOD assisting) the next to proceed: but let us take heede wee do it with another affecti­on then they did; for if Saint Peter fell, that fol­lowed indeed, but a farre off, what will become of them that draw neere to persecute?

By thine Agony, and bloody Sweate.

Good Lord deliver us. Amen.

NOw beginnes the dismallest Morning to appeare, that ever saw the Sunne: it is no mar­vaile if she blush when shee rises, to see such bloody practises goe on, as the High Priests, and their ungodly Fraternity make her conscious of. Yet one joyfull Spe­ctacle shee hath, never­thelesse, to cheare her selfe with, and that is the death of Iudas the Trai­tor; who repenting him­selfe, [Page 140](for he had beene of hrists company, and therfore had some touch, though not of grace, in him) comes and restores the money he had taken for his Lord and Master, to the High Priests (if hee had stayed heere, there had beene some hope: but) after falling into despaire, hee is not at quiet, till hee hath a­venged Christs quarrell on himselfe, with his owne hands, which had taken the Money; for he went a way, and hanged himselfe. Yet doeth not Gods justice stay here [Page 141]neither; for, as hee was hanging, his body broke in sunder, and all his bowells gushed out, be­cause hee had no bowells of cōpassion towards his Master. As for his Soule, assoone as ever it left his execrable body, it begun presently to inherit those curses which the Psal­mist had layd up for him of old, Ps. 109.6. Set thou a wicked man over him, and let Satan stand at his right hand: when he shalbe judg­ed let him be condemned, and let his prayer become sinne: let his dayes be few, and let another take his [Page 142]office, &c. Thus is GOD just upon his enemies, that we may learne to feare him.

It will not be amisse, 2 by the way here, to tell how the money was be­stowed which Iudas brought backe to the High Priests, for the strange qualitie of the field that was bought with it: for it is reported, that the nature of that ground is such, as if a strangers body be layd in it, (for it was bought to bury strangers in) it consumes it to the bone in foure and twenty houres, which it doeth [Page 143]not to any other Body, save those it was appro­priate to when it was bought. And to con­firme this, Adrichom. mine author tells, that Helena, the fa­mous Queene-Mother of Constantine, causing cer­taine loades of this earth to bee brought to Rome, into the field that is now called the Holy field, it re­taines the vertue there al­so, and consumes only strangers bodies, refu­sing the Romanes. which if it be true, it seemes, GOD would have the earth thus mark't to pre­serve the memory of the [Page 144]bloody money by which it was purchased; and therefore he gave it a ver­tue, to consume strangers bodies ere they could corrupt, refusing the Iewes, to shew how they had lost their priviledge to their owne land, by crucifying their Lord, and strangers began to be possest of it: also to teach us that his hope is nearest incorruption, who is the greatest stran­ger from the sinne of the Iewes, that is, crucifying Christ.

But let us returne to our Saviour againe, 3 who all [Page 145]this while stood loose, though hee had beene brought bound to the High Priests; belike they had loosed him to try if they could make him bely himselfe by faire meanes: which when they cannot prevaile in, first they bind him a­gaine, and then carrie him so bound to Pilate, not privately, or with a few, but the whole mul­titude of them together, to make the action more notable. When hee is come to Pilate, first they accuse him of Trea­son against Cesar; [Page 146]though it was enough knowne, that hee had publiquely in the Tem­ple taught of late, that Cesar should not be de­nied the things that were Cesars. next, they lay sedition to his charge, as if hee stirred the people to rebellion; though they knew as well, that hee refused the peoples offer when they would have made him King: yet thus shamelesse are Christs accusers, to appeale him of matters that were evi­dently untrue: and this Pilate may be found al­so [Page 147]to have taken notice of, therefore hee tried more wayes then one to deliver Christ: for, first hee would have put him off to the High Priests and Rulers, who hee knew could not put him to death because that au­thority was taken away from them: after, beeing driven to examine him himselfe, hee protests o­penly in Christs behalfe, that hee could find no fault in him: upon that, Christ his accusers begin­ning to bee more vehe­ment, and alledging that he had wronged both [Page 148] Cesar and Herod, in stir­ring up the people a­gainst them, as soone as ever Pilate heares Herod named hee seekes to put off the matter to him, and therfore sends Christ unto him, as belonging to his Iurisdiction: when Herod could find nothing worthy of death in him neither, but sends him backe to Pilate un­touchtin his body (ex­cept a garment of scorne that hee had put upon him) Pilate tries a pol­licy to free our Saviour, A white garment. Adrichom ^e Th. Terrae Sanctae. by comparing him with the most grievous male­factor [Page 149]that had long been in Iayle, one Barrabas; which he did on hope to deliver him by vertue of a custome the Iewes chal­lenged at Easter, which was, to have one set free to them, whom of two they should choose. But when against his hope, and all probability, they refuse Christ, and chuse Barrabas, yet here hee leaves not to strive for him; but first he calls for water, and washes his hands, protesting by that Ceremony, that he would not have any of Christs blood cleave to [Page 150]his hands, but it should all be upon them, if they shed it: when that would not serve, he tries yet an other pollicy, unlawfull indeede, yet neverthe­lesse the most effectuall in humane worldly wis­dome he could devise, as the case then stood; namely, to give our in­nocent Lord to be most cruelly whipped, crow­ned with thorne, and clothed with purple, ha­ving a reede in his hand, for a Scepter, to bee mocked of his Soldiers, spitt on, smitten on the head, and saluted on the [Page 151]knee in mockery: who being by them thus drest in double purple, (wher­of one was of his owne blood) torn with whips, & pierced with thornes, he brings him forth to the Iewes, to moove them to compassion, hoping that a little blood would have contented them: but when no blood would please thē but his heart­blood, Pilate, like a false worldly Politician, thinking it better to yield to the death of one innocent, then to endan­ger a tumult, delivers Christ, against his owne [Page 152]conscience, to be crucy­fied.

Concerning the time wherein our Saviour was crucyfied, 4 there is a seeming difference be­twixt two of the Evan­gelists: for Saint Iohn sayes, Iohn 19.14. It was about the sixt houre when Pilate de­livered him to be crucyfi­ed, Saint Marke sayes, Mark. 15.25. It was the third houre and they crucified him. To reconcile these two, we are to carrie with us, that the Iewes reckoned their Day by two sort of houres, the one greater, the other the lesse. The [Page 153]greater were called the houres of the Temple, and divided the Day into foure Quarters, whereof every one con­tained three houres a peece, which Quarters were reckoned under the name of the first, se­cond, third, and fourth houre; for so many there were and no more; and then begun againe: on the Night, they are by David called the Night watches, as it seemes, where he sayes, Mine eies prevent the Night watches. The lesser houres, re­ckoned from one till [Page 154]twelve, after the manner that we doe, save that they begun not at the same time that ours do; for both their greater and lesser houres, begun at sixe a clocke with us, whether you beginne to reckon them at morning or evening: for the Iewes day begun at evening, as appeares both out of di­vine and profane Scrip­ture: so that begin to tell at sixe in the evening, and twelve will end at sixe in the morning, and beginne againe at sixe in the morning, and your twelve wil end at 6 in the [Page 155]evening, by our account. Which kind of recko­ning was of Gods ap­pointment, who sayes in Genesis, Gen. 1.5. The Evening and the Morning was the first day, beginning the day with the evening: and it is a more naturall kind of reckoning then ours which beginnes at midnight, both for day and night: for it begins when they beginne, and ends when they end, going orderly on with them both; so that the first houre when they began to worke was the first houre, the second [Page 156]the second, &c. and so on in order: whereas the houre that we heare when we rise, is sixe or seaven, (for about that time men generally be­ginne to worke) and therefore to us the first houre is not the first houre, but under ano­ther name. These things will best be brought to­gether by a Table.

This figure shewes, that the Iewes first houre, 5 both greater and lesse, begun at sixe, and ended [Page 158]in seaven; so that when our Dyall pointes at seaven, theirs pointed at one, shewing that the first houre was over, and the next begunne; when theirs pointed at two, ours at eight, and so on, till you come to twelve. In the greater houres, it must needes be otherwise; for their first greater houre was not ended, till our nine, which was their three, the next, not till their sixe, which is our twelve; and then begunne the third houre which last­ed till our three in the [Page 159]afternoone, as the fourth did also, which ended at our sixe at night. Accor­ding unto this compu­tation do the Papists yet name their Canonicall houres: The Third Houre. for their Hora Tertiarum, is in the mor­ning at nine, their sixt is at noone, and their nine, at three a clocke af­ter dinner, according to the account of the Iewes lesser houres.

These things being thus explaned, 6 there is no difficulty in the di­verse names the Evange­lists give to the same houre: for they are but [Page 160]two names, signifying one thing; the one re­ckoning the same time by the greater houres, the other by the lesse. For Saint Marke, who divides the day by the greater houres, he sayes, it was the third houre, beginning by their grea­ter houres; that is, sixe a clocke newly over, by their lesser houres; that is, full twelve, and past, with us, when our Lord was crucifyed. If any one object, This cannot be; for, if Christ had been crucifyed within the third greater houre, hee [Page 161]must not have beene so till one with us, for then in the Table, beginnes the third Quarter, or the third houre rather, in the greater houres: I answer, that one a clock, is all the space betweene twelve and one, which houre is ended when one strikes, and so the third houre beginnes at twelve newly over, which is the sixt houre in the Iewes lesser houres: and this hee will easily grant to be true, who considers, that the first houre that ever time measured, was not, or [Page 162]could not bee one, or the first houre, till an houre was runne, and then that might be called the first houre, or one, not be­fore: and as that tooke his beginning with time, running on till it made a twelfth part of the day, and then tooke his name, according to his order: so must the third greater houre needes take his be­ginning at twelve, and end at his time appoin­ted.

Now Saint Iohn, 7 on the other side, reckons not by the greater, but by the lesser houres. [Page 163]Therfore the beginning of the third greater houre with S. Marke, must needes be the sixt lesser houre with S Iohn; because no sooner this done, but that beginnes. And this the rather, be­cause Saint Iohn reckons from our Saviours con­demnation, which must needes be a little before the third greater houre, in which hee was cruci­fyed; for hee was con­demned a good prety while before he suffered; therefore it could not be so forward as S. Marke setts it, but within the [Page 164]sixt houre: yet, that is not full, or at least but twelve with us, when Christ was condemned: but before hee came to Golgotha, it could not but be past their sixe, that is our twelve (at which time Saint Iohn saith hee was condem­ned) and so it must needes be the third houre, or quarter of the day, as Saint Marke reckons it, which to Saint Iohn, was the sixt houre.

One thing more also wee may note out of the former figure: 8 namely, [Page 165]whence their error had his beginning, who thinke that our Saviour was crucifyed in the morning at nine, and dy­ed not till three: where­as indeed, hee was cru­cifyed at twelve, and so hanged but three houres upon the Crosse; for hee was dead at the ninth houre, by the Iewes lesser houres, which is our three in the afternoone. This error rise, because they thought Christ to have beene condemned at sixe a clocke, by the Romane account, which is all one with ours, and [Page 166]crucifyed at three, by the Iewes common reckoning in the little houres, which is our nine, and so they recon­cile the times. But this opinion, (bee it spoken with reverence of their persons) cannot stand; for Saint Iohn speakes not of our, or the Ro­mane houres, but of those which went for cōmon amongst the Iewes, Be­sides, the story of Christs sufferings, which were after the day was abroad, I meane his arraigning before Pilate, his whip­ping, araying with pur­ple, [Page 167]crowning with thorne, mocking, & bea­ting by the Soldiers, after he was examined: also his sending to Herod, in the other side of the city, his stay there, and his re­turne: againe, his second triall, and finall condem­nation before Pilate: all these, and other I name not, could not possible be done, betwixt day and nine a clocke. Last­ly, it is hardly agreeable to reason, that our Lords Body should bee sixe houres together in paine so unsufferable, being of so feeling and [Page 168]tender a composition: for though his Godhead could have upheld it, yet his humane nature had our infirmitie upon it; See Mar. 15.44. Where it is sayd, Pilate marvailed he was dead so soone. and therefore, hee is knowne to have shortned his time upon the Crosse, at least not to have held out till nature was spent, by his lowd cry upon the Crosse, which shew­ed that he dyed not fain­ting, or through weake­nes, as other men do, who die because nature can hould out no longer: therefore I rest, yet, ra­ther with them, who thinke his passion on the [Page 169]Crosse was but three houres long: the rather also, because the death he suffered was so shame­full, beeing upon the Crosse, and his body na­ked, layd open to the scorne of all his enemies for our sinnes, which might bee a principall cause why his passion was no longer.

Many things there are to be observed in the time of our Saviours go­ing to, 9 and being upon the Crosse. As first, the cruell usage he had from the Iewes by the way, in that they made him car­ry [Page 170]his Crosse till he fain­ted: next, the womens teares that were shed for him, when hee went to his execution: upon that, the loving care he had to requite them, by letting them know their state was more wofull, and fit to be bewayled then his. Therefore he bids them, Daughters of Ierusalem, weepe not for me, but weepe for your selves. At his comming to the place of execution, Golgotha, or Calvary, that is, the place of a skull, their offering him wine min­gled with myrrhe, which [Page 171]was so sowre and bitter, that one of the Evange­lists calls it vineger min­gled with Gall, which hee refused: upon that, his crucifying betweene two theeves: Pilates Ti­tle nayled above his head: his prayer for his enemies: the parting of his garments by the Souldiers: the reproches of them that stood by: the Blasphemy of the unpenitent Theefe: the conversion of the other Theefe that repented: his last words to his Mo­ther, and his beloved Disciple: the darkning [Page 172]of the body of the Sun, ere liee dyed, to whom it owed his light, as his Creator: his complaint to GOD that he had for­saken him: his thirst, his Iowd cry when, he gave up the Ghost, that it might appeare he dyed not of necessitie, but wil­lingly layd downe his life, beeing in his full strength, and having power to have retained it if hee would: his com­mending his Soule into his Fathers hands: and lastly his death, after the CONSUMMATUM EST, that is, It is finished, was pronounced, in which [Page 173]the worke of our Re­demption had his full period, so that there re­mained no more either to doe or suffer.

And now this Trage­dy is at an end: 10 after which if you looke for a Plaudite, it wants not that neither, and such a one also as is best fitting for so dreere a Story; for Saint Luke tells us, Luke 23 48 that All the people who sawe this sight, smote their breasts, (which was fit­ter for a Tragedy then clapping their hands) and returned. The use of these things in generall is this.

To give us a sight of our sinnes, I which could not find pardon in the Sonne of GOD himselfe, when hee stood in our person, though he bore them without sinne.

To teach us patience when we are called to suffer for them of desert, II by him that suffered for them undeservedly, and yet never so much as once groned on the Crosse, nor reviled or complained of his ene­mies.

To be thankfull unto GOD for the suffering of Christ, III which hee hath [Page 175]appointed to be the sa­tisfaction for their sinnes that beleeve in him as their only Redeemer.

To stirre us up to true sorrow for sinne, IIII and make us fly to Christ for remedy, that wee may be healed by his stripes, af­terwards to serve him in newnes of life, till wee come to bee changed in­to a state of incorrupti­ble purity, never to sinne any more: which estate, the merit of Christs pas­sion, by his inestimable value, hath bought for all, that truly seeke to, and serve him.

Many things more might be noted out of the things that fell out, either when, or after our Lord suffered: as, the darkning of the body of the Sunne, (for an E­clipse it was not) because the body of Truth even the Sunne of Righeous­nes suffered: the renting of the vaile of the Tem­ple, signifying the abro­gating of the Legall types or shaddowes; for the vayle was a figure of the Spirituall covering, which was before the eyes of the Church, till Christs comming: the [Page 177]cleaving of the earth un­cer the burden of Christs suffering, and the weight of our sinnes, making a way for them to descend to Hell, from whence they carne: the rising of the Bodies of the Saints out of their graves, shew­ing that the heart-strings of death, which before bound them in their Se­pulchres, were braken by the death of Christ: lastly, the buriall of the pure and untainted Bo­dy of our Holy Lord, and after his sleepe in the grave for a time, his rising againe in power, [Page 178]to confound his enemies: all, yea every one of these might furnish for a large discourse. But my pur­pose was to speake only of the passion of Christ, and those things that belong to his owne per­son, rather then the things that are but acci­dentall to them: as for the doctrine of the Re­surrection, it falls under another head, and be­longs to an affection of Ioy, not of Sorrow: of which two passions, the latter only is proper to this weeke; which here I would have ended, but [Page 179]that the weeke ends not with us till to morrow be done; something ther­fore for that I must find to say: which if it will not build, yet it may serve for filling, or Rub­bish in thy building. Now rest thee with Christ, untill the Mor­ning.

By thy Crosse and Passion, Good Lord deliver us.

Amen.

WHere our Sa­viours Passion takes an end, there should ours beginne, for so must wee fulfill, as S. Paul calls them, the af­ter-sufferings, or the re­mainder of the sufferings of Christ: Which though they were perfected when hee dyed, and needed no more, yet he will have us to cast our mite into this Treasary: Therefore, not because [Page 181]hee needs wee should sorrow for him, let us take up our Crosse this day, and follow him, but because wee need to sorrow for our selves, as Christ taught the Daughters of Ierusalem.

Now, this day, 2 is our Saviour sleeping in his grave; in which Ioseph of Arimathea, To whom our Land owes her first conver­sion. an hono­rable Councellour had as honorably laid him. Which action, though it hapned yester night, yet the effect of it reaches unto this day; in which our Saviours bodie en­joyes the secret, which [Page 182]this worthy Councellor had bestowed on him. In this buriall many things might bee obser­ved that are worth the marking: As, 1 Holy Io­seph his courage, who durst venter to offer to doe this, after hee had seene what had hapned to his Master: for this cause the Holy Ghost hath not left that part of his praise out of divine story, to stirre up others by it; Mar. 15.43. for Saint Marke hath noted, that he went in boldly to Pilate, and craved the body of Io­sus. 2 That hee yeel­ded [Page 183] Christ his owne roome, even the grave hee had digged for him­selfe, Matt. 27.60 for Saint Matthew hath observed, that it was his owne Tombe in which Christ was laid. 3 That it was a new se­pulchre, in which never man had layen, as being fittest for that body-vir­ginall, or Maiden-corps, untoucht, and untaint­ed. 4 That it was in a Garden, Iohn. 19.41 hard by the place where Christ had beene crucified; that as man first fell in a Gar­den, so out of a Garden he might, in Christ, bee [Page 184]raised up againe. 5 That there was no cost awan­ting, that could readily bee purchased; for Io­seph bought a fine lin­nen cloth: Mar. 15.46. and linnen in those dayes, was not eath to come by; for they were not shirts or­dinarily, as wee doe, which was the cause of their erecting Bathes in every towne, in which they washed so often: so that a hankerchiefe a­mong, even the Romane riotors, was a rich to­ken, as appeares out of the [...] Fa­bullus & Veranius. Poet. To helpe which cost, blessed Ni­codemus [Page 185]brought also an hundred pound weight of Mirrhe and Aloes, to enbalme him: and more would have beene done, but that it was evening, and spices then were not ready to bee bought. Out of these things, much might bee noted for this day, but that they were done the last Night, and so are not proper for this time.

The first thing wee have on this day to ob­serve, 3 is the malice of the high Preists and Phari­ses, which ends not with the death of our Savi­our, [Page 186]our it is so cruell, but survives, to shew it selfe against his dead body. Therefore they come to Pilate, and say, Sir, we remember that that decei­ver said, while hee was yet alive, AFTER THREE DAYES I WILL RISE A­GAINE: Command therefore that the sepulchre be made sure untill the third day, least his Disciples come by Night, and steale him a­way, and say unto the peo­ple, He is risen from the dead: so the last error shall bee worse then the first. Vpō which intreaty Pi­late answers them: Yee [Page 187]have a watch, goe your way, and make it as sure as yee can: So they went and made the Sepulchre sure, sealing the stone, and setting a watch. S. Marke addes to this, that it was a great stone, which could not easily bee remooved, without strength: and therefore when they come in the morning the women say, Who shall remoove us the Stone? So that now, sure, Christs body is sure enough: a great stone, and sealed, and a watch by it, were e­nough to keepe downe [Page 188]a dead body. But all this is to their greater shame; for it makes but the evi­dence of our Saviours resurrection the greater, which otherwise might have wanted witnesses from his enemies: but now it hath even his ene­mies for witnesse that hee rose againe, (and that both to their cost, and trouble,) to con­vince them. So let them watch this day as merrily as they will, to morrow will bee a heavy mor­ning with them, come it assoone as it will, or can come, which to us is the [Page 189]beginning of our joy.

It is to us the begin­ning of our joy, 3 but yet upon condition: that is, so wee bee right fitted to receive it. To fit thy selfe; first, thou must frame thy affection to the affection of the Dis­ciples, which they had for the want of their Ma­ster: For, Hee that had seene the cleaven, set ei­ther together, or in seve­rall, should no doubt, have seene so many fa­ces of heavines: and who had lookt as this day againe, on our La­dy, Christs blessed Mo­ther, [Page 190]sitting with the sword thorough her heart, Luke 2.35. which Saint Si­meon had fore-hight her, should not have needed any other pourtraict to set forth the true passi­ons of Love, Hope, and Faith, under a cloud of sorrow; for if any one wavered in doubt of Christs resurrection, shee beleeved, because shee knew him to bee GOD: and, on the other side, if any one mourned for his death, shee mourned the most, for shee was his Mother. Thus must thou do to; Mourne; but [Page 191]for thy sinnes, that cru­cifyed Christ: yea thou must set thy selfe among his Murderers, as Saint Peter sets thee, saying, Act. 2.23.36. I am one of those, LORD, that crucifyed thee: Stand here fast now, for this is the safest place for thee at first; for thou must come to joy through this kind of sorrow, or else in Christ thou canst not have it.

Next to this, 4 thou must learne of the ho­ly women that waited for Christs resurrection, how to waite for his ri­sing againe in thy heart; [Page 192]for they waited with their sweete odours, and so must thou do too. What these odours are, Saint Iohn tells thee in his Revelation, where hee sayes, The odours that are offered in heaven, are the prayers of the Saints: Now thou must be as holy, that is, as Saint-like as thou canst; therefore thou must not want thy odours, such as thou canst get: which if they bee not for en­balming, as the womens were, but for burning, it is the better; for it was a fault of love in them, to [Page 193]provide that Christs Body should not see corrupti­on. Pray thou then, and let the heate of zeale send out thy sighes, and thy servent devoti­ons, in a smoake up to­wards heaven: thus shalt thou cense thy soule. that Christ may come the next day to thee, and thou maist bee received of him at his Table.

And now I have brought thee where I would leave thee; 5 even upon thy knees, way­ting for Christ: and bles­sed art thou when hee [Page 194]comes, if hee finde thee so doing. For as he rose, that thou mightst rise; so from that place, if from any, he will raise thee up, yea lend thee his hand to set thee on thy feete, that thou maist stand be­fore him for ever. Waite thus then, and powre out thy prayers unto GOD, to prepare thee for his comming: and if thou remember others in thy prayers, (as thou art bound to the lan­guage of heaven in them, which runnes upon OUR, and VS) put mee in among them, (yet of [Page 195]neede I beg it rather then desert) and I have a better reward of my paines from thee, then I can looke for. Now I must leave thee: for I know thou wilt shut thy doore when thou pray­est, as Christ bids thee. Matth. 6.6.

SO GOD SPEEDE THEE.