A Key Opening Mysterious Texts of Scripture, Collection of sermons 1 · Sermon 12

A Key Opening Mysterious Texts of Scripture · Collection of sermons 1 · Sermon 12

p. 145THE TREE OF SAVING KNOVVLEDGE: OR Schola Crucis, Schola Lucis, A Sermon preached in Lent, March 16. before the King at White-hall. THE TWELFTH SERMON.

1 COR. 2.2.

I determined not to know any thing among you, ſave Jeſus Chriſt, and him crucified.

IF any here preſent bee of ſo dainty eares, and delicate a palate, that wholeſome meat will not downe with them, unleſſe it bee curiouſly dreſſed by art, and exquiſitely diſhed, and ſet forth with variety of coſtly ſawces; I deſire them to conſider that there may bee intemperancy in the eare as well as the taſte, and that to feede ſuch a luxurious humour in them, were a kind of breach of the holy Faſt wee now keep. Where beautifull pictures, and ſacred imagery are moſt in uſe (I ſhould ſay abuſe) I meane in the Church of Rome, during the whole time of Lent, ſadaaP. Moul. cont. Coeffet p. 2. curtaines, and darke vailes are drawn before them: and in like maner our divine Apelles's, if they have any rare and eminent piece for ſtuffe as well as workmanſhip by them, they may doe well to vaile or ſhadow them at this ſeaſon, that art may ſympathize with religion, and humane learning, as it were, put on blacks, when divine puts on ſacke cloth. For my ſelfe, I need make no other Apology to you than the Apoſtle doth to the Corinthians, in my text. The words which I handle are a warrant for the plaine handling thereof; for what is I determined not to know any thing among you, ſave Jeſus Chriſt, and him crucified, but in effect to ſay, IbbChryſ. in Gen. orat. 41. foreign. purpoſed not to make any banquet, I bid you to no feaſt, I have provided you but one diſh of meate, the Lambe of God, and it but ordinarily dreſſed, broached upon the Croſſe, that is, Jeſus Chriſt, and him crucified?

p. 146Too exact diviſion hath the ſame inconvenience withcc…uinct. inſtit. orat. l. 4. Id viti um habet nimia quod nulla diviſio, confuſo ſimile eſt quicquid in p…lverem uſ que ſecatur, deinde cum fecerunt multas parti…ulas in eandem incidant obſcuritatem, contra quam inventa partitio eſt. The diviſion. want of diviſion: for it breedeth confuſion, which it ſhould prevent, and troubleth the memory, which it ſhould helpe and eaſe. As to handle ſeverall parts without premiſing a convenient partition, is to teare aſunder, and not to carve up: ſo on the contrary, over-curiouſly to divide upon diviſion, and ſub-divide ſub-diviſions, is to crumble not breake the bread of life; or as Fabius ſpeaketh, fruſta facere, non membra, that is, to mince, and not (as the Apoſtle requireth) rightly to divide the word of truth. May it pleaſe you therefore to goe along with me through the few parts of this facile and paſſab…le diviſion.

1 The profeſſion of the Apoſtle, I determined to know.

2 The object of his profeſſion,

poſitively, Jeſus Chriſt.

privatively, nothing but him.

3 The condition of the object, And him crucified.

As theddZab lib. de trib… pr…agnitis. Logicians in the ſubjects of all ſciences diſtinguiſh rem conſideratam, & modum conſiderandi; the matter conſiderable, which they call the materiall object, and the manner of conſidering it, which they call the formall: as in Phyſick the res conſiderata, or material object, is corpus humanum mans body, the modus conſiderandi, or formall object, is quá ſanabile, as curable: in Muſick the res conſiderata is numerus, number, the modus conſiderandi is quá ſonorus as it is found in ſounds, and ſerveth to harmony: So here the res conſiderata, the thing, or rather perſon to bee conſidered is Jeſus Chriſt; the modus conſiderandi manner of conſidering him, is quà crucifixus, as crucified. The beſt nurture is in the ſchoole of the croſſe, but then this croſſe muſt bee the croſſe of Chriſt Jeſus, and Chriſt Jeſus muſt bee knowne, and laſtly this knowledge muſt bee deſired, or reſolved to bee got.

1 Nothing is more to bee deſired than knowledge, I deſire, or have determined to know.

2 No knowledge more to be deſired than of Jeſus Chriſt, Nothing but Jeſus Chriſt.

3 Nothing of Jeſus Chriſt is more to bee deſired to bee knowne, than that hee was crucified, And him crucified. Of all things knowledge is moſt to be ſet by, foreeJoh. 17.3.John 17:3 this is life eternall to know thee to be very God, and whom thou haſt ſent Jeſus Chriſt. Of all knowledge this of Chriſt is moſt excellent,ffPhil. 3 8.Phil 3:8 for I account, ſaith the Apoſtle, all things as dung in compariſon of the knowledge of Chriſt. Of all Chriſtian knowledge this of the croſſe is moſt comfortable; forggGal. 6.14.Gal 6:14 God forbid, ſaith hee, that I ſhould rejoice in any thing ſave in the croſſe of Chriſt, whereby the world is crucified unto me, and I unto the world. Theſe points I ſhall cleare to your underſtanding, and preſſe upon your devout affections, Gods grace aſſiſting, your patience encouraging, and the time permitting me.

I determined to know nothing among you, &c. No people under the cope of heaven were more deſirous of knowledge, or capable of a greater meaſure thereof, than the Corinthians, that were Pupilla Graeciae, the apple of Greece, the eye of the world; and none more furniſhed with divine and humane p. 147knowledge than my Apoſtle, whoſe portion, eſpecially of acquired learning, was like to Benjamins (of whoſe tribe hee was)hhGen. 43.34.Gen 43:34 five times greater than his brethren. foreign Eraſ. Adag.Yet this every way accompliſht Doctor of the Gentiles, ſo inriched with all knowledge, at Corinth the prime City of Greece, the Royall Exchange (if I may ſo ſpeake) of all arts and ſciences, whither men of ordinary ranke and quality might not eaſily have acceſſe; among theſe who heard of Saint Paul, that hee had beeneii2 Cor. 12.2.2 Cor 12:2 rapt up into the third heaven, and expected that hee ſhould utter unto them what hee ſaw and heard there, hee will bee knowne to know nothing ſave Jeſus Chriſt, and him crucified. All that hee tooke up at Gamaliels feet hee layed downe at Chriſts; hee buried his jewels of Egypt which coſt him ſo deare, under the wood of the croſſe, as Jacob did Labans idollskkGen. 35.4.Gen 35:4 under the oake at Sichem. Hee not onelyonly under-valueth them in reſpect, but maketh no reckoning of them.

I eſteeme nothing of any, nor will bee eſteemed for any knowledge, ſave of Jeſus Chriſt and him crucified. The coherence.Which words are ſpoken by the Apoſtle here by way of apology to certaine of the Corinthians, who, prepoſſeſſed with the falſe Apoſtles, making great ſhew of learning and eloquence, could not away with the Apoſtles plainer and ſimpler kinde of teaching, without oſtentation of art or mixture of ſecular learning. To theſe hee addreſſeth himſelfe after this manner, ver. 1. And I, brethren, when I came unto you, came not with excellency of words, or wiſedome, declaring unto you the teſtimony of God: For I determined not to know any thing among you ſave Jeſus Chriſt, and him crucified. My ſpeech, and my preaching was not with enticing words of mans wiſedome, but in demonſtration of the Spirit, and of power, that your faith might not ſtand in the wiſedome of man, but in the power of God. In effect he confeſſeth that his words were not ſo pickt,The ſenſe. his phraſe ſo choice, his compoſition ſo ſmooth, his ſentences ſo fluent, his cadences ſo ſweet, his language ſo polite, his ſtile ſo flouriſhing, or his lines ſo ſtrong, as were thoſe of the falſe Apoſtles, who with their puffed up eloquence and word wiſedome ſought to bring into contempt the ſimplicity of the Goſpell. I ſeeke not, ſaith hee (in effect) to approve my doctrine unto you by Tropes of Rhetorike, or Syllogiſmes of Logicke, or Axiomes of Philoſophy, but by the evidence of the Spirit. I profeſſe no ſcience among you but the ſcience of the croſſe: and ſurely the plaineſt and ſimpleſt method and manner of teaching beſt fitteth it. Were it decent and agreeable, thinke you, to treat of God his emptying himſelfe in ſwelling words? to ſpeake of Chriſt his abaſing himſelfe in a lofty ſtile? to diſcourſe ſweetly upon gall and vinegar? to beſet nailes and thornes with flowers of Rhetoricke? and to bring our Saviour in pompe of words and vaine-glorious pageants of art to his croſſe? Let them make oſtentation of their learning and eloquence who preach themſelves; I that am a Miniſter of Chriſt and called to preach him, make conſcience to adde any thing of mine owne that may detract from him, or any way obſcure the doctrine of the Goſpell.

Doct. 1 The Miniſters of the word may eſteeme of ſecular learning in it's ranke, but they muſt not as if they were making merchandiſe thereof, expoſe it to ſale in their ſermons: they muſt not ſeek to value themſelves chiefly by it, p. 148or make any ſhew or oſtentation thereof to the obſcuring, or any way diſparaging the doctrine of the Goſpell. There are many ſimples goe to the making of a ſoveraigne Electuary, which yet cannot bee diſcerned in it when it is made: wee ſee not the honey-ſuckles and other ſweet flowers which Kine feede upon in the ſpring, llVirg Geor. 4.Attamen occultum referunt in lacte ſaporem; yet wee have the taſte of them in the milke. The Prince of the Romane Oratours illuſtrateth the like obſervation by a ſimilitude drawne from thoſe that walke in the ſunne; mmCic. de orat. l. 1who though they walke not to that end to bee ſunne-burnt, yet if they walke long they will bee ſo: in like manner though a man ſtudy not the arts to this end to gaine an opinion of learning or skill in them, nay though hee conceale art (which is a high point of art) with all poſſible art; yet by that which hee performeth in his pleading of cauſes it will appeare how hee hath profited in them.

I determine to know nothing, &c. The Apoſtle ſeemeth to bee very flat upon the negative, and by a kinde of Oſtraciſme to baniſh all eminency of ſecular learning out of the ſchoole of Chriſt: yet as SaintnnChryſin hunc …cum. Chryſoſtome well notes, hee doth not abſolutely condemne humane learning and eloquence, wherein himſelfe excelled; for that had beene to ſlurre his owne perfections: but the edge of his Apoſtolicall reprehenſion falleth upon the abuſe, oſtentation, or over-priſing it to the prejudice of the knowledge of Chriſt crucified. I know the ground I now tread upon is ſlippery, and therefore I muſt carefully looke to my feete leſt they ſlide on either ſide. To derogate from the all-ſufficiency of Scripture is ſacriledge and blaſphemy; and on the other ſide, to detract from the worth and credite of arts and ſciences is anabaptiſticall frenzie; the truth in the middle may bee laid downe in this Aphoriſme, Scripture is of it ſelfe abundantly ſufficient for us, but we are not ſufficient for it without the help of the arts, or, as we terme them, liberall ſciences. Wee cannot ſufficiently either conceive our ſelves, or declare to our hearers the works of God without naturall Philoſophy, nor the law of God without morall, nor the attributes of God without the Metaphyſickes, nor the dimenſions of the Arke and Temple without the Mathematickes, nor the ſongs of Sion without Muſicke and Poetry. Wee cannot interpret the text of Scripture without Grammar, analyze it without Logicke, preſſe and apply it without Rhetoricke. Wherefore let Browniſts and Separatiſts ſcoffe at Univerſity learning, as the Foxe in the Greeke Epigram diſparageth the faire and ripe grapes on a high tree, becauſe they were out of his reach; wee muſt be alwayes thankefull to God for his bounty to us, in enriching our ſchooles with this treaſure. Which no way obſcureth the glory, or diminiſheth the price and excellency of the doctrine of the croſſe; if in humility wee ſubmit it to Scripture, and our ſelves to the holy Fathers of the Church their directions: which are three;

1 To purge and clenſe it.

2 To ſubject it to, and make it ſerve divine knowledge.

3 To uſe it moderately, without affectation; and modeſtly, without oſtentation.

p. 1491 To purge and cleanſe it; for the beſt of it is but like oare, which muſt be waſhed, and paſſe through the ſtamping mill, and the fire too, before it make pure metall. St.ppEpiſt. 26. Sin adamaveris captivam mulierem, id eſt, ſapientiam ſecularem, & ejus pulchritudine captus fueris, decalva eam, & illecebras crinium, & ornamenta verborum cum emortuis unguibus ſeca, lava cam prophetali nitio, & multos tibi foetus captiva dabit. Jerome giveth ſage counſell to any that fall in love with ſecular learning, which he there fitly tearmeth the Bondwoman: If, ſaith he, thou loveſt the Bondwoman, and art taken with her beautie, cut off her haire, that is, her ſuperfluous ornaments of words, and pare her nailes, and waſh her with the Prophets ſoape; and then if thou marry her ſhe will bring thee much fruit. Yet take heed thou doteſt not upon her, nor too highly eſteemeſt of her: ſuch fond affection coſt Heliodorus his Biſhopricke, and Theopompus his wits; who, asqqJoſ. l. 12. ant. c. 2. Euſeb. l. 8. Evang. praep. c. 1. Joſephus and Euſebius write, when hee went about (as he thought) to adorne and embelliſh the Scripture with Greeke eloquence, was diſtracted and troubled in mind, and enforced to give over his intended purpoſe. Whatſoever ſome men profeſſe in words, it is evident that in their practice they under-value Scripture, and too high eſteeme ſecular learning; whoſe chiefe labour is in their Sermons foreign, to preach art and wit; or, as the Apoſtle ſpeaketh, themſelves, not Chriſt. Neither are thoſe hearers free from this ſacrilegious errour, robbing God of his honour, and the Scriptures of their excellency, who account thoſe the rareſt Sermons which are no Sermons at all. Of which it may be ſaid as the Country-man ſpake of a goodly head exquiſitely painted, foreign; What an excellent ſcull is this, and yet there is no braine in it? A Sermon without divinity, fraught onelyonly with picked phraſes, and numerous ſentences, cannot be fitter compared than to Oneſilus his head, of whichrrHerod. in Melpom. Oneſili caput ſuſpenſum cum jam exinanitum eſſet examen apum ingreſſum favo referſit. Herodotus reporteth that it was empty of braine, and in ſtead thereof filled with hony combes. ſſEraſ. Apoph. l. 1.Lyſander refuſed rich apparell made up after the luxurious garbe of the Sicilians, which Dionyſius ſent to his daughters, ſaying, Vereor ne his amictae turpes videantur. When the King of Perſia ſent tottAelian. var. hiſt. l. 14. Antalcidas a garland of Roſes, perfumed with ſweet ſpices and odours, the Lacedaemonian Captaine accepted of his good will, but found fault with his Preſent, ſaying, Roſarum odorem, naturae que fragrantiam artis adulteratione perdidiſti. They whom it concerneth can well interpret and apply theſe ſtories to themſelves; who if they will ſhew themſelves faithfull ſuitors for their Maſter, and not wooers for themſelves, they muſt follow Origens advice, and conceale Art as much as may be.uuIn Exod. 34.Exod 34 Moſes, ſaith he, comming from the mount put a vaile upon his face when it ſhone, that the people might not ſee it: ſo ſhould the Preachers of the word obſcure the ſhining of humane learning (eſpecially in their homilies and exhortations to the people) leſt the Croſſe of Chriſt be made of none effect. ThexxMat. 23.19.Matt 23:19 gold ſanctifieth not the Altar, but the Altar the gold: humane learning improveth not divine, but contrariwiſe divine improveth it. The Arts are holy in their uſe onelyonly, which is to attend upon ſacred knowledge; and whileſt they doe ſo the law intitleth them to ſome kinde of holineſſe. Nam quae ſacris ſerviunt profana non ſunt: thoſe things which ſerve holy things are not to be accounted profane. Now if the higheſt preferment that humane arts and ſciences can aſpire unto is to be hand-maids to the ſacred and ſaving ſcience of Divinity, they muſt not in their attendance on her exceed in their dreſſe, and flaunt it too much. Hagar may be arrayed decently to wait on her Miſtreſſe; but if ſhee begin to out-brave Sarah, ſhe muſt be turned out of p. 150doores. Neither St Paul's inlaying his Epiſtles with ſentences of Aratus, Epimenides, and Heraclitus Epheſius, noryyScu… de … …gend… …ologia cum T…ologia. Clemens his Stromata, nor Euſebius his bookes De praeparatione Evangelica, nor St. Auguſtine his Tract…ts De Civitate Dei, nor any of the ancient Fathers (quoted by St.zzHieron. epiſt. 84 H…erome) embelliſhing their writings with all variety of humane learning, will warrant their practice who diſplace Scripture teſtimonies in their Sermons, to make roome for Morall Eſſayes, Politicke Aphoriſmes, Philoſophicall Axiomes, or Poeticall Fictions. Epithets are ornaments of ſpeech not to be contemned;Ariſt rh…t. l 3. foreign. yet Archidamus, ſaith Ariſtotle, was much to blame for cloying his auditors with them, and uſing them as meats which hee ſhould have uſed onelyonly as ſauces. St. Hierome in his Epiſtle to Marcella deſervedly taxeth thoſe women who were nimio candore deformes, who deformed their native beauty by painting themſelves too white. AndaaQuin. l. 8. inſt. orat c. 16. Ut affert lumen clav…s purp raeloco inſertus, ita certe neminem deceat plu ibus intextanotis veſtis. Ne ocul… quidem in toto c…po…e d cer…t…nce … centum oculis venuſtum dixeum. Quintilian rightly obſerveth, that though the eyes be the moſt beautifull parts of the body, yet no man would account ſuch a man as the Poets feign Argos to have beene, who had an hundred eyes, to be a comely or beautifull man. Pendants on the eares, a chaine of pearle on the necke, and bracelets on the armes, and rings with j…wels on the fingers may doe well in noble Matrons: but to ſticke the lips, and noſes, and cheekes, and breaſt, and almoſt all parts of the body, as thebbBert us geograph de Peru, &c. Peruvians doe, with precious ſtones, woundeth rather than adorneth that ſexe. It is moſt commendable I grant to borrow of Egyptians jewels of gold, and ſilver, and rayment, to the end to offer them to God for the uſe of the Arke: but we muſt take heed that we make not Idols of theſe jewels, and ſecretly ſeeke to be worſhipped in and by them. If any doe ſo, he that hath ccApoc. 1.14, 15.Rev 1:14Rev 1:15eyes like a flaming fire, and feet like fine braſſe, will diſcerne their vaine-glorious pride, and ſtampe them and their Idols to powder. To cloſe up this note, though not ſo fit for this quire, yet not to be skipt becauſe prickt in the rules of my text, let all the Diſpencers of Gods holy myſteries, by the Apoſtles example, ſtrive in their preaching to winne ſoules to Chriſt, not applauſe to themſelves; to pricke the heart, not tickle the eare; to leave in their hearers minds a perſwaſion of their doctrine, not opinion of their learning and eloquence; that is, in the Apoſtles phraſe, to eſteeme to know nothing ſave Jeſus Chriſt.

JESUS

ddMa…t. Epig…. l. 9.Nomen cum roſis violiſ que natum,

Quod hyblam ſapit, atticoſque flores,

Quod nidos olet avis ſuperbae,

Nomen nectare dulcius beato.

A name ſweeter to the ſmell of the ſoule than roſes, or violets, or all the Arabian ſpices in the Phoenix neſt; and ſweeter alſo to the taſte than the Athenians hony, or Nectar it ſelfe. Nothing reliſhed St. Auguſtine without it: Ignatius calleth Jeſus his love and onelyonly joy; Jeſus amor meus crucifixus, Jeſus my love is crucified. This name Jeſus was impoſed by an AngeleeMat. 1.21.Matt 1:21 Mat. 1. and acknowledged by the DivelffAct. 19.15. Jeſus …e know.Acts 19:15 Act. 19. and highly advanced by God himſelf above all namesggPhil. 29. A name abo…t all names. Phil. 2. Three in the old Teſtament bare this name, and they were all types of Chriſt: Jeſus Nave or Joſua was a type of Chriſt as a King, Jeſus in Zechary as a Prieſt, and Jeſus the ſon of Syrach as a p. 151Prophet to reveale the ſecrets of his Fathers wiſdome. As all Joſephs brethrens ſheaves roſe up & did homage to Joſephs ſheafe▪ ſo all the attributes of God and other names of our Redeemer, after a ſort riſe up and yeeld a kind of preheminence to this name, which the Apoſtle ſtileth aggver. 10. a name above all names, at which every knee muſt bow. And the reaſon hereof is evident to all that have yeelding hearts and bending knees, and are not like the pillars in the Philiſtims Temple, which were ſo faſt ſet in their ſockets, that they needed a Sampſon to bow them. For there is majeſty in God, there is independent being in Jehovah there is power in Lord, there is unction in Chriſt, there is affinity in Immanuel, interceſſion in Mediator, helpe in Advocate, but there ishhAct. 4.12.Acts 4:12 ſalvation in no name under heaven but the name of Jeſus. Doct. 2 Which may bee taken either as a proper name, or as an appellative; if it bee taken as a proper name, it exhibiteth to the eye of our faith infinity defined, immenſity circumſcribed, omnipotency infirme, eternity borne, that is, God incarnate: It deſigneth a ſingle perſon of a double nature, create and increate, ſoveraigne and ſubject, eternall and mortall: It is the name of the Sonne of God begotten of a Father without a Mother, and borne of a Mother without a Father, God of God, and Man of woman. God ſent from God, Man ſent to man, God to ſave man, Man to ſatisfie God, God and Man to reconcile God and man. Doct. 3 If the word Jeſus be taken appellatively it ſignifieth Saviour, or him that ſaveth us from

1 The wrath of God,

2 The power of Satan,

3 The guilt and dominion of ſinne,

4 The ſentence of the law,

5 The torments of hell.

And to know Jeſus in this acception, is to know a ſoveraigne ſalve for every ſore of the conſcience, a remedy againſt all the diſeaſes of the minde, a ſanctuary for all offences, a ſhelter from all ſtormes, a ſuperſedeas from all proceſſe, and an impregnable fortreſſe againſt all the aſſaults of our ghoſtly and bodily enemies; and can you then blame the Apoſtle for making ſo much of the knowledge of Jeſus which is alſo Chriſt?

Chriſt, that is, anointed, a bleſſed and tender hearted Phyſitian, profeſſing his manner of curing in his name, which is by unction, not by uſtion; by ſalving and plaiſtering, not burning and lancing.Vulnera noſtra non uſtione urans ſed unction…. To know Chriſt is to know our King, Prieſt, and Prophet: For foreign, ſignifieth a thrice ſacred perſon anointed with oyle above all his brethren, and appointed by God, Doct. 4

1 A Prophet to us,

2 A Prieſt for us,

3 A King over us.

1 A Prophet to teach us by his Word,

2 A Prieſt to purge us by his Blood,

3 A King to governe us by his Spirit.

p. 152Of Chriſts propheticall function Moſes prophecieth, ſaying,iiDeut. 18.15.Deut 18:15 A Prophet ſhall the Lord God raiſe up unto you like unto me, unto him ye ſhall hearken: his Prieſthood God confirmeth to him bykkPſal. 110.4.Ps 110:4 oath: his Kingdome the Angell proclaimeth,llLuk. 1.32.33.Luke 1:32Luke 1:33 The Lord God ſhall give unto him the throne of his Father David, and hee ſhall reigne over the houſe of Jacob for ever, and of his Kingdome there ſhall bee no end. Prieſts were anointed, as Aaron by Moſes; and Prophets, as Elizeus by Elias; and Kings, as Saul by Samuel. Chriſt was therefore thrice anointed as King, Prieſt, and Prophet, yet is hee not three anointeds, but one anointed. And it is not unworthy our obſervation, that Chriſts three functions are not onelyonly myſtically figured, but alſo after a ſort naturally repreſented in the oyle wherewith hee was anointed. 1 Oyle maketh a cheerefull countenance, ſo doth Chriſt as a Prophet by preaching the glad tidings of the Goſpell unto us. 2 Oyle ſuppleth and cureth wounds, ſo doth Chriſt as a Prieſt the wounds of our conſcience, by anointing them with his blood. 3 Oyle hath a predominancy amongſt liquors; if you powre wine, water, and oyle into the ſame veſſel, the oyle will bee uppermoſt; ſo Chriſt as a King is above all creatures, and is Soveraigne over men and Angels. This his Kingly office typically ſhined in the Myter of Aaron, as his Prieſthood was engraven in the Jewels of his breaſt-plate: as for the third office of our Lord, his propheticall function, it ſounded in the golden bels hanging with the pomegranats at the high Prieſts skirts. By this glympſe you may ſee & know what it is to know Jeſus Chriſt. This Jeſus had not bin a Jeſus to us if he had not bin Chriſt, that is, anointed by God, and enabled by his threefold office to accompliſh the perfect worke of our redemption: neither could Chriſt have beene our Chriſt if hee had not beene crucified to ſatisfie for our ſinnes, and reconcile us to God his Father by his death upon the croſſe; therefore the Apoſtle addeth, and him crucified.

Crucified. And ſo I fall upon my laſt Note, a Note to bee quavered upon with feare and trembling in the Antheme ſet for Good-friday; yet it will not be amiſſe to tune our voice to it at this time. For this is alſo a Friday, and next unto it, and in ſight of it: and wee all know that if there bee many Inſtruments on a Table, and you ſtrike one ſtring of any one of them, the ſtrings in the other that carry the ſame note (though untouched) give ſome ſound at the ſame inſtant: in like manner all the Fridayes throughout the yeere, eſpecially thoſe that fall in Lent, ought to ſound out ſome of the Notes of the dolefull ſong that was pricked on that day, not with a penne, but with a ſpeare, the burden whereof was Chriſt crucified.

Doct. 5 Crucified. In this word the Apoſtle briefly caſteth up the totall of Chriſts ſufferings; the particulars whereof were his

1 Feares and ſorrowes,

2 Indignities and diſgraces,

3 Tortures and torments.

His agony and bloody ſweat, his betraying and taking, his arraigning and condemning, his ſtripping and whipping, his mocking and ſpitting on, his pricking and nailing to the croſſe. The croſſe had foure parts,

p. 1531 An arrectorium, which was the maine tree faſtened in the earth and ſtanding upright towards heaven.

2 Scabellum, a planke to which the feete were nayled.

3 Lignum tranſverſum, a croſſe piece of wood whereto the hands were nayled.

4 Verticem, the top or place above the head, where the inſcription was put.

To the dimenſions of which parts themmEph. 3.18.Eph 3:18 Apoſtle ſeemeth to allude in his ſacred Mathematickes, that, ſaith hee, you may bee able to comprehend with all Saints what is the bredth, and length, and depth, and height. The bredth ſeemeth to have reference to the lignum tranſverſum, the length to the arrectorium, the depth to the ſcabellum, and height to the vertex of the croſſe. Thoſe who are converſant in Jewiſh antiquities, obſerve that crucifying ſucceeded in place of ſtrangling among them; wherein the ſpeciall providence of God is to bee marked, that although the Romanes changed the forme of the death, yet they changed not the Tree; hee that was crucified as well as hee that was ſtrangled hanged upon a tree, and thereby becamennDeut. 21.23.Deut 21:23 accurſed by the law. A circumſtance whereof the Apoſtle maketh a moſt comfortable uſe, ſaying,ooGal. 3.13.Gal 3:13 Chriſt hath redeemed us from the curſe of the law, being made a curſe for us, for it is written, curſed is every one that hangeth on a tree. The conſequents of ſinne are three:

1 Shame,

2 Paine,

3 Curſe.

All theſe Chriſt ſuffered on the croſſe for us. 1 Pain, in his being nailed, racked and pierced. 2 Shame, in being placed betweene two theeves, and that naked, on their ſolemne feaſt day on which there was a concourſe of innumerable people at Hieruſalem. 3 The curſe, in hanging upon the tree, being faſtened thereto with nailes; which is properly crucifixion or crucifying.

In ſumme, to bee crucified is to bee put to a moſt painefull, ignominious, and accurſed death: firſt, to bee ſtript ſtarke naked, ſtretched upon a gibbet or croſſe, there to have foure nayles driven into the moſt tender and ſinewy parts of the body, then to bee ſet up and expoſed to open ſhame, to bee a ſpectacle of miſery to the world, to Angels, and to men, and ſo to hang upon his owne wounds with continuall increaſe of torments, till either extremity of famine hath exhauſted the vitall ſpirits, or extremity of paine hath rended and evaporated the ſubſtance of the heart into ſighes and groanes. All this the Sonne of God ſuffered for us, and yet this is not all: For wee muſt not thinke that Chriſts hands and feete were onelyonly crucified, which yet alone were faſtened to the croſſe; his eyes were after a ſort crucified when hee beheld the Diſciple whom hee loved, together with his deereſt Mother weeping out her eyes under him: his eares were crucified when he heard thoſe blaſphemous words, others hee hath ſaved, p. 154himſelfe hee cannot ſave; if hee be the Sonne of God let him come downe from the croſſe: his ſmell was crucified with the ſtench of Golgotha: his taſte with gall and vinegar; and laſt of all, and moſt of all, his heart was crucified with foure conſiderations, that entred deeper into his ſoule than the nayles and ſpeare into his body. Theſe were,

1 The obſtinacy and impenitency of the Jewes.

2 The utter deſtruction of Hieruſalem and the Temple.

3 The guilt of the ſinnes of the whole world.

4 The full wrath of his Father.

For Chriſt charged himſelfe with the ſinnes of all the Elect, and therefore his Father layd a moſt heavie burden of puniſhment upon him: ſo heavie that in bearing it he ſweat blood; ſo heavie that hee complaines in piteous manner,ppMat. 26.38.Matt 26:38 my ſoule is heavy unto death; yea and ſeemes to buckle under it, crying out,qqMat. 27.46.Matt 27:46 My God, my God, why haſt thou forſaken mee? All this Chriſt ſuffered for us, and yet this is not all, for,rrCyprian. de patientia. qui adoratur in coelis nondum vindicatur in terra, hee that is adored in heaven is not yet fully revenged upon earth. Revenged ſaid I? nay hee is ſtill wronged, hee continually ſuffereth in his members, and after a ſort in himſelfe by the contemners of the Goſpell, miſ-believers, and ſcandalous livers. Becauſe the croſſe is the trophee of Chriſts victory over ſinne, death, and hell, Satan hath a deadly ſpite at it, and as hee hath done heretofore, ſo hee doth at this day employ all his agents to demoliſh and deface it; namely, by

1 Jewes,

2 Gentiles,

3 Papiſts,

4 Separatiſts, or Non-conformitants: all foure enemies to the croſſe of Chriſt.

1 The Jewes make it a ſtumbling blocke.

2 The Gentiles a laughing ſtocke.

3 The Papiſts an Idoll.

4 The Separatiſts a ſcarre-crow.

1 To the Jewes it is an offence.

2 To the Gentiles fooliſhneſſe.

3 To the Papiſts ſuperſtition.

4 To the Separatiſts and Precifians an abomination.

As it was the manner of the Spartanes in the worſhip of Diana, to whip naughty boyes before her altars, ſo I hold it an act of piety and charity to ſcourge theſe foure ſorts of men before the croſſe of Chriſt in my text; and firſt the Jew, who maketh a ſtumbling blocke of the croſſe.

Uſe 1. cont. Jud.O unbelieving Jew, why doſt thou ſtumble at that which is the chiefe ſtay of an humble and faithfull ſoule? is it becauſe the croſſe of Chriſt caſteth an aſperſion of innocent blood ſpilt by thy anceſtors? Repent for p. 155their ſinne and thine owne, and by faith dippe thine hand in this his blood; it hath this wonderfull vertue, that it cleanſeth even thoſe hands that were imbrued in it. He is quickned, ſaith Saint Cyprian, by the blood of Chriſt, even who a little before ſpilt Chriſts blood. Is it becauſe thy glorious fancy of the temporall throne of thy ſo long expected Meſsiah cannot ſtand with the ignominious croſſe of Chriſt? reprove this thy folly, and convince this thine errour out of the mouth of thine owne Prophets which have beene ſince the world began. Ought notſſDan 9.26.Dan 9:26 Meſsiah to bee ſlayne after ſixty two weekes? ought not Chriſt to ſuffer ſuch things, and ſo to enter into his glory? what is written of him, and how readeſt thou in thy noble Prophet of the royall race?ttEſa. 53.8. & 5.Isa 53:8Isa 53:5 He was cut off out of the land of the living, for the tranſgreſsions of my people was he ſtricken. He was wounded for our tranſgreſsions, he was bruiſed for our iniquities: the chaſtiſement of our peace was upon him, and with his ſtripes wee are healed: therefore was Barabbas acquitted, and Jeſus condemned to the ſcourge and the croſſe. Againe,ver. 12. hee powred his ſoule unto death, and hee was numbred with the tranſgreſſors: therefore Jeſus was executed with two malefactors, the one on the right hand, the other on the left. Againe, hee bare the ſinne of many, and made interceſsion for the tranſgreſſors: therefore Jeſus when they crucified him, ſaid,uuLuk. 23.34.Luke 23:34 Father forgive them, for they know not what they doe. How readeſt thou in Moſes law?**Deut. 21.23.Deut 21:23 curſed is he that hangeth on a tree: therefore Jeſus who became a curſe for us, hung on the tree of the croſſe. Againe, all things by the law are purged by ſprinkling of blood with a bunch of Hyſſope: therefore Jeſus blood wasxxJoh. 19.29.John 19:29 ſhed upon the croſſe, and a bunch of Hyſſope there offered unto him. How readeſt thou in the booke of Pſalmes? yyPſal. 22.21.Ps 22:21they gave me gall to eate, and when I was thirſty they gave mee vinegar to drinke: therefore Jeſus ſaid on the croſſe, I thirſt, and they filled a ſpunge full of vinegar, and put it on a reede and gave him to drinke. Againe,zzPſal. 22.18.Ps 22:18 they parted my garments among them, ſaith David Chriſt his type, and on my veſture did they caſt lots: therefore after Jeſus **Mat. 27.35.Matt 27:35gave up the Ghoſt, the ſouldiers parted his garments, and caſt lots. Chriſt was faſtened to the wood of the croſſe asaaGen. 22.9.Gen 22:9 Iſaak was bound to the faggot. Behold the type accompliſhed, and the ſcripture fulfilled, hee bbEſa. 53.10.Isa 53:10made his ſoule an offering for ſinne, be not faithleſſe but believe. Chriſt was lift up ccNum. 21.9.Num 21:9upon the croſſe, as the brazen ſerpent was ſet up upon a pole for a ſigne. Behold the type accompliſhed, and the ſcripture fulfilled,ddZach. 12.10.Zech 12:10 they ſhall looke upon him whom they have pierced, be not faithleſſe but believe. Chriſts fleſh was torne, bruiſed, pierced, and as it were, broached on the croſſe, as the paſchall Lambe, yet without any bone broken. Behold the type accompliſhed, and the ſcripture fulfilled,eePſal. 22.16.Ps 22:16 they pierced my hands and feet, and thou ffPſal. 34.20.Ps 34:20keepeſt all my bones, ſo that not one of them is broken. Be not faithleſſe but believe, ſith every circumſtance of Chriſts paſſion is a ſubſtantiall proofe, every indignity offered unto him is an Axiome, every nayle and thorne a poignant argument, every marke and ſcarre in his fleſh a demonſtration à ſigno, and his extenſion on the croſſe a declaration and oſtenſion, that hee is the true Meſsiah.

The Jew hath his payment; I now take the Gentile to taske,VſUs. 2 Contr. Graec. & Gentiles. who maketh a laughing ſtocke of the croſſe. O fooliſh Greeke, why doſt thou eſteeme the doctrine of the croſſe fooliſhneſſe, in which all the treaſures of p. 156wiſedome and knowledge are hid? The Abderites tooke Democritus for a man beſides himſelfe; but Hypocrates that great Phyſician made them know that they were out of their wits, not the Philoſopher. The folly, O Greeke, is in thy judgment, not in the doctrine of the croſſe; the ſhadow is in thine eye, or the duſt in thy ſpectacle, and not in the object: for hadſt thou a ſingle eye, and a cleare ſpectacle, thou mightſt ſee the croſſe beſet with foure Jewels;

1 Wiſedome in the height and top.

2 Humility in the depth and baſis.

3 Obedience on the right ſide.

4 Patience on the left.

Thou mighteſt ſee by God his infinite wiſedome light drawne out of darkneſſe, and good out of evill, and order out of confuſion. Thou mighteſt obſerve in it infinite juſtice and mercy reconciled: thou mighteſt admire glory conquered by ſhame, power overcome by weakeneſſe, wiſedome confounded by folly, death killed by dying, the grave deſtroyed by being buryed in it, and hell by deſcending into it. Yea, but thy pride will not brooke to have any faith in a man crucified, or to hope for ſalvation from him who could not ſave himſelfe from the accurſed tree. Indeed if he had beene inforced thus to die, if he had not laid downe his life of his owne accord, and made his ſoule an offering for ſinne, thy objection had ſomething in it conſiderable: but ſith he dyed by power and not of infirmity; (for though to dye ſimply be of infirmity, yet ſo to dye, to lay downe his life at his own pleaſure, and take it up again was of power;) ſith being in the form of God he ggPhil. 2.8.Phil 2:8humbled himſelfe to death, even the death of the Croſſe, and in it triumphed over death, hell, and the Divell: ſtop thy mouth for ever from blaſpheming the croſſe, or rather open it to the everlaſting praiſe of him that dyed on it; whoſe miſery (if thou beleeve) is thy happineſſe, his ignominy thy glory, his death thy life, his Croſſe thy Crown. Thou eternizeſt the memory of Codrus, Curtius, the Decii, and D. Claudius, for devoting and ſacrificing themſelves for their Country: how canſt thou then but much more love and honour, yea, and adore Jeſus Chriſt, who Codrus-like put on the habit of a common ſouldier, or rather ſervant, and dyed in the battaile to gaine us an everlaſting victorie over all our enemies: Curtius-like leapt into the Hiatus, or gulfe of death and hell, to ſave mankinde from it: Decius and Claudius-like, devovit ſe pro terrarum orbe, gave himſelfe up to death for the life of the whole world?

Uſe 3 And ſo I let the Greeke paſſe: the Romaniſts turne is next, who maketh an Idol of the Croſſe. Contra Papiſt.O ſuperſtitious Papiſt, why doſt thou vow pilgrimages, and creepe on all foure to the Croſſe? Why doſt thou fall downe at it, and often laſh thy ſelfe before it? Why doſt thou kiſſe it, and weepe upon it, and make a woodden prayer to it, ſaying, Ave lignum, ſpes unica; all haile thou wood of the Croſſe, our onelyonly hope? Was the Croſſe crucified for thee? Did thy gilt crucifix die for thee? Haſt thou not heard how the Gentiles of old traduced the Chriſtians, quod hhMinutius F…elix …. O…. 12 10.Crucis erant religioſi, that they religiouſly worſhipped the Croſſe; and what anſwer the godly Fathers in p. 157thoſe pureſt times returned unto them, Cruces nec habemus nec optamus, we neither have Croſſes nor deſire them? Didſt thou never heare what S. Helena the renowned mother of great Conſtantine did when ſhe diſcovered the true Croſſe to which our Lord was nailed, by the inſcription? St. Ambroſe telleth theeiiOrat. de obit. Theod. Invenit titulum, Regem adoravit, non utique lignum, quia hic eſt Gentilis error & vanitas. ſhe eſpied the title, ſhe adored the King, not the wood verily, for that is a heatheniſh errour and vanitie; but ſhe worſhipped him who hung upon the Tree. If the Croſſe be a creature, and latrie be divine worſhip, Croſſe latrie which thou practiſeſt, and thy Church teacheth, can be no other than groſſe Idolatrie. Me thinkes I heare a new bell ring in my eare, that Papiſts are not ſo blockiſh as to adore the woodden Croſſe; this is but a ſcandall put upon them by ſome braine-ſicke Novelliſt. They yeeld onelyonly a reverend reſpect to it as Proteſtants themſelves doe to the Font, to the Chalice, and to the Communion Table, and no more. No more? How then conſtrue they Cardinall Bellarmine his words,kkL. 2. de imag. ſanct. c. 27. Nos omnes cruces adoramus, quia verae crucis imagines ſunt. We adore all Croſſes, becauſe all Croſſes are images of the true Croſſe? How wave theyllOrthod. explic. l. 9. Non diffitemur nos praeclariſſimam Chriſti crucem colere cultu latriae. Andradius his open profeſſion, We doe not deny, or make no ſcruple to confeſſe that wee worſhip the moſt excellent Croſſe of Chriſt with divine worſhip called Latria? What ſoder have they for Jonas of Orleans his upbraiding Claudius Taurinenſis? or the Roman Inquiſitor his branding the Waldenſes with hereſie, for impeaching the adoration of the Croſſe? How can they put by their great ſchoolemanmmAquinas p. 1. q. 25. Crux Chriſti, tum propter repraeſentationem Chriſti, tum propter contractum membrorum ejus, latria adoranda eſt. Thomas Aquinas his magiſteriall deciſion and reaſons; The Croſſe of Chriſt both in regard of the repreſentation of Chriſt, and becauſe it touched the members of his body, is to be adored with divine worſhip? Verily, for this his blaſphemous concluſion, and the abſurd premiſſes out of which he infers it, this maſter of the ſchooles deſerveth to be whipt by his ſchollers, as the ſchoolemaſter of the Faliſci was by the Roman Conſul his appointment. For if all thoſe things are to be worſhipped with Latria which repreſent Chriſt, then all the types of the old law, yea, the braſen ſerpent it ſelfe, were to be adored with religious worſhip; which yet the moſt religious King Hezekiah brake downe and ſtamped to powder for that very reaſon, becauſe the people burnt incenſe to it, and worſhipped it. And if the touch of the members of Chriſts bodie leaveth ſuch a divine impreſſion in the thing that toucheth them, that preſently veneration is due unto it, then moſt divine and venerable was the dirt of Palaeſtine which touched Chriſts feet; and Malcus his eare which touched Chriſts finger; yea, and the Aſſe his backe which touched Chriſts thigh; and Judas his lips which touched Chriſts mouth.

Uſe 4 I have done with the Papiſt: I come now in the laſt place to diſcipline our Diſciplinarians, whether meerely preciſians, Contra Separatiſt. & Cathariſt.or brethren of the conciſion; to both whom the ſymbolicall Croſſe in baptiſme is ſuch a ſcarcrow, that they hold aloofe off it; either not comming to our baptiſme at all, or if they come, ſnatching their children out of the hands of the Miniſter before he ſigne them with the Croſſe. O ſupercilious and ſhallow braine Cartwrightiſt, or Separatiſt, why doſt thou ſo much quarrell with an innocent ceremonie uſed in the chriſtening of Innocents? The Canons of the Church declare that we make it no ſacramentall action, but onelyonly a rite of decencie: no object of religious devotion, but a badge of our Chriſtian profeſſion. Haſt thou never beene taught in thy catechiſme that the ſigne is p. 158made in the forehead, the ſeat of ſhame, to teach, that we ought not to be aſhamed of the Croſſe of Chriſt, but account it the greateſt honour to fight under this banner? Haſt thou never read or heard with what honourable titles the ancient Fathers have graced this ſigne, terming it ſignum fidei, trophaeum fidei, ſignum Dei, ſignum Dominicum, ſignum Chriſti; the ſigne of faith, the trophee of faith, the banner of Chriſt, the enſigne of the Lord? Arme your nnCyp epiſt. 56.foreheads unto all boldneſſe, ſaith holy Cyprian, that the ſigne of God may be kept ſafe. If thou ſleight the authority of the ancient Fathers, take heed how thou make light of divine apparitions and miracles, related by undoubted Authors,ooNaz inveſt. in Jul. Nazianzen, ppZon hiſt l. 5.Zonaras, qqMi and de myſt…crucis.Picus Mirandula, and others. When God would foreſhew to Julian that his Goſpell ſhould prevaile, he did it by a Croſſe, environed with a Crowne, which he cauſed to appeare to him in the entrailes of a beaſt in the midſt of his divining. When he would make it knowne to the Jewes that his Goſpell ſhould prevaile againſt them, who then repaired the Temple of Jeruſalem to diſgrace it, he did it by certain ſignes of Croſſes appearing in the builders garments. Laſt of all, when he would foreſhew the renewing of his Goſpell by Martin Luther, he did it in anno 1450. by bloudie Croſſes, nailes, ſpunges and ſpeares, which appeared in the garments of men and women. What folly, if not impiety, is it then in that Engliſh fugitive, andrrParke…, in his booke inti…ul d, Symbolizing with Papiſts. Amſterdamian Separatiſt, to ſtile this ſign of the Croſſe a marke of the beaſt, the cognizance of the harlot of Rome, the character of Antichriſt, nay, the dumbe vicar of the Divell; and to indite it of felonie, theft, murder, adulterie, and concupiſcence! The ſigne of the Croſſe, though it cannot ſpeake, yet by ſignes pleads not guilty to them all: for it ſtayeth not, nor hath any aboad at all, and therefore cannot commit any ſuch foule facts. It is made in the aire, which inſtantly cloſeth, and giveth the ſigne no permanencie to doe or ſuffer any evill: thoſe accuſations therefore lie not againſt it, but ſuddenly vaniſh into aire with the ſigne it ſelfe.

Yea, but ſay our Nonconformitants, we have other reall objections againſt the ſigne of the Croſſe, which cannot be blowne away as theſe aëriall with a blaſt of wind. For we will bring good proofe, that this ceremonie in baptiſme was firſt deviſed, and the ſigne of the Croſſe taken up by the Valentinian Heretiques, and ſince it hath beene horribly abuſed by ſuperſtitious Papiſts; packe therefore it muſt ſuddenly away with the reſt of Popiſh trumperie. Feſti…a lentè, ſoft and faire.

1 Were the ſigne of the Croſſe at the firſt made and brought into the Church by the Valentinians, it will not follow that preſently we muſt caſt it out after them. For though we are forbid to give that which is ſſMatth. 7.6.Matt 7:6holy to dogs, yet we are not forbid to take that which is holy from dogs: we may not caſt pearle before Swine, yet we may take a pearle from a Swines ſnout, as Lapidaries doe a precious ſtone out of the head of a Toad, or as the Prophet Elias did, ſavory meat from the impure bill of a Raven.

2 We abſolutely deny that Heretiques either firſt made this ſigne, or introduced it into baptiſme. For though it be moſt confidently affirmed by Cartwright, Parker, and other Authors of ſchiſme amongſt us, that the ſigne of the Croſſe was firſt deviſed or cryed up by the Heretiques above named; yet Irenaeus, whom they alledge for it, ſaith no ſuch thing: he ſpeaketh p. 159not a word in the places quoted by them of the ſigne of the Croſſe, but of the name of the Croſſe; nor of Chriſts Croſſe, but of Valentinus his God Aeons Croſſe. All that he hath in his declaration againſt thoſe Heretiques touching this point, is, that Valentinus the Heretique called one of his fantaſticall Aeons by two names, foreign and foreign, that is, bound or definition, and Croſſe. Now if we may not uſe the ſigne of the Croſſe, becauſe that Heretique called his feigned God Croſſe, by the like reaſon we may not make definitions in Logicke, nor keepe bounds in our fields, becauſe he called his Aeon Horon, that is, bound or definition. Had the Valentinians uſed the ſigne of the Croſſe as they did the name, yet that is no ſufficient proofe that they deviſed this ſigne, or brought it firſt into the Church. It is certaine that this ſigne was by many Aeons, that is, ages ancienter than Valentinus his Aeons, or his hereſie. We find ſome print of it inttDial. cum Tryph. Jud. Juſtine Martyr his Dialogue againſt Tryphon: Nazianzen and other Fathers note an expreſſion of it in Joſuah's fight with Amaleck: Sozomen ſheweth ſolid characters thereof in the Temple of Serapis: in the ruines whereof, amongſt other Hieroglyphickes, the Croſſe was taken up; at the ſight whereof many of the Egyptians were aſtoniſhed, and partly induced thereby to embrace the Chriſtian faith. The firſt is therefore a limping objection, and the ſecond halteth downe-right. It was this, Papiſts have horribly abuſed the ſigne of the Croſſe, ergo we may not uſe it. To argue in ſuch ſort from the abuſe to the taking away of all uſe of a thing, is an abuſe of arguing, and a meere non ſequitur, asuuRhet. l. 1. c. 1. Ariſtotle teacheth; for there is nothing in the world that may not be abuſed ſave vertue. What creature of God hath not beene abuſed by Gentiles to Idolatrie? What ordinance of God is not at this day abuſed by Papiſts to ſuperſtition? be it the Church, or Communion Table, the Pulpit, nay the Scriptures and Sacraments themſelves. The Papiſts abuſe lights in the Church, muſt wee therefore ſit at Evenſong in the darke? They abuſe Frankincenſe, offering it to their Images; may not wee therefore uſe it in a dampiſh roome? They abuſe Godfathers and Godmothers, to make a new affinity hindering marriage in ſuch parties; will they therefore chriſten their children without witneſſ…s? Excreate ſodes; Papiſts abuſe ſpittle, mingling it with chriſme, and putting it in the mouth of the childe when they baptize it; will they therefore never ſpit? It is not the Valentinians firſt uſe, or the Papiſts abuſe, or any thing in the Croſſe it ſelfe, ſavouring of ſuperſtition; but a croſſe humour in themſelves which ſtirreth them up to cavill at, and alwayes quarrell with the warrantable and decent rites and commendable conſtitutions of their Mother the Church of England; to whoſe cenſure I leave them, and come to our ſelves.

Uſe 5 Suffer, I beſeech you, a little affliction of the eare, it is a time of penance. You have heard of Jeſus Chriſt and him crucified many wayes;Contra prof. vit. in the garden before his death, on the croſſe at his death, and ſince his death alſo by the perſecutors of the Church, and ſcandalous livers in the Church, and foure profeſſed enemies of his croſſe:

p. 1601 Jewes.

2 Gentiles.

3 Separatiſts.

4 Papiſts.

And ſhall wee fill up the number, and adde more affliction and vexation to him by our unkindneſſe and ingratitude, and neglect of his word, and prophane abuſe of his ſacraments? ſhall wee that are Goſpellers, by our reproachfull lives put Chriſt to open ſhame, and crucifie the Lord of life again? ſhall wee whom hee hath bought ſo deerely, loved ſo entirely, provided for ſo plentifully, and preſerved ſo miraculouſly, returne him evill for good; nay, ſo much evill for ſo much good? hee hath fed us with the fineſt wheat flower, and the pureſt juice of the grape, ſhall wee in requitall offer him gall and vinegar by our gluttony and drunkenneſſe, feaſting and revelling, even this holy time ſet apart for the commemoration of Chriſts paſſion, and our moſt ſerious meditation thereupon? ſhall wee ſpit upon Chriſt by our blaſphemous oathes and ſcoffes at his word and miniſters? ſhall wee put a worſe indignity and diſgrace upon his members than the Jewes or Romanes did, by making them the members of an harlot? ſhall wee ſtrip Chriſt ſtarke naked by our ſacriledge? ſell him by ſimony? racke him by oppreſſion? teare him in pieces by ſects in the Church, and factions in the ſtate?

uuHom. Id. 1.foreign

foreign

Hoc Ithacus velit, & magno mercentur Achivi.

It is that our enemies would ſpare for no gold to buy it at any rate, that whileſt the ſhepheards are at ſtrife they might ſend in their wolves to make havocke of the flocke, **Eraſ. ad…g.Paſtores odia exercent, lupus intrat ovile.

If any here preſent at the hearing of theſe things ſhall bee pricked in heart, xxAct. 2.37.Acts 2:37as the Jewes were at * Saint Peters Sermon upon this ſubject, and ſhall demand of mee, as they did of him and the reſt of the Apoſtles, quid faciemus? what ſhall wee doe? I anſwer in his words,yyver. 38. repent and be baptiſed every one of you (not in the firſt which is already paſt) but in the ſecond baptiſme, which is of teares; zzPſal. 4.4.Ps 4:4ſtand in awe and ſin no more, commune with your owne heart in your chamber and bee ſtill, crucifie the world, and the pompes, the fleſh and the luſts thereof, breake off your ſinnes by righteouſneſſe, and your iniquities by almes to the poore, humble your ſoules by watching and praying, faſting and mourning. Proſtrate your ſelves before Jeſus Chriſt, and him crucified, and after you have bathed your eyes in briniſh teares, and anointed them with the eye-ſalve of the ſpirit, looke up with unſpeakable comfort on your Saviour hanging on the croſſe, ſtretching out p. 161his armes to embrace you, bowing downe his head as it were to kiſſe you, behold in his pierced hands, and feet, and ſide, holes to hide you from the wrath of God, behold nayles to faſten the hand-writing againſt you, being cancelled, to his croſſe; behold vinegar to ſearch and cleanſe all your wounds, behold water, and blood, and hyſſope to purge your conſciences, and laſtly, a ſpunge to wipe out all your debts out of his Fathers tables. Which the Father of mercy, and God of all conſolation grant, at the ſuite, and for the merit of Jeſus Chriſt and him crucified: to whom with the Father, and bleſſed Spirit bee rendered all glory, praiſe, and thankſgiving now and for ever, Amen.