The Last things, Sermon 5

The Last things · Sermon 5

p. 155Right Purgatorie.

HEB. 1.3.

When he had by himſelf purged our ſins.

THe point is not full, but to make it up, the Text ſtands compaſt with words of wonder, concerning the word, our Saviour; he that is the Sonne of God, heir of all things, creatour of the world, the brightneſſe of his glory, the image of his perſon, and upholder of all things by the word of his power, ſtands here as the ſubject of humilitie and glory: he purged our ſins, and ſits on the right hand of the majeſty on high. He purged our ſins, by his ſuffering on the croſſe, he ſits on Gods right hand, by obtaining the crown: he purged our ſinnes by dying for them, he ſits on Gods right hand, by ruling with him; what need we more? here is his paſſion and ſeſsion in the ſame order he performed them, for then he ſate down on the right hand of his Father, when he had by himſelf purged our ſins.

But to come nearer the words, they are as the drugs of an Apothecary, and we will examine the ingredients. O I am ſick of love, ſaith the Church in Canticles, Cant. 5.8.Cant. 5.8.Song 5:8 Sick indeed, not of love onelyonly, but of ſinne alſo; a diſeaſe that infatuates the mind, gripes the conſcience, diſtempers the humours, diſturbs the p. 156paſſions, corrupts the body, indangers the ſoul: Is not he bleſſed that can help this maladie? Come then ye that labour of ſin, and to your endleſſe comfort ſee here the manner of the cure: there is a Phyſitian he,] the patient himſelf,] the phyſick adminiſtred when he had purged,] the ill humours evacuated, when he had purged our ſinnes.]

Or to gather up the crumbs, leſt in this coſtly receit or phyſick any thing be loſt; ſee here the remedie girt and compaſt with each neceſſary circumſtance, the time when,] the perſon he,] the matter purged,] the manner, by himſelf,] the diſeaſe, ſinne,] the extent of it, ours.] Obſerve all, and you find no time more diſmall then this when,] no perſon more humbled then this he] no phyſick more operative then this purge,] no diſeaſe more dangerous, no plague more ſpreading then ſinne,] our] ſinne, for which he ſuffered, When he by himſelf had purged our ſins.]

We have opened the body of the Text, now look on the parts, and you may ſee the Anatomie of our Saviour in every member of it.

When]

Ne ſedendo videatur purgare: Annot. Eraſm. in text.THe Text begins with the time, When] he had purged:] and this time (ſaith Eraſmus) according to the originall denotes the time paſt, leſt that we had thought he had purged our ſinnes by his ſitting him down at the right hand of God. Firſt therefore (ſaith the Apoſtle) he purged,] and then ſate:] he firſt purged by his death, and when that was done, he ſate at the right hand of the Majeſty, in the higheſt places. Whence obſerve:

Doctrine. The time that Chriſt purged was in the dayes of his humiliation. Then was he born, Matth. 1.18.Matth. 1.18.Matt 1:18 then was he tempted, Matth. 4.1.Matth. 4.1.Matt 4:1 then was he circumciſed, Luke 2.21.Luke 2.21.Luke 2:21 then was he traduced, Matth. 11.19.Matth. 11.19.Matt 11:19 then was he perſecuted, John 8.59.John 8.59.John 8:59 then was he betrayed, Matth. 26.16.Matth. 26.16.50.Matt 26:16Matt 26:50 then was he apprehended, Matth. 26.50. then was he mocked, Matth. 27.29.Matth. 27.29, 35.Matt 27:29Matt 27:35 then was he crucified, Matth. 27.35. But all his life was full of infirmitie, ſo (according to the nature of all infirmities) he had thoſe four times mentioned by Phyſitians in his life, the beginning, the increaſe, the Akmen or ſtate, and declination. Give me p. 157leave but to proſecute theſe times, and by that time we have done, the hour (I know) will ſummon us to a concluſion.

1Firſt then he had his foreign, his beginning, and that was the firſt time of his purging, even at his birth; then took he our infirmities upon him, and in ſome meaſure evacuated the brightneſſe of his glory, to become for us a poor, a weak, a ſilly babe on earth. Mark (I pray) how this purge works with him at his firſt entrance into the world, it brings him into ſo poor and low eſtate that heaven and earth ſtand amazed at ſo great a change: where was he born, but at Bethlehem, a little citie? where did the ſhepherds find him, but in a poor ſory cottage? and there if we look after majeſtie, we find no guard but Joſeph, no attendants but Mary, no heralds but Shepherds, none of the bed-chamber but beaſts and oxen, and howſoever he is ſtyled King of the Jews, yet the Jews cry out, They have no King but Ceſar. His mother indeed deſcended of kings, and he himſelf gives crowns to others, of victory, of life, of glory, but for his own head no crown is prepared but a crown of thorns: Rev. 4.10.Rev 4:10anon you may ſee him clothed in purple, anointed with ſpittle, but for the crown we ſpeak of, they can afford him no richer then of the hedge, no eaſier then of thorns.

Thus for the beginning, what then is the increaſe of this?

2This increaſe (ſay Phyſitians) is when the ſymptomes more manifeſtly appear either of life or death; and no ſooner was our Saviour born, but he had manifeſt tokens evidently ſhowing that for us he muſt die. If you run through his life, what was it but a ſickneſſe and a purge? Conſider his parcitie in abſtinence, his conſtancie in watching, his frequencie in prayer, his aſſiduity in labour. But how ſoon, and Herod makes him flee into Egypt, and live an exile in a ſtrange land? At his return he dwels at Nazareth, and there is accounted Jeſus the carpenter. Mark 6.3.Mark 6:3When he enters into his Miniſterie, he hath no houſe to repoſe him, no money to relieve him, no friends to comfort him. See him firſt ſet on by Satan, then by men; he is led into the wilderneſſe by the ſpirit, and there he faſts fourty dayes and fourty nights, without bit of bread, or drop of water. The devil (ſeeing this opportunitie) begins his temptation, who preſently overcome, the Jews follow after him with hue and cry: mark but their words and works: In word they call him a glutton, a drunkard, a deceiver, p. 158a ſinner, Matt. 11.19.27.63. John 9.24.10.20.8.48. Pſal. 35.12.Matt 11:19Matt 11:27Matt 11:63John 9:24John 9:10John 9:20John 9:8John 9:48Ps 35:12a mad-man, a Samaritane, and one poſſeſſed with a devil. Good words I pray! is not he the anointed of God? the Saviour of men? yes, but they rendred me evil for good, and hatred for my good will, ſaid the Pſalmiſt in his perſon. When therefore he did miracles, he was a ſorcerer; when he reproved ſinners, he was a ſeducer; when he received ſinners, he was their favourer; when he healed the ſick, he was a breaker of the Sabbath; when he caſt out devils, it was by the power of devils; what and how many unjuſt contumelies indured he of the Phariſes, who ſometimes caſt him out of the citie, accuſed him of blaſphemy, cryed Out upon him, he was a man not worthy to live. And as they ſay, they do; obſerve but their works: Firſt they ſend officers to apprehend him, but they being overcome with the grace of his ſpeeches, return onelyonly with this anſwer,John 7.46.John 7:46 Never man ſpake like this man. Then took they up ſtones to ſtone him, but by his miraculous paſſage (whiles they are a conſpiring his death) he eſcapes out of their hands: John 10.39.John 10:39then lead they him to an hill, thinking to throw him down headlong, and yet all would not do for ere they are aware of it,Luke 4.30.Luke 4:30 he fairly paſſeth through the midst of them all. At laſt his laſt paſſion draws near, and then men and devils combine in one to make him at once wretched and miſerable: He is deſpiſed and rejected of men: yea he is a man full of ſorrows (ſaith the Prophet) and hath experience of infirmities, Eſay 53.3.Eſay 53.3.Isa 53:3

Or for a further inquirie, let us do what our Saviour bids, Search the Scriptures, John 5.39.John 5:39for they are they which teſtifie of him. We have but two Teſtaments in the whole Bible, and both theſe give full evidence of Chriſts miſerable life. In the Old Teſtament it was prefigured by Adams penalties, Abels death, Abrahams exile, Iſaacs offering, Jacobs wreſtling, Joſephs bonds, Jobs ſuffering, Davids mourning; yea, the Prophets themſelves were both figures, and delivered propheſies of our Saviours afflictions. Thus Eſay of him: Surely he hath born our griefs, and carried our ſorrows, yet we did not eſteem him ſtricken, ſmitten of God, and afflicted, Eſa. 53.4.Eſay 53.4.Isa 53:4 Thus Jeremy of him: He gives his cheeks to him that ſmites him, he is filled full with reproach, Lam. 3.30.Lam. 3.30.Lam 3:30 Thus Daniel of him, After threeſcore and two weeks ſhall Meſſiah be ſlain: and ſhall have nothing, Dan. 9.26.Dan. 9.26.Dan 9:26 Thus Zechary of him, What are theſe wounds in the midſt of thy hands? p. 159and he ſhall ſay, With theſe wounds was I wounded in the houſe of my friends, Zach. 13.6.Zech. 13.6.Zech 13:6 But come we to the New Teſtament; and in every Goſpell, we may not onelyonly read, but ſee him ſuffer: Matthew who relates the hiſtory of his life, what writes he but a tragedy, wherein every chapter is a ſcene? Look through the whole book, and you read in the firſt Chapter,Matth. Chap. 1, Ioſeph will not father him; in the ſecond 2,Herod ſeeks to kill him; in the third 3,Iohn the Baptiſt would needs out his humility deny him baptiſme; in the fourth 4,he faſts fourty days, and fourty nights, and is tempted in the wilderneſs; in the fifth 5,he fotetells perſecutions, and all manner of evill againſt his Apoſtles; in the ſixth 6,he teacheth his church that ſtrict courſe of life, in faſting, praying, giving of almes, and forgiving of enemies; in the ſeventh 7,he concluds his Sermon made on the top of a mountain; in the eighth 8,he comes down, and towards night hath no houſe to harbour in, nor pillow to reſt his head on; in the ninth 9,he is rebuked of the Phariſes for not faſting; in the tenth 10,all men hate his diſciples for his ſake; in the eleventh 11,they call him that knew no exceſſe, a glutton and a drunkard; in the twelfth 12,they tell him how he caſts out devils through Beelzebub prince of devils; in the thirteenth 13,they are offended at him, and derive his pedigree from a Carpenter; in the fourteenth 14,Herod thinks him to be Iohn Baptiſts ghoſt; in the fifteenth 15,the Scribes reprehend him for the breach of their traditions; in the ſixteenth 16,the Sadduces tempt him for a token; in the ſeventeen 17,he pays tribute to Ceſar; in all the reſt he foretels and executes his paſſion: now count not chapters, but hours, from that hour wherein he was ſaught for, untill the ſixth hour of his crucifying: one betrayes him, another apprehends him, one binds him, another leads him bound from Pilate to Herod, from Herod back again to Pilate; thus they never leave him, till his ſoul leave the world, and he be a dead man amongſt them.

You have ſeen the beginning and increaſe, and we'll now draw the Curtains, that you may behold the Bridegroom where he lyeth at Noon day, to wit, in the ſtate or vigour of his grievous ſufferings.

This ſtate, or Akmen (ſay Phyſitians) is when nature and the diſeaſe are in greateſt contention, when all the ſymptomes are become moſt vehement, ſo that neither nature or the infirmity, muſt p. 160needs, have the victory; and although (ſay Divines) all Chriſts life was full of miſeries, Kecker. Syſt. l. 3. c. 4.yet principally and chiefly is, that called his paſſion in Scripture, which he indured two days before death: and to this extream paſſion (ſaith a Modern) is the purging of ſins chiefly attributed. Come then, ye that paſſe by, behold, and ſee, if there was ever any ſorrow like unto this ſorrows; which is done unto him in the day of Gods anger. Lament. 1.12.Lam 1:12His infirmities are now at full, and the ſymptomes which make it evident unto us, are ſome inward, ſome outward, inward in his ſoul, outward in his body: we'll take a view of them both.

Matth. 26.37. Mar. 14.33. Luk. 22.44. Ioh. 12.27.Matt 26:37Mark 14:33Luke 22:44John 12:27Firſt, his ſoul, it began to be ſorrowfull, ſaith Matthew: to be amazed and very heavy ſaith Mark: to be in an agony ſaith Luke: to be troubled ſaith Iohn: Here is ſorrow, and heavineſs, and agony, and trouble, the eſtimate whereof we may take from his own words in the garden; My ſoul is exceeding ſorrowfull, Matth. 26.38. John 12.77.Matt 26:38John 12:77even unto death: Now was the time he purged, not onelyonly in his body, but his ſoul too; now is my ſoul troubled, and what ſhall I ſay? Father ſave me from this hour, but for this cauſe came I unto this hour. A fatall hour ſure, of which it was ſaid before often, his hour was not yet come, but being come, he could then tell his Diſciples, the hour is at hand, and after tell the Iewes, Matth. 26.45. Luk. 22.53.Matt 26:45Luke 22:53this is your very hour, and the power of darkneſs: Now was it that Chriſt yielded his ſoul for our ſouls, to the ſuſception of ſorrow, perpeſſion of pain, and diſſolution of nature: and therefore even ſick with ſorrow, he never left ſweating, Heb. 5.7.Heb 5:7weeping and crying, till he was heard in that which he feared.

Secondly, as his ſoul, ſo his body had her ſymptoms of approaching death: Our very eye will ſoon tell us, no place was left in his body where he might be ſmitten and was not: his skin was torn, his fleſh was rent, his bones unjoynted, his ſinews ſtreyned; ſhould we ſumme up all? See that face of his, fairer then the Sons of men, Pſal. 45.2. Revel. 1.14.Ps 45:2Rev 1:14how it is defiled with ſpettle, ſwoln with buffets, masked with a cover of gore-bloud; ſee that head, white as white wooll, and ſnow, how is it Crowned with thorns, beaten with a reed, and both head and hair dyed in a ſanguine red that iſſued from it; ſee thoſe eyes that were as a flame of fire, how they ſwim with tears, are dim with bloud, and darken at the ſad approach of dreadfull death:Revel. ibid. ſee that mouth which ſpeak as p. 161never man ſpake, hovv it is vvan vvith ſtroaks, grim vvith death,John 7.46.John 7:46 and embittered with that tarteſt potion of gall and vinegar: Should we any lower? See thoſe arms that could embrace all the power of the world, how they are ſtrained and ſtretched on the Croſſe; thoſe ſhoulders that could bear the frame of Heaven, how they are laſht with knotty cords, and whips; thoſe hands that made the world, and all therein, how are they nailed and clenched to a piece of wood; that heart where never dwelt deceit nor ſinne, how it is pierced and wounded with a ſouldiers ſpear: thoſe bowels that yearned with compaſſion of others infirmities, how they are drie and pent with ſtraining puls: thoſe feet that walked in the wayes of God, how they are boared, and faſtened to a Croſſe with nayls: from hand to foot there is no part free, but all over he is covered in a mantle of cold bloud, whoſe garments were doft before, and took of them that were his hangmen: Poor Saviour, what a wofull ſight is this? A bloudy face, thornie head, watery eyes, wan mouth, ſtrained arms, laſhed ſhoulders, nayled hands, wounded heart, griping bowels, boared feet: Here is ſorrie pains, when no part is free: and theſe are the outward Symptomes of his ſtate that appear in his Body.

We have thus far ſeen our Sun (the Sunne of righteouſneſſe) in the day-break, and riſing, and height of his ſuffering:Mal. 4.2.Mal 4:2 what remains further, but that we come to the Declination, and ſo end our journey for this time?

This Declination (ſay Phyſicians) is,Galen. lib. 3. de Criſ. cap. 5. when Nature overcomes ſickneſſe, ſo that all diſeaſes attain not this time, but thoſe, and thoſe onelyonly that admit of a Recovery: yet howſoever (ſaith my**Senert. inſtitution. medicinae lib. 2. par. 1. cap. 12. de morb. temp. Authour) there is no true declination before death: there is at leaſt a ſeeming declinatian, when ſometimes the ſymptoms may become more remiſs, becauſe of weak nature yielding to the fury and tyrannie of death overcoming it. I will not ſay directly, that our Saviour declined thus, either in deed, or in ſhew: for neither was the cup removed from him, nor died he by degrees; but in perfect ſenſe, and perfect patience both of body and ſoul, he did voluntarily, and miraculouſly reſigne his Spirit (as he was praying) into the hands of his Father. Here then was the true declination of this Patient, not before death, but in death, and rightly too: for then was it that this Sunne went down in a ruddy p. 162Cloud; then was it that this Patient received the laſt dregs of his Purge; then was it that Gods Juſtice was ſatisfied, the conſummatum eſt was effected, all was finiſhed: as for his buriall, reſurrection, and aſſcenſion which follow after this time they ſerve not to make any ſatisfaction for ſinne, but onelyonly to confirm it, or apply it, after it was made and accompliſhed.

Ʋſe 1 But what uſe of all this? Give me leave (I pray) to ſhake the tree, and then do you gather the fruit: from the firſt part, his birth, we may learn Humility, a grace moſt prevailing with God for the obtaining of all graces; this was it that made David King, Moſes a Governour: nay, what ſay we to Chriſt himſelf, who from his firſt entrance, untill his departure to his Father,Matth. 11.29.Matt 11:29 was the very mirrour of true Humility it felf? Learn of me (ſaith he) to be humble and lowly in ſpirit, and you ſhall find reſt unto your ſouls. Hereunto accorded his Doctrine, when he pronounced them Bleſſed who were poor in ſpirit, Matth. 5.3.Matt 5:3hereunro accorded his reprehenſion, when he diſliked their manners who were wont to chooſe out the chief rooms at feaſts: Luke 14.7. Iohn 13.5.Luke 14:7John 13:5hereunto accorded his practice, when he vouchſafed to waſh his Diſciples feet, and to wipe them with the towell wherewith he was girded. O Humility, how great are thy riches, that are thus commended to us! thou pleaſeſt men, delighteſt angels, confoundeſt devils, and bringeſt thy Creatour to a Manger, where he is lapped in raggs, and cloathed in fleſh! Had we Chriſtian hearts to conſider the Humility of our Redeemer, and how far he was from our haughty diſpoſitions, it would pull down our Phariſaicall humours, and make us farre better to remember our ſelves.

Ʋſe 2 Secondly, as we learn humility from his birth, ſo we may learn patience from his life.Matth. 16.24.Matt 16:24 If any man will come after me (ſaith our Saviour) let him deny himſelf, and take up his croſſe and follow me. Dear Chriſtian, if thou wilt be ſaved, mind thy Chriſt: Art thou abuſed by lies, reproaches, evil ſayings, or doings? we cannot more ſhew how we have profited in Chriſts School, then by enduring them all: if patience be in our calamities, they are no calamities, but comforts: this is that comfort that keeps the heart from envie, the hand from revenge, the tongue from contumely, and often overcomes our very enemies themſelves, without any weapons at all. Come then, and do you learn this leſſon of our Bleſſed Redeemer! are you ſtricken? p. 163ſo was Chriſt of the Jews: are you mocked? ſo was Chriſt of the Souldiers: are you betrayed of your friends? ſo was Chriſt of his Apoſtle: are you accuſed of your enemies? ſo was Chriſt of the Phariſies: why complain you of being injured and maligned, when you ſee the Maſter of the houſe himſelf called Beelzebub? Hereunto ye are called (ſaith Peter) for Chriſt alſo ſuffered for us, leaving us an example, that ye ſhould follow his ſteps, 1. Pet. 2.21.1. Pet. 2.21.1 Pet 2:21

Ʋſe 3 Thirdly, as Patience from his life, ſo we may learn Remorſe from his Paſſion, Is it nothing to you, all ye that paſſe by? Lament. 1.12Lam 1:12O look on him, and let this look breed in you a remorſe and ſorrow for your ſinnes: Our Saviour labours in the extremities of pangs, his ſoul is ſick, his bodie faints, and would you know the reaſon? Why, thus is the head wounded that he might renue health to all the body; we ſinne, and Chriſt Jeſus is heavie, and ſore, and ſick, and dies for it: his ſoul was in our ſouls ſtead, his body endured a Purgatory for us, that we both in body and ſoul might eſcape hell-fire, which our ſinns had deſerved: who but conſiders what evils our ſinnes have done, that will not grieve and mourn at the ſinne he hath committed? Oh that my head were a fountain of tears, that I might weep day and night for the ſinnes of the daughters of my people! We have ſinned, we have ſinned, and what ſhall we ſay to thee, O Saviour of men? Alas! our ſinnes have whipped thee, ſcourged thee, crowned thee, crucified thee; and if I have no compaſſion to weep for Thee, yet, O Lord, give me grace to weep for my ſelf, who have done thus to Thee: O my Saviour! O my ſinnes! It is I that offend, it is thou muſt ſmart for it.

Fourthly, we may yet learn another leſſon, Chriſt (ſaith Paul) humbled himſelf, and became obedient to the death, even the death of the Croſſe, Phil. 2.8.Philip. 2.8.Phil 2:8 and is it not our parts to be obedient to him who became thus obedient for us? We may gather Humility from his birth, and Patience from his life, and Remorſe from his Paſſion; and to make up the poſie, here is one flower more, Obedience, which that Tree alſo yielded whereon he ſuffered.Iohn 14.15.John 14:15 If you love me (ſaith our Saviour) keep my Commandments. How, bleſſed Saviour? If you love me? Who will not love thee, who haſt ſo dearly loved us, as to give up thy deareſt life for the ranſome of our ſouls? But to tell us that there is no better teſtimonie p. 164of our love, then to obey his commands, he woes us with theſe ſugared words (whoſe lips like Lillies, Cant. 5.13.Song 5:13are dropping down pure Myrrh) if you love me: If you love me, learn obedience of me, keep my Commandments: and to move us the more (if all this cannot) what love and obedience was there in him think you? Conſider, and wonder! That the Sonne of God would baniſh himſelf thirty three years from his glorious Majeſtie; and what more? would be born man; and what more? would be the meaneſt amongſt men; and what more? would endure the miſeries of life; and what more? would come to the bitter pangs of death;Quò deſcendit humilitas. Aug. medit. 7. and what more? would be made obedient to the death, even the death of the Croſſe; a degree beyond death. O Sonne of God, whither doth thy humility deſcend? but thus it muſt be, the Prophets had foretold it, and according to their propheſies the dayes were accompliſhed, When he himſelf muſt be purged: He was born, he lived, he ſuffered, he died, and thus runne round the vvheels of thoſe miſerable times; When] he had by himſelf purged our ſinnes.

You ſee the Time's paſt, and a nevv Time muſt give you the remainder of the Text; the Time is when,] the Perſon He,] and he it is that in order vvill next come after, onelyonly have you the patience, till vve have the leiſure to dravv out his picture, and then you ſhall ſee him in ſome mean proportion, Who had by himſelf purged our ſinnes.

He]

VVE have obſerved the time When he purged, and now time it is that you know the Phyſician who adminiſters it: the Apoſtle tells you it is He] that is, Chriſt our Saviour, who ſeeing us labour in the pains and pangs of ſinne, he bows the heavens and comes down; he takes upon him our frailty, that we through him might have the remedie to eſcape hell fire. Come then, and behold the man, who undertakes this cure of ſouls;Cant. 2.8.Song 2:8 He cometh leaping upon the mountains, skipping upon the hils, ſaith Solomon in his Songs: and would you know his leaps, ſaith Gregory? Greg. hom. 39.See then how he leaps from his Throne to his Cratch, from his Cratch to his Croſſe, from his Croſſe to his Crown; downwards and upwards, like a Roe or a young Hart upon the mountains of ſpices.

p. 161His firſt leap downwards was from heaven, and this tels us how he was God from everlaſting: ſo ſaid the Centurion, Surely this man was the Sonne of God, Mark 15.39.Mar. 15.39.Mark 15:39 How elſe? the ſinne of man could no otherwiſe be expiated, but by the Sonne of God; man had ſinned and God was offended, therefore God became man, to reconcile man to God: Had he been man alone, not God, he might have ſuffered, but he could not have ſatisfied; therefore this man was God, that in his man-hood he might ſuffer, and by his God-head he might ſatisfie: O wonderfull Redemption! that God muſt take upon him our frailty: had we thus far run upon the ſcore of vengeance, that none could ſatisfie but God himſelf? could not he have made his Angels Embaſſadours, but he himſelf muſt come in perſon? no; Angels, or Saints could neither ſuper-erogate, but if God will ſave us, God himſelf muſt come and die for us: it were ſure no little benefit, if the King would pardon a Thief; but that the King himſelf ſhould die for this Malefactor; this were moſt wonderfull, and indeed beyond all exſpectation; and yet thus will the King of heaven deal with us, he will not onelyonly pardon our faults, but ſatisfie the Law: we ſinne againſt God, and God againſt whom we ſin, muſt die for it: this is a depth beyond founding, an height above all humane reach, what is he? God.

But we muſt fall a note, the Creatour is become a Creature; if you ask what Creature? I muſt tell you, though it were an Angel, yet this were a great leap, which no created underſtanding could meaſure; what are the Angels in reſpect of God? he is their Lord, they but his ſervants, miniſters, meſſengers, and howſoever it would dazle us to behold their faces, yet cannot the brighteſt Angels ſtand before God, but they are fain to cover their own faces with a pair of wings: the difference may appear in Revel. 5.13, 14.Rev. 5.13, 14.Rev 5:13Rev 5:14 where the Lambe is ſaid to ſit upon the Throne, but the four Beaſts and four and twenty Elders fall down and worſhip him. Eſai. 6.2.Isa 6:2Is not here a great diſtance betwixt the Lamb in his Throne, and the Beaſts at his feet? and yet thus farre will the Lamb deſcend that for our ſakes he will diſthrone himſelf, reject his ſtate, take the office of an Angel, to bring us the glad tidings of ſalvation in purging our ſinnes.

And was he an Angel? nay that was too much, he was made (ſaith the Apoſtle) a little lower then the Angels for the ſuffering p. 162of death, Heb. 2.9.Heb. 2.9.Heb 2:9 What? the Son of God to be made lower then the Angels? here was a leap beyond the reach or compaſs of all humane thoughts; he that made the Angels, is made lower by a little then the Angels; the Creator is not onelyonly become a creature, but inferiour to ſome creatures that he did create: O yee Angels, how ſtand yee amazed at this humility? that God your Maſter ſhould become meaner then his ſervants, that the Lord of heaven ſhould deny the dignity of powers, principalities, Cherubims, Seraphims, Arch-Angell, or Angell: O Ieſu! how contrary art thou to thy aſpiring Creatures? ſome Angels through pride would needs be as God, but God through humility is made lower then the Angels, not equall with them, but a note below them, as David that ſweet ſinger of Iſrael ſung, thou madeſt him little lower then the Angels, Pſalm 8.9.Pſal. 8.9. cited alſo in the perſon of Chriſt. Heb. 2.7.Ps 8:9Heb 2:7

But how much lower? by a little (ſaith Paul) and if you would know what that little was, he tels you again, that he took not on him the nature of Angels, but he took on him the ſeed of Abraham, Heb. 2.16.Heb. 2.16.Heb 2:16 Here is that great abyſſe, which all the powers of heaven could no leſs but wonder at: Abrahams Lord is become Abrahams Son; the God of Abraham, the God of Jſaac, and the God of Iacob, hath took upon him the ſeed of Abraham, the ſeed of Iſaac, and the ſeed of Iacob; wonder above wonders! that God ſhould take the ſhape of Angels, is more then we can think, but to take on him the nature of man, is more then the tongue of Angels can expreſs; that the King of heaven ſhould leave his glorious manſion, and from the boſome of his Father come into the womb of his mother, from that company of Angels, and Arch-Angels, to a rude rout of ſinfull men: Tell ye the daughters of Sion, behold thy King cometh unto thee, ſaith the Prophet Eſay in the 62. Chap. 11. verſ. Iſai. 62.11.Isa 62:11what could he leſſe? and what canſt thou more? wonderfull love that he would come, but more wonderfull is the manner of his coming; he that before made man a ſoul after the image of God, now makes himſelf a body after the image of man; and he that was more excellent then all Angels, becomes leſſer, lower then the Angells, even a mortall, miſerable, wretched man.

But what man? as he is King of heaven, let him be King of all the world; if he be man, let him be the ruler of Mankinde: p. 163no, thou art deceived (O Jew) that exſpecteſt in thy Saviour the glory of the world; fear not Herod the loſs of thy Diadem, for this child is born, not to be thy ſucceſſor, but if thou wilt believe, to be thy Saviour; was he a King on earth? alas! look through the Chronicles of his life, and you finde him ſo far from a King, that he is the meaneſt ſubject of all men: where was he born but at Bethlehem, a little City? where did the ſhepherds find him, but in a ſorry cottage? who were his Diſciples, but poor Fiſher-men? who his companions, but Publicans and ſinners? is he hungry? where ſtands his Table, but on plain ground? what are his dainties, but bread and a few fiſhes? who are his gueſts, but a rout of hungry ſtarved creatures? and where is his lodging, but at the ſtern of a ſhip? here is a poor King, without either preſence or bed-chamber, The foxes have holes, and the birds of the air have neſts, but the Son of man hath not whereon to lay his head, Matth. 8.20.Matth. 8.20.Matt 8:20

6Deſcend we a little lower, and place him in our own rank, what was he but a Carpenter, ſay the Jews in ſcorn? Is not this the Carpenter, Maries ſon? Mark. 6.3.Mark. 6.3.Mark 6:3 A poor trade ſure, but to ſhew us that he was man, and how much he hated idleneſs, ſome time he will beſtow in the labours of mans life: but O wonder! if he will reject majeſty, let him uſe at leaſt ſome of thoſe liberall arts; or if he will be mechanicall, let him chooſe to ſome noble trade, Thy Merchants were the great men of the earth, ſaid the Angell to Babylon, Apoc. 18.23.Apoc. 18.23.Rev 18:23 Ay, but our Saviour is no Adventurer, neither is he ſo ſtockt to follow any ſuch profeſſion; once indeed he travelled into Aegypt with Ioſeph and Mary, but to ſhew us that it was no prize, you may ſee Mary his mother ſteal him away by night, without further preparation: what, gone on a ſuddain? it ſeems there was no treaſure to hide, no hangings to take down, no lands to ſecure, his mother needs do no more but lock the doors and away: what portion then is for the Lord of heaven? O ſweet Jeſu, thou muſt be content for us to hew ſticks and ſtocks, beſides which (after his coming out of Aegypt, about the ſeventh year of his age, untill his baptiſme by Iohn, which was the thirtieth) we find little elſe recorded in any Writers, profane or Eccleſiaſticall.

And are we now at our juſt Quantum? alas, what quantity, p. 164what bounds hath the humility of our Saviour? is he a Carpenter? that were to be maſter of a trade, but he took on him (ſaith the Apoſtle) the form of a ſervant, not a maſter, Phil. 2.7.Phil. 2.7.Phil 2:7 It is true, he could ſay to his Apoſtles, Ye call me maſter, and Lord, and yee ſay well, for ſo I am, Ioh. 13.13.Ioh. 13.13.John 13:13 and yet at that very inſtant mark but his geſtures, and you may ſee their Lord and Maſter, become a ſervant to his ſervants: his many offices expreſs his ſervices,Ioh. 13.4, 5.John 13:4John 13:5 when he roſe from ſupper, and laid a ſide his upper garments, and took a towell and girded himſelf, and after that he had poured water in a baſen, begun to waſh his diſciples feet, and to wipe them with the towell wherewith he was girded. O ye bleſſed ſpirits, look down from heaven, and you may ſee even the Almighty kneeling at the feet of men! O yee bleſſed Apoſtles, why tremble ye not at this ſo wonderfull ſight of your lovely, lowly Creatour? Peter, what doeſt thou? Is not he the beauty of the heavens, the Paradiſe of Angels, the brightneſs of God, the Redeemer of men? and wilt thou (notwithſtanding all this) let him waſh thy feet? no, leave, O Lord, leave this baſe office for thy ſervants, lay down the towell, put on thy apparell, ſee Peter is reſolute. Lord, doeſt thou waſh my feet? no Lord, thou ſhalt never do it. Yes Peter thus it muſt be, to leave thee and us a memoriall of his humility; I have given you an example (ſaith Chriſt) that ye ſhould do as I have done unto you: Verſ. 15.and what hath he done, but for our ſakes is become a ſervant, yea his ſervants ſervant, waſhing and wiping, not their hands, or heads, but the very meaneſt, loweſt parts, their feet.

8And yet there is a lower fall, How many hired ſervants (ſaid the Prodigall) at my fathers houſe have bread enough, Luk. 15.17.Luke 15:17and I die for hunger? and as if our Saviours caſe were like the Prodigals, you may ſee him little lower then a ſervant, yea little better then a beggar: Yee know (ſaith the Apoſtle) the grace of our Lord Ieſus Chriſt, that though he was rich, yet for your ſakes he became poor, 2 Cor. 8.9.2 Cor. 8.9.2 Cor 8:9 poor indeed, and ſo poor, that he was not worth a penny to pay tribute, till he had borrowed it of a fiſh, Mat. 17.27.Matth. 17.27.Matt 17:27 See him in his birth, in his life, in his death, and what was he but a pilgrim, that never had houſe to harbour in? a while he lodges in an oxen-ſtall, thence he flies into Aegypt, back he comes into Galilee, anon he travels to Jeruſalem, within a while (as if all his life were but a wandring) you may p. 165ſee him on mount Calvary hanging on the croſs, was ever any beggars life more miſerable? he hath no houſe, no money, no friends, no lands, and howſoever he was God the diſpoſer of all; yet for us he became man, a poor man, a mean man, yea the meaneſt of all men: and this another ſtep downwards.

9But this now low enough, men are the image of God: ay but the Son of God is not uſed as a man, but rather as a poor dumb beaſt appointed to the ſlaughter: what was he but a ſleep, ſaid Eſay of him? Eſai. 53.7.Eſay 53.7.Isa 53:7 a ſheep indeed, and that more eſpecially in theſe two qualities. Firſt, as a ſheep before the ſhearer is dumb, ſo he openeth not his mouth: and to this purpoſe was that ſilence of our Saviour: when all thoſe evidences came againſt him, he would not ſo much as drop one ſyllable to defend his cauſe: if the high Prieſts queſtion him, What is the matter that theſe men witneſs againſt thee? Matthew tells us that Ieſus held his peace, Mat. 26.63.Matth. 26.63.Matt 26:63 If Pilate ſay unto him. Behold how many things they witneſs againſt thee, Mark tells us, that Ieſus anſwered him nothing, Mark. 15.5.Mark. 15.5.Mark 15:5 If Herod queſtion with him in many words, becauſe he had heard many things of him, Luke tells us, that he anſwered him nothing, Luk. 23.9.Luk. 23.9.Luke 23:9 As a poor ſheep in the hands of the ſhearer, he is dumb before his Judges and accuſers, whence briefly we may obſerve, Chriſt came not to defend, but to ſuffer condemnation. Secondly (as a ſheep he is dumb, and) as a ſheep he is ſlain;Eſa. ibid. He was led (ſaith the Prophet) as a ſheep to the ſlaughter. O Jeſu! art thou come to this? to be a man who art God, a ſheep, who art man, and ſo for our ſakes far inferiour to our ſelves: nay worſe, a ſheep: how? not free, as one that is leaping on the mountains, or skipping on the hills; no, but a ſheep that is led:] led whether? not thither as David was, who could ſay of his Shepherd, that he fed him in green paſtures, and led him forth beſides the waters of comfort: no, but led to the ſlaughter. He is a ſheep, a ſheep led, Pſal. 23.2.Ps 23:2a ſheep led to the ſlaughter; and ſuch a ſlaughter, that were he a dumb creature, yet great ruth it were to ſee him ſo handled as he was by the Jewes.

10And yet will his humility deſcend a little lower, as he was the pooreſt of men, ſo the leaſt of ſheep; like a lamb, ſaith the Apoſtle, Act. 8.32.Act. 8.32.Acts 8:32 and, Behold the Lamb (ſaid Iohn the Baptiſt) even the Lamb of God which takes away the ſin of the world, p. 150Joh. 1.29.Joh. 1.29.John 1:29 This was that Lamb which the Paſchall Lamb prefigured, Your Lamb (ſaith God to the Iſraelites) ſhall be a Lamb without blemiſh, and the bloud ſhall be a token for you, that I will paſs over you, Exod. 12.13.Exod. 12.5. and 13.Exod 12:5Exod 12:13 But was ever lamb like the Lamb of God? he is without blemiſh, ſaith Pilate, I find no fault in him, Luk. 23.4.Luk. 23.4.Luke 23:4 and the ſprinkling of his bloud (ſaith Peter) is the right token of election, 1 Pet. 1.2.1 Pet. 1.2.1 Pet 1:2 Such a lamb was this Lamb without blemiſh in his life, and whoſe bloud was ſprinkled at his death, in life and death ever ſuffering for us, who (had he not done ſo) ſhould for ever and ever have ſuffered our ſelves. Tell me, O thou whom my ſoul loveth, where thou feedeſt! ſaith the Church in Canticles. tell me? yes: If thou knoweſt not (ſaith our Saviour) go thy way forth by the foot-ſteps of the flock, Cant. 1.8.Cant. 1.8.Song 1:8 Our Saviour is become a man, a ſheep, a lamb, or if this be not humility enough, he will yet take a leap lower.

What is he but a worm, and no man yea the very ſcorn of men, and the outcaſt of the people, Pſal. 22.6.Pſal. 22.6.Ps 22:6 Did you ever think we could have brought our Saviour to thus low a degree? what, beneath a lamb, and no better then a worm? Heaven and earth may well ring of this, as being the greateſt wonder that ever was: there is any bitter potion due to man, which the Son of God will not partake of to the utmoſt dregs; and therefor… if Iob ſay to the worm, Iob 17.14. Iob. 25.6.Job 17:14Job 25:6thou art my ſiſter, and mother; nay, if Bildad ſay, Man is a worm, and the ſon of man is but a worm; which is more then kindred: behold our Saviour ſtooping thus low himſelf, what is he but a man? nay, as if that were too much, a worm, and not a man, as ſung the Pſalmiſt of him.

12I am ſo low, that unleſs we think him no body, we can down no lower; and yet here is one leap more, that if we take a view of it, we may ſuppoſe him to be nothing in eſteem, a No-body indeed. Look we at every man in reſpect of God, and the Prophet tells us, All nations before him are as nothing, Eſai. 40.17.Eſai. 40.17.Isa 40:17 And if man be thus, why ſure the ſon of man will be no leſſe: ſee then (to the wondrous aſtoniſhment of men and Angels) how greatneſs it ſelf,Ex omni ſeipſum ad nihil redegit: Beza in loc. Tert. ad Mar. l. 5. to bring man from nothing, Exinanivit ſe, hath made himſelf nothing, or of no reputation, Phil. 2.7.Phil. 2.7.Phil 2:7 How? nothing: yes, ſaith Beza; He that was all in all, hath reduced himſelf to that which is nothing at all: and Tertullian little leſs, Exhauſit ſe, He hath emptied himſelf, or as our tranſlation gives p. 151it, He hath made himſelf (not of little, but) of no reputation.

Lo here thoſe ſteps (the Scripture lighting us all the way) by which our Saviour deſcended; he that is God for us became an Angell, a man, a Serving-man, a poor man, a ſheep, a lamb, a worm, a nothing in eſteem, a man of no reputation.

Ʋſe. 1 Let every ſoul learn his duty from hence; what ſhould we do for him, who hath done all this for us? There is a crew of unbelievers that hear and heed not: all the ſufferings of our Saviour cannot move them a jot, either towards God, or from ſin, and is not this a wofull lamentable caſe? I remember a paſſage in Cyprian, how he brings in the Devill triumphing over Chriſt in this manner: As for my followers, I never dyed for them, as Chriſt did for his, I never promiſed them ſo great a reward, as Chriſt hath done to his; and yet I have more followers then he, and they do more for me, then his doe for him: hear, O heaven! and hearken O earth? Was ever the like phrenſie? The Devill, like a roaring Lion, ſeeks ever and anon to devour our ſouls, and how many thouſands, and millions of ſouls yield themſelves to his ſervice, though he never died for them, nor will ever do for them the pooreſt favour whatſoever, but pay them everlaſtingly with pains and pangs, death and damnation? On the other ſide, ſee our Saviour (God Almighty) take on him the nature of a man, a poor man, a ſheep, a lamh, a worm, a nothing in eſteem; and why all this? but onelyonly to ſave our ſouls, and to give them heaven and ſalvation: yet ſuch is the condition of a ſtubborn heart, that (to chooſe) it will ſpurn at heavens crown, and run upon hell, and be a ſlave to Satan, and ſcoffe at Chriſts ſuffering, yea and let out his bloud, and pull out his heart, and bring him a degree lower then very beelzebub himſelf, rather then it will ſubmit to his will, and march under his banner to the kingdome of heaven. Hence it is, that the Devill ſo triumphs over Chriſt, As for my followers (ſaith he) I never died for them as Chriſt did for his: no Devill, thou never diedſt for them, but thou will put them to a death without all eaſe or end. Think of this, yee unbelievers; me thinks like a thunderbolt, it might ſhake all your hearts, and daſh them into pieces.

p. 168But a word more to you, of whom I hope better things; let me exhort the Saints, that you for your parts, will ever love, and ſerve, and honour, and obey, and praiſe the Lord of glory, for this ſo wonderfull a mercy; I pray, have you not cauſe? had your Saviour onelyonly ſent his creatures to ſerve you, or ſome Prophets to adviſe you in the way of ſalvation, had he onelyonly ſent his Angels to attend you, and to miniſter unto you; or had he come down in his glory, like a King that would not onelyonly ſend to the priſon, but come himſelf to the dungeon, and ask, ſaying, Is ſuch a man here? or had he onelyonly come and wept over you, ſaying, Oh that you had never ſinned; all theſe had been great mercies: But that Chriſt himſelf ſhould come, and ſtrive with you in mercy and patience, that he ſhould be ſo fond of a company of Rebels and Hel-hounds, (and yet we are not at the loweſt) that he would for us become a man, a mean man, a lamb, a worm, a nothing in eſteem. O all ye ſtubborn hearts, (too much ſtubborn are we all) if judgement and the hammer cannot break your hearts, yet let this mercy break you, and let every one ſay, O Ieſu haſt thou done all this for me? certainly I will love thee, and praiſe thee, and ſerve thee, and obey thee as long as I live. Say ſo, and the Lord ſay Amen to the good deſires of your hearts. To whet this on the more, remember ſtill, it is you that ſhould have ſuffered, but to prevent this, it is he that was humbled, it is he that was crucified, it is he that was purged: what needs more?John 18.5.John 18:5 I am he, ſaid Chriſt to the Iews when they apprehended him; He? what he? I know not what: but be he what he will, he it is our Saviour, Redeemer, Phyſician, Patient, VVho had by himſelf purged our ſinnes.

Thus far we have meaſured his ſteps downwards, and ſhould we go up again the ſame ſtairs, we might bring him as high as vve have placed him lovv: but his aſſcent belongs rather to the words following my Text; for after he had purged, then he ſate down on Gods right hand on high. Come we then to the next words, and as you have ſeen the Perſon, ſo let us look for a companion; This may in miſerie yield ſome comfort, if but any ſociety bears a ſhare in his miſery; But me thinks I hear you ſay to me, as the Athenians ſaid … 32.to Paul, We wil hear thee again of this matter another time.

p. 169By himſelf]

THe Time and Phyſician have prepared a Purge; but who is the Patient to receive it? it is man is ſick, and it is man muſt purge, or otherwiſe he dies without all remedie or recoverie: but alas! what Purge (what Purgatory) muſt that be which can evacuate ſinne? Should man take all the virtue of herbs and mineralls, and diſtill them into one ſublime and pureſt quinteſſence, yet impoſſible were it to waſh away ſinne: or the leaſt dregs of its corruption: Not Galen nor Hippocrates, nor all the Artiſts, or Naturaliſts that ever lived on earth could find out, or invent any remedie for ſinne; this muſt be a work of Grace, and not of Nature; yea, and ſuch a grace as neither man nor Angel could afford: Behold then who it is that both adminiſters and takes the receipt prepared; it is man that ſinned, and God is become man, that ſo being both, he might adminiſter it as God, and receive it as man, the ſame Perſon, being Phyſician and Patient, Compounder and Purger.

But, what a wonder is this? Are we a-dying, and muſt he purge for it? can Phyſick given to the ſound, heal the party that is ſick? It was the ſaying of our Saviour,Matth. 9.12.Matt 9:12 The whole need not the Phyſician, but they that are ſick, and Chriſt Jeſus for his part is whole indeed, No fault in this man, ſaith Pilate; Luke 23.14. Matth. 27.19.Luke 23:14Matt 27:19and he is a juſt man, ſaid Pilates wife of him: to what end then ſhould he purge that is whole, and we eſcape it that are ſick? O this is to manifeſt the deareſt love of our Soul-Phyſician, our endeared Saviour; the whole indeed need not the Phyſician, he needs no phyſick, no Purge, no Phyſician at all, but for us he is become a Phyſician himſelf, for us he became Phyſician and Patient: for us he was ſick, for us he purged, that we through him might eſcape that danger of eternall fire.

But how purged he? By himſelf? Was there none to aſſociate him in this miſery? no, he purged by himſelf] onelyonly, and that without a

Partner.

Comforter.

Firſt, without a partner, there was none that laid a finger in the burthen of his Croſſe to eaſe him: why, Bleſſed Saviour, thou haſt Myriads of Angels waiting on Thee, and can they not a little p. 154lighten thy heavie yoke? No, the Angels are bleſſed, but they are finite and limited, and therefore unable to this expiation of ſinne.

But what ſay we of the Saints? if you will believe the Rhemiſts, Rem. Coll. 1. ſec. 4.they can tell you that the ſufferings of Saints (ſanctified in Chriſts bloud) have not onelyonly a forcible ſatisfaction for the Church, and its members; but withall they are the accompliſhments of the wants of Chriſts paſſion; an horrible blaſphemy: as if Chriſts were not ſufficient in it ſelf, but his wants muſt be ſupplyed by the ſatisfaction of others; my Text tels me, Chriſt purged by himſelf,] therefore not by any other, but ſufficiently in his own perſon; and as for that Text they urge againſt us, Coloſſ. 1.24.Col. 1.24.Col 1:24 Now rejoyce I in my ſufferings for you, and fulfill the reſt of the afflictions of Chriſt in my fleſh for his bodies ſake which is the Church; whence they argue theſe two points, firſt the want of Chriſts ſufferings, and ſecondly, the abounding of Saints ſufferings for the ſatisfaction of others. To the firſt we anſwer, that the afflictions of Chriſt, which the Apoſtle ſaith, I fulfill, are not meant of the afflictions which Chriſt ſuffered in his Perſon,Auguſt. tract. in Joh. 108. but in his members, thus Auguſtine; Non dixit preſſurarum mearum, ſed Chriſti, quia membrum erat Chriſti, The Apoſtle ſaith not, my afflictions, but Chriſts, becauſe he was a member of Chriſt, who is uſually ſaid to ſuffer both with, and in his members. To the ſecond we anſwer, that Pauls ſufferings, for his body which is the Church, ſerved not for ſatisfaction, but for confirmation of their faith;Chriſti paſſio nobis ſufficit ad ſalutem, Petri & Pauli contulit ad exemplum. Ambr. ſerm. 66. thus Ambroſe, Christs paſsion ſufficeth to ſalvation, Peter and Pauls paſsion ſerve onelyonly for example; ſo then if you will have the true ſenſe of the words, they run thus; Now rejoyce I in my ſufferings for you, whereby I fulfill the meaſure of thoſe tribulations which remain yet to be indured of Chriſt in his myſticall body, which I do for the bodies ſake, not to ſatisfie for it, but to confirm it, or ſtrengthen it in the Goſpel of Chriſt: and good reaſon have we to admit of this comment; otherwiſe how is Chriſt a perfect Saviour, if any act of our redemption be left to the performance of any Saint or Angell? no it is Chriſt, and onelyonly Chriſt Jeſus, and onelyonly Jeſus, nor is there ſalvation in any other, for there is none other name under heaven given among men whereby we muſt be ſaved, Acts 4.12.Acts 4.12.Acts 4:12

3But if not Angels, or Saints, what ſay we of good Works? p. 155Cannot they expiate ſinne? yea, ſay our adverſaries, they are meritorious, and applicatory; and expiatorie, ſo here is a threefold uſe of them; what? hath Chriſt purged by himſelf? and is there any other means whatſoever to expiate ſinne? no ſaith the Apoſtle, ſo incompatible are theſe two, his grace, and our works, that if it be of grace, it is no more of works, Rom. 11.6.Rom 11:6or elſe grace were no more grace; and if it be of works, it is no more grace, or elſe works were no more works. By grace then ye are ſaved— not of works, lest any man ſhould boaſt himſelf, Epheſ. 2.8, 9.Epheſ. 2.8, 9.Eph 2:8Eph 2:9

4But if no purging by Angels, Saints, nor good works, what ſay we to purgatory it ſelf? we ſay it is a fable, or were it an Article of Faith (as the Pontificians affirm) let us have Scripture for it; yes ſaith Roffenſis, We went through fire and water, Roffen. contra Luther. art. 37.Pſal. 66.12.Pſal. 66.12.Ps 66:12 and Sir Thomas Moor will have more Scripture yet, I have ſent forth thy priſoners out of the pit, wherein is no water, Zach. 9.11.Zach. 9.11.Zech 9:11 here are two places for Purgatory, and one ſaith, there is water, the other ſaith, there is no water; but to ſay truth of both the Catholick faith, Aug. hypog. l. 5. tom. 7.reſting upon divine authoritie believes heaven and hell, but third place (ſaith Auguſtine,) we know none, neither find we in holy Scripture, that there is any ſuch place: neither ſpeaks he onelyonly of places eternall, that are to continue for ever, for he purpoſely diſputes againſt Limbus puerorum: and rejects all places temporary; yea, elſewhere he acknowledgeth, there is no middle place at all, Aug. de pec. merit. & remiſſ. l. 1. c. 28. Juel. def. Apol. 2. part.but he muſt needs be with the Devil, that is not with Chriſt: away then with thoſe paper walls, and painted fires, a bug (could Harding once ſay) meet onelyonly to fray children; God will have no rivall in ſinnes purge, no Angel in Heaven, no Saints, no works on earth, no purgatory under earth, it is he himſelf will purge it by himſelf, my text affirms it, (and who dares gainſay it) that he by himſelf (by no other) hath purged our ſinnes.

Thus farre you have ſeen Chriſt purging without a partner, Eſay 63.3.Isa 63:3he trod the winepreſſe alone, and there was none to help him; but ô the bitterneſſe of this purge that admits of no help, no eaſe; as he had no partner to help him, ſo no Comforter to chear him in his ſo lamentable ſufferings.

Some eaſe it is to have one or other touched with the ſenſe of our miſeries, and if they cannot help us,Solamen miſeriis ſocios, &c. yet to do what they can (be it onelyonly to condole us) it were a comfortable refreſhing; p. 172ay, but our Saviour finds no refreſhing at all, he purged by himſelf, without a Partner, without a Comforter; not any one one earth or in heaven, that afforded his poor heart any cure or cordiall. Firſt, look on earth, for to them doth he addreſs that ſpeech in Lamentations, Lament 1.12.Lam 1:12is it nothing to you all ye that paſs by? the moſt grievous torments find ſome mitigation in the ſupply of friends, and what friends hath our Saviour to comfort him in his torments?

1If you ſay the Gentiles; I muſt confeſs he found faith in ſome, and a ſeeming favour from others: the Centurion is witneſs of the one, of whom our Saviour himſelf confeſſed, I have not found ſo great faith no not in Iſrael, Matth. 8.10.Matth. 8.10.Matt 8:10 and Pilate gives a token of the other, when he took water, and waſhed his hands before the multitude, ſaying, I am innocent of the bloud of this juſt man, Matth. 27, 24Matth. 27.24.Matt 27:24 but alas! did Pilate ſo favour him as to free him? no, he fears to condemn him being innocent, and yet dares not abſolve him, being ſo envyed as he was by the Iewes; what then can a little water? what can Iordans floods? what can rivers of wine, and oile do, towards the waſhing of thoſe hands, that had power to releaſe him and would not? he knew they had delivered him of envy, Matth. 27.18.Matth. 27.18.Matt 27:18 he confeſſes, I find no fault in this man, Luk. 23.14.Luk. 23.14.Luke 23:14 he tells him that he had power to crucifie him, and he had power to looſe him, Iohn 19.10.Joh. 19.10.John 19:10 and yet fondly would he waſh away the guilt of his unjuſt ſentence, with a little water on his hands; no Pilate, that ceremony cannot waſh away thy ſin, that ſin I mean, which thou and the Gentiles in thee committed, in delivering of Jeſus to the will of the Iewes.Luk. 23.25.Luke 23:25

2But if delivered to the Iewes, ſure it is well enough; he is their Country-man, Kinſman, of the ſtock of Abraham, of the Tribe of Juda, of the Family of Ioſeph; but this rather aggravates then allaies his miſery, that his own people ſhould degenerate into Traitors: not a Gentile, but a Jew to be his Executioner: what torment had not been a lenitive, and a recreation in compariſon of this? Daniels Den, the three Childrens Furnace, Eſays wooden Saw, Iſraels fiery Serpents, the Spaniſh Inquiſition, the Romiſh Purgatory, are all as far ſhort in torture, as the laſt of them in truth, to the malice of a Iew, witneſs our Saviours death, when they all conſpired not p. 173onelyonly to ſcourge him, mock him, buffet him, ſlay him; but to ſlay him in ſuch a manner, as to hang him on nailes, and to make the Croſs his Gibbet,

1But what? no comforter amongſt them all? do the Gentiles condemn him? will the Jewes crucifie him? and is there none to pity him? Yes, what ſay we of his Diſciples, that heard him, followed him,Luk. 10.1.Luke 10:1 and were ſent of him by two and two into every City and place, whether he himſelf ſhould come? Would you think that theſe ſeventy, Luk. 10.17.Luke 10:17(for they were ſo many in number) which for a time did his Embaſſage with joy, would now have forſaken him? yes, if you mark it, many of them went back, Joh. 6.66.John 6:66and would walk no more with him. ſome ſtumble at his Doctrine, others at his paſſion, but all were offended, as it is written, I will ſmite the Shepherd, and the ſheep of the flock ſhall be ſcattered, Matth. 26.31.Matth. 26.31.Matt 26:31

Yet if the Gentiles reject him, they do but like Gentiles who were ignorant of God; if the Iewes hate and maligne him,Matth. 23.31.Matt 23:31 it is but their old wont of killing the Prophets; if the Diſciples that are weaker, faint, and waver in faith,Matth. 8.26.Matt 8:26 it was no more then was ſaid of them: O ye of little faith! but what ſay we to the twelve Apoſtles, thoſe Secretaries of his myſteries, ſtewards of his mercies, almners of his bounties, will they alſo go away, and leave him comfortleſs alone? no, can Peter ſay, Maſter, to whom ſhall we go, thou haſt the words of eternall life, Ioh. 6.68.Joh. 6.68.John 6:68 or if he will have deeper proteſtations; I am ready to go with thee (ſaith Peter) into priſon and to death, Luk. 22.33.Luk. 22.33.Luke 22:33 to death? yes, though I die with thee, I will not deny thee, and thus ſaid all his Diſciples, Matth. 26.35.Matth: 26.35. and yet like Ionas Gourd, when the Sun beates hotteſt, how ſoon are they all gone, and vaniſhed away? loe one betrays him, another forſwears him, all run from him, and leave him alone in the midſt of all his enemies.

5And yet if his Apoſtles leave him, what ſay we to Mary his mother, and other his friends? theſe indeed wait on him, ſeeing, ſighing, wailing, weeping, but alas! what do thoſe tears but increaſe his ſorrows? might he not juſtly ſay with Paul, What mean yee to weep and to break my heart? Act. 21.13.Acts 21.13.Acts 21:13 Pity, and of all other feminine pity, it is the pooreſt, helpleſs ſalve of miſery; but howſoever it was to others, this was ſo far from any p. 174ſalve to him, as 'tis one of his greateſt, tendereſt ſores about him:Luk. 23.28.Luke 23:28 Daughters of Ieruſalem, weep not for me, but weep for your ſelves, and your children. O ſee the wonder of compaſſion which he bears to others in his paſſion; he hath more care of the women that follow him weeping, then on his own mangled ſelf, that reels along fainting and bleeding even unto death, the tears that drop from their eyes is more to him, then all the bloud in his veins, and therefore careleſs (as it were) of his own ſacred perſon, he turns about his bleſſed bleeding face to the weeping women,Luk. 23.38.Luke 23:38 affording them looks and words too of compaſſion, of conſolation, weep not for mee, but weep for your ſelves and your children: But O bleſſed Saviour, didſt thou flow unto us in ſhowrs of Bloud, and may not we drop a tear for all thoſe purple ſtreams of thine? yes Lord, thou doſt not here forbid us weeping, onelyonly thou turneſt the ſtream of our tears the right way; that is to ſay, homewards into our own boſomes, pointing us to our ſins, the trueſt cauſe of thy ſufferings.

6But as for comfort to our Saviour, whence (trow ye) may it come? if we compaſs the earth, the Gentiles, Iewes, his Diſciples, Apoſtles, Mary his own Mother, and all other his friends, they are but as Iobs miſerable comforters all; but let us go up into heaven, John 16.2.John 16:2and there (if any where) be his comforters indeed: alas! what comforters? If you imagine the Angels, it is true they could attend him in the Deſart, and comfort him in the Garden, but when he came to the main act of our Redemption, not an Angell muſt be ſeen: how, not ſeen? no, they muſt not ſo much as look through the windows of heaven to give him any eaſe at all; nor indeed were it to any purpoſe if they ſhould; for who can lift up, where the Lord will caſt down? O yee bleſſed Angels, how is it that your Hallelujahs ceaſe? that your ſongs which you warbled at his birth, are finiſhed at his death; that your glorious company, which are the delight of happy ſouls is denied to him, who is the Lord and Maker both of you and them: why, thus it muſt be for our ſakes: I am full of heavineſs (ſaid our Saviour in his type) and I looked for ſome to take pity, but there was none, and for comforters, but I found none, Pſal. 69, 20.Pſal. 69.20.Ps 69:20

7And yet if the Angels be no comforters, he hath a Father in p. 175heaven that is nearer to him:Ioh. 10.30.John 10:30 I and my father are one (ſaith our Saviour) and it is my Father that honoureth mee, Ioh. 8.34.Iohn 8.34.John 8:34 it is my Father that loveth me, Ioh. 10.17.Iohn 10.17.John 10:17 it is my Father that dwelleth in me, Ioh. 14.10.Iohn 14.10.John 14:10 and howſoever others forſake mee, and leave me alone; (as himſelf proclaims it) yet I am not alone, becauſe the Father is with mee, Ioh. 16.32.Iohn 16.32.John 16:32 Is it ſo, (ſweet Saviour) whence then was that ſorrowfull complaint of thine; My God, my God, why haſt thou forſaken me? Matth. 27.46.Matt 27:46Leo it is that firſt reconciled it, and all antiquity allow of it: the union was not diſolved, but the beames, the influence was reſtrained: Non ſolvit unionem, ſed ſubtraxit viſionem. Scotus 4. ſent. D. 46. Q. 4. reſp. ad princip. argum.Affectione juſtitiae (ſaith Scotus) he was ever united to his Father, becauſe he ever loved, truſted, and glorified him; but affectione commodi, that delight ever emergent from that divine viſion, was for a time ſuſpended, and therefore was it that his body drooped, his ſoul fainted, he being even as a ſcorched Heath-ground, without any drop of dew of the divine comfort on it.

8Yet be it that his Father now forſakes him, will he forſake himſelf? O yes! he burns in the fiery furnace of affliction, without all manner of refreſhing; and this was it that was figured in the Law, by thoſe two Goats offered for the ſins of the people; whereof the one was the Scape-Goat, and the other was the Offering: the ſcape-goat departed away, and was ſent into the wilderneſs, but her companion was left alone in the torments, and made a Sin-Offering for the people: even ſo was this Sacrifice of God-man, man-God, bleſſed for ever, the humanity was offered, but the divinity eſcaped; the humanity ſuffered for the ſins of the world, but the divinity departed away in the midſt of ſufferings, and left her ſiſter and companion all alone in the torments: thus he purged himſelf, himſelf onelyonly in his humanity, no other with him, all other left him; the Gentiles, Jewes, Diſciples, Apoſtles, Mary his mother, and God his Father, nay he himſelf is bereaved of himſelf, Levit. 16.10.Lev 16:10the humanity of his divinity, if not in reſpect of the union, yet as touching the conſolation, When he had by himſelf] (in his humane nature, without any comforter) purged our ſins.

Thus far you have ſeen Chriſt drink the cup of his bitter pains, pure and without mixture of any manner of eaſe; what now p. 176remains, but that vve make ſome uſe of it?

Ʋſe. I will take the cup of ſalvation (ſaith David) and call upon the Name of the Lord, Pſal. 116.13.Pſal. 116.13Ps 116:13 and vvhat can vve leſs? if our Saviour hath begun to us in pains, ſhall not vve afford him our thanks? the Cup of death could not paſſe from him, and muſt the Cup of Salvation be removed from us?Pſal. 148.2.Ps 148:2 O praiſe him, praiſe him all his Hoſts: hovvſoever he vvas alone in his ſufferings, let us all bear the burdens in a ſong of thankſgiving, and in this ſong let us ſinging vveep, and vveeping ſing; our ſins may dravv the tears vvhichwhich vvere the cauſe of his ſufferings, and our ſalvation may make us ſing, vvhichwhich thoſe his ſufferings did effect: vvhat needs more? he ſuffered by himſelf] the cauſe our ſins, the effect our ſalvation; let us mourn for the one, and praiſe him for the other; praiſe him, and him alone, for he had no partner in his ſufferings, nor vvill he have any in our thanks, he had no comforter in his miſeries, nor muſt any ſhare vvith him, in the duty vve ovve him of praiſing his Name: Alas, have vve not reaſon (think you) to give all the glory unto him? it vvas he that ſuffered that vvhichwhich vve deſerved he purged by himſelf] vvhen vve our ſelves lay ſick of ſin, in perill of death and damnation; thus gracious is he to us, that vvhen there vvas no other remedy for our recovery, then he by himſelf in our ſtead, came, and purged our ſins.

Thus far you have ſeen the Patient, and order novv requires that vve prepare the Receit, the Patient vvas himſelf] the Receit is a Purge] but to confect this Purge, vve muſt crave a further time; and in the mean vvhile, and ever remember him in your thoughts, vvho hath done all this for you, and the Lord make you thankfull.

Had purged.]

YOu ſee vvho it is that hath freed us from ſin, to vvit, Chriſt our Saviour vvithout a Compurgator; he purged by himſelf] but vvhat did he by himſelf? do vve ſay he purged? vvhat need he to purge, vvho never committed any ſinn in thought, vvord, or deed? it is vvithout doubt he needs not, and yet do it he vvill, not to clear himſelf, but us.

But this Purge doth imply a medicine, and ſo vve muſt apply p. 177it, a medicine it was, and many medicines he uſed for the curing of mans ſoul; the firſt by diet, when he faſted fourty days and foruty nights. Matth. 4.2.Matth. 4.2.Matt 4:2 the ſecond by Electuary, when he gave his moſt precious body and bloud in his laſt Supper, Matth. 26.26.Matth. 26.26.Matt 26:26 The third by ſweat, when great drops of bloud iſſued from him falling down to the ground, Luk. 22.44.Luk. 22.44.Luke 22:44 The fourth by plaiſter, when he was ſpit upon by the Iewes, Mark 15.19.Mar. 15.19.Mark 15:19 The fifth by potion, when he taſted vinegar mingled with gall, Matth. 27.34.Matth. 27.34.Matt 27:34 The ſixth by letting of bloud, when his hands and feet were pierced, yea, when his heart vein was ſtricken, and his ſide goared with a Spear, Ioh. 19.34.Joh. 19.34.John 19:34 the laſt (which contains all the reſt) was by purge, when by all his ſufferings (and eſpecially by his bloud-ſhed) he waſhed us from our ſins, Revel. 1.5.Revel. 1.5.Rev 1:5 Here was the cures of all cures which all the Galeniſts in the world may admire with reverence, that our Lord and Saviour ſhould become our ſurety, that our ſoul-Phyſician ſhould become our Purger: how? not by giving us Phyſick, but by receiving it for us; we (miſerable wretches) lay ſick of ſin, and he (our Phyſician) hath by himſelf purged and delivered us of it.

But that we may the better ſee how this Purge wrought with him, we muſt know, that purging in generall,Obſerv. is taken for any evacuation whatſoever: and to ſay truth in a word, the evacuation of Chriſts bloud was the right purging of our ſins. Hence is it, that (as Scriptures affirm) the bloud of Chriſt doth redeem us, cleanſe us, waſh us, juſtifie us, ſanctifie us: Yee were redeemed by his bloud, 1 Pet. 1.19.1 Pet. 1.19.1 Pet 1:19 and his bloud cleanſeth us from all ſin, 1 Joh. 1.7.1 Ioh. 1.7.1 John 1:7 and he waſhed us from our ſins in his bloud, Revel. 1.5.Rev. 1.5.Rev 1:5 and being now juſtified by his bloud, Rom. 5.9.Rom. 5.9.Rom 5:9 and therefore Ieſus ſuffered, that he might ſanctifie the people with his own bloud, Heb. 13.12.Heb. 13.12.Heb 13:12 This bloud was it that was believed by the Patriarchs, witneſſed by the Sacrifices, ſhadowed in the figures of the Law, exſpected of all the faithfull from the beginning of the world; and therefore the Apoſtle concludeth, almoſt all things are by the Law purged with bloud, and without ſhedding of bloud is no remiſſion, Heb. 9.22.Heb. 9.22.Heb 9:22 It is true, Chriſt purged by his death and other his ſufferings, and yet are all theſe contained in the ſhedding of his bloud: this bloud is the foundation of true Religion, for other foundation p. 178can no man lay. Wherefore neither was the firſt Teſtament ordained without bloud, 1 Cor. 3.11.1 Cor 3:11Heb. 9.18.Heb. 9.18.Heb 9:18 Nor is the new Teſtament otherwiſe ſealed, then with bloud, Matth. 26.28.Matth. 26.28.Matt 26:28 What needs more? If the bloud of Buls and of Goates (in the old Teſtament) ſanctifieth to the purifying of the fleſh, how much more ſhall the bloud of Chriſt (in the new Teſtament) purge your Conſciences from dead works, to ſerve the living God. Heb. 9.13, 14.Heb. 9.13, 14.Heb 9:13Heb 9:14 O ſweet bloud of our Saviour that purgeth our Conſciences, evacuates our dead works, reſtores us to our God, will bring us unto heaven.

Eſay 63.2.Isa 63:2But O my Saviour, wherefore art thou red in thy apparell, and thy garments like him that treadeth in the wine-fat? is it thy precious bloud that hath given this hew? yes, an hew often dipped in the Wine-fat, and that we may the better ſee the colour, let us diſtinguiſh the times when his Bloud was ſhed for us.

Sixe times, ſaith a**Adams Crucifix. Modern: ſeven times, ſaith**Bern. de paſſione Domini. cap. 36. Bernard, did Chriſt ſhed his bloud for us; and (to reduce them into order) the firſt was at his Circumciſion, when his name Ieſus was given him, which was ſo named of the Angell, before he was conceived in the womb; Luk. 2.21. Bern. ibid.Luke 2:21and was this without Miſtery? no (ſaith Bernard) for by the effuſion of his bloud he was to be our Ieſus, our Saviour. Bleſſed Jeſu! how ready art thou for the Sacrifice? What? but eight days old, and then to ſhed thy bloud for the ſalvation of our ſouls? Maturum hoc Martyrium, here is a mature Martyrdome indeed. It is a ſuperſtition took up with the Aegyptians and Arabians, Ambroſ. l. 2. de patriarch. Abraham.that Circumciſion ſhould fright away devils: and the Iewes have a conceit not much unlike: for when the child is Circumciſed, one ſtands by which a veſſell full of duſt into which they caſt the Praepuce: the meaning of it is, that whereas it was the curſe of the Serpent, Duſt ſhalt thou eate all the dayes of thy life: Gen. 3.14. Pet. Mart loc. com. claſſ. 4. c. 7. Symbol. Ruffini Tomo Jeronymi. 4.Gen 3:14they ſuppoſe therefore the Praepuce (or fore skin) being caſt into the duſt, the Devill by that Covenant eates his own meat, and ſo departs from the child. But howſoever they erre, of this we are ſure, that Chriſt delivered his fleſh as a bait to Sathan, held him faſt with the hook of his Divinity through the ſhedding of his bloud; this bloud was it firſt ſhed at his Circumciſion; and we cannot imagine it a little pain, ſeeing the fleſh was cut with a ſharp ſtone which made Zipporah to cry out againſt Moſes, Surely a bloudy p. 179husband art thou to mee: what a love is this, that Chriſt newly born ſhould ſo early ſhed his bloud? Exod. 4.25.Exod 4:25but all was for our ſakes, for the ſalvation of our ſouls.

2You ſee one vein opened, but in his ſecond effuſion not one, but all the veins in his body fell a bleeding at once, and this was at his paſſion in the garden, when (as the Evangeliſt teſtifies) he fell into an agony, and his ſweat was like drops of bloud, trickling down to the ground: here is a phyſick-purgative indeed,Luk. 22.44.Luke 22:44 when all his body evacuates ſweat like drops of bloud: but what? be the pleuriſie never ſo great, how ſtrange is the phlebotomy? it ſeems not to conſult where the ſign lies, you ſee all his body fals at once to ſweating and bleeding, not is the cure leſs ſtrange then the phyſick; for we had ſurfetted, and it is he that purgeth; we had the fever, and it is he that ſweats and bleeds for the recovery of our health; did you ever hear of ſuch a remedy as this? oft-times a bleeding in the head (ſay Phyſicians) is beſt ſtop by ſtriking a vein in the foot; but here the malady is in the foot, and the remedy in the head; we (ſilly wretches) lay ſick of ſin, and Chriſt our Saviour purgeth it out by a ſweat like drops of bloud trickling down to the ground: here is a wonder, no violence is offered, no labour is ſuſtained, he is abroad too in the raw ayr, and laid down groveling on the cooler earth, or if all this be not enough to keep him from ſweating, the night is cold (ſo cold that hardier ſouldiers were fain to have a fire within doors) and yet notwithſtanding all this, he ſweats ſaith the Text: how ſweats? it is not ſudor diaphoreticus, a thin faint ſweat, but grumoſus, of great drops, and thoſe ſo many, ſo violent, as they pierce not onelyonly his skin, but clothes too, trickling down to the ground in great abundance; and yet may all this fall within the compaſſe of a naturall poſſibility. But a ſweat of bloud puts all reaſon to ſilence, yea, ſaith Hilary, it is again nature to ſweat bloud, Contra naturam eſt ſudare ſanguinem. Hillar. l. 10. trinitate.and yet (howſoever nature ſtands agaſt) the God of nature goes thus far, that in a cold night (which naturally draws bloud inwards) he ſweats without heat, and bleeds without a wound. See all his body is beſprinckled with a Crimſon dew, the very veins and pores, not waiting the tormentors fury, pour out a ſhowr of bloud upon the ſuddain; foul ſin that could not be clenſed ſave onelyonly by ſuch a bath! what? muſt our ſurfets be thus ſweat out by our Saviour? Yes (ſaith Bernard) we ſin, and our p. 180Saviour weeps for it,Bern. in ramis Palmarum, ſerm. 3. not onelyonly with his eyes, but with all the parts of his bodie: and why ſo? but to this end, That the whole body of his Church might be purged with the tears of his whole body. Come then ye ſons of Adam, and ſee your Redeemer in this heavie caſe! if ſuch as be kind and loving are wont (when they come to viſit their friends in death or danger) to obſerve their countenance, to conſider their colour, and other accidents of their bodies; tell me, ye that in your Contemplations behold the face of your Saviour; What think you when you ſee in him ſuch wonderfull, ſtrange, and deadly ſignes? our ſweat (howſoever cauſed) is moſt uſuall in the face or forehead; but our Saviour ſweats in all his bodie, and how then was that face of his disfigured when it ſtood all on dros, and the drops not of a watrie ſweat, but of ſcarlet bloud? O my heart! how canſt thou but rend into a thouſand pieces? O my beloved! well may our eies ſhed tears at this, when his veins thus ſhed their bloud for us.

3But here is yet a third effuſion of bloud, and that (as Bernard tels us) was in vellicatione genarum in the nippings and tearings of his ſacred cheeks, Bern. de Paſſ. Dom. c. 38.to this bears the Prophet witneſs, Eſay 50.6.Eſay 50.6.Isa 50:6 I gave my back to the ſmiters, and my cheeks to the nippers; or as our later Tranſlation, I gave my back to the ſmiters, and my cheeks to them that plucked off the hair: whether his cheeks were torn, or his beard plucked off, ſome vary in opinion: Bernard thinks both might be true;Bern. ibid. or howſoever we believe, moſt probable it is, that neither of them could be effected without effuſion of hloud. And now me thinks I ſee that face fairer then the ſonnes of men ſpit on by the Jews; nor is their ſcorn without ſome cruelty; for in the next Scene they exerciſe their fiſts, which that they may do with more ſport to them, and ſpight to him,Luke 22.64.Luke 22:64 they firſt blindfold him, and then ſmiting him on the face, they bid him read who it is that ſtrikes him; and yet (as if whiteneſſe of their ſpittle, and blewneſs of their ſtrokes, had not cauſed enough colours) they once more die his roſie countenance in a bloudy red; to this end do they nip his cheeks with their nails, and (as others) pluck off his hair with their fingers, whereby ſtreams and ſtroaks of bloud run down his cheeks, and drop down at his chin to his lower garments: O ſweet face of our Saviour, what mean theſe ſufferings, but to tell us, if ever confuſion cover our face for him, that we conſider then how bloud and ſweat thus covered his face for us.

p. 1814But yet here's a fourth effuſion at his Coronation; the blows drew not bloud enough from his f…ot, and therefore the tho…s muſt fetch more from his head. If mine adv…ſary (ſays Iob) ſhould write a book againſt me, ſ…ely I would take it upon my ſhoulder, and binde it as …, …b 31.36.Job 31.36.Job 31:36 the … in ſtead of (writing a book, the … own, and ſee how our Saviour …i… it to …; not onelyonly on his ſhoulder as … to bear it, but on his h…d too, as a Crown, to … it … but neither is it for triu… onelyonly, but for torture, it is a Crown woven of boughs, deck'd with thorns, and … of bloud in lieu of precious ſtones. O Jeſ… … thy ci…t…e… … thy ſcepter, th…ſe … … ple died with bloud, thy royall Robes Is …nkfull people … watred with his bloud, that bring forth nothing but h…i…s and thorns, to crown him: but wherefore … ſave onelyonly to cruſh into his tender hand? and to this … they do not onelyonly ſtick his head full …, but after they …, to faſten the crown better, they ſtrike him on the head their reeds, or …,Matth. 27.30.Matt 27:30 are … not like … (at the Country afforded) ſtronger and greater to … his … with more eaſe; and ſee here … not … heavier and ſolider (… and plenty of them) to … and hammer that crown of thorns deeper and deeper into his head: O … imagine,Ne hic puto rivos ſanguinis defuiſſe. Bern. de paſſ. Dom. c. 39. what ſtreams of bloud guſhed … ſharp prickled were ſhot in … leſs then … on his neck, his face, his ſhoulders; and … …is … u… member of that Head, his h… … down upon all his members.

And his head …ein …, they … of bloud iſſuing out of his … the whips wherewith … his ſacred ſides … a…ter …? Conſider (I pray you) … ſtrip our Saviour of his … …nd … his holy body to a pillar? he (poor …) … …he, without any friends to … …im, whileſt they ſtrike …n their … again and again full … leave a drop of bloud in all his body wh… … in all p. 182this? the Law of Moſes commanded that Malefactors ſhould be beaten with whips, and it ſhall be if the wicked be worthy to be beaten, that the judg ſhall cauſe him to lye down, and to be beaten before his face according to his fault by a certain number: what number? forty ſtripes he may give him, and not exceed, leſt if he ſhould exceed and beat him above theſe with many ſtripes, then thy brother ſhould ſeem vile unto thee, Deut. 25.2, 3.Deut. 25.2, 3.Deut 25:2Deut 25:3 Thus indeed were the Iews tied, but the G…tiles neither bound by law, nor moved with compaſſion, … exceed this number; I have read that he received no leſſe then 5400 ſtripes;S. Gert. l. 4. divin. inſinuat. c. 35. which if we conſider theſe things, is not altogether improbable. Firſt, the law of beating; that every guilty ſhould be ſtricken by every one of the Souldiers, a free-man with ſtaves, and a bond-man with whips. Secondly, the cauſe of this Law, that the body of him that was to be crucified, ſhould be disfigured, that the nakedneſs ſhould not move the beholders to any diſhoneſt thoughts, when they ſhould ſee nothing pleaſing or beautifull, but all things torn and full of commiſeration. Thirdly, the purpoſe of Pilate who hoped to ſpare his life, by this ſo great cruelty uſed againſt him. Fourthly, the great care and haſte which the Prieſts uſed in carrying of the croſſe, leſt Chriſt ſhould have died before he was crucified: every one of theſe reaſons argue an unreaſonable whipping, which our poor Saviour endured. But (O joy of the Angels, and glory of Saints) who hath thus disfigured thee? who hath thus defiled thee with ſo many bloudy blows? certainly they were not thy ſins, but mine, that have thus evill entreated thee: it was love and mercy that compaſt thee about, for I ſhould have ſuffered, but to prevent this, thy mercy moves thee, and ſo thou takeſt upon thee all my miſeries.

6But all this will not ſatisfie the Iews, Behold the man, ſaid Pilate to them,Joh. 19.5.John 19:5 when he thought to have pacified their wrath by that dolefull ſight, but this nothing moved them, though (preſently after) it moved rocks and ſtones to ſhiver in pieces: Behold then a ſixth effuſion of bloud, when his hands and feet were pierced thorow with nails: he bears indeed upon his ſhoulders an heavy and weighty croſs of fifteen foot long, which muſt needs (ſay ſome) cauſe a great and grievous wound, but (to omit that which is queſtionable) here be thoſe wofull ſufferings; now come the barbarous inhumane hang-men, and begin to p. 183loſe his hands that were tied to the p…ſt, to tie them to (a worſer pillory) the croſs, then ſtrip they off his gore-glued cloaths, which did ſo cleave to his mangled battered back, that they pull off cloathes and skin together: nay, yet more (and how …, I ſay it without tears for …n,) the croſs is ready, and nothing wanting but a meaſure for the holes; down therefore they lay him on it, and though the print of his bloud gives them a true length, yet ſpitefully they take it longer, that ſo they may ſtretch and rack him on the croſs, till you may tell his bones. Pſal. 22.17.Ps 22:17And now all fitted, his hands and feet are bored, the greatneſs of whoſe wounds David fore-ſhewed by thoſe words, They digged my hands and my feet, Pſal. 22.16.Pſal. 22.16. Socrat. l. 1. c. 17.Ps 22:16 And well may we think ſo, for (as Eccleſiaſticall Hiſtory reports) ſo big were the very nailes, that Conſtantine made of them an helmet, and a bridle. O then what pain is this, when all the weight of his body muſt hang on four nailes, and they …o be driven (not into the leaſt ſenſible parts, but) thorow his hands and his feet, the moſt ſinew it, and therefore more ſenſible p…rts of all other whatſoever; yet to hang thus for a time were (it may be) ſomewhat tollerable, but thus he hangs till he dies, and ſo the longer he continues, the wider go his wounds, and the freſher is his torture. And now (my brethren) behold and ſee, Lam. 1.12.Lam 1:12if there were ever any ſorrow like unto this ſorrow: alas! what elſe appears in him, but bleeding veins, bruiſed ſhoulders, ſcourged ſides, furrowed back, harrowed temples, digged hands and feet? digged, I ſay, not with ſmall pins, but with rough boyſtrous nailes, and how then ſhot the bloud from thoſe hands and feet thus digged, Cant. 2.1. Bern. de paſſ. Dom. c. 41.Song 2:1and digged thorow? O, I am the roſe of Sharon, it is truly ſaid of Chriſt, Look on one hand, and on the other, and you may find roſes in both; look on one foot, and on the other, and you may find roſes in either; In a word, look all over his body, and it is all over roſie, and ruddy in bloud.

7Can we any more? yes, after all theſe ſhowrs of bloud, here is one more effuſion; for after his death,Longinus Biſhop of Cappadocia Teſte Herle Contemplations on Chriſts paſſion. One of the ſouldiers with a ſpear pierced his ſide, and forthwith came there …t bloud and water, Ioh. 19.34.Joh. 19.34.John 19:34 The Souldier that gave this wound (they ſay) was a blind man, but our Saviours bloud ſpringing out on his eyes, reſtored him to his ſight, and ſo he became a Convert, a Biſhop, and a Martyr: a ſtrange cure, where the Phyſician p. 184muſt bleed, but ſo full of virtue was this bloud, that by it we are all ſaved. And yet (O Saviour) why didſt thou flow to us in ſo many ſtreams of bloud? one drop had been enough for the world, but thy love is without meaſure. Phyſicians are uſually liberall of other mens bloud, but ſparing of their own; here it is not ſo: for in ſtead of the Patients arm, it is the Phyſicians own ſide that bleeds; in ſtead of a lancet here is a ſpear, and that in the hand of a blind Chirurgeon: yet as blind as he was, how right doth he hit the very vein of his heart? that heart where never dwelt deceit, ſee how how it runs bloud and water for our ſinnes, here is the fountain of his Sacraments, the beginning of our happineſſe: O gate of heaven! O window of Paradiſe! O place of refuge! O tower of ſtrength! O ſanctuary of the juſt! O flouriſhing bed of the Spouſe of Solomon! who is not raviſhed at the running of this ſtream? me thinks I ſtill ſee the bloud guſhing out of his ſides, more freſhly and fully then thoſe ſweet golden ſtreams which run out of Eden to water the whole world. But is it his hearts bloud? what? keeps he nothing whole without him, nor within him? his Apoſtles are ſcattered in the garden, his garments at the croſſe, his bloud how many wheres? his skin they have rent with their whips, his ears with their blaſphemies, his back with their furrows, his hands and feet with their nails, and will they yet have his heart too cloven with a ſpear? what a wonderfull thing is this, that after all thoſe ſufferings he muſt have one wound more? why (Lord) what means this open cleft and wound within thee? what means this ſtream and river of thy hearts-bloud? O it is I that ſinned, and to waſh it away, his heart runs bloud and water in abundance.

Lo here thoſe ſeven effuſions of our Saviours bloud, the firſt at his circumciſion, the ſecond in the garden, the reſt when his cheeks were nipped, his head crowned, his back ſcourged, his hands and feet nailed, his ſide opened with a ſpear, whence came out an iſſue of bloud and water.

Ʋſe. And be our ſinnes thus purged? Lord in what miſerable caſe lay we, that Chriſt our Saviour muſt endure all this for us! were our ſinnes infinite, for which none could ſatisfie but our infinite God? were not our iniquities as the ſands, for which no leſſe then an Ocean of bloud could ſerve to cover them? ſure here p. 185is a motive (if nothing elſe) to draw from us the confeſſion of our manifold ſins. Lord, we have ſinned, we have ſinned grievouſly, heavily, and with a mighty hand; and what now remains, but that we never ceaſe weeping, crying, praying, beſeeching, till we get our pardon ſealed in the bloud of Chriſt? O beloved! let me entreat you for Chriſts ſake, for his blouds ſake, for his deaths ſake, that you will repent you of your ſinnes which have put him to theſe torments: and to this end I ſhall entreat you thus to order your repentance: 1Firſt (after confeſſion of your manifold ſinnes) look upon him whom you have pierced; and by your meditation ſuppoſing him to lie afore you, weep, and weep over him, whom you ſee, by your ſinnes, thus clothed in his bloud. Why thus ſhall it be with the houſe of David, Zach. 12.10.Zach. 12.10, 11.Zech 12:10Zech 12:11 I will poure upon the houſe of David (ſaith God) and upon the inhabitants of Jeruſalem the ſpirit of grace, and of ſupplications, and they ſhall look upon him whom they have pierced, and they ſhall mourn for him, as one that mourneth for his onelyonly ſonne; and be ſorrie for him, as one that is ſorry for his firſt-born: in that day there ſhall be a great mourning in Jeruſalem, as the mourning of Hadadrimmon in the valley of Megiddon. What is the houſe of David? and what are the inhabitants of Jeruſalem, but the elect people of God? and if you be of that number, then do you look on him whom you have pierced, and mourn for him, or mourn over him, as one that mourneth for his onelyonly ſonne, yea, be ſorrie for him, or be in bitterneſſe for him as one that is in bitterneſſe for his firſt-born. Is it not time, think you? do you not ſee how every part of our Saviour bleeds afore you, his head bleeds, his face bleeds, his arms bleed, his hands bleed, his heart bleeds, his back bleeds, his belly bleeds, his thighs bleed, his legs bleed, his feet bleed: and what makes all this bloud-ſhed but our ſinnes, our ſinnes? O that this day, for this cauſe, we would make a great mourning as the mourning of Hadadrimmon in the valley of Megiddon! O weep, or if you will not weep for him, yet weep for your ſelves, and your own ſinnes: alas, have you not cauſe? your ſins were his murtherers, and your hands by your ſins were imbrued in his bloud.

2Secondly, ſtay not here, but when you have mourned and wept over your Saviour, then hate thoſe ſinnes that wrought this evil on your Saviour. Which that you may do p. 186effectually, ſend your thoughts a far off, and ſee your Saviour in his circumciſion, in the garden, and when you have done ſo, then follow him a little further; behold the tears in his eies, and the clodded bloud that came from him when his cheeks were nipped, his head crowned, his back ſcourged, his hands and feet nailed, his ſide opened: and then, O then ſee if you can love thoſe ſins that have done all this villany! love them, ſaid I: no (if you have any ſhare in Chriſt) I hope you will rather be revenged on your ſins, rather you will every one ſay, O my pride, and my ſtubbornneſs, and my looſeneſs, and my uncleanneſs, and my drunkenneſs, theſe were the nailes, and the whips, and the ſpear that drew bloud from my Saviour, therefore let me be for ever revenged of this proud, ſubborn, rebellious heart of mine own; let me for ever loath my ſin, becauſe it brought all this ſorrow on my Saviour. Is not this ordinary with men? ſhould any one murther your Father or friend, whom you highly regarded and honoured, would you brook his ſight, or endure his company? nay, would not your hearts riſe againſt him? would you not proſecute the Law to the uttermoſt? and if you might be the Executioner, would you not wound him and mangle him, and at every ſtroak cry out, Thou waſt the death of my Father, thou waſt the death of my Father: and is the heart of a man thus inraged againſt him, that hath but murthered his friend or his father? O then how ſhould your hearts be tranſported with infinite indignation (not againſt the man but) againſt ſinne that hath ſhed the precious bloud of your father, your Maſter, your God, your King, your Saviour? O follow, follow, after theſe ſins with an Hue and Cry, bring them to the Bar, ſet them be-the Tribunall of that great Judge of heaven, and cry, Iuſtice Lord, juſtice againſt theſe ſins of mine; theſe ſlew my Saviour, Lord ſlay them; theſe crucified my Saviour, Lord crucifie them: Why thus perſue and never leave them, untill (if it poſſible may may) you ſee theſe ſins bleed their laſt; never think you have done enough, but ſtill give your corruptions one hack more, confeſs your ſins once more and ſay, Lord, this pride, and this ſtubbornneſs, and this looſeneſs of heart, theſe are they that killed my Saviour, and I will be revenged of them.

3Thirdly, ſtay not here neither, but when you have mourned for your ſins, and ſought revenge on them, then by Faith caſt p. 187them all on the Lord Jeſus Chriſt; eaſe your own ſouls of them, and hurle your care on him that careth for you all. Certainly, there is no way to waſh you clean from your ſin, but onelyonly by Chriſts blood, and how muſt you apply this but by Faith? now then, in the laſt place have faith, rence your ſoul (as it were) in the bloud of this immaculate Lamb, and though you are polluted and defied, yet (queſtionleſs) the bloud of Jeſus Chriſt will purge you from all ſin:Heb. 9.13, 14.Heb 9:13Heb 9:14 If the bloud of Buls and Goats (ſaith the Apoſtle) and the aſhes of an Heifer ſprinkling the unclean, ſanctifieth to the purifying of the fleſh, how much more ſhall the bloud of Chriſt, who through the eternall Spirit offered himſelf without ſpot to God, purge your conſciences from dead works, to ſerve the living God: You may talk of a Purgatory, why here is the Purgatory, that true Purgatory, the fountain that is laid open for the houſe of Iudah to waſh in; and I pray you mark it, it is not onelyonly for juſtification, but being applyed by faith, as effectuall for ſanctification; not onelyonly for the expiation of ſin, that it be not laid to your charge, but withall to purge your Conſciences from dead works to ſerve the living God. O then (as you tender your ſouls) believe, and caſt your ſelves upon Chriſt for ſalvation, and for pardon of ſins: Do you not ſee him bleeding on the Croſs? Do you not hear him graciouſly offering to receive your ſin-wearied ſouls into his bleeding wounds? what ſhould you do then but caſt your ſelves, with all the ſpirituall ſtrength that you can (at leaſt with infinite longings, and moſt hearty deſires) into the boſome of your Saviour? ſay with your ſelves, the fountain is opened, and here will we bathe for ever: Come life or come death, come heaven or come hell, come what come can, here will we ſtick for ever: nay, if you muſt periſh, tell God and man, Angels and devils, they ſhall pluck you out of the hands, and rent you from between the armes of your bleſſed bleeding Redeemer, your ſoul-purging Saviour. Thus if you believe, you need not to droop for your ſins, but to go on with comfort to everlaſting happineſs; the bloud of Chriſt (no queſtion) will make way for you into heaven: Yea, (ſaith the Apoſtle) by the bloud of Ieſus we may boldly enter into the holy places, by the new and living way which he hath prepared for us, Heb. 10.19.20.Heb 10:19Heb 10:20through the veile which is his fleſh. Such is the bleſſed fruit of this bloud, and the Lord make it effectuall unto us, to bring us p. 188into heaven, even for his ſake who by himſelf thus purged our ſins.

You ſee the Purge given and taken, onelyonly a time it muſt have, and then follows the Evacuation: Hee purged.] What? the ill humour is Sin,] the extent of it Our] ſin: of both theſe together at our next meeting. Now the Lord ſo prepare us, that this Purge may work in us the everlaſting wel-fare, and health of our ſouls.

Our ſins.]

SIn is our ſickneſs, and to cure us of it, the Law yields corraſives, the Goſpell lenitives, but eſpecially Chriſt yields that Phyſick Purgative, which evacuates ſin. To conſider Chriſt as a man of ſorrows, and not a Saviour of ſinners; were but a melancholick contemplation; to behold his wounds, and not ſo to think on 'em as they were our ſelves, addes but more ſorrows to our other miſeries; but when we call to mind that his bloud was our ranſome, that his ſtripes were our cures, then with all our hearts we pray, his bloud be upon us and our children. And why not, this bloud (ſaith the Apoſtle) ſpeaks better things then the bloud of Abel. Heb. 12.24.Heb 12:24For Ables bloud cryed revenge, but Chriſts bloud ſpeaks mercy; and (to our comfort be it ſpoken) if God heard the ſervant, he will much rather hear the ſon: yea, if he heard his ſervant for ſpilling, how much more will he hear his Son for ſaving, and regaining our ſouls? In the words are two parts,

1. The ill hu…our evacuated, Sin.]

2. The extent of this ſin, it is mine, yours, Ours,] every ones.

What is it but Sin] which our Saviour purged? this is that ill humour derived from our Parents, inherent in our ſelves, imputed to our Saviour, and therefore (ſaith the Prophet) he bare the ſins of many, Eſay 53.12.Eſay 53.12.Isa 53:12 to who… agrees the Apoſtle, that he his own ſelf bare our ſins in his own body, 1 Pet. 2.24.1 Pet. 2.24.1 Pet 2:24 What a load then lay on his ſhoulders; when all our ſins, the ſins of all the world were faſtened upon him? one mans ſin is enough to ſink him into hell; and had not our Saviour intervened, every one of us had known by a wofull experience, how heavy ſin p. 189would have been upon the ſoul of each man: but (O happie we!) the ſnare is broken, and we are delivered. To prevent ſins effect, Chriſt Jeſus hath purged and waſhed it away.

And is this all the matter wherefore our Saviour ſuffered? was ſinne all the diſeaſe of which he laboured, when he had by himſelf purged? yes, it was all, and if we conſider it rightly, we may think it enough to cauſe ſufferings in him, when merely for its ſake God was ſo wroth againſt us. O loathſome ſinne, more ugly in the ſight of God, then is the fouleſt Creature in the ſight of man! he cannot away with it, nor (ſo righteous are his wayes) could he ſave his own Elect becauſe of it, but by killing his own ſonne: Imagine then what a ſickneſſe is ſinne, when nothing but the bloud of the ſonne of God could cure it: imagine what a poyſon is ſin, when nothing but a ſpirituall Methridate, compounded and confected of the beſt bloud that ever the world had, could heal it: we need not any further to conſider its nature, but onelyonly to think of it, how hatefull it was to God, how hurtfull to his Sonne, how damnable to men.

Ʋſe. And was it Sinne he purged? this may teach us how hatefull ſinne is, that put him thus to his Purge: Every ſinne is a nail, a thorn, a ſpear, and every ſinner a Jew, a Judas, a Pilate: howſoever then we may ſeek to ſhift it on others, yet are we found the principall in this act our ſelves; you know it is not the Executioner that properly kils the man, ſin onelyonly is the murtherer, yea, our ſinnes onelyonly are the crucifyers of the Lord of glory: yea, (if you will pleaſe to hear me) I will yet ſay more, our ſinnes onelyonly did not crucifie him, but do crucifie him afreſh, Heb. 6.6.Heb. 6.6.Heb 6:6 and herein how farre do we exceed the crueltie of the Jews? then his body was paſſible and mortall, but now it is glorified and immortall; they knew not what they did,1 Cor. 2.8.1 Cor 2:8 for had they known, they would not have crucified the Lord of glory: but we know well enough what we do and ſay too: they buried Chriſt in the earth, and the third day he roſe again from the dead; but we through ſinne ſo bury him in oblivion, that not once in three dayes, three weeks he ariſeth, or ſhineth in our hearts; O ſhame of Chriſtians to forget ſo great a merciemercy! O ſinne paſt ſhame to crucifie afreſh the Sonne of God! Think of it (beloved) ſin is the death of Chriſt, and would you not hate him that kills your brother, your father, your Maſter, your King, your God? p. 190beware then of ſinne, that does it all at a blow! and if you are tempted to it; ſuppoſe with your ſelves that you ſaw Chriſt Jeſus coming towards you, wrapt in linnens, bound with a kercher, and crying after you in this gaſtly manner: beware, take heed what you do, once have your ſinnes moſt vilely murthered me, but now ſeeing my wounds are whole again, do not (I beſeech you) rub and revive them with your multiplyed ſinnes; pity, pity me your Jeſus, ſave me your Saviour, once have I dyed, and had not that one death been ſufficient, I would have dyed a thouſand deaths more to have ſaved your ſouls, why then do you ſin again to renew my ſufferings? O my Saviour, who will not leave to ſinne that but hears thy voice in the gardens? Cant. 7.13.Song 7:13lo the companions hearken unto thy voice, cauſe me to hear it: it is I that have ſinned, and if this be the fruit of it, let me rather be torn of beaſts, be devoured of Worms, be violently pulled or haled with racks, then wittingly, or wilfully commit a ſinne.

Secondly, he purged ſinne, whoſe; but our ſinne: and this tels us of the univerſality of this gracious benefit, together with its limitation.

Firſt, of the univerſality: he taſted of death for every man, Heb. 2.9.Heb. 2.9.Heb 2:9 and he gave himſelf a ranſome for all men, 1 Tim. 2.6.1 Tim. 2.6.1 Tim 2:6 and he purged our ſinnes, ſaith my Text; what, ours onelyonly? no, ſaith the Apoſtle, he is the propitiation not for our ſinnes onelyonly, but for the ſinnes of the whole world, 1 John 2.2.1 John 2.2.1 John 2:2 You will ſay, all do not actually receive the fruit of his death; you ſay indeed truly, but I wonder through whoſe default: Our bleſſed Saviour, what is he but like a Royall Prince, who having many of his ſubjects in captivity of thraldome under a Forrein enemie, pays a full ranſome for every one of them, and then ſending forth his Embaſſadours, he woes them to return to their home, and to enjoy their libertie; ſome there are that reject the offer, they will rather ſerve the enemy then return to the freedome of their Lord; and are theſe all the thanks they give their Redeemer? O ſweet Saviour! he made, upon the croſſe a full, perfect, and ſufficient ſacrifice, oblation, and ſatisfaction for the ſinnes of the world, but not all receive the benefit, becauſe many by their own demerit have made themſelves unworthy; and yet howſoever ſome deſpiſe liberty,Num. 11.23.Num 11:23 is the arm of the Lord ſhortned? no ſee his arms ſpread on the Croſſe to embrace all; and here is the univerſality of this gracious benefit.

p. 191Ʋſe. The uſe hereof is full of comfort: if any man (any ſinner) will now come in with a truly penitent ſoul, thirſting heartily for Chriſt Jeſus, and reſolve unfeignedly to take his yoke upon him, there is no number or notoriouſneſſe of ſinne that can poſſibly hinder his gracious enterment at Gods mercy ſeat. O then how heinouſly do they offend, who refuſe to take Chriſt Jeſus offered thus univerſally? if you ask who are they? I anſwer, they are offenders on both hands: Firſt, thoſe that too much deſpair, ſecondly, thoſe that too much preſume: to begin with the latter.

1Some there are, that howſoever Chriſt, and heaven, and ſalvation be offered unto them, yet ſo cloſe do they ſtick and adhere to their ſinnes, that they are loath to leave them, and they hope God is ſo mercifull, that they can have Chriſt and their ſinnes too. Alas deceive not your ſelves, though the dearneſſe, and ſweetneſſe, and freeneſſe, and generality of Chriſts offers be a doctrine moſt true, & we propound it unto you as a motive and incouragement to bring you in; yet not ſo much as one drop of all that bottomleſs depth of Chriſts merciemercy and bountie doth as yet belong unto any that lie in the ſtate of unregenerateneſſe, or in any kind of hypocriſie whatſoever. Away then with this preſumption, & bethink you what a grievous and fearfull ſin you commit time after time, and day after day in neglecting ſo great ſalvation, by chuſing (upon a free offer of his ſoul ſaving bloud) to cleave rather to a luſt (O horrible indignity!) then to Chriſt Jeſus bleſſed for ever: what height and perfection of madneſſe is this, that whereas a man, but renouncing his baſe, rotten, tranſitorie pleaſures, might have Chriſt Jeſus, and with him a full and free diſcharge of hell pains, a ſure and known right to heavens joys; yet: ſhould in cold bloud moſt wickedly and willingly, after ſo many intreaties, invitations, and offers, refuſe this mighty change? Heaven and Earth may be aſtoniſhed, Angels and all creatures may juſtly be amazed at this prodigious ſottiſhneſſe, and monſtrous madneſſe of ſuch miſerable men: they are the words of a late Divine, The World (ſaith he) is wont to call Gods people preciſe fools, becauſe they are willing to ſell all they have, for that one Pearl of great price, to part with profits, pleaſures, preferments, their right hand, their right eye, every thing, any thing, rather then to leave Jeſus Chriſt: but who do p. 190duplicate page p. 191duplicate page p. 192you think now are the true and great fools of the world? and who are likelieſt one day to groan for anguiſh of ſpirit, and ſay within themſelves, Wiſd. 5.3, 4.Wis 5:3Wis 5:4This was he whom we had ſometimes in deriſion, and a proverb of reproach; we fools accounted his life madneſſe, and his end to be without honour, now is he numbered amongſt the Children of God, and his lot is among the Saints: Nay, if it once come to this, with what infinite horrour and reſtleſſe anguiſh will this conceit rent a mans heart in pieces, and gnaw upon his conſcience, when he conſiders in hell, that he hath loſt heaven for a luſt: and whereas he might at every Sermon had even the Son of God his husband for the very taking, and have lived with him for ever in unſpeakable bliſſe; yet neglecting ſo great ſalvation, muſt now lie in unquenchable flames, without all eaſe or end. Sure it is the higheſt honour that can be imagined, that the Sonne of God ſhould make ſuit unto ſinfull ſouls to be their husband,Rev. 3.20.Rev 3:20 and yet ſo it is; he ſtands at the door and knocks, if you will give him entrance, he will bring himſelf and heaven into your hearts:2 Cor. 5.20.2 Cor 5:20 We are Chriſts Embaſſadours (ſaith the Apoſtle) as though God did beſeech you by us, we pray you in Chriſts ſtead, to be reconciled to God. We are Chriſts ſpokeſ-men, that I may ſo ſpeak, to woo you and winne you unto him; now what can you ſay for your ſelves, that you ſtand out? why come you not in? if the Devil would give you leave to ſpeak out, and in plain tearms, one would ſay, I had rather be damned then leave my drunkenneſſe, another, I love the world better then Jeſus Chriſt; a third, I will not part with my eaſie and gainfull trade of Ʋſury for the treaſure hid in the field; and ſo on; ſo that upon the matter, you muſt needs all confeſſe that you hereby judge your ſelves unworthy of everlaſting life, that you are wilfull bloudy murtherers of your own ſouls: nay, and if you go on without repentance, you may exſpect that the helliſh gnawing of Conſcience for this one ſinne of refuſing Chriſt, may perhaps hold ſcale with the united horrours of all the reſt whatſoever. O then make haſte out of ſinne, and come, come to Chriſt, ſo freely offered unto you! Heark how he calls, Come unto me all ſinners, ſee my arms ſpread, my heart open. O how gladly would I entertain you, if you would come unto me: here is a generall invitation indeed, all men, all ſinners, of all eſtates, of all kindes, of all conditions, p. 191whoſoever you are, he keeps open houſe for you, Come and welcome.

2Secondly, they offend on the other ſide, who after invitation come not, through a kind of unmannerly modeſtie, or a baſhfull deſpair; Some there are, that may perhaps go ſo farre as to acknowledge their ſinnes, and to confeſſe, that without Chriſt they are utterly undone, and everlaſtingly damned, that may be raviſht with the thoughts and apprehenſions of this invitation of Chriſt, and would ever think themſelves happie if they had their hungrie ſouls filled with Chriſt Jeſus; but yet ſo it is, that (conſidering their manifold grievous ſinnes, ſinnes of a ſcarlet die, of an horrid ſtrain againſt knowledge, againſt conſcience, and that which troubles them moſt, for all theſe ſinnes their ſorrow being ſo little, and poor, and ſcant, and in no proportion anſwerable to them, they cannot, dare not; will not meddle with any mercy, or believe that Chriſt Jeſus in any wayes belongs unto them. To theſe I ſpeak or rather let them hear our Saviour himſelf ſpeak to them:Revel. 21.Rev 21 Whoſoever will (ſaith he) let him come, and drink of this water of Life freely: yea, thoſe that think themſelves furtheſt off, he bids them come,Matt. 11.28.Matt 11:28 Come all that are weary and heavy laden: if they find ſinne a burthen, then Chriſt invites them, they (whoſoever they are) that ſtand at the ſtaffs end, he deſires them to lay aſide their weapons and come in; or if they will not do it, he layes his charge on them, for this is his Commandment, 1 John 3.23.1 John 3:23that we ſhould believe on the Name of his Sonne Jeſus Chriſt: nay, he counts it a ſinne worſe then the ſinne of Sodom, a crying ſinne, not to come in when the Goſpel is proclaimed; and therefore let them never pretend their ſinnes are great and many, but rather (becauſe of his offer, invitation, and command, it being without any reſtraint of perſon, or ſinne, (except that againſt the holy Ghoſt) if they will not come in, and caſt themſelves upon Chriſt, let them ſay, it is not the greatneſſe of their ſinne, but a willingneſſe to be ſtill in their ſinnes, which hinders them; or otherwiſe let them know, that ſinnes, when men are truly ſenſible of them, ſhould be the greateſt incouragement, (rather then diſcouragement) to bring them in to our Saviour:Matt. 9.12.Matt 9:12 Thoſe that be whole need not a Phyſician, but they that are ſick: is it not for the honour of a Phyſician to cure great diſeaſes? a mighty God and Saviour loves to p. 192do mighty things, therefore in any caſe let them come in, and the greater ſinners they are, no queſtion the greater glory ſhall Chriſt have by their coming: And indeed to take away all ſcruple, it is a Maxime moſt true, That he which is truly wearie of his ſinnes, hath a ſound, ſeaſonable, and comfortable calling to lay hold upon Chriſt. Do they feel the heavie load of their ſin? juſt then is Chriſt ready to take off the burthen: Matth. 11.28. Rev. 21.6.Matt 11:28Rev 21:6do they thirſt after righteouſneſs? juſt then is the fountain of the water of life ſet wide open unto them: are they contrite and humble in ſpirit?Eſay 57.15.Isa 57:15 juſt then are they become thrones for the high and lofty one that inhabiteth eternity to dwell in for ever. O then come and welcome! Chriſt excepts none that will not except themſelves, He died for all, and be would have all men to be ſaved.

But yet let us be cautelous: ſecondly, he purged our ſinnes, and ours] with a limitation; the vſe of Phyſick (we ſay) conſiſts in application; and howſoever our Saviour hath purged our ſins; yet this purge of his is nothing beneficiall to us, unleſſe there be ſome means to apply it: As then it is in all other Phyſick, ſo in this; we muſt firſt take it; ſecondly, keep it.

1. Take it, for as the beſt plaiſter if not laid to, can cure no wound; ſo Chriſt himſelf, and all his precious merits are of no virtue to him that will not apply them by faith: when you hear the Goſpel preached, believe it on your parts, believe Chriſt is yours, believe that he lived, and died, and ſorrowed, and ſuffered, and all this for you, to purge your ſouls of your ſinnes.

2. But having taken it; you muſt ſecondly keep it; as men take Phyſick, not onelyonly in belief that it will do them good, but in hope to keep it by the virtue and ſtrength of the retentive parts; ſo we take Chriſt by faith, but we retain him by holineſs: theſe two, faith and holineſs, are thoſe two bonds wherewith Chriſt is united unto us, and we unto Chriſt: ſo that if we be of this number, then truly may we ſay that he purged our ſinnes: for the both died for us, and by virtue of our faith and holineſſe through him, his death is applied to us; to us I ſay, not in any generall acception, but as we are of the number of his Saints, for we had ſinned, and they were our ſinnes] onelyonly that he effectually purged, and waſhed away.

Ʋſe. And this leſſon may afford us this uſe, that howſoever the p. 193free grace, and merciemercy, and goodneſſe of Chriſt Jeſus is revealed and offered to all men univerſally; yet our Saviour takes none but ſuch as are willing to take upon them his yoke; he gives himſelf to none but ſuch as are readie to ſell all and follow him: he ſaves none, but ſuch as deny ungodlineſſe and worldly luſts, and live ſoberly, righteouſly, and godlily in this preſent world: in a word, he purgeth none, or cleanſeth none by his bloud from all ſin, but ſuch as walk in the light as God is in the light, who make conſcience of deteſting and declining all ſins, and ſincerely ſet their hearts and hands with love and carefull endeavour to every duty enjoyned them; why theſe are the men onelyonly to whom his death is effectuall; and therefore, as we mean to partake of his merits, or to have good by his death, let us become new creatures. It is true indeed, and we cannot but maintain it, that to juſtification nothing but faith is required, but this caution muſt be added, it muſt be a faith that purifies the heart, that works an univerſall change, that ſhews it ſelf in the fruits: if therefore any of us would come in, let us have ready our anſwer, as a late Divine ſpeaks the dialogue betwixt Chriſt and a true Chriſtian on this manner: Firſt, (ſaith he) when God hath enlightened the eyes of a man, that he can ſee where this treaſure is, what then? Why (ſaith the Chriſtian) I am ſo enflamed with the love of it, that I will have it whatſoever it coſt me: yea (ſaith Chriſt) but there is a price upon it, it muſt coſt thee dear, a great deal of ſorrow, and trouble, and croſſes, and afflictions: Tuſh, tell me not of price (ſaith the Chriſtian) whatſoever I have ſhall go for it, I will do any thing for it that God will enable me: Why (ſaith Chriſt) wilt thou curb thine affections? wilt thou give up thy life? wilt thou be content to ſell all thou haſt? I will do it (ſaith the Chriſtian) with all my heart, I am content to ſell all that I have, nothing is ſo dear unto me but I will part with it, my right hand, my right eye: nay, if hell it felf ſhould ſtand between me and Chriſt, yet would I paſſe through it unto him. This (beloved) this is that violent affection which God puts into the hearts of his children, that they will have Chriſt whatſoever it coſt them: yet underſtand me, I pray you: It is not to ſell our houſes, or lands, or children, but our ſinns that I mean: the Lord Jeſus and one luſt cannot lodge together in one ſoul: no, if we are but once p. 194truly incorporated into Chriſt, we muſt take him as our Husband and Lord; we muſt love, honour, and ſerve him; we muſt endeavour after ſanctification, puritie, new obedience, abilitie to do, or ſuffer any thing for Chriſt; we muſt conſecrate all the powers and poſſibilities of our bodies and ſouls to do him the beſt ſervice we can; we muſt grieve and walk more humbly, becauſe we can do no better: and thus if we do, though I cannot ſay but ſtill we ſhall ſin ſo long as we live on this earth, yet here is our comfort,1. Joh. 2.1, 2.1 John 2:11 John 2:2 We have an Advocate with the Father, Ieſus Chriſt the righteous, and he is the propitiation for our ſinnes. I ſay for our ſinnes] effectually, if we believe in his Name, for it was for us he died, and they were our ſinnes he purged, and this is that great benefit we receive from our Saviour, in that he by himſelf hath purged our ſinns.]

And now our ſinnes being purged our ſouls recovered, I may well end this Text; onelyonly I ſhall give it one viſit more, and ſo Farwell.

You ſee the maladie, Sin,] the remedie, a purge,] the Phyſician, he,] the patient, himſelf,] our ſelves;] for our infirmities were laid on him, and his ſores became our ſalves, by whoſe virtue we are healed. Bleſſe we then God for the recovery of our ſouls; and be we carefull for the future of any relapſe whatſoever: theſe relapſes are they we had need to fear indeed, for in them the diſeaſes are more dangerous, ſinns are more pernicious,Matth. 12.44.Matt 12:44 and men become ſeven times more the children of Sathan then ever they were before. Now then we are healed, be we ſtudious to preſerve it all the dayes of our life, and we ſhall find at our death, that he that purged our ſinns will ſave our ſouls; we need not any other Purgatory after death; no, when our ſouls ſhall take their flights from our bodies, then are the Angels readie to conduct them to his Kingdome: and thither may we come for his ſake, and his onelyonly, who by himſelf (in his own perſon) hath purged our ſinnes. AMEN.

FINIS.