The Happiness of the Church, Biblical commentary 18

The Happiness of the Church · Biblical commentary 18

p. 162A CRVCIFIXE OR A Sermon vponupon the Passion.

EPHES. 5. 2.

He hath giuen himselfe for vsus, an offering and a Sacrifice to God for a sweet swelling sauour.

THis latter part of the verse is a faire and liuely Crucifixe, cut by the hand of a most exquisite caruer: not to amaze our corporall lights with a peece of wood, brasse, or stone curiously engrauen, to the encrease of a carnall deuotion. But to present to the eye of the conscience, the grieuous Passion, and gracious compassion of our Sauiour Iesus Christ; Who gaue himselfe for vsus, &c. This Crucifixe presents to our eye seauen considerable

Circumstances

Who, Christ.

What, Gaue.

Whom, Himselfe.

To whom, To God.

For whom, For vsus.

After what manner, An offering & Sacrifice.

Of what effect. Of a sweet sauour.

The poynts, you see, lie as readie for our discourse, as the way did from Bethanie to Ierusalem: onelyonly fayle not my speech, nor your attention, till we come to the Iourneys end.

p. 163Who.

The Person that giues is Christ: the qualitie of his person doth highly commend his exeeding louelove to vsus. We will ascend to this consideration by 4. staires or degrees and descend by 4. other. Both in going vp, and comming downe, we shall perceiue the admirable louelove of the giuer. Ascendently.

1. We will consider him Hominem; a man. aaIoh. 19. 5.John 19:5Behold the man, saith Pilate. We may tarry and wonder at his lowest degree; that a man should giuegive himselfe for man. bbRom. 5. 7.Rom 5:7For scarcely for a righteous man will one die. But this man gaue himselfe for vnrighteous man to die; not an ordinary, but a greevous death, exposing himselfe to the wrath of God, to the tyrranie of men and Devils. It would pittie our hearts to see a poore dumbe beast so terrified, how much more Hominem, a man, the Image of God!

2 The second degree giues him hominem innocentem, an Innocent man. Pilate could say. ccLuk. 23. 14Luke 23:14I hauehave found no fault in this man. No nor yet Herod. No nor the Devill, who would hauehave beene right glad of such an advantage. So Pilates Wife sent her husband word. ddMath. 27. 19.Matt 27:19HaueHave thou nothing to do with that iust man. So the Person is not onelyonly a man, but a iust man, that gaue himselfe to endure such horrors for vsus. If wee pittie the death of malefactors, how should our compassion be to one Innocent!

3. In the third degree, he is not onelyonly Homo, a man; and Iustus homo, a good man; but also Magnus homo a great man: royally descended from the auntient Patriarches and Kinges of Iudah. Pilate had so written his Title, and he would answere▪ not alter it; Quod scripsi, scripsi. And what was that? eeIoh. 19. 19.John 19:19Iesus of Nazereth, the King of the Iewes. Now as is the Person, so is the Passion: the more noble the giuer, the more excellent the gift. That so high a King would suffer such p. 164contempt and obloquie to be cast vponupon him; when the least part of his disgrace had beene too much for a man of meane condition! That a Man, a Good man, a Great man bore such calumnie, such calamitie for our sakes; here was an vnmatchable, an vnspeakable louelove.

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 onelyonly maximus hominum, but mator hominibus; the greatest of men, yea greater then all men. Not mere filius hominis, but verè filius Dei: he was more then the Sonne of man, euen the Sonne of God. As the Centurion acknowledged ffMark. 15. 39.Mark 15:39Truely this man was the Sonne of God. Here be all the foure staires vpwardes; a Man, a Harmeles man a Princely man; and yet more then man, euen God himselfe. Salomon was a great king; but here is a Greater then Salomon. Salomon was Christus Domini; but here is Christus Dominus: he was the annointed of the Lord; but this is the Lord himself annointed. And here all tongues grow dumbe; & admiratio sealeth vp eueryevery lippe. This is a depth beyond sounding. You may perhaps drowsily heare this and coldly be affected with it; but let me say, Principalities and Powers, Angels and Seraphins stood amazed at it.

We see the Ascent; shall we bring downe againe this consideration by as many stayres?

1. Consider him Almightie God taking vponupon him Mans nature: this is the first steppe downe wards ggIoh. 1. 14.John 1:14The word was made flesh, and dwelt among vsus. And hhGal. 4. 4.Gal 4:4God sent forth his Sonne made of a woman. And this was done iiAug. Epist. 120.Naturam suscipiendo nostram, non mutando suam: by putting on our nature, not by putting off his owne. 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 vnitie of person. Now in that this Eternall God became man, he suffered more, then man p. 165can suffer either liuing or dead. That man should be turned into a beast, into a worme, into dust, into nothing; is not so great a disparagement as that the glorious God should become man. kkPhil. 2. 6. 7.Phil 2:6Phil 2:7He that thought it not robbery to bee equall with God, was made in the likenesse of man. Hee that is llHebr. 1. 4.Heb 1:4more excellent then the Angels, became lower then the Angels, that hee might aduance vsus as high as the Angels. Euen the brightnesse of Gods glorie takes on him the basenesse of our nature: and hee that layd the foundations of the earth, and made the world, is now in the world made himselfe. This is the first descending degree.

2. The second stayre brings him yet lower. He is made man: but what Man? Let him be vniuersall Monarch of the world: and hauehave fealtie and homage acknowledged to him from all kings and Emperors, as his viceroyes: Let him walke vponupon Crownes and scepters, and let Princes attend on his Court: and here was some Maiestie, that might a little become the Son of God. No such matter. Indust formam serui; mmPhil. 2. 7.Phil 2:7He tooke vponupon him the forme of a seruant. He instructs vsus to humilitie by his owne example nnMath. 20. 28.Matt 20:28The Sonne of man came not to be ministred vntounto, but to minister. ooEsa. 43. 24.Isa 43:24O Israel, thou hast made me to serue with thy sinnes. He gaue himselfe for a Minister, not for a Master; ad seruitutem, non ad dominationem. He that is Gods Sonne, is made mans seruant. Proudly blind, & blindly poore man, that thou shouldest hauehave such a seruant, as the Sonne of thy maker. This is the second steppe downewards.

3. This is not low enough yet. I am a worme no man; sayth the Psalmist in his Person. Yea the shame of men, and contempt of the people. He is called. Psal. Psal. 24. 7.Ps 24:724. the King of glory. Be yee open yee euerlasting doores, and the King of glorie shall come in. But Esa. 53. He Esa. 53. 3.Isa 53:3is despised and reiected of men: we hid as it were our faces p. 166from him: he was despised, and wee esteemed him not. O the pittie of God, that those two should come so neare together, the King of glory, and the shame of men. Quo celsior maiestas, eò miserior humilitas. Thus sayth the Apo stle, hee made himselfe of no reputation. Hee that requires Phil. 2. 7.Phil 2:7all honour as properly due to him, makes himselfe (not of little, but) of no reputation. Here was deiection; yea here was reiection. Let him be layd in his poore cradle, the Bethlemites reiect him; the manger must serue, no roome for him in the Inne. Yea ppIoh. 1. 11.John 1:11Hee came to his owne, and his owne receiued him not. All Israel is to hote for him; hee is glad to flie into Egypt for protection. Come hee to Ierusalem? which he had honourd with his presence, instructed with his Sermons, amazed with his myracles, wet and bedewed with his teares▪ they reiect 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? qqIoh. 6. 66.John 6:66They goe backe & will walke no more with him. Will yet his Apostles tarry with him? So they say ver. 6. 8. Lord, to whom shall we goe? thou hast the words of eternall life. Yet at last one betrayes him, another forsweares him, all forsake him: & Iesus is left alone in the middest of his enemies. Can malice yet adde some further aggrauation to his contempt? Yes, they crucifie him with malefactors. The qualitie of his companie, is made to encrease his dishonour. In medio Latronum, tanquam Latronum immanissimus: In the middest of theeues, as it were the Prince of theeues; sayth Luther. He that thought it no robbery to be equall to the most holy God, is made equall to theeues and murderers; yea tanquam Dux; as it were a Captaine amongst them. This is the third step.

4. But wee must goe yet lower. Behold now the deepest stayre, and the greatest reiection. Affligit me Deus rrLement. 1. 12the Lord hath afflicted me in the day of his p. 167fierce anger ssEsa. 53. 10.Isa 53:10It pleased the Lord to bruise him: he hath put … to griefe. No burden seemes heauy, when the comforts of God helpe to beare it. When God will giuegive solace, vexation makes but idle offers and assaults. But now to the reiection of all the former, the Lord turnes his backe vponupon him as a stranger: the Lord wounds him as an enemie. He cryes out; My God, my God, why hast thou forsaken me? How could the Sunne and starres, heauen and earth stand, whiles their maker thus complained! The former degree was deepe; he was crucified with euill doers; reckoned amongst the wicked. Yet theeues fared better in death then he. We find no irrisio, no insultation, no taunts, no invectiues against thē. They had nothing vponupon them but paine; hee both contempt & torment. If scorne and derision can vexe his good soule, he shall hauehave it in peales of ordinance shotte against him. Euen the basest enemies shall giuegive it: Iewes, Souldiours, Persecutors yea suffering malefactors spare not to flowte him. His bloud cānot appease them with out his reproch. But yet the disciples are but weake men, the Iewes but cruell persecutors the Deuils but malicious enemies: all these doe but their kind, but the lowest degree is; God forgets him, and in his feeling hee is forsaken of the highest. Weigh all these circumstances, and you shall truely behold the Person, that gaue himselfe for vsus.

What

We come to the Action, Dedit. Giuing is the argument of a free disposition. Ioh. 10. aaIoh. 10. 17. 18.John 10:17John 10:18I Lay downe my life. No man taketh it from me, but I lay it downe of my selfe. I hauehave power to lay it downe, and I hauehave power to take it againe. He that giues life to vsus, gaue vp his owne life for vsus. Hee did not sell, set, let, or lend, but giuegive. Oblatus est, quia ipse voluit. He was offered, because he would be offered. No hand could cut that stone from the quarrey of heauen: no violence pull him from the bosome p. 168of his Father; but Sua misericordia, his owne merciemercy: he gaue. bbCant. …. 8.He commeth leaping vponupon the mountaines, skipping vponupon the hils. He comes with willingnesse and celeritie: no humane resistance could hinder him; not the hillockes of our lesser infirmities, not the mountaines of our grosser iniquities, could stay his mercifull pace towards vsus.

He gaue his life; who could bereaue him of it? To all the high Priestes armed forces he gaue but a verball encounter; I am he: and they retire and fall backward. His very breath disperst them all. Hee could as easily hauehave commanded fire from heauen to consume them, or vapours from the earth to choake them. He that controlles Deuils, could easily hauehave quailed men. More then twelue Legions of Angels were at his becke; and eueryevery Angell able to conquor a Legion of men. Hee giues them leaue to take him; yea power to kill him: from himselfe is that power, which apprehends himselfe. Euen whiles he stands before Pilate scorned, yet tels him; Thou couldst hauehave no power against me, nisi datam desuper; vnlesse it were giuen thee from aboue. His owne strength leads him, not his aduersaries. He could hauehave beene freed, but he would not. Constraint had abated his merite: he will deserue, though he die.

The losse of his life was necessary, yet was it also voluntary. Quod amittitur necessarium est, quod emittitur voluntarium. Therefore he gaue vp the Ghost. In spight of all the world hee might hauehave kept his soule within Ambro.his bodie; he would not. The world should hauehave bin burnt to cinders, and all creatures on earth resolued to their originall dust; before he could hauehave beene enforced. Man could not take away his Spirit, therefore he gaue it. Otherwise if his Passion had beene onelyonly Operis, and not voluntatis; materiall and not formall; it could not hauehave beene meritorious, or afforded satisfaction for vsus. For that is onelyonly done well, that is p. 169done of our will.

But it is obiected out of Hebr. 5. that hee offered vp prayers and supplications, with strong crying and teares, vntounto Hebr. 5. 7.Heb 5:7him that was able to saue him from death. Hence some blasphemers say, that Christ was a coward in fearing the naturall death of the bodie. If hee had so feared it, hee needed not to hauehave tasted it. Christ indeed did naturally feare death; otherwise he had not bin so affected as an ordinary man. Yet he willingly suffered death, otherwise he had not beene so well affected as an ordinary Martyre. But he prayes thrice; Let this cuppasse. Diuines vsually distinguish here: the Sententiaries thus. That there was in Christ a double humane or created will: the one voluntas vt natura; a naturall will; the other voluntas vt ratio, a reasonable will. Christ according to his naturall will trembled at the pangs of death; and this without sinne: for Nature abhorreth all destructiue things. But in regard of his rationall will, he willingly submits himselfe to drinke that cup. Not as I will O Father, but as thou wilt. Aman, sayth 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 bodie: reason masters sense, and cutting or cauterizing is endured. So Christ by the strength of his naturall wil feared death: but by his Reason perceiuing, that the cutting, wounding, crucifying of the Head, would bring health to the whole Bodie of his Church; and either he must bleed on the Crosse, or we must all burne in hell: behold now he willingly and chearfully giues himselfe an offering and Sacrifice to God for vsus.

But was it a meere temporall death that our Sauiour feared? No, he saw the fierce wrath of his Father, and therefore feared. Many resolute men hauehave not shrunke at a little: diuers Martyrs hauehave endured strange torments with magnanimitie. But now when he that gaue them strength, quakes at death; shall wee say he was a p. 170Coward? Alas! that which would hauehave ouerwhelmed man, would not hauehave made him shrinke: that which he feared, no mortall man but himselfe euer felt. Yet hee feared. The despaire of many thousand men was not so much, as for him to feare. He saw that which none saw, the anger of an infinite God. He perfectly appre hended the cause of feare; our Sinne and torment. He saw the bottome of the Cup; how bitter and dreggish eueryevery drop of that viall was. He truely vnderstood the burden, which we make light of. Men feare 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 hee must sucke it vp to the last and least drop. EueryEvery talent of our iniquities must be laid vponupon him, till as a cart he be loden Amo. 2. 13.with sheaues. And with all this pressure hee must mount his Chariot of death, the Crosse; and there beare it, till the appeased God gaue 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 foole miserable; because he vnderstands his miserie. So that our Sauiours pangs were aggrauated by the fulnesse of his knowledge. No maruell then if he might iustly take Dauids words out of his mouth; Thy terrors hauehave I suffered with a troubled minde. This thought drew from him those teares of bloud. His eyes had formerly wept for our misdoings: his whole bodie now weepes; not afaint dew, but hee swett out solid drops of bloud. The thornes, soourges, nailes fetched bloud from him; but not with such paine as this Sweat. Outward violence drew on those: these the extremitie of his troubled thought. Here then was his cause of feare. He saw our euerlasting destruction, if p. 171he suffered not: he saw the horrors which hee must suffer to ransome vsus. Hinc illae lachrymae: hence those grons, teares, cryes, and sweat: yet his louelove conquerd all. By nature he could willingly hauehave auoided this cup: for loues sake to vsus he tooke it in a willing hand. So he had purposed, so he hath performed. And now to testifie his louelove, sayth my Text, he freely Gaue.

Whom?

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

Not an Angell: for an Angell cannot sufficiently mediate betweene an immortall nature offended, and a mortall nature corrupted. The glorious Angels are blessed, but finite and limited: and therefore vnable to this expiation. They cannot bee so sensibly ccHeb. 4. 15.Heb 4:15touched with the feeling of our infirmities; as hee that was in our owne nature; in all poynts tempted like as we are, sin onelyonly excepted.

Not Saints; for they hauehave no more oyle then will serue their owne Lampes. They hauehave enough for themselues, not of themselues; all of Christ: but none to spare. Fooles cry, GiueGive vsus of your cyle. They answere, ddMath. 25. 9.Matt 25:9Not so, least there be not enough for vsus and you: but goe ye rather to them that sell, and buy for your selues. They could not propitiate for sinne, that were themselues guilty of sinne; and by nature lyable to condemnation. Wretched Idolaters, that thrust this honour on them against their wils: how would they abhorre such sacrilegious glory!

Not the riches of this world. ee1. Pet. 1. 18.1 Pet 1:18We were not redeemed with corruptible things, as siluer and gold. Were the riches of the old world brought together to the riches of the new world; were all the minerall veines of the earth emptied of their purest mettals: this pay would not be currant with God. It will cost more to redeeme p. 172soules ffPsal. 49. 67.Ps 49:67They that trust in their wealth, and boast in the multitude of their riches: Yet cannot by any meanes redeeme their brother, nor GiueGive to God a ransome for him. The seruant cannot redeeme the Lord. God made a man master of these things: hee is then more precious then his slaues.

Not the bloud of Bulls or Goates. Hebr. 9. Alas, those legal sacrifices were but dumbe shewes of this tragedie, the meere figures of this oblation; mystically presenting to their faith, that Lambe of God which taketh away the sinnes of the world. This Lambe was prefigured in the sacrifices of the law, & now presented in the sacraments of the Gospell: slaine indeed from the begining of the world Who had power. Prodesse, to profit vsus; before hee had Esse, a being himselfe. None of these would serue.

Whom Gaue he then? Seipsum, Himselfe; who was both God and man: that so participating of both natures, our mortalitie, and Gods Immortalitie, he might be a perfect Mediator. ggAug. Confes. Lib. 10. cap. 43Apparuit igitur inter mortales peccatores & immortalem iustum, mortalis cum hominibus, iustus cum Deo. He came betweene mortall men and immortall God, mortall with men, and iust with God. As man he suffered, as God hee satisfied: as God and man he saued. He gaue himselfe;

1. All himselfe, his whole Person, soule and body. Godhead and manhood. Though the deitie could not suffer, yet in regard of the personall vnion 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 bloud of God. And 1. Cor. 2. 8. The Lord of glory is said Act. 20. 28.Acts 20:28to be crucified. The Schooles distinction here makes al plaine: He gaue Totum Christum, though not Totum Christi: All Christ, though not All of Christ. Home non valuit, Deus non voluit. As God alone he wold not, p. 173as man alone he could not make this satisfaction for vsus. The Deitie is impassible; yet was it impossible without this Deitie for the great worke of our saluation to be wrought. If any aske how the manhoode could suffer without violence to the God-head; being vnited in one Person: let him vnderstand it by a familiar comparison. The Sunne-beames shine on a tree; the axe cuts downe this tree, yet can it not hurt the beames of the Sunne. So the God-head still remaines vnharmed, though the axe of death did for a while fell downe the man-hood. Corpus passum est dolore & gladio. Anima dolore non gladio. Diuinitas nec dolore nec gladio. His bodie suffered both sorrow and the sword: his soule sorrow not the sword: his Deitie neither sorrow nor the sword. Deitas in dolente, non in dolore. The God-head was in the Person pained, yet not in the paine.

2. Himselfe onelyonly; and that without a

Partner

Comforter.

1. Without a Partner, that might share either his glory, or our thankes: of both which he is iustly iealous. Christi passio adiutore non eguit. The sufferings of our Ambr.Sauiour need no helpe. VponUpon good cause therefore we abhorre that doctrine of the Papists: that our offences are expiated by the passions of the Saints. No, not the blessed Virgin hath performed any part of our iustificatiō, payed any farthing of our debts. So sings the Quire of Rome. Sancta virgo Dorothea, tua nos virtute bea, cor in nobis novum crea. Wherin there is pretty rime, petty reason, but great blasphemie: as if the Virgin Dorothy were able to create a new heart within vsus. No; hh1. Ioh. 1. 7.1 John 1:7but the bloud of Iesus Christ clenseth vsus from all sinne. His bloud, and his onelyonly. O blessed Sauiour, eueryevery drop of thy bloud is able to redeeme a beleeuing world. What then need we the helpe of men? How is Christ a perfect Sauiour, if any act of our redemption be left to the performance of Saint or Angell? No, our soules must die, if the bloud p. 174of Iesus cannot saue them. And whatsoeuer wittie errour may dispute for the merits of Saints; the distressed conscience cries, Christ, and none but Christ. They may sitte at Tables and discourse, enter the Schooles and argue, get vp into the Pulpits and preach; that the workes of good men is the Churches treasure, giuen by indulgence, and can giuegive indulgence; and that they will doe the soule good. But lie we vppon our deathbeds, panting for breath, driuen to the push, tost with tumultuous waues of afflictions, anguished with sorrow of spirit; then we sing another song: Christ & Christ alone: Iesus and onelyonly Iesus: MercieMercy, merciemercy: pardon, comfort for our Sauiours sake. iiAct. 4. 12.Acts 4:12Neither is there saluation in any other: for there is none other Name vnderunder heauen giuen among men, whereby we must be saued.

2. Without a Comforter: he was so farre from hauing a sharer in his Passion, that he had none in compassion; that (at least) might any wayes ease his sorrowes. It is but a poore comfort of calamitie, Pittie; yet euen that was wanting. kkLam. 1. 12.Lam 1:12Is it nothing to you, all yee that passe by? Is it so sore a sorrow to Christ, and is it nothing to you? a matter not worth your regard, your pittie? Man naturally desires and expects, if he cannot be deliuered, eased; yet to be pittied. llIob. 19. 21.Job 19:21HaueHave pittie vponupon me, hauehave pittie vponupon me, O ye my friends: for the hand of God hath touched me. Christ might make that request of Iob, but hee had it not: there was none to comfort him, none to pittie him. It is yet a little mixture of refreshing, if others be touched with a sense of our miserie; that in their hearts they wish vsus well, and would giuegive vsus ease if they could: but Christ hath in his sorest pangs not so much as a Comforter. The Martyrs hauehave fought valiantly vnderunder the banner of Christ, because hee was with them to comfort them. But when himselfe suffers, no reliefe is permitted. The most grieuous torments find some mitigation in the supply of friends p. 175and comforters. Christ after his monomachie or single combate with the deuill in the desart, had Angels to attend him. In his agonie in the garden an Angell was sent to cofort him. But when he came to the maine act of our redemption, not an Angell must be seene. None of those glorious spirits may looke through the windowes of heauen; to giuegive him any ease. And if they would hauehave relieued him, they could not. Who can lift vp, where the Lord wil cast downe? What Chirurgion can heale the bones, which the Lord hath broken? But his mother, & other friends stands by, seeing, sighing, weeping. Alas! what doe those teares, but euerease his sorrow? might hee not iustly say with Paul. mmAct. 21. 1….Acts 21:1What meane ye to weepe, & to breake mine heart? Of whom then shall he expect comfort? Of his Apostles? Alas they betake them to their heeles. Feare of their owne danger drownes their copassion of his miserie. He might say with Iob; Miserable comforters are ye all. Of whom then? The Iewes are his enemies, and vie vnmercifullnes with deuils. There is no other refuge but his Father, No, euen his Father is angry: & he that once said; nnMath. 3. 17.Matt 3:17This is my beloued Son, in whom I am well pleased; is now incens…d. He hides his face from him, but layes his hand heauy vponupon him; & buffets him with anguish. Thus Solus patitur: he gaue himselfe, & only himselfe, 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 ooPsal. 51. 4.Ps 51:4thee, thee onelyonly hauehave I sinned; and done this euill in thy sight. ppLuk. 15. 21.Luke 15:21Father I hauehave sinned against heauen, and in thy sight. All sinnes are committed against him: his iustice is displeased, and must be satisfied. To God: for God is angry, with what, and whom? with sinne and vsus, and vsus for sinne. In his iust anger he must smite; but whom? p. 176In Christ was no sinne. Now shall God doe like Annas or Ananias. qqIoh. 18. 22.John 18:22If I hauehave spoken euill, sayth Christ, beare witnesse of the euill: but if well, why smitest thou me? So Paul to Ananias rrAct. 23. 3.Acts 23:3God will smite thee thou whited wall: for Sittest thou to Iudge me after the Law, and commandest me to be smitten contrary to the Law? So Abraham pleads to God ssGen. 18. 25.Gen 18:25shall not the Iudge of all the earth doe right? Especially right to his Sonne? and to that Son which glorified him on earth, and whom he hath now glorified in heauen? We must fetch the answere from Daniels Prophecie ttDan. 9. 26.Dan 9:26The Messiah shall he cut off, but not for himselfe. Not for himselfe? For whom then? For solution hereof we must steppe to the first point; and there we shall finde.

For Whom;

For vsus. He tooke vponupon himour person, he became suretie for vsus. And loe, now the course of Iustice 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 Lambe must be made a Sacrifice: and uu2. Cor. 5. 21.2 Cor 5:21he, that know no … in himselfe, must be made sin for vsus; that we might be made the righteousnes of God in him. Seauen times in three verses doth the Prophet Esay Esay. 53. 4. 5. 6.Isa 53:4Isa 53:5Isa 53:6inculcate this. We, Our, vsus. Wee were all sicke, greeuously sicke; euerie sinne was a mortall disease. Quot Vitia, tot febres. He healeth our infirmities, sayth the Prophet: Chryso.he was our Phisician; a great Physician. Magnus Venit medicus, quia magnus iacebat agrotus. The whole world was sicke to death, & therfore needed a powerfull Physician. So was he; and tooke a strange course for our Cure. Which was not by giuing vsus physicke, but by taking our Physicke for vsus. Other patients drink the prescribed potion; but our Physician drunke the potion himselfe, and so recouered vsus.

For vsus. Ambr. aaDe Fid. ad Grat. Lib. 2. cap. 3.Pro me doluit, qui pro se nihil habuit quod doleret. He suffered for me, that had no cause to suffer p. 177for himselfe. O Domine Iesu, doles non tua, sed vulnera mea. So monstrous were our sinnes, that the hand of the euerlasting Iustice was ready to strike vsus with a fatall and finall blow: Christ in his owne person steppes betweene the stroke and vsus; and bore that a while, that would hauehave sunke vsus for euer. bbAug. de Doctrin. Christian. Lib. 1. c…p 14.Nos immortalitate malè vsi sumus, vt moreremur; Christus mortalitate benè vsus est, vt viueremus. We abused the immortality we had to our death: Christ vsed the mortality he had not to our life. Dilexit nos; he loued vsus; & such vsus, that were his vtter enemies. Here then was louelove without limitation, beyond imitation. Vnspeakable mercy, sayes Bernard; that the king of eternall glory should yeeld himselfe to be crucified, ccSerm. de quadruplici debito.Protam despicatissimo vernaculo, immò vermiculo: for so poore a wretch, yea a worme and that not a louing worme, not a liuing worme: for we both hated him and his; and were dead in sinnes and trespasses.

Yea for All vsus; indefinitely: none excepted that will apprehend it faithfully. The mixture of Moses Perfume is thus sweetly allegorized ddExod. 30. 34.Exod 30:34God cōmands him to put in so much frankincense as Galbanum, and so much Galbanum as frankincense. Christs Sacrifice was so sweetly temperd: as much bloud was shed for the peasant in the field, as for the Prince in the Court. The offer of saluation is generall: whosoeuer among you …areth God, and worketh rightousnes; to him is the word of this saluation sent. As there is no exemption of the greatest from misery, so no exception of the least from merciemercy. Hee that will not beleeue and amend, shall be condemned be he neuer so rich: he that doth, be hee neuer so poore shall be saued.

This one point of the Crucifixe, For vsus requires more punctuall meditation. Whatsoeuer we leaue vnsaid, we must not huddle vp this. For indeed this brings the Texthome to vsus, euen into our consciences, & speakes p. 178effectually to vsus all: to me that speake, and to you that heare; with that Prophets application, Thou art the man. Wee are they, for whose cause our blessed Sauiour was crucified. For vsus he endured those greeuous pangs for vsus that we might neuer tast them. Therefore say we with that Father eeAug. d…sancta virginit. cap. 55Toto nobis figatur in corde, qui totus pro nobis fixus in cruce. Let him be fixed wholy in our hearts who was wholy for vsus fastned on the Crosse.

We shall consider the vses we are to make of this, by the ends for which Christ performed this. It serues to Saue vsus. It serues to Moue vsus. It serues to Mortifie vsus.

1. To saue vsus. This was his purpose & performance…l he did, all he suffered, was to redeeme vsus. ffEsa. 53. 5.Isa 53:5By his stripes we are healed: by his Sweat we refreshed: by his sorrows we reioyced: by his death wee saued. For euen that day, which was to him Dies Luctus, the heauiest day that euer man bore; was to vsus Diessalutis, gg2. Cor. 6. 2.2 Cor 6:2the accepted time, the day of saluation. The day was euill in respect of our sinnes & his sufferings: but eventually in regard of what he payed, and what he purchased; a good day, the best day; a day of ioy and Iubilation.

But if this Saluation be wrought for vsus, it must be applied to vsus; yea to eueryevery one of vsus. For that some receiue more profite▪ by his passion then others, is not his fault▪ that did vndergoe …, but theirs that doe not vndertake it; to apply it to their own coscience… But we must not only beleeue this Text in grosse; but let eueryevery one take a handf…ll out of this sheafe, & put it into his own bosome. So …rning this F…r vsus into For me. As Paul. Gal. 2. hhGal. 2. 20.Gal 2:20I liue by the faith of the Son of God, who loued me, & gaue himselfe for me. Blessed faith, that into the plurall VsUs puts in the singular soule. Me. Se dedit pro me. EueryEvery one is a rebell, guiltie & conuicted by the supreme Law; death waites to arrest vsus, and damnation to receiue vsus. What p. 179should we doe but pray, beseech, cry, weepe, till we can get our pardon sealed in the bloud of Iesus Christ: and eueryevery one find a sure testimonie in his owne soule, that Christ gaue himselfe for me.

2. This should moue vsus: was all this done for vsus, and shall we not be stirred? iiLam. 1. 12.Lam 1:12HaueHave ye no regard? Is it nothing to you, that I suffer such sorrow as was never suffred? All his agonie, his cries, and teares, and groanes, and pangs were for vsus: shall he thus grieue for vsus, and shall wee not grieue for our selues? For our selues I say; not so much for him. Let his passion moue vsus to compassion, not of his sufferings, (alas our pittie can do him no good) but of our sinnes which caused them. kkLuk. 23. 28.Luke 23:28Daughters of Ierusalem, weepe not for me, but weepe for your selues, and for your children. For our selues: not for his paeynes▪ that are past, but for our owne that should hauehave beene, and (except our faith settes him in our stead▪) shall bee. Shall hee …eepe …o vsus, for vsus, and shall wee not mourne? Shall he drinke so deepely to v… in this cup of sorrow, and shall we not pledge him? Doth the wrath of God make the Sonne of God shri…ke o…t; and shall not the servants for whome he suffered t…mble? llHieron. in Math.Om…s creatura compatitur Christ… …. EueryEvery creature seemes to suffer with Christ. Sunne, earth, rockes, sepulchers: Solus miser … non compatitur, pro quo solo Christus patitur. OnelyOnly man suffers nothing, for whome Christ suffered all. Doth his passion teare the Uaile, rent the stones, cleaue the rockes, shake the earth, open the graues; and are our hearts more hard then those insensible creatures, that they cannot be penetrated? Doth heauen and earth, Sunne and elements, suffer with him, and is it nothing to vsus? We, wretched men that wee are, that were the principals in this murder of Christ: whereas Iudas, Caiphas, Pilate, Souldiours, Iewes, were all but accessaries and instrumentall p. 180causes. We may seeke to shift it from our selues, & driue this haynous fact vponupon the Iewes: but the exe…utioner doth no… properly k…l the man. … peccatum … est. Sin, our sinnes were the murderers. Of vsus he suffered, and for vsus he suffered: vnite th…se in your thoughts and tell me if his passion h…th no… cause to moue vsus.

And yet so obdurate are our hear…s; that wee cannot endure one houres discourse of this great busines. Christ was many houres in dying for …s, we cannot sit one houre to heare of it. O that wee should find fault with heat or cold in harkning to these heauenly …isteries; when he endured for vsus such a …, such a sweat, such agonie; that through his flesh and skinne hee sweate drops of bloud. Doth hee weepe teares of gorebloud for vsus, and cannot wee weepe teares of water for our sel…es? … how would wee die for him, as hee dyed … we are w…ry of hearing, what he did fo… vsus▪

3. This should … … Christ deliuered … to death for ou… …, … vsus from death, and …. H… … de…troy the deuill, but to mm1. Ioh. 3. 8.1 John 3:8…. Neither doth he take onelyonly from … …, the ^•. 8. 1…power to condemn… … but … …, the ^• Rom. 6. 6. 12.Rom 6:6Rom 6:12power 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 soule also All for VsUs

p. 1811. At all times: in his childhood by pouertie and Herod: in the strength of his dayes by the powers of earth, by the powers of hell, yea euen by the powers of heauen. In the day hee lackes meate, in the night a pillow. Euen that holy time of the great Passouer is destined, for his dying. When they should kill the Paschall La…be in thankfulnesse, they slay the Lambe of God in wickednes. They admire the shadow, yet condemne the substance. All for vsus; that all times might yeelde vsus comfort. So the Apostle sweetly pp1. Thess. 5. 10.1 Thess 5:10He dyed for vsus, that whether we wake or sheepe, wee should liue together with him.

2. In all places: in the cradle by that Foxe: in the streets by reuilers: in the mountaine by those that would hauehave throwne him downe headlong: in the Temple by them that qqIoh. 8. 59.John 8:59to…ke vp stones to cast at him. In the high Priests hall by buffe…rs, in the garden by betrayers: by the way loden with his crosse. Lastly in Caluary, a vild and stinking place, among the bones of malefactors, crucified. Still all for vsus; that in all places the mercy of God might protect vsus.

3. In all Sense…. For his tast, loe it is …icted with gall & vineger; a bitter draught for a dying man. His touch felt more; the nailes driuen into his hands and feete: and in those places wounded lies the greatest paine, being the most sinewy parts of the bodie. His Eares are full of the blasphemous contumelies, which the sauage multitude belc…ed out against him. Not him, but Barabbas, they crie to Pilate; preferring a murderer before a Sauiour. Will you reade the speeches obiectuall to his hearing! See Math. 27. ver. 29. 39. 42. 44. 49. In all consider their blasphemie, his patience. For his Eyes, whether can hee turne them without spectacles of sorrow? The dispight of his enemies on the one side shewing their extremest malice: the weeping and L…menting of his mother on p. 182the other side; whose teares might wound his heart. If any Sense were lesse afflicted it was his Smelling: & yet the putrified bones of Caluarie could be no pleasing sauour.

Thus suffered all his Senses. That Tast that should be delighted with the wine of the vineyard, rrCant. 7. 9.Song 7:9that goeth downe sweetly, is fed with vineger. He lookes for good grapes, behold ssEsa. 5. 4.Isa 5:4Sower grape…: he expects wine, … receiues vineger. That Smell that should bee refre…hed with the odor…ferous sent of the ttCant. 6. 2.Song 6:2beds of spices, the pietie of his Saints; is filled with the stence of iniquities. Those hands that sway the Scepter of the heauen… ▪ … faineto carry the Reed of Repr…, & end… the …ailes of death. Those eyes that were as, a aaReu. 1. 14.Rev 1:14… of Fire; in respect of whom the very Sunne was darknes, must be hold the afflicting obiects of shame and tyrannie. Those …ares, which to delight, the high Quorillers of heauen sing their … notes, must be wearied with the taunts and … of blasphemie.

And all this for vsus: not onelyonly to satisfie those sinnes which our Senses hauehave committed; but to mortifie those senses, and prese…e them from those sinnes. That our eyes may be no more full of adulteries, nor throw couetous lookes on the goods of our brethren. That our …ares may no more giuegive so wide admission and welcome entrance to lewd reports, the incantations of Sathan. That sinne in all our senses might be done to death: the poison exhausted, the sense purified.

4. In all members. Looke on that blessed Body conceiued by the Holy Ghost, and borne of a pure Virgin: it is all ouer scourged, martyred, tortured, manacled, mangled. What place can you find free? Caput Angelic… Bern.spiritibus tremebundum densitat… spinarum pungitur: facies pulchrapr… filijs hominum Iud…orum sp…t is det…rpatur: Oculi … sole in … caligantur &c. To p. 183begin at his head: that head which the Angels reuerence is crowned with thornes. That face, which is bbPsal. 45 2.Ps 45:2fairer them the sonnes of men, must be odiously spit on by the filthy Iewes. His hands that made the heauens, are extended & fastned to a crosse. The feet which tread vponupon the neckes of his and our enemies, feele the like smart. And the mouth must be buffe…ed, which ccIoh. 7. 46.John 7:46spake as neuer man spake.

Still all this for vsus. His head bled for the wicked imaginations of our heads. His face was besmeared with spittle, because we had spit impudent blasphemies against heauen. His lips were afflicted, that our lips might henceforth yeeld sauoury speeches. His feet did bleed, that our feet might not be swift to shed bloud. All his members suffered for the sinnes of all our members: and that our members might be no more ser uants to sin: but ddRom. 6. 19.Rom 6:19seruants to righteousnes, vntounto holines. eeHieron.Cō sp…i voluit; vt nos Lauaret: velari voluit, vt velamen ignorantia a mentibus nostris …: in capite percuti, vt corpori sanitatem restitueret. Hee would be polluted with their spettle, that hee might wash vsus: hee would bee blindfolded, that he might take the vaile of ignorance from our eyes. He suffered the head to be wounded, that hee might renew health to all the body.

Sixe times we read, that Christ shed his bloud. First when he was circumcised: at eight dayes old his bloud was spilt. 2. In his agonie in the garden; where he swett drops of bloud. 3. In his scourging, when the merciles tormentors fetch'd bloud from his holy sides. 4. When he was crowned with thornes: those sharpe prickles raked and harrowed his blessed head, and drew forth bloud. 5. In his crucifying; when his hands & feet were pierced, bloud gushed out. 6. Lastly after his death ffIoh. 19. 34.John 19:34One of the souldiours with a speare pierced his side and forthwith came there out bloud and water. All his members bled, to shew that he bled for all his members. Not one drop p. 184of this bloud was shed for himselfe: all for vsus; for his enemies, persecutors, crucifiers, our selues. But what shall become of vsus, if all this cannot mortifie vsus? How shall ggRom. 6. 8.Rom 6:8we liue with Christ, if with Christ wee bee not dead? Dead in deed vntounto sinne, but liuing vntounto righteousnesse. As hh2. King. 4. 34.2 Kgs 4:34Elisha reuiued the Shunamites child: hee lay vponupon it; put his mouth vponupon the childes mouth, and his eyes vponupon his eyes, and his hands vponupon his hands, and stretched himselfe vponupon the child, and the flesh of the child waxed warme: So the Lord Iesus, to recouer vsus that were dead in our sinnes and trespasses, spreads and applies his whole Passion to vsus: layes his mouth of blessing vponupon our mouth of blasphemie: his eyes of holinesse vponupon our eyes of lust: his hands of merciemercy vponupon our hands of crueltie: and stretcheth his gratious selfe vponupon our wretched selues, till we begin to waxe warme, to get life, and the (holy) Spirit returnes into vsus.

5. In his Soule. All this was but the out-side of his Passion; iiIoh. 12. 27.John 12:27Now is my Soule troubled, and what shall I say? Father saue me from this houre: but for this cause came I vntounto this houre. The paine of the bodie is but the bodie of paine; the very soule of sorrow is the sorrow of the soule. All the outward afflictions were but gentle prickings in regard of that his soule suffered. kkPro. 18. 14.Prov 18:14The spirit of a man will sustaine his infirmitie: but a wounded spirit who can beare? He had a heart within that suffered vnseene, vnknowne anguish. This paine drew from him those llHeb. 5. 7.Heb 5:7strong cryes, those bitter teares. He had often sent forth the cryes of compassion: of passion and complaint not till now. He had wept the teares of pittie, the teares of louelove; but neuer before the teares of anguish. When the Sonne of God thus cryes, thus weepes, here is more then the bodie distressed; the soule is agonized.

Still all this for vsus. His Soule was in our soules stead: what would they hauehave felt, if they had bin in the stead of his. All for vsus; to satisfaction, to emendation. For p. 185thy drunkennesse and powring downe strong drinks, he drunke vineger. For thy intemperate gluttonie, he fasted. For thy sloth, he did exercise himselfe to continuall paines. Thou sleepest secure, thy Sauiour is then waking, watching, praying. Thy armes are inured to lustfull embracings, hee for this embraceth the rough Crosse. Thou deckest thy selfe with proud habiliments, he is humble and lowly for it. Thou ridest in pompe, he iourneys on foote. Thou wallowest on thy downe beds, thy Sauiour hath not a pillow. Thou surfei…est, and he sweats it out; a bloud… sweat. Thou fillest and swellest thy selfe with a … of wickednes; behold incision is made in the Head for thee; thy Sauiour bleeds to death. Now iudge, whether this point (For vsus) hath not deriued a neere application of this▪ Text to our owne consciences. Since then Christ did all this for thee and me, pray then with mmMedit. cap. 1.August. O D… Ies…; da cordi … t… de…derare, … q…rere, qu… rendo inuen…, i…enien do …, am…do … redempta … …rare. Lord giuegive me a heart to desire thee, desiring to seeke thee, seeking to find thee, finding to louelove thee, louing no more to offend thee.

There are two maine parts of this Crucifixe yet to handle. I must onelyonly name them; being sorry that it is still my hap to trouble you with prolixitie of speech.

6. The next is the Manner; An offering and Sacrifice. His whole life was an Offering, his death a Sacrifice. He gaue himselfe often for vsus an Eucharisticall oblation, once an explator… Sacrifice. In the former hee did for vsus all that we should doe: in the latter hee suffered for vsus all that we should suffer. nn1. Pet. 2. 24.1 Pet 2:24Who his owne selfe bare our sins in his owne … on the tree. Some of the Hebrewes hauehave affirmed, ooPaul. Tagius. cap. 4.that in the fire which consumed the legall Sacrifices, there alwayes appeared the face of a Lyon. Which mysterie they thus resolue, that the Lyon of Iudah should one day giuegive himselfe for vsus, a perfect expiatory p. 186Sacrifice. Thus ppHeb. 9. 26.Heb 9:26Once in the end of the world, hath hee appeared to put away sinne by the sacrifice of himselfe.

7. The last poynt is the Effect; Of a sweet smelling sauour. Here is the fruit and efficacie of all. Neuer was the Lord pleased with sinfull man till now. Were he neuer so angry, here is a pacification, a sweete sauour. If the whole world were quintessenced into one per…ume, it could not yeeld so fragrant a smell. We are all of our selues putida & putrida cad…vera; dead and stinking carkases, the pure nostrels of the most holy cannot endure vsus: behold the per…ume that sweetens vsus, the redeeming bloud of the Lord Iesus. This so filles him with a delightfull sent, that hee will not smell our noisome wickednesse.

Let me leaue you with this comfort in your bosomes. How vnsavoury soever our owne sin… hauehave made vsus, yet if our hand of faith lay hold on this Saviours censor, God will sent none of our corruptions; but we shall smell sweetely in his nostrels. Be…d for all. O deare Iesus, Mori deb…, & tusolvis: … peccavi…us, & tu …uis. Opus sine exemplo gratia sine merito, ch…as sine …do. We should die, & thou payest it, we hauehave offended, & thou art punished. A merciemercy without example, a favour without merite, a louelove without measure. Therefore I conclude my Sermon, as we all shut vp our prayers, with this one clause; Through our Lord Iesus Christ. O Father of merciemercy accept our Sacrifice, of Prayer and Prayse, for his Sacrifice of payne and merite; even for our Lord Iesus Christ his sake. To whom with the Father & blessed Spirit be all glory for ever.

Amen.