The Happiness of the Church

As

According to Zanchius his observation on this place, is a note of Quality, not Equalitie; of Similitude not of Comparison. We must love others As Christ loved us; As; for the manner, not for the measure. His love was strong as Death; for to the death he loved us. It was a bright & clear fire; many maters could not quench it; yea water and blood could not put it out. God so loved the World: so freely, so fatherly, so fully; as no tongue can tell, no heart think. The love of Christ passeth knowledge. To think of equalling this love, would be an impossible presumption. Our love is inconstant, weak; a mingled, and often a mangled love, mingled with self love, and mangled with the wounding affections of the world. Our love is fain, his strong: ours ficle, his constant: ours limited, his infinite. Yet we must follow him so fast as we can, and so far as we may; Walking in love, as he loved us.

His Walking in love was strange and admirable: he took large steps; from heaven to earth, and from earth to heaven. As Bernard on that speech of the Church concerning her Beloved. Behold! he cometh leaping upon the mountains, skipping upon the hills. He leaps from heaven to the Virgins womb, from the womb to a manger, from the manger to Egypt, from Egypt to Judah, from thence to the Temple, from the Temple up to the Cross, from the Cross down to the grave, from the grave up to the earth, and from the earth up to the highest glory. And he shall yet have another leap, from the right hand of his Father to judge quick and dead.

These were great iumpes, & large paces of love. When he made but one stride from the clouds to the cradle, and another from the Cradle to the cross, and a third from the cross to the crown. To come from the bosom of his immortal father, to the womb of his mortal mother, was a great step. From the lowest hell, or depth of his humiliation; to the highest heaven or top of his exaltation was a large pace.

We cannot take such large steps, nor make such strides. These leaps are beyond our agility, our ability. Yet we must follow him in love; stepping so far as we can, and walking so fast as we may. Follow we carefully and cheerfully; though non passibus aequis. The Father, that takes his young son into the field with bows & shafts, and bids him shoot after him, doth not expect that the child should shoot so far as he, but so far as he can. Though we cannot reach Christ's mark, yet If there be a willing mind, it is accepted according to that a man hath, not according to that he hath not. Now this particle

As, is not barely similitudinary, but hath a greater latitude: and serves

Christ.

I have been so punctual in this word of Quality, that I can but mention the rest. The word of Majesty is Christ; who being almighty God, coequal and coeternal with the Father and the Spirit; took on him our nature: and was factus homo, vt pro homine pacaret Deum. God was made man, that for man he might appease God. Thus did so great a majesty stoop low for our love; Non exuendo quod habuit, sed induendo quod non habuit: not by loosing what he had, but by accepting what he had not; our miserable nature. Ipse dilexit nos & Tantus & tantum, & gratis tantillos & tales. He that was so great loved so greatly, us that were so poor and unworthy freely.

Loved

Is that word of Mercy, that reconciles so glorious a God to so ungracious sinners. The cause which moved Christ to undertake for us, was no merit in us, but mere mercy inhim. He Loved us, because he loved us: in our Creation when we could not love him: in our Redēption, when we would not love him. Loved us, notbutthat he loveth us still. But the Apostle speaks in this time, to distinguish the love wherewith he now loveth us, from that whereby he once Loved us. For if when we were enemies, we were reconciled to God by his death: much more being reconciled, we shall be saved by his life. Though it be also true, that from everlasting he Loved us.

Vs

Is the word of Miserie: Vs he loved, that were so wretched. The word is indefinite; Us, all us. Vs be we never so unworthy: All us, be we never so many.

1. Vs that were unworthy of his love, from whom he expected no correspondence. That he loved the blessed Angels was no wonder, because they with winged obedience execute his hests and do his word. Yea that he loved his very reason-less and insensible creatures, is not strange: for fire and hail, snow and vapor, stormy wind and tempest fulfill his word. But to love us, that were weak, ungodly, sinners, enemies. Rom. 5 weak, no strength to deserve: ungodly, no piety to procure: sinners, no righteousness to satisfy: enemies, no peace to atone: for we hated him, and all his ye shall be hated of all men for my names sake. To love such us, was an vnexpectable, a most merciful Love. He that wanted nothing, loved us, that had nothing. Immortal eternity loved mortal dust and ashes. O if a man had Ora mille fluentia melle, yea the tongues of Angels, he could not sufficiently express this love. So God loved the world: Mundum immundum, the unclean world; that not only not received him; but even crucified and killed him.

2, All of us, without acception of persons. This is the Lamb of God which taketh away the sins of the world. The Gospel proclaims an universal Si quis; Whosoever believes, and is baptized, shall be saved. Qui seipsum excipi •… se ipsum decipit. He that excepts himself, beguiles his own soul. Hence I find three inferences, observable, which I will commend to your consciences, and your consciences to God.

1. We are loved our selves, therefore let us love. He that bids us love, loved us first This is my Commandment, that ye love one another. Why? As I loved you. Non aliud iussit, quam gessit: he chargeth us with nothing in precept, which he performed not in practice. Therefore Si tardi su •… us ad •… andum, non tardi simus ad redamandum. Though we have not been forward to love first, let us not be backward to return love. Dilecti diligite If God so loved us, we ought also to love one another. Magnes amoris amor: and the sole requital which God requires for his rich love, is our poor love; that only may love him, but have nothing to give him, that is not his.

2. They are beloved whom thou art charged to love. He that bids us love others, loves them himself. It is fit we should love those whom Christ loves. If thou love Christ, thou art bound to love others, because he loves them: yea with that very same love, wherewith he loves thee. Therefore Dilectos diligamus.

3. They also love God, whom God commands thee to love. The love of Christ is so shed abroad into all Christian hearts, that they unfeignedly affect Jesus their Savior. They love him, whom thou lovest, therefore love them. It is fit, we should love them highly, that love God heartily. Therefore Diligentes diligamus.

Thus you have heard Loves Walk, or Race: now then saith Paul; So run that you may obtain. I will end with an Apologue, an Epilogue, a Parable. Charity, and certain other her rivals, or indeed enemies would run a race together. The Prize they all ran for, was Felicitie; which was held up at the Gaoles end by a bountiful Lady, called Eternity. The runners were Pride, Prodigality, Envy, Covetousness, Lust, Hypocrisy, and Love. All the rest were either diverse or adverse, neighbors or enemies to Charity. I will, Herald-like, show you their several equipage; how they begin the Race and end it.

1. Pride, you know, must be foremost; and that comes out like a Spaniard, with daring looks and a tongue thundering out braves: mounted on a spritely Iennet named Insolence. His Plumes and Perfumes amaze the beholders eyes and nostrils. He runs as if he would overthrow Giants and Dragons: yea even the great Red-Dragon, if he encountered him: and with his lance burst open heaven gates. But his Iennet stumbles, and down comes Pride. You know how wise a king hath read his destiny; Pride will have a fall.

2. The next is Prodigality; and because he takes himself for the true Charity, he must be second at least. This is a young Gallant, and the horse he rides on, is Luxury. He goes a thundering pace, that you would not think it possible to overtake him: but before he is got a quarter of the way, he is spent, all spent; ready to beg of those, that begged of him.

3. Envy will be next, a lean meager thing, full of malicious mettle, but hath almost no flesh. The horse he rides on is Malcontent. He would in his journey first cut some thousand throats, or powder a whole kingdom, blow up a State; and then set on to heaven. But the hangman sets up a Galowse in his way, whereat he runs full butt, and breaks his neck.

4. Then comes sneaking out Co •… eteousnes; a hungerstaru'd usurer, that sells wheat, and eats beans: many men are in his debt, and he is most in his own debt: for he never paid his belly and back a quarter of their dues. He rides on a thin hobbling Iade called vnconscionablenes which for want of a worse stable he lodgeth in his own heart. He promiseth his soul to bring her to heaven: but tarrying to enlarge his barns, he lost opportunity and the prize of salvation: and so fell two bows short; Faith and Repentance.

5. Lust hath gotten on Loves cloke, and will venture to run. A leprous wretch, and riding on a trotting beast, a he-goat; was almost shaken to pieces. Diseases do so crampe him, that he is fain to sit down with Vae misero: and without the help of a good Doctor or a Surgeon, he is like never to see a comfortable end of his journey.

6. Hypocrisy is glad that he is next to Charity; and presumes that they two are brother and sister. He is hors'd on a halting hackney (for he does but borrow him) called Dissimulation. As he goes, he is offering every man his hand, but it is still empty. He leans on Charities shoulder, and protests great love to her: but when she tries him to borrow a little money of him for some merciful purpose; he pleads, he hath not enough to serve him to his journeys end. He goes forward like an Angel, but his trusted horse throws him, and discovers him a Devil.

7 The last named, but first and only that comes to the prize at the goales end, is Charity. She is an humble virtue, not mounted as the other racers, but goes on foot. She spares from her own belly, to relieve those poor Pilgrims that travel with her to Heaven. She hath two Virgins that bear her company; Innocence, and Patience. She does no hurt to others, she suffers much of others; yet was she never heard to curse. Her language is blessing, and she shall forever inherit it. Three celestial Graces, Glory, Immortality, and Eternity, hold out a Crown to her. And when Faith and Hope have lifted her up to heaven, they take their leaves of her; and the bosom of everlasting Mercy receives her.

Who.

The Person that gives is Christ: the quality of his person doth highly commend his exeeding love to us. We will ascend to this consideration by 4. stairs or degrees and descend by 4. other. Both in going up, and coming down, we shall perceive the admirable love of the giver. Ascendently.

1. We will consider him Hominem; a man. Behold the man, saith Pilate. We may tarry and wonder at his lowest degree; that a man should give himself for man. For scarcely for a righteous man will one die. But this man gave himself for unrighteous man to die; not an ordinary, but a grievous death, exposing himself to the wrath of God, to the tyrranie of men and Devils. It would pity our hearts to see a poor dumb beast so terrified, how much more Hominem, a man, the Image of God!

2 The second degree gives him hominem innocentem, an Innocent man. Pilate could say. I have found no fault in this man. No nor yet Herod. No nor the Devil, who would have been right glad of such an advantage. So Pilate's Wife sent her husband word. Have thou nothing to do with that just man. So the Person is not only a man, but a just man, that gave himself to endure such horrors for us. If we pity the death of malefactors, how should our compassion be to one Innocent!

3. In the third degree, he is not only Homo, a man; and Iustus homo, a good man; but also Magnus homo a great man: royally descended from the ancient Patriarchs and Kings of Judah. Pilate had so written his Title, and he would answer▪ not alter it; Quod scripsi, scripsi. And what was that? Jesus of Nazereth, the King of the Jews. Now as is the Person, so is the Passion: the more noble the giver, the more excellent the gift. That so high a King would suffer such contempt and obloquy to be cast upon him; when the least part of his disgrace had been too much for a man of mean condition! That a Man, a Good man, a Great man bore such calumny, such calamity for our sakes; here was an unmatchable, an unspeakable love.

4. This is enough, but this is not all: there is yet a higher degree in this Ascent: we are not come to our full Quantus. It is this; he was Plus quam homo, more then man: not only maximus hominum, but mator hominibus; the greatest of men, yea greater then all men. Not mere filius hominis, but vere filius Dei: he was more then the Son of man, even the Son of God. As the Centurion acknowledged Truly this man was the Son of God. Here be all the four stairs vpwardes; a Man, a Harmeles man a Princely man; and yet more then man, even God himself. Solomon was a great king; but here is a Greater then Solomon. Solomon was Christus Domini; but here is Christus Dominus: he was the anointed of the Lord; but this is the Lord himself anointed. And here all tongues grow dumb; & admiratio sealeth up every lip. This is a depth beyond sounding. You may perhaps drowsily hear this and coldly be affected with it; but let me say, Principalities and Powers, Angels and Seraphim stood amazed at it.

We see the Ascent; shall we bring down again this consideration by as many stairs?

1. Consider him Almighty God taking upon him Mans nature: this is the first step down wards The word was made flesh, and dwelt among us. And God sent forth his Son made of a woman. And this was done Naturam suscipiendo nostram, non mutando suam: by putting on our nature, not by putting off his own. Homo Deo accessit, non Deus a serecessit. He is both God and man, yet but one Christ: one not by confusion of substance but by unity of person. Now in that this Eternal God became man, he suffered more, then man can suffer either living or dead. That man should be turned into a beast, into a worm, into dust, into nothing; is not so great a disparagement as that the glorious God should become man. He that thought it not robbery to be equal with God, was made in the likeness of man. He that is more excellent then the Angels, became lower then the Angels, that he might advance us as high as the Angels. Even the brightness of God's glory takes on him the baseness of our nature: and he that laid the foundations of the earth, and made the world, is now in the world made himself. This is the first descending degree.

2. The second stair brings him yet lower. He is made man: but what Man? Let him be universal Monarch of the world: and have fealty and homage acknowledged to him from all kings and Emperors, as his viceroyes: Let him walk upon Crowns and scepters, and let Princes attend on his Court: and here was some Majesty, that might a little become the Son of God. No such matter. Indust formam serui; He took upon him the form of a servant. He instructs us to humility by his own example The Son of man came not to be ministered unto, but to minister. O Israel, thou hast made me to serve with thy sins. He gave himself for a Minister, not for a Master; ad seruitutem, non ad dominationem. He that is God's Son, is made man's servant. Proudly blind, & blindly poor man, that thou shouldest have such a servant, as the Son of thy maker. This is the second step downwards.

3. This is not low enough yet. I am a worm no man; saith the Psalmist in his Person. Yea the shame of men, and contempt of the people. He is called. Psal. 24. the King of glory. Be ye open ye everlasting doors, and the King of glory shall come in. But Esa. 53. He is despised and rejected of men: we hid as it were our faces from him: he was despised, and we esteemed him not. O the pity of God, that those two should come so near together, the King of glory, and the shame of men. Quo celsior maiestas, eo miserior humilitas. Thus saith the Apo stle, he made himself of no reputation. He that requires all honor as properly due to him, makes himself (not of little, but) of no reputation. Here was dejection; yea here was rejection. Let him be laid in his poor cradle, the Bethlehemites reject him; the manger must serve, no room for him in the Inn. Yea He came to his own, and his own received him not. All Israel is to hot for him; he is glad to fly into Egypt for protection. Come he to Jerusalem? which he had honourd with his presence, instructed with his Sermons, amazed with his miracles, wet and bedewed with his tears▪ they reject him. I would, and ye would not. Comes he to his kindred? they deride & traduce him, as if they were ashamed of his alliāce. Comes he to his Disciples? They go back & will walk no more with him. Will yet his Apostles tarry with him? So they say ver. 6. 8. Lord, to whom shall we go? thou hast the words of eternal life. Yet at last one betrays him, another forsweares him, all forsake him: & Jesus is left alone in the midst of his enemies. Can malice yet add some further aggravation to his contempt? Yes, they crucify him with malefactors. The quality of his company, is made to increase his dishonor. In medio Latronum, tanquam Latronum immanissimus: In the midst of thieves, as it were the Prince of thieves; saith Luther. He that thought it no robbery to be equal to the most holy God, is made equal to thieves and murderers; yea tanquam Dux; as it were a Captain amongst them. This is the third step.

4. But we must go yet lower. Behold now the deepest stair, and the greatest rejection. Affligit me Deus the Lord hath afflicted me in the day of his fierce anger It pleased the Lord to bruise him: he hath put 〈◊〉 to grief. No burden seems heavy, when the comforts of God help to bear it. When God will give solace, vexation makes but idle offers and assaults. But now to the rejection of all the former, the Lord turns his back upon him as a stranger: the Lord wounds him as an enemy. He cries out; My God, my God, why hast thou forsaken me? How could the Sun and stars, heaven and earth stand, whiles their maker thus complained! The former degree was deep; he was crucified with evil doers; reckoned amongst the wicked. Yet thieves fared better in death then he. We find no irrisio, no insultation, no taunts, no invectives against thē. They had nothing upon them but pain; he both contempt & torment. If scorn and derision can vex his good soul, he shall have it in peals of ordinance shot against him. Even the basest enemies shall give it: Jews, Soldiers, Persecutors yea suffering malefactors spare not to flowte him. His blood cannot appease them without his reproach. But yet the disciples are but weak men, the Jews but cruel persecutors the Devils but malicious enemies: all these do but their kind, but the lowest degree is; God forgets him, and in his feeling he is forsaken of the highest. Weigh all these circumstances, and you shall truly behold the Person, that gave himself for us.

What

We come to the Action, Dedit. Giving is the argument of a free disposition. John. 10. I Lay down my life. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. He that gives life to us, gave up his own life for us. He did not sell, set, let, or lend, but give. Oblatus est, quia ipse voluit. He was offered, because he would be offered. No hand could cut that stone from the quarry of heaven: no violence pull him from the bosom of his Father; but Sua misericordia, his own mercy: he gave. He cometh leaping upon the mountains, skipping upon the hills. He comes with willingness and celerity: no human resistance could hinder him; not the hillockes of our lesser infirmities, not the mountains of our grosser iniquities, could stay his merciful pace towards us.

He gave his life; who could bereave him of it? To all the high Priests armed forces he gave but a verbal encounter; I am he: and they retire and fall backward. His very breath dispersed them all. He could as easily have commanded fire from heaven to consume them, or vapors from the earth to choke them. He that controlles Devils, could easily have quailed men. More then twelve Legions of Angels were at his beck; and every Angel able to conquor a Legion of men. He gives them leave to take him; yea power to kill him: from himself is that power, which apprehends himself. Even whiles he stands before Pilate scorned, yet tells him; Thou couldst have no power against me, nisi datam desuper; unless it were given thee from above. His own strength leads him, not his adversaries. He could have been freed, but he would not. Constraint had abated his merit: he will deserve, though he die.

The loss of his life was necessary, yet was it also voluntary. Quod amittitur necessarium est, quod emittitur voluntarium. Therefore he gave up the Ghost. In spite of all the world he might have kept his soul within his body; he would not. The world should have been burnt to cinders, and all creatures on earth resolved to their original dust; before he could have been enforced. Man could not take away his Spirit, therefore he gave it. Otherwise if his Passion had been only Operis, and not voluntatis; material and not formal; it could not have been meritorious, or afforded satisfaction for us. For that is only done well, that is done of our will.

But it is objected out of Hebr. 5. that he offered up prayers and supplications, with strong crying and tears, unto him that was able to save him from death. Hence some blasphemers say, that Christ was a coward in fearing the natural death of the body. If he had so feared it, he needed not to have tasted it. Christ indeed did naturally fear death; otherwise he had not been so affected as an ordinary man. Yet he willingly suffered death, otherwise he had not been so well affected as an ordinary Martyr. But he prays thrice; Let this cuppasse. Divines usually distinguish here: the Sententiaries thus. That there was in Christ a double human or created will: the one voluntas vt natura; a natural will; the other voluntas vt ratio, a reasonable will. Christ according to his natural will trembled at the pangs of death; and this without sin: for Nature abhorreth all destructive things. But in regard of his rational will, he willingly submits himself to drink that cup. Not as I will O Father, but as thou wilt. Aman, saith Aquinas, will not naturally endure the lancing of any member: yet by his reasonable will he consents to it, for the good of the whole body: reason masters sense, and cutting or cauterizing is endured. So Christ by the strength of his natural will feared death: but by his Reason perceiving, that the cutting, wounding, crucifying of the Head, would bring health to the whole Body of his Church; and either he must bleed on the Cross, or we must all burn in hell: behold now he willingly and cheerfully gives himself an offering and Sacrifice to God for us.

But was it a mere temporal death that our Savior feared? No, he saw the fierce wrath of his Father, and therefore feared. Many resolute men have not shrunk at a little: diverse Martyrs have endured strange torments with magnanimity. But now when he that gave them strength, quakes at death; shall we say he was a Coward? Alas! that which would have overwhelmed man, would not have made him shrink: that which he feared, no mortal man but himself ever felt. Yet he feared. The despair of many thousand men was not so much, as for him to fear. He saw that which none saw, the anger of an infinite God. He perfectly appre hended the cause of fear; our Sin and torment. He saw the bottom of the Cup; how bitter and dreggish every drop of that vial was. He truly understood the burden, which we make light of. Men fear not Hell, because they know it not. If they could see through the opened gates, the insufferable horrors of that pit; trembling & quaking would run like an ague through their bones. This insupportable lode he saw: that the spunge of vengeance must be wrung out to him; and he must suck it up to the last and least drop. Every talent of our iniquities must be laid upon him, till as a cart he be loden with sheaves. And with all this pressure he must mount his Chariot of death, the Cross; and there bear it, till the appeased God gave way to a Consummatum est; It is finished.

The Philosopher could say, that Sapiens miser magis est miser, quàm stultus miser: a wise man miserable, is more miserable then a fool miserable; because he understands his misery. So that our Saviors pangs were aggravated by the fullness of his knowledge. No marvel then if he might justly take David's words out of his mouth; Thy terrors have I suffered with a troubled mind. This thought drew from him those tears of blood. His eyes had formerly wept for our misdoings: his whole body now weeps; not afaint dew, but he swett out solid drops of blood. The thorns, soourges, nails fetched blood from him; but not with such pain as this Sweat. Outward violence drew on those: these the extremity of his troubled thought. Here then was his cause of fear. He saw our everlasting destruction, if he suffered not: he saw the horrors which he must suffer to ransom us. Hinc illae lachrymae: hence those grons, tears, cries, and sweat: yet his love conquerd all. By nature he could willingly have avoided this cup: for loves sake to us he took it in a willing hand. So he had purposed, so he hath performed. And now to testify his love, saith my Text, he freely Gaue.

Whom?

Himself. This is the third circumstance, the Gift; Himself.

Not an Angel: for an Angel cannot sufficiently mediate between an immortal nature offended, and a mortal nature corrupted. The glorious Angels are blessed, but finite and limited: and therefore unable to this expiation. They cannot be so sensibly touched with the feeling of our infirmities; as he that was in our own nature; in all points tempted like as we are, sin only excepted.

Not Saints; for they have no more oil then will serve their own Lamps. They have enough for themselves, not of themselves; all of Christ: but none to spare. Fools cry, Give us of your cyle. They answer, Not so, least there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. They could not propitiate for sin, that were themselves guilty of sin; and by nature liable to condemnation. Wretched Idolaters, that thrust this honor on them against their wills: how would they abhor such sacrilegious glory!

Not the riches of this world. We were not redeemed with corruptible things, as silver and gold. Were the riches of the old world brought together to the riches of the new world; were all the mineral veins of the earth emptied of their purest metals: this pay would not be currant with God. It will cost more to redeem souls They that trust in their wealth, and boast in the multitude of their riches: Yet cannot by any means redeem their brother, nor Give to God a ransom for him. The servant cannot redeem the Lord. God made a man master of these things: he is then more precious then his slaves.

Not the blood of Bulls or Goats. Hebr. 9. Alas, those legal sacrifices were but dumb shows of this tragedy, the mere figures of this oblation; mystically presenting to their faith, that Lamb of God which taketh away the sins of the world. This Lamb was prefigured in the sacrifices of the law, & now presented in the sacraments of the Gospel: slain indeed from the beginning of the world Who had power. Prodesse, to profit us; before he had Esse, a being himself. None of these would serve.

Whom Gaue he then? Seipsum, Himself; who was both God and man: that so participating of both natures, our mortality, and God's Immortality, he might be a perfect Mediator. Apparuit igitur inter mortals peccatores & immortalem iustum, mortalis cum hominibus, iustus cum Deo. He came between mortal men and immortal God, mortal with men, and just with God. As man he suffered, as God he satisfied: as God and man he saved. He gave himself;

1. All himself, his whole Person, soul and body. Godhead and manhood. Though the deity could not suffer, yet in regard of the personal union of these two naturs in one Christ, his very passion is attributed in some sort to the Godhead. So Act. 20. It is called the blood of God. And 1. Cor. 2. 8. The Lord of glory is said to be crucified. The Schools distinction here makes all plain: He gave Totum Christum, though not Totum Christi: All Christ, though not All of Christ. Home non valuit, Deus non voluit. As God alone he would not, as man alone he could not make this satisfaction for us. The Deity is impassible; yet was it impossible without this Deity for the great work of our salvation to be wrought. If any ask how the manhood could suffer without violence to the God-head; being united in one Person: let him understand it by a familiar comparison. The Sun-beams shine on a tree; the axe cuts down this tree, yet can it not hurt the beams of the Sun. So the God-head still remains vnharmed, though the axe of death did for a while fell down the man-hood. Corpus passum est dolore & gladio. Anima dolore non gladio. Diuinitas nec dolore nec gladio. His body suffered both sorrow and the sword: his soul sorrow not the sword: his Deity neither sorrow nor the sword. Deitas in dolente, non in dolore. The God-head was in the Person pained, yet not in the pain.

2. Himself only; and that without a

• Partner
• Comforter.

1. Without a Partner, that might share either his glory, or our thanks: of both which he is justly jealous. Christi passio adjutor non eguit. The sufferings of our Savior need no help. Upon good cause therefore we abhor that doctrine of the Papists: that our offenses are expiated by the passions of the Saints. No, not the blessed Virgin hath performed any part of our iustificatiō, paid any farthing of our debts. So sings the Choir of Rome. Sancta virgo Dorothea, tua nos virtute bea, cor in nobis novum crea. Wherein there is pretty rime, petty reason, but great blasphemy: as if the Virgin Dorothy were able to create a new heart within us. No; but the blood of Jesus Christ cleanseth us from all sin. His blood, and his only. O blessed Savior, every drop of thy blood is able to redeem a believing world. What then need we the help of men? How is Christ a perfect Savior, if any act of our redemption be left to the performance of Saint or Angel? No, our souls must die, if the blood of Jesus cannot save them. And whatsoever witty error may dispute for the merits of Saints; the distressed conscience cries, Christ, and none but Christ. They may sit at Tables and discourse, enter the Schools and argue, get up into the Pulpits and preach; that the works of good men is the Churches treasure, given by indulgence, and can give indulgence; and that they will do the soul good. But lie we upon our deathbeds, panting for breath, driven to the push, tost with tumultuous waves of afflictions, anguished with sorrow of spirit; then we sing another song: Christ & Christ alone: Jesus and only Jesus: Mercy, mercy: pardon, comfort for our Saviors sake. Neither is there salvation in any other: for there is none other Name under heaven given among men, whereby we must be saved.

2. Without a Comforter: he was so far from having a sharer in his Passion, that he had none in compassion; that (at least) might any ways ease his sorrows. It is but a poor comfort of calamity, Pity; yet even that was wanting. Is it nothing to you, all ye that pass by? Is it so sore a sorrow to Christ, and is it nothing to you? a matter not worth your regard, your pity? Man naturally desires and expects, if he cannot be delivered, eased; yet to be pitied. Have pity upon me, have pity upon me, O ye my friends: for the hand of God hath touched me. Christ might make that request of Job, but he had it not: there was none to comfort him, none to pity him. It is yet a little mixture of refreshing, if others be touched with a sense of our misery; that in their hearts they wish us well, and would give us ease if they could: but Christ hath in his sorest pangs not so much as a Comforter. The Martyrs have fought valiantly under the banner of Christ, because he was with them to comfort them. But when himself suffers, no relief is permitted. The most grievous torments find some mitigation in the supply of friends and comforters. Christ after his monomachie or single combat with the devil in the desert, had Angels to attend him. In his agony in the garden an Angel was sent to cofort him. But when he came to the main act of our redemption, not an Angel must be seen. None of those glorious spirits may look through the windows of heaven; to give him any ease. And if they would have relieved him, they could not. Who can lift up, where the Lord will cast down? What Surgeon can heal the bones, which the Lord hath broken? But his mother, & other friends stands by, seeing, sighing, weeping. Alas! what do those tears, but euerease his sorrow? might he not justly say with Paul. What mean ye to weep, & to break mine heart? Of whom then shall he expect comfort? Of his Apostles? Alas they betake them to their heels. Fear of their own danger drowns their copassion of his misery. He might say with Job; Miserable comforters are ye all. Of whom then? The Jews are his enemies, and vie vnmercifullnes with devils. There is no other refuge but his Father, No, even his Father is angry: & he that once said; This is my beloved Son, in whom I am well pleased; is now incens •… d. He hides his face from him, but lays his hand heavy upon him; & buffets him with anguish. Thus Solus patitur: he gave himself, & only himself, for our redemptiō.

To whom?

To God; and that is the fourth circumstance. To whom should he offer this sacrifice of expiation, but to him that was offended? and that is God. Against thee, thee only have I sinned; and done this evil in thy sight. Father I have sinned against heaven, and in thy sight. All sins are committed against him: his justice is displeased, and must be satisfied. To God: for God is angry, with what, and whom? with sin and us, and us for sin. In his just anger he must smite; but whom? In Christ was no sin. Now shall God do like Annas or Ananias. If I have spoken evil, saith Christ, bear witness of the evil: but if well, why smitest thou me? So Paul to Ananias God will smite thee thou whited wall: for Sittest thou to Judge me after the Law, and commandest me to be smitten contrary to the Law? So Abraham pleads to God shall not the Judge of all the earth do right? Especially right to his Son? and to that Son which glorified him on earth, and whom he hath now glorified in heaven? We must fetch the answer from Daniel's Prophecy The Messiah shall he cut off, but not for himself. Not for himself? For whom then? For solution hereof we must step to the first point; and there we shall find.

For Whom;

For us. He took upon himour person, he became surety for us. And loe, now the course of Justice may proceed against him. He that will become a Suertie, and take on him the debt, must be content to pay it. Hence that innocent Lamb must be made a Sacrifice: and he, that know no 〈◊〉 in himself, must be made sin for us; that we might be made the righteousness of God in him. Seven times in three verses doth the Prophet Isaiah inculcate this. We, Our, us. We were all sick, grievously sick; every sin was a mortal disease. Quot Vitia, tot febres. He healeth our infirmities, saith the Prophet: he was our Physician; a great Physician. Magnus Venit medicus, quia magnus iacebat agrotus. The whole world was sick to death, & therefore needed a powerful Physician. So was he; and took a strange course for our Cure. Which was not by giving us physic, but by taking our Physic for us. Other patients drink the prescribed potion; but our Physician drunk the potion himself, and so recovered us.

For us. Ambr. Pro me doluit, qui pro se nihil habuit quod doleret. He suffered for me, that had no cause to suffer for himself. O Domine Jesus, doles non tua, sed vulnera mea. So monstrous were our sins, that the hand of the everlasting Justice was ready to strike us with a fatal and final blow: Christ in his own person steppes between the stroke and us; and bore that a while, that would have sunk us forever. Nos immortalitate male vsi sumus, vt moreremur; Christus mortalitate been vsus est, vt viueremus. We abused the immortality we had to our death: Christ used the mortality he had not to our life. Dilexit nos; he loved us; & such us, that were his utter enemies. Here then was love without limitation, beyond imitation. Vnspeakable mercy, says Bernard; that the king of eternal glory should yield himself to be crucified, Protam despicatissimo vernaculo, immo vermiculo: for so poor a wretch, yea a worm and that not a loving worm, not a living worm: for we both hated him and his; and were dead in sins and trespasses.

Yea for All us; indefinitely: none excepted that will apprehend it faithfully. The mixture of Moses Perfume is thus sweetly allegorized God commands him to put in so much frankincense as Galbanum, and so much Galbanum as frankincense. Christ's Sacrifice was so sweetly tempered: as much blood was shed for the peasant in the field, as for the Prince in the Court. The offer of salvation is general: whosoever among you •… areth God, and worketh righteousness; to him is the word of this salvation sent. As there is no exemption of the greatest from misery, so no exception of the least from mercy. He that will not believe and amend, shall be condemned be he never so rich: he that doth, be he never so poor shall be saved.

This one point of the Crucifix, For us requires more punctual meditation. Whatsoever we leave vnsaid, we must not huddle up this. For indeed this brings the Texthome to us, even into our consciences, & speaks effectually to us all: to me that speak, and to you that hear; with that Prophets application, Thou art the man. We are they, for whose cause our blessed Savior was crucified. For us he endured those grievous pangs for us that we might never taste them. Therefore say we with that Father Toto nobis figatur in cord, qui totus pro nobis fixus in cruce. Let him be fixed wholly in our hearts who was wholly for us fastened on the Cross.

We shall consider the uses we are to make of this, by the ends for which Christ performed this. It serves to Save us. It serves to Moue us. It serves to Mortify us.

1. To save us. This was his purpose & performance •… l he did, all he suffered, was to redeem us. By his stripes we are healed: by his Sweat we refreshed: by his sorrows we rejoiced: by his death we saved. For even that day, which was to him Dies Luctus, the heaviest day that ever man bore; was to us Diessalutis, the accepted time, the day of salvation. The day was evil in respect of our sins & his sufferings: but eventually in regard of what he paid, and what he purchased; a good day, the best day; a day of joy and Iubilation.

But if this Salvation be wrought for us, it must be applied to us; yea to everyone of us. For that some receive more profit▪ by his passion then others, is not his fault▪ that did undergo 〈◊〉 , but theirs that do not undertake it; to apply it to their own coscience •… But we must not only believe this Text in gross; but let everyone take a handf •… ll out of this sheaf, & put it into his own bosom. So •… rning this F •… r us into For me. As Paul. Gal. 2. I live by the faith of the Son of God, who loved me, & gave himself for me. Blessed faith, that into the plural Vs puts in the singular soul. Me. Se dedit pro me. Everyone is a rebel, guilty & convicted by the supreme Law; death waits to arrest us, and damnation to receive us. What should we do but pray, beseech, cry, weep, till we can get our pardon sealed in the blood of Jesus Christ: and everyone find a sure testimony in his own soul, that Christ gave himself for me.

2. This should move us: was all this done for us, and shall we not be stirred? Have ye no regard? Is it nothing to you, that I suffer such sorrow as was never suffered? All his agony, his cries, and tears, and groans, and pangs were for us: shall he thus grieve for us, and shall we not grieve for our selves? For our selves I say; not so much for him. Let his passion move us to compassion, not of his sufferings, (alas our pity can do him no good) but of our sins which caused them. Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. For our selves: not for his paeynes▪ that are past, but for our own that should have been, and (except our faith sets him in our stead▪) shall be. Shall he •… eepe •… o us, for us, and shall we not mourn? Shall he drink so deeply to v •… in this cup of sorrow, and shall we not pledge him? Doth the wrath of God make the Son of God shri •… ke o •… t; and shall not the servants for whom he suffered t •… mble? Om •… s creatura compatitur Christ •… 〈◊〉 . Every creature seems to suffer with Christ. Sun, earth, rocks, sepulchers: Solus miser 〈◊〉 non compatitur, pro quo solo Christus patitur. Only man suffers nothing, for whom Christ suffered all. Doth his passion tear the Uaile, rent the stones, cleave the rocks, shake the earth, open the graves; and are our hearts more hard then those insensible creatures, that they cannot be penetrated? Doth heaven and earth, Sun and elements, suffer with him, and is it nothing to us? We, wretched men that we are, that were the principals in this murder of Christ: whereas Judas, Caiaphas, Pilate, Soldiers, Jews, were all but accessories and instrumental causes. We may seek to shift it from our selves, & drive this heinous fact upon the Jews: but the exe •… utioner doth no •… properly k •… l the man. 〈◊〉 peccatum 〈◊〉 est. Sin, our sins were the murderers. Of us he suffered, and for us he suffered: unite th •… se in your thoughts and tell me if his passion h •… th no •… cause to move us.

And yet so obdurate are our hear •… s; that we cannot endure one hours discourse of this great business. Christ was many hours in dying for •… s, we cannot sit one hour to hear of it. O that we should find fault with heat or cold in hearkening to these heavenly •… isteries; when he endured for us such a 〈◊〉 , such a sweat, such agony; that through his flesh and skin he sweat drops of blood. Doth he weep tears of gorebloud for us, and cannot we weep tears of water for our sel •… es? 〈◊〉 how would we die for him, as he died 〈◊◊〉 we are w •… ry of hearing, what he did fo •… us▪

3. This should 〈◊〉 〈◊〉 Christ delivered 〈◊〉 to death for ou •… 〈◊〉 , 〈◊◊◊◊〉 us from death, and 〈◊◊〉 . H •… 〈◊◊◊〉 de •… troy the devil, but to 〈◊◊◊◊◊◊〉 . Neither doth he take only from 〈◊◊〉 〈◊◊〉 , the power to condemn •… 〈◊〉 but 〈◊〉 〈◊◊〉 , the power to rule and 〈◊〉 〈◊◊〉 Chri •… death, as it answers the Iusti •… of 〈◊〉 for 〈◊◊〉 , so it must kill in 〈◊〉 the will of 〈◊〉 . Christ in •… ll parts suffered, that •… e in all parts might 〈◊〉 mortified. His •… fferings were so abundant, that men c •… not know the •… r number, nor Angels their na •… ure, nei •… her 〈◊〉 nor Angels their measure. His Passion •… ound an end, our thoughts cannot. He Suffered At all times In all places In all senses In all members In body and soul also All for Vs

1. At all times: in his childhood by poverty and Herod: in the strength of his days by the powers of earth, by the powers of hell, yea even by the powers of heaven. In the day he lacks meat, in the night a pillow. Even that holy time of the great Passover is destined, for his dying. When they should kill the Paschal La •… be in thankfulness, they slay the Lamb of God in wickedness. They admire the shadow, yet condemn the substance. All for us; that all times might yield us comfort. So the Apostle sweetly He died for us, that whether we wake or sheep, we should live together with him.

2. In all places: in the cradle by that Fox: in the streets by revilers: in the mountain by those that would have thrown him down headlong: in the Temple by them that to •… ke up stones to cast at him. In the high Priests hall by buffe •… rs, in the garden by betrayers: by the way loden with his cross. Lastly in Caluary, a vild and stinking place, among the bones of malefactors, crucified. Still all for us; that in all places the mercy of God might protect us.

3. In all Sense •… . For his taste, loe it is •… icted with gall & vinegar; a bitter draught for a dying man. His touch felt more; the nails driven into his hands and feet: and in those places wounded lies the greatest pain, being the most sinewy parts of the body. His Ears are full of the blasphemous contumelies, which the savage multitude belc •… ed out against him. Not him, but Barabbas, they cry to Pilate; preferring a murderer before a Savior. Will you read the speeches objectual to his hearing! See Math. 27. ver. 29. 39. 42. 44. 49. In all consider their blasphemy, his patience. For his Eyes, whether can he turn them without spectacles of sorrow? The dispight of his enemies on the one side showing their extremest malice: the weeping and L •… menting of his mother on the other side; whose tears might wound his heart. If any Sense were less afflicted it was his Smelling: & yet the putrefied bones of Caluarie could be no pleasing savor.

Thus suffered all his Senses. That Taste that should be delighted with the wine of the vineyard, that goeth down sweetly, is fed with vinegar. He looks for good grapes, behold Sower grape •… : he expects wine, 〈◊〉 receives vinegar. That Smell that should be refre •… hed with the odor •… ferous sent of the beds of spices, the piety of his Saints; is filled with the stence of iniquities. Those hands that sway the Scepter of the heaven •… ▪ 〈◊〉 faineto carry the Reed of Repr •… , & end •… the •… ails of death. Those eyes that were as, a 〈◊〉 of Fire; in respect of whom the very Sun was darkness, must be hold the afflicting objects of shame and tyranny. Those •… ares, which to delight, the high Quorillers of heaven sing their 〈◊〉 notes, must be wearied with the taunts and 〈◊〉 of blasphemy.

And all this for us: not only to satisfy those sins which our Senses have committed; but to mortify those senses, and prese •… e them from those sins. That our eyes may be no more full of adulteries, nor throw covetous looks on the goods of our brethren. That our •… ares may no more give so wide admission and welcome entrance to lewd reports, the incantations of Satan. That sin in all our senses might be done to death: the poison exhausted, the sense purified.

4. In all members. Look on that blessed Body conceived by the Holy Ghost, and borne of a pure Virgin: it is all over scourged, martyred, tortured, manacled, mangled. What place can you find free? Caput Angelic •… spiritibus tremebundum densitat •… spinarum pungitur: facies pulchrapr •… filijs hominum Iud •… orum sp •… t is det •… rpatur: Oculi 〈◊〉 sole in 〈◊〉 caligantur &c. To begin at his head: that head which the Angels reverence is crowned with thorns. That face, which is fairer them the sons of men, must be odiously spit on by the filthy Jews. His hands that made the heavens, are extended & fastened to a cross. The feet which tread upon the necks of his and our enemies, feel the like smart. And the mouth must be buffe •… ed, which spake as never man spake.

Still all this for us. His head bled for the wicked imaginations of our heads. His face was besmeared with spittle, because we had spit impudent blasphemies against heaven. His lips were afflicted, that our lips might henceforth yield savory speeches. His feet did bleed, that our feet might not be swift to shed blood. All his members suffered for the sins of all our members: and that our members might be no more ser uants to sin: but servants to righteousness, unto holiness. Cōsp •… i voluit; vt nos Lauaret: velari voluit, vt velamen ignorantia a mentibus nostris 〈◊〉 : in capite percuti, vt corpori sanitatem restitueret. He would be polluted with their spettle, that he might wash us: he would be blindfolded, that he might take the veil of ignorance from our eyes. He suffered the head to be wounded, that he might renew health to all the body.

Six times we read, that Christ shed his blood. First when he was circumcised: at eight days old his blood was spilled. 2. In his agony in the garden; where he swett drops of blood. 3. In his scourging, when the merciless tormentors fetched blood from his holy sides. 4. When he was crowned with thorns: those sharp prickles raked and harrowed his blessed head, and drew forth blood. 5. In his crucifying; when his hands & feet were pierced, blood gushed out. 6. Lastly after his death One of the soldiers with a spear pierced his side and forthwith came there out blood and water. All his members bled, to show that he bled for all his members. Not one drop of this blood was shed for himself: all for us; for his enemies, persecutors, crucifiers, our selves. But what shall become of us, if all this cannot mortify us? How shall we live with Christ, if with Christ we be not dead? Dead in deed unto sin, but living unto righteousness. As Elisha revived the Shunamites child: he lay upon it; put his mouth upon the childes mouth, and his eyes upon his eyes, and his hands upon his hands, and stretched himself upon the child, and the flesh of the child waxed warm: So the Lord Jesus, to recover us that were dead in our sins and trespasses, spreads and applies his whole Passion to us: lays his mouth of blessing upon our mouth of blasphemy: his eyes of holiness upon our eyes of lust: his hands of mercy upon our hands of cruelty: and stretcheth his gracious self upon our wretched selves, till we begin to wax warm, to get life, and the (holy) Spirit returns into us.

5. In his Soul. All this was but the outside of his Passion; Now is my Soul troubled, and what shall I say? Father save me from this hour: but for this cause came I unto this hour. The pain of the body is but the body of pain; the very soul of sorrow is the sorrow of the soul. All the outward afflictions were but gentle prickings in regard of that his soul suffered. The spirit of a man will sustain his infirmity: but a wounded spirit who can bear? He had a heart within that suffered unseen, unknown anguish. This pain drew from him those strong cries, those bitter tears. He had often sent forth the cries of compassion: of passion and complaint not till now. He had wept the tears of pity, the tears of love; but never before the tears of anguish. When the Son of God thus cries, thus weeps, here is more then the body distressed; the soul is agonized.

Still all this for us. His Soul was in our souls stead: what would they have felt, if they had been in the stead of his. All for us; to satisfaction, to emendation. For thy drunkenness and pouring down strong drinks, he drunk vinegar. For thy intemperate gluttony, he fasted. For thy sloth, he did exercise himself to continual pains. Thou sleepest secure, thy Savior is then waking, watching, praying. Thy arms are inured to lustful embracings, he for this embraceth the rough Cross. Thou deckest thyself with proud habiliments, he is humble and lowly for it. Thou ridest in pomp, he journeys on foot. Thou wallowest on thy down beds, thy Savior hath not a pillow. Thou surfei •… est, and he sweats it out; a blood •… sweat. Thou fillest and swellest thyself with a 〈◊〉 of wickedness; behold incision is made in the Head for thee; thy Savior bleeds to death. Now judge, whether this point (For us) hath not derived a near application of this▪ Text to our own consciences. Since then Christ did all this for thee and me, pray then with August. O D •… Ies •… ; da cordi 〈◊〉 t •… de •… derare, 〈◊〉 q •… rere, qu •… rendo inuen •… , i •… enien do 〈◊〉 , am •… do 〈◊◊〉 redempta 〈◊〉 •… rare. Lord give me a heart to desire thee, desiring to seek thee, seeking to find thee, finding to love thee, loving no more to offend thee.

There are two main parts of this Crucifix yet to handle. I must only name them; being sorry that it is still my hap to trouble you with prolixity of speech.

6. The next is the Manner; An offering and Sacrifice. His whole life was an Offering, his death a Sacrifice. He gave himself often for us an Eucharisticall oblation, once an explator •… Sacrifice. In the former he did for us all that we should do: in the latter he suffered for us all that we should suffer. Who his own self bare our sins in his own 〈◊〉 on the tree. Some of the Hebrews have affirmed, that in the fire which consumed the legal Sacrifices, there always appeared the face of a Lyon. Which mystery they thus resolve, that the Lyon of Judah should one day give himself for us, a perfect expiatory Sacrifice. Thus Once in the end of the world, hath he appeared to put away sin by the sacrifice of himself.

7. The last point is the Effect; Of a sweet smelling savor. Here is the fruit and efficacy of all. Never was the Lord pleased with sinful man till now. Were he never so angry, here is a pacification, a sweet savor. If the whole world were quintessenced into one per •… ume, it could not yield so fragrant a smell. We are all of our selves putida & putrida cad •… vera; dead and stinking carcases, the pure nostrils of the most holy cannot endure us: behold the per •… ume that sweetens us, the redeeming blood of the Lord Jesus. This so fills him with a delightful sent, that he will not smell our noisome wickedness.

Let me leave you with this comfort in your bosoms. How unsavory soever our own sin •… have made us, yet if our hand of faith lay hold on this Savior's censor, God will sent none of our corruptions; but we shall smell sweetly in his nostrils. Be •… d for all. O dear Jesus, Mori deb •… , & tusolvis: 〈◊〉 peccavi •… us, & tu •… uis. Opus sine exemplo gratia sine merito, ch •… as sine •… do. We should die, & thou payest it, we have offended, & thou art punished. A mercy without example, a favor without merit, a love without measure. Therefore I conclude my Sermon, as we all shut up our prayers, with this one clause; Through our Lord Jesus Christ. O Father of mercy accept our Sacrifice, of Prayer and Praise, for his Sacrifice of pain and merit; even for our Lord Jesus Christ his sake. To whom with the Father & blessed Spirit be all glory forever.

The Manner. In a dream.

I might here enter into a cloudy and confused discourse of Dreams, till I brought you all asleep. But I love not to fetch any boats, when there is a nearer way. Herein I may say with Augustine. I would to God I could discern between dreams.

Some are

• Natural.
• Preternaturall.
• Supernatural.

1. Natural: and such arise either from

• Complexion
• Affection

1. From complexion or constitution. The Sanguine hath merry dreams: the melācholy sorrowful dreams the Cholericke dreams of fire, and such turbulent thoughts: the Phlegmatic, of rain, of floods; and such warry objects. And as these elemental humors do abound in a man, the dreams have a stronger force, and more violent perturbation.

2. From Affection: what a man most desires, he soonest dreams of.

So Augustine. S •… nascitur ex studi •… s praeteritis. what man desires in the day, he dreams in the night. The hunters mind is in the forest, whiles his wearied bones are reposed on a soft bed. The soldier dreams of batteries, assault •… , encounters: the Lawyer of quirkes and demurs: the citizen of tricks and frauds: the musician of crotchers, the Seminary of equivocations. The glutted Epicure dreams of dainty dishes and fat morsels. The thirsty drunkard dreams of his licour, and behold he drinketh; but awake, his thirst is not satisfied. The usurer dreams of his trunckes, & that he is telling his gold: and starts, as if every rat were a thief breaking in upon him. The timorous dream that they are flying before ouertaking danger. The Lustful imagines his desired embracings. The angry that he is fighting killing, spoiling. The secure, that they are wilstling, singing, dancing. The jealous man dreams of his wives errors, when she lies chastely by his side. The ambitious, that he is kissing the kings hand, and mounted into the saddle of honor. The overcharged mind dreams of his employment. For a dream cometh through the multitude of business.

2. Preternaturall: and these are either Ad

• Errorem
• Terrorem

1. There are Dreams for Error, wrought by the mere illusion of Satan: whom God once suffered to be a lying Spirit in the mouth of 400. Prophets. He working upon man's affections, inclinations, and humors, causeth in them such dreams, as seduce them to wickedness, and induce them to wrechednes. They write of one Amphiaraus, an Argive Soothsayer, that by a dream he was brought to the Theban voyage; where Hiatu terrae absorbetur; he was swallowed up of the earth. So Pharaohs Baker was encouraged to hopeful error by a dream. So was that monstrous host of Midian overthrown by a Dream of a Barley cake, that hit a Tent, and overwhelmed it: which was interpreted the Sword of Gideon.

2. For Terror. Job says, that Deus terret per somnia, & per visiones horrorem incuiit. God strikes terror into the hearts of the wicked by Dreams. As a Malus genius is said to appear to Brutus the night before his death: or as the face of Hector was presented to Andromache. Polydore virgil records the dream of that bloody tyrāt, Richard 3. that in a dream the night before the battle of Bosworth field, he thought all the devils in hell were haling and tugging him in pieces: and all those whom he had murdered, crying & shricking out vengeance against him. Though he thinks this was more then a dream. Id credo non fuisse somnium, sed conscientiam seelerū He judged it not so much a dream, as the guilty conscience of his own wickedness. So to Robert Winter, one of the powder-traitors, in a dream appeared the gastly figures and distracted visages of his chief friends and confederates in that treason; not unlike the very same manner, wherein they after stood on the pinnacles of the Parliament house.

3. Supernatural; such as are sent by divine inspiration, and must have a divine interpretation, Such were the dreams of Pharaoh expounded by Joseph: the dreams of Nebuchadnezzar declared by Daniel. Of these were two sortes.

1. Some were mystical: such as those two kings dreams; and Pharaohs two officers: whose exposition is only of God. So Joseph answers; Are not interpretations of the Lord? So Nebuchadnezzar to Daniel. Thou art able, for the spirit of the holy God is in thee. The Sorcerers and Astrologers dearly acknowledged their ignorance with their lives. Thus Pharaoh may dream, but it is a Joseph that must expound it. It is one thing to have a representation objected to the fantasie: another thing to have an intellectual light given to understand it.

2. Others are demonstrative: when the Lord not only gives the dream, but also withal the understanding of it. Such were Daniel's dreams, & these Wisemens, & Joseph's in this chapter. Wherein was a Vision & Pro uision: a vision what to do: a provision that no harm might come to Jesus. These dreams were most specially incident to the New Testament: when God at the very rising of the Sun, began to expel the shadows of dark my steries. And it shall come to pass in the last days (saith God) I will pour out of my Spirit upon all flesh: and your sons & your daughters shall prophecy, & your young men shall see visions, and your old men shall dream dreams. Now the Sun is gotten up into the midst of heaven the Gospel into the full strength, these shadows vanish: the more light, the less shadow.

So that now to expect revelation of things by dreams were to entreat God to lend us a candle whiles we have the bright Sun. The superstitious Papists are s •… ill full of these dreams: and find out more mysteries in their sleep, then they can well expound waking. The Abbot of Glastenbury, when Aethelwold was Monk there, dreamt of a tree, whose branches were all covered with Monks cowles: & on the highest bough one cowle that ouertop'd all the rest: which must needs be expounded the future greatness of this Aethelwold. But it is most admirable, how the Dominic Friers make shift to expound the dream of Dominickes mother; which she had when she was with child of him: that she had in her womb a wolf with a burning torch in his mouth. Say what they will, a wolf is a wolf still: & that order hath ever carried a burning torch to scorch their mother, the Church. But there is no dream of theirs without an interpretation, without a prediction. And if the event answer not their foretelling, they expound it after the event. If one of them chance to dream of a green garden, he goes presently and makes his will. Or if another dream that he shakes a dead friend by the hand, he is ready to call to the Sexton for a grave; takes solemn leave of the world, and says he cannot live.

Beloved, God hath not grounded our faith upon dreams nor cunningly devised fables; but on the holy Gospel, written by his servants in books, and by his spirit in the tables of our hearts. They that will believe dreams and Traditions above God's sacred word, let them hear and fear their judgment. For this cause God shall send them strong delusion, that they should believe a lie. That they all might be damned who believe not the truth, but had pleasure in unrighteousness. Banish from your hearts; this superstitious folly, to repose any confidence expectant on dreams.

But if you desire to make any use of dreams, let it be this. Consider thyself in thy dreaming, to what inclination▪ thou art mostly carried: and so by thy thoughts in the night, thou shalt learn to know thyself in the day. Be thy dreams lustful? examine whether the addictions of thy heart run not after the bias of concupiscence. Be they turbulent, consider thy own contentious disposition. Be they revengeful, they point to thy malice. Run they upon gold and riches, they argue thy covetousness.

Thus God may be said to teach a man by his dreams still; non quid erit, sed qualis est: not what shall be, but what he is. Not future events, but present condition may be thus learned. Neither day nor night scapes a good man without some profit: the night teacheth him what he is, as the day what he should be. Therefore said a Philosopher, that all waking men are in one common world: but in sleep every man goes into a world by himself. For his dreams do signify to him those secret inclinations, to which he thought himself a stranger, though they were home-dwellers in his heart. Even those fancies are speaking images of a man's disposition. And as I have heard of some that talk in their dreams, and then reveal those secrets, which awake they would not have disclosed. So may thy dreams tell thee when thou wakest, what kind of man thou art. The hypocrite dreams of dissimulation: the proud woman of paint and colors: the thief of robbery and booties▪ the Jesuit of treasons. Let them ask their very sleep, quale •… sint; what manner of men they ar •… . For so lightly they answer temptations actually waking, as their thoughts do sleeping. Thus only a man may make good use of his dreams.

Here let us observe, that God doth sometimes draw men to him suis ipsorum 〈◊〉 ; by their own delights and studies. No doubt these Magi were well acquainted with dreams: it being amongst Ethnics and Peripatetickes a special object of divination. Therefore there is a book bearing the name of Aristotle; De diui •… ne p •… r somnium. Many •… ors these men had swallowed by dreams; now behold, in a dream they shall receive the truth. So God called them by a Star, whose profession was to rely too much on the Stars. Quare per Stellam? vt per Christum ipsa materia erroris, fieret salutis occasio. Why by a Star? that through Jesus Christ the very matter of their error might be made a means of their salvation. Per 〈◊〉 ill •… s vocat, qu •… famil •… ria illis cons •… tudo fecit. God calls them by those things, which custom had made familiar to them. They that are stung with Scorpions, must be cured by the oil of Scorpions. Thus God allures men to him, as Fishermen 〈◊〉 , with such baits as may be somewhat ag •… ble to them. Paul is occasioned by the Al •… 〈◊〉 the vnknow •… God, to make known the true God, the 〈◊〉 Jesus. Doth David love the Sheep-folds? he shall be a Shepherd still. From following the e •… s great with young, he brought him to feed Jacob his people, and Isr •… ll his •… ritance. Doth Peter love fishing? he shall go a fishing still, though for more noble creatures; to catch soul •… . Do these Magicians love Stars and Dreams, behold a Star and a Dream shall instruct them in the truth of God. Old Is •… takes occasion by the smell of his Sons garments, savoring of the field, to pronounce a spiritual blessing. The smell of my Son is as the smell of a field, which the Lord hath blessed. Jerome notes of Amos, that he begins his Prophecy with roaring. The Lord shall roar from Zion. Because he being a field-man, kept the woods, where he was wonted to the roaring of Lions. Iudaei signa quaerunt? Do the Jews seek a sign.? Why Christ will there even among them work his Miracles. Doth Augustine love eloquence? Ambrose shall catch him at a Sermon. All things shall work to their good, that are good: Omnia, etiam peccata. All things, even their very sins, saith Augustine •… . 〈◊〉 in his Essays writes, that a libidinous gentleman sporting with a Courtesan in a house of sin, chanced to ask her name; which she said was Mary. Whereat he was stricken with such a remorse and reverence, that he instantly not only cast off the Harlot, but amended his whole future life.

Well-beloved, since this is God's mercy, to allure us to him by our own delights, let us yield our selves to be caught. What scope doth thy addiction level at, that is not sinful, which God's word doth not promise and afford? What delight can you ask, which the Sanctuary gives not? Love you hunting? learn here to hunt. the Foxes, the little Cubbes, those crafty sins sculking in your bosoms. Would you dance? let your hearts keep the measures of Christian joy; and leap, like John the Baptist in Elizabeth's womb, at the salvation of Jesus. Delight you in running? Paul sets you a race. So run that ye may obtain. You shall have good company. D •… id promiseth, that he will run the way of God's commandments. Peter and John will run with you to Jesus. Love you Music? Here are the Bels of Aaron still ringing; the treble of Mercy, and the tenor of Judgment; Levi's Lute, and David's Harp. There are no such songs as the songs of Zion. Would you be merry? Rejoice in the Lord always; and again I say rejoice. If ever you found joy like this joy; the peace of conscience, and joy of the holy Ghost; back again to the world. Louest thou dainty cheare? here be the best cates, the body and blood of thy Savior, the bread of life: no hunger after it. Wilt thou drink much. Drink my wine and my milk: drink, yea drink abundantly, O Beloved. Bib •… e & 〈◊〉 : as the original imports; drink, and be drunken with loves: pledge the health that Christ begun; even asaving health to all nations. Are you ambitious? there is no preferment like that to be had here, in the Court of the King of Kings. David judged it no little thing to be Son in law to a King: but what is it then to be a King? Desire you stately buildings? Alas, the whole world is but a Cottage, a poor transient Tabernacle, to the Mansions promised by Christ. Lastly, are you covetous? Yet I need not ask that question, but take it as granted. Why then here is gold; more precious then that of Arabia, or of Hauilah: rust or thief may distress that; this is a treasure can never be lost. What should I say more? What can win you? Which way soever your desires stands, God doth allure you. The best things in earth or in heaven are your bait. With these doth the Lord seek you; not for any need that he hath of you, but for your own salvation. When the fairest of all Beloved's doth thus woo us, let him win us: and espouse us to himself in grace, that we have the plenary marriage in glory. You see the Manner of their Warning.

The Matter.

That they should not return to Herod. Why not to Herod? Because the Lord now lets them see his hypocrisy. For howsoever he pretended. Ver. 8. to come and worship him; yet he intended not seruire, but s •… uire: not to honor him, but to murder him. He calls the Wisemen privily, as if he quaked at the propagation of this news, for it came upon him like the pangs of death. He commands them to inquire de infante, not de rege; of the babe, not of the King; for that title galled him to the heart. That I may worship him. Dirum facinus tingit color pietatis. It is a monstrous wickedness, which he would die in the colors of godliness.

The Lord doth disappoint the purposes of Tyrants: though their Bows be bent, and their swords whet •… ed, yet the mark shall be removed: and they shall rather wound themselves, then their hated object. Though they be great with child of iniquity, and conceive mischief, yet they shall bring forth but falsehood. Though those Jews had bound themselves under a curse, neither to eat nor drink till they had killed Paul. Yet if they had kept their vow, they had fasted to death. Though Sennacherib purposed to swallow up Jerusalem at a morsel; yet the Lord mocked his menaces. He shall not come into this city, nor shoot an arrow there, nor cast a bank against it.

Herod made himself sure of Christ, but the Lord deceived him again and again. First he stroke him with extreme sottishnes: that learning by the Wise men the birth of Christ, yet (though the matter in his thought touched his Crown) he sends none of his Courtiers with them under pretence of gratifying them: which might so have seised on that innocent Lamb; and not worshipped, but worrey'd him. But the Lord so confounded his wits with the spirit of giddines, that the Magi go alone. Next, now that his bloody hopes depend upon their return, behold they are sent home another way. So that he saw that he was mocked. Herod mocked the Wisemen, and God shall direct the Wisemen to mock Herod. He pretended to adore, whom he did abhor: and they do eum vulp •… vulpinara; beguile the Fox: yea rather •… vicula lupum fallit: the Lamb deceives the Wolf. Simplicitie goes beyond subtlety. A cane non magno saepe tenetur aper. Here was Herod's folly, that he would not suffer the King of the whole world, to be King in Jury: that in fear of a Successor, he would kill his Savior. Nay further: for fear of a strange heir, he kills his own heir. Which occasioned Augustus to say, that it was better being Herod's Hog then his heir. Here then see his cruelty: if his strength cannot take Jesus, he will try his cunning: and last when his cunning fails, he falls to open violence again: sending forth men of war. Thus when Tyrants fail in their Politicians Rhetoric, they fall to the Carters Logic.

You see the Informance, let us look upon their Performance. They departed into their own Country another way. All which (wanting time to prosecute the history) I will apply to our selves. Their course home, shall teach us a course to our home: even to heaven and glory. Wherein I desire to observe these

Circumstances

• Our selves naturally lost:
• Our finding of Christ.
• Our charge not to return to Herod: But to go to our own Country; And that by another way.

1. Let it be granted, that we have all wandered from the way of life. All we like sheep have gone astray, we have turned everyone to his own way. I would to God, everyone would sentire, feel this in particular; and not only consentire, consent to it in general. I am not come to call the righteous, saith Christ, but sinners to repentance. And Luke 15. he leaves the hypocritical 〈◊〉 to their own high-conceited purity, and seeks the lost sheep. We may here pause, and wonder, at our misery, at his mercy. We were so lost, that we could never find him: •… e is so good, that he sought and found us Inuenit non quaerentes, non p •… rdet inue •… s. He found v •… not seeking him, being found he will not loose us. Come to me all that labor, and are heavy laden, and I will give you rest. The proud sinner who doth not find his sin; the careless, who doth not feel his sin; is not called. Only sentsentibus morbum promittitur medicina. Health is promised to those that feel their sickness.

2. Christ calls us, but how shall we come? Behold he sends us a Star for direction, his holy Word. Lord to whom shall we go? Thou hast the words of eternal life. Would you come to him that is vita, the life? You must come by him that is via, the Way. It is he Quo eundem, whether we would go: it is he Qua eundem, by which we must go. To his word then let us come with an honest heart: not to sleep, not to carpe, not to gaze: but to observe attentively, to remember faithfully, and to practice obediently, what is there taught us. Neither must God only for his part afford us a Star for guidance; but we must also for our part bring feet to walk to him. These are three.

1. Contrition▪ a heart truly sorrowful for our former iniquities. He that is cast down by repentance, shall be raised up with joy. It is not possible to walk to God without this foot. He that goes to heaven, must wash his steps with tears. And he that hath this foot, shall make large paces to glory. Though he hath long lingered, he will now hast: as the malefactor stepped by this foot from the Cross to Paradise.

2. Faith. Sorrow may cast down too fast, too far. Though the head have leave to ache, yet let not the hand of faith be wanting to hold it. Though the eye be blubbered with tears, yet must it look through all that water to the clear Sun, Jesus Christ. When the Law hath done the office in making thy sin manifest; thank it, and take thy leave of it: as thou wouldest do of a friend that hath done thee a good turn, but now grows troublesome. Put Moses behind thee, saith Luther: and fixe thine eyes upon Christ; that Lamb of God which takes away the sins of the world. Without this foot thou shalt step short of comfort. Faith must bring thee to the fountain of that Blood, which shall wash away all thy sins.

3. Obedience: this foot must be continually used: all the days of thy life must thou travel in the ways of God with this foot. It knows and keeps Celeritie, Integrity, Constancy.

Celeritie. I will run the way of thy commandments. It makes hast, knowing that God will not be pleased with halting obedience: or with that zeal, that only goes a Parliament-pace. The Creeple was carried to the Temple: God loves not such limping zeal, that is carried to Church on two Crutches, Law & Custom: but that which with Peter and John, runs to the place where Christ is. But it is God, that maketh our feet like the feet of hinds.

Integrity: it turns not to the right hand, nor to the left, but goes straight on: running with patience the race that is set before it. Therefore saith the Apostle. Make straight paths for your feet, least that which is lame be turned out of the way: for all false ways the Lord doth utterly abhor. The wicked walk on every side: they have circular goings, on every side of the truth, but the true way they cannot find. But Integrity is not so light heeld, to skip out of the way of righteousness, at every dog that reproachfully barks at it, nor at every Siren that temptingly would call it aside. The Devil, with all his force of terror or error cannot seduce it.

Constancy: it is ever traveling, though through many hindrances. It hath a heavy load of flesh to burden it, and make every step tedious, yet it goes. Cares for family, troubles of contentious neighbors, frowning of great adversaries, malicious turbulency of the world; all offer to stay it, but it goes on. As if it had received the Apostles Commission, Salute none of these Remora's by the way; it resteth not till it see the salvation of God. The Lord delivers the feet from falling, that it may walk before God in the light of the living.

3 We must not return back to Herod. Why not to Herod? He was a fit type of the Devil: and they that are recovered and escaped from him, should not fall back into his clutches. The Devil is like Herod, both for his subtlety and cruelty. The Herod's were all dissemblers, all cruel. There was Herod Ascalonita, Herod Antipas, and Herod Agrippa: all cruel in the butchering of God's Saints.

That Devil we are charged not to return to, exceeds this both in subtlety and cruelty: even as much as a father may his Son. Herod was not so perfect a Master of his art. The wise men deceived Herod; he must be a wise man indeed that over-reaches Satan. Herod was a bungler to him: he trusted to instruments to destroy Christ; the Devil looks to that business himself. He can transform himself into an Angel of light: and rather then not draw men to hell, he will dissemble a love to heaven. He will speak good, that he may work evil: and confess the truth, that thereby he may procure credit to greater falsehood. He can stoop to the reprobate, like a tame horse till they get up and ride him: but when he hath them on his back, he runs post with them to hell.

When he hath thus excercised his policy, will he spare his power? when his Foxes part is done, he begins his Lions. Blood, massacre, destruction are his softest embraces: horror and amazement are the pleasures of his Court: kill, kill, burn, burn, is the language of his tongue; to those miserable wretches, which must ever be burning, never consumed; ever killing, and never die. Oh then let us never return to Herod, nor venture on his mercy. The poor bird, that hath escaped the hawks talons, is careful to avoid his walk. The strayed Lamb, fallen into the wolves cave and delivered by the Shepherd, will no more straggle out of the flock. If the Lord Jesus hath sought and brought us to himself by the Star of his Gospel, let us no more go back to Herod: flying the works of darkness, and serving the living God with an upright heart. Indeed they that are truly freed from his servitude, will never more become his vassals. Many seem escaped, that are not. If the adulterer return like the Hog to the mire, and the drunkard like the Dog to his vomit; it is likely that they love Herod well, for they go back to him. The minister may desire to offer them up a living sacrifice to the Lord; but like wild beasts, they break the rope, and will not be sacrificed. But we being delivered by Christ out of the hands of our enemies, must serve him without fear, in holiness and righteousness all the days of our life.

4. We must go to our own Country. In this world we are but strangers: though perhaps we think too well of these vanities, yet they are but foreign things, we have another home. We may be ravished with this earth, as Peter with Tabor, Bonum hic; it is good being here: but if we look up to that heaven which is our Country, Mundi calcamus inutile pondus. Behold, the very outside is fair: the outmost walls are beautified with glorious lights everyone as a world for greatness, so a heaven for goodliness. All those spangles be as radiant stones, full of Luster; pure gold to the dross of earthly things. What may we then think there is within?

Yea whatsoever the wicked think, yet this world is but the through-fare: and it is not their home neither, though indeed they have their portion in this life. It is said of Judas going to hell, that he went to his own place: therefore that, and not this, is their own country; as sure as they think themselves of this world. In heaven there is all life, no death: in hell all death, no life: on earth men both live and die; passing through it as the wilderness, either to Egypt or Canaan. This earth as it is between both, so it prepares us for both: and sends everyone to their own country; eternal joy, or everlasting sorrow.

He that here dies to sin, shall hereafter live in heaven: he that lives in sin, shall hereafter die in hell. All sojourn, either with GOD, feeding on his graces, or with Satan surfe •… ing on his iniquities. They that will have Satan for their host in transgression, shall afterwards be his guests in perdition. But they that obey God as their master, shall also have him their father, and that forever.

Contemne we then this world: what though we have many sorrows here, & a still succession of miseries: we are not at home. What stranger looks for kind usage amongst his enemies? As well might the captive Jews expect quiet among the Babylonians. Thou art sure of a country wherein is peace. In that heaven the wicked have no part, though here much pleasure. When thou considerest this truly, thou wouldst not change portions with them. Let it be comfort sufficient, since we cannot have both, that we have by many degrees the better

Their own country. Heaven is our own country. 1. Ours, ordained for us by God the Father. Come ye blessed of my Father, inherit ye the kingdom. 2. Ours, purchased for us by God the Son. We have boldness to enter into the Holiest by the blood of Jesus. 3. Ours sealed to us by God the holy Ghost. The Spirit of God seals us up to the day of redemption. The Spirit it self beareth witness with our spirit, that we are the children of God.

Ours thus, though we are not yet fully entered into it. Habemus ius ad rem, nondum in re. We are heirs to it, though now we be but wards. Our minority bids & binds us to be as servants. The heir as long as he is a child differs nothing from a servant, though he be Lord of all. When we come to full years, a perfect growth in godliness, in mensuram staturae adulti Christ's, to the measure of the stature of the fullness of Christ, we shall have a plenary possession.

It is ours already, not in re, but in spe; as Aug. Our common Law distinguisheth between two manner of freeholds. A freehold in deed when a man hath made his entry upon lands, and is thereof really seised. A freehold in law, when a man hath right to possessions, but hath not made his actual entry. So is this Country ours: ours Tenore iuris, though not yet iure tenoris: ours in the inheritance of the possession, though not in the possession of the inheritance. To this country, our country, let us travel: and that we may do it the better,

5. The last circumstance shows us how; Another way, we must change the whole course of our inordinate conversation, and walk another way: even the Kings high-way to Paradise. Immutatio vi •… , emendatio vitae. The changing of the way, is the amending of our life. Repentance must teach us to tread a new path. To man truly penitent, Optimus portus est mutatio consi •… y: The best haven is the change of his life: not to turn again by the same way that he came. Thus must we renounce our own wills, & old ways: and being made new creatures, take new paths. So Gregory. ^o We departed from our country by pride, disobedience, doting on visible delights, and pleasing the lusts of the flesh: we must therefore return by humilu •… e, obedience, contemning the world, and condemning the flesh. Quia Paradisi gaudijs per delectationem recessimus, ad h •… c per poenitentiam, tanquàm per nouam viam, reuoca •… ur. We that departed from Paradise by sin, must return thither, by a new way, Repentance. Hast thou walked in lust? take another way; by purity and chastity. Didst thou travel with pride? there is another way to heaven, humility. Blessed are the poor in spirit, for theirs is the kingdom of heaven. Wert thou given to avarice? there is a new way to heaven; by charity. Ye have fed me hungry &c. therefore come ye blessed. Didst thou trudge with contention, and molesting thy neighbors with suits? this is the way to Westminster hall, there is another way to heaven. Blessed are the peace makers, for they shall be called the children of God. Didst thou trade in usury? this is the way to the Exchange: thou must exchange this way if thou wilt come to glory. Hast thou forredged with oppression? Thou must with Zacchaeus seek out another way. If I have taken anything from any man by false dealing, I restore him fourfold. Let the drunken epicure, malicious repiner, seditious incendiary, dissembling hypocrite, unjust oppressor, leave their wretched paths: & seek another way to happiness. God give us all grace to find this way of Repentance, that we may come at last to our own Country, peace and rest with Jesus Christ.

The Center is Jesus Christ.

Jesus was his proper Name, Christ his appellatiue. Jesus a name of his nature, Christ of his Office and dignity; as Divines speak.

Jesus a Name of all sweetness. Mel in ora, Melos in a •… re, iubilus in cord. A reconciler, a Redeemer, a Savior. When the conscience wrastles with Law, Sin, Death; nothing but horror and despair without Jesus. He is the way, the Truth, and the Life: without him Error, Me •… dacium, Mors. Si scribas, non placet, nisi legam ibi Iesum: saith