THE DAY OF SALVATION. OR, A HOMILY UPON the bloody Sacrifice of CHRIST, or his Death and Passion. Written, and intended only for private Meditation of a most Noble and Virtuous Lady, on Good-Friday last, but since thought worthy the public view. By Anthony Stafford Gent. Printed at London by N. and I Oaks▪ for Daniel Frere at the Red Bull in Little Britain, 1635. TO THE MOST Happy Mistress of all imaginable Graces▪ which beautify and ennoble both Body and Mind, the Lady THEOPHILA COKE. Madame. THis censorious Age wants not many who judge of Books by their Volume, and such will think the Dedication of this short Discourse rather a Disparagement then an Honour to your Ladyship, not confidering the Dignity of the Contents, nor the limits of a Homily. The curiosity of this their Voluminous ignorance, I shall very shortly satisfy by placing your Ladyship's name before a far greater Work; which (Heaven asststing) may Eternize You and it self. In the mean time, to the more knowing, this Treatise will appear as great in Value as small in Bulk. The Subject of it is the Object of our faith, and the Worker of our Redemption, Christ jesus, without whose meritorious Oblation man were more miserable than the Beasts themselves, or the very stones he treads on, to whom there is no pain after this Life, no Hell awarded. Had not He endured unexpressable torments on the Cross, we had never been partakers of the inconceiveable joys in Heaven. It is not with us Christians, as with the Heathen; for the rifing of the Sun they adore brings them light, but the setting of the Sun we worship gives us an Eternal Day. This bitter Passion of his, that we might remember he instituted his last Supper; the principal time of whose Celebration is now at hand. You have a Soul clear, and prepared to entertain this Royal Guest, in whom Majesty, and Humility gave each other the first kiss. You have the peace of Conscience far above that of Nations, which commonly is made upon necessity, and broken upon advantage, whereas this▪ is fixed (like the great Infuser of it) and transcends all humane happiness whatsoever. You have a Charity ready to embrace all that mere it, and to pardon all that provoke it, You are friends with all, and surely none Enemies to you. If any such there are, they can be no other than the Windfalls of Nature, such as neither Virtue, nor any of her generous Brood will stoop to gather. You have no crying Vices that call upon GOD for Vengeance, but crying Virtues you have many, which call upon Men for applanse & admiration. These perfections of yours, Madam, will receive, if no increase, certainly no diminution by the perusal of this sad Discourse, which will infect you with sorrow; but such a noble one, as will well become you, and render you amiable in the eyes of your Redeemer. He long preserve your Ladyship on earth, a glory to your Sex, Nane, and Nation, and give You a seat in Heaven next your most excellent Mother, the very imputation of whose pious and Heroic actions is able to restore lustre to a Family as long lost to Honour, & Virtue as Yours hath enjoyed their glorious Shine. And this prayer shall be as extensive as the life of Madam, Your Ladyship's most humble loyal servant, Anthony Stafford. To the Peninent Reader. SOme more acute than modest, affirm that the Redemption of the World is a more powerful work then the Creation: a holy Reverence forbids me to compare such Transcendents, but upon the warrant of Truth, I dare maintain that man for whose use and service all things visible are made without this last, saving oblation of our Saviour had been the most wretched of all Creatures. GOD at first framed him of Earth, and Created him after his own Image, but he ungratful, disobedient; proud, arrogant, ambitious, aspiring to be like his Maker in Knowledge, became most like the Devil his seducer in wickedness. In this desperate Estate was Man, damned ere borne, and once conceived was no other than a vile froth, or a coagulation of impure blood, which turned into flesh, nursed, and brought up with never so great care becomes at length the food of Worms. He being such, persuaded the Lord of Heaven and Earth (in whose sight the very Stars themselves are dark and impure) to take upon him what in man was so abject, the image of his humanity. Which when he had assumed he came into the World, and sought in vain for a place of Repose, and finding none amongst men, he took up his lodging with the beasts. Yet doubted he not, but man upon a more familiar conversation with him, would be won by his all saving Doctrine, his infinite benefits, and his stupendious miracles at least gently, if not R●ally to receive him. Wherefore he appl●e● himself wholly to gain his affection, with whose Nature he was in love so many thousand years before he took it on him, himself confessing: His delight to be amongst the Sons of men. All his actions tended to the contentment of this his beloved. If any Widow bewailed her only son, if any sister her brother, he restored life to both. Where bread was wanting his miracle sufficed. He did not abhor the company of Publicans and Sinners. This Heavenly Physician stood always environed with these internal Lepers, whose perfect cure he made his first care. At length when he did confidently (as well he might) expect at least thanks for these his innumerable Graces and Favours, he found nothing less. When with a longing thirst he looked for Grapes from his Vineyard, she produced him nothing but Thorns, with which (as full of scorn, as void of pity) she crowned and pierced his sacred head. To express myself more clearly; he died by them whose conversion he had laboured living, and whose Salvation he prayed for dying. This inhuman Act of theirs, though in itself most horrid and abominable; yet to us was infinitely advantageous; for by this his plenary redemption, the defect of our satisfaction is supplied. Yet without application of this Divine Remedy to our infected Souls, they will still retain their malignity. For as he who hath heard of Sugar, yet hath never tasted it, knows the name of Sugar, but of the sweetness and Virtue he is utterly ignorant: So he who only hears and knows there is a Christ, but doth not by Faith relish his meritorious sufferings, he may be well acquainted with the name of Christ, but he is a stranger to his merits and Passion. Let us not deceive ourselves, my condoling Reader, through any vain hope of enjoying a blessed and eternal life by any other way: for neither by the Academy new or old, nor by the curious disputes of * The School of Aristotle▪ near Athens. Lyceum, nor by any other means in Heaven, or on Earth, within ourselves by the observation of the Law, nor without us by the deserts of other holy men, or Angel are we saved, but▪ by the Voluntary shedding of his most precious blood. Let us not therefore loose the interest we have, in his Crucifixion, but make it appear by the purity and sobriety of our lives, how much we resent the bitterness of his Death. Though we are in the World, yet let us show we are not of it, & though in the flesh, yet freed from his Empire and power; let us follow this our Triumphant Redeemer, though not in Body, yet in Soul, in longing, and affectionate Vows and Wishes, and on the wings of Contemplation fly to his Cross. There let us lay down all our unclean, lustful, and revengeful thoughts, our Pride and fond opinion of Science, the vanity and riot of our youth, the Avarice and morosity of our Age, together with the whole swarm of our infirmities. Neither let us only lay them down, but with Knees cleaving to the Earth, with Eyes fixed on Heaven, with sighs and groans fetched from the very centre of our penitent hearts invoke him to bury them so deep in his oblivion, that they never rise up in judgement against us. Amen Lord jesus, Amen, Amen. THE DAY OF SALVATION▪ OR A HOMILY UPON the Bloody Sacrifice of Christ, or his Death and PASSION. THis Day, this saddest of days, our Sweetest Saviour, (who not only taken upon him our Nature, but to rescue it also out off the jaws of Death and Hell) by those to whom, and for whose cause he came, whom before he had saluted by his Ambassadors, and warned of his approach (Earth being strucken with trembling, and Heaven with blindness) was brought to a most execrable end. The sad remembrance whereof rather requires the tears of the faithful, than the Eloquence of Orators: wherefore I must leave mine eyes to deliver that which my Pen cannot. A holy Ecstasy is here more seemly, than a curious Inquisition; the Passion of Christ being as inexplicable as his Generation, which all daring spirits hitherto have failed to explain, though not their own insolent ignorance in the bold attempt. We may aswell conceive how Jesus upon the Cross had the particular Ideas in his mind of all those for whom he was to suffer, as how he endured the extremity of those torments. Whosoever will rivet his soul into the languishing life of this blessed one, shall find it nought else but an extended torture. Whether the Epistle of Lentulus to the Senate of Rome be Authentic or no, I know● not; sure I am, many things in it are consonant to truth; and this particular especially, that this dear Master of ours was never seen to laugh, but to weep often. Alas, at what should he laugh? to see his own people not own him, either for their lawful King, or potent Redeemer? needs must he be afflicted for the ingratitude of their hearts, but more for the danger of their Souls: for hardly would they be induced to undergo the Spiritual yoke, that would not put on the Temporal. Should he laugh at his Poverty, or its more miserable concommitant derision? Should he laugh at Hunger, his Thirst, his Nakedness, and that no Roof vouchsafed him covering, save his own heavenly Arch? Should he laugh at the persecution of his Friends, and his separation from them, a divorce of all other (next to that of Soul and Body) the most cruel, especially if you well consider the Queen and glory of her Sex, his blessed Mother to have been one of them? or should he laugh to have his sacred Ears scorched with horrid blasphemy against Himself and his Almighty Father? Well might he be styled the Man of Griefs, who exiled from his own heavenly inconceiv●able joys, could never conceive what an earthly joy meant: Scarce had this Holy Professor vented his All-saving Doctrine, but destruction dogged him at the heels, and Malice disgorged upon him all her base Epithets, as seducing, impious, lunatic, blasphemous; nay, some of her venomous brood not only called, but held him a devil, and a Tormentor, to whom he he had demonstrated the infallible signs of a God, and the tender affection of a Saviour. O strange confusion, caused by a stranger stupidity! were ever souls but these, so purblind, as to take the Creator of Light for the Prince of darkness? never yet was there such an obstinate ignorance heard of, as to think that Vice and Virtue can blend. They could not but discover all the never erring marks of goodness and truth in his looks, his words & actions; and could these brutes imagine that Piety and Impiety, Truth and Falsehood can lodge under the same Roof? that God can out of stones raise up Children unto Abraham we read, and gladly believe; but here we most unwillingly find, that (by his Divine permission) the devil is able to turn men into stones. A happy Meditation, was it of the truly humiliated St. Francis, who seeing a poor single Lamb amongst many Goats, said to his Companion, seest thou that solitary Lamb? just so did our dearest Messias walk amongst the pharisees. When Truth had been a long time banished this lower world she came swimming in to it again in a Crimson, flood of this meeks one, and his Martyrs: who as he was more pure and immaculate: so was he likewise more miserable than any of his Types. Never did half a span of life contain so many miseries, during his conversation here below, he had nothing without him that could make him amiable, being contemned in his own person, in his Disciples, and followers. He was of the blood Royal, indeed; but then when the glory of it was quite eclipsed. Amongst the Israelites, but at a time when they were Captived to the Romans: Borne of a Virgin, but so poor, that she was espoused to a Carpenter: At his Birth worshipped by many Shepherds, but by a few Wise men, three only: Persecuted by Herod, and living in such a retired obscurity until the time of his Baptism, that John himself knew him not. But let us examine▪ more particularly his miseries, and beginning with his Birth, place on dolefully with him to his Death, by which we shall find that he came into this World, and continued in it with the same misery and ignominy he left it. Where was he borne? in Jerusalem? no. In a stately Palace? no. Where then? in Bethlem, a poor Village, that the World not without Amazement might behold Obscurity bring forth Glory. In what place in Bethlem? in a poor Inn. In what part of the Inn? in the Stable, where the first Air he breathed stunk of several Ordures. He was welcomed indeed into the World with loud Music, but it was a wild one, made by an Ox and an Ass His lodging promised neither Honour nor safety, for he lay with Beasts, and at their mercy; but here no doubt, was to be seen a most pleasing spectacle, a brutish Innocency worshipping a Heavenly. No sooner was He borne, but He lost Blood in his Circumcisi●●▪ no sooner Circumcised, then destined to slaughter. Usurping Herod trembled at the Birth of this Almighty Babe, who was indeed the true KING of the jews. He therefore vowed his Death, which to procure, he insinuated himself into the good graces of the Wisemen, and besought them to acquaint him with the abode of the child, that he also might come and Worship him. But they knowing by Divine Revelation, his bloody meaning, gave him the slip, and returned into their own Country another way. Seeing this plot frustrated, he makes a Massacre of all the male● from two years old and under (hoping inclusively to cut off his new born Prince,) whose immaculate soules ●lew back to their Maker, adorned with their Primitive beauty, and their innocent blood cried for Vengeance at his hands. Here also the cruel intentions of this Tyrant were deluded, for the poverty of this holy Lamb was his security, which did so Eclipse him, that he could not by his own lustre be discerned and betrayed. Moreover the quiet of his parents by day, and their sleep by night were continually disturbed with divine Dreams and Visions touching his preservation. Alas, what had this pretty one done, that could incite this bloody monster to study his ruin? He had slain none of the Herodian family, or the jewish race, that he should be made a Parentation * Though parentation commonly signifies the performance of any office due to the deceased Parents: yet here it signifies the slaying of those Enemies, or any of their race, who flew our Parents, or any of our blood. . It was Love not Malice invited him to descend from his heavenly habitation: His coming was to shed no blood but his own, and that for the Salvation of others. Yet was his incomparable Mother forced to fly as far as Egypt, to save the dear life of this sweet one, guilty neither in thought, word, nor act. Long was he banded to and fro between the Ministers of the devil, who now easeth his servants, and becomes himself in person his Tormentor. He first leads him into the Wilderness, hoping either to starve him, or that hunger would provoke him to Blaspheme. After he had fasted forty Days, and forty Nights, he propounds to him a trial of his Godhead: If, saith he, thou be the Son of God, command that these Stones be made Bread: Now, though Christ's Omnipotency could not only have turned those stones into bread, but the whole Globe of the Earth into one Loaf: yet at the devil's instigation he would not do it, neither did his own necessity require it: and therefore he gave him to understand, that his food was supernatural, to wit, the Word of his Father, a diet which his scorched palate could not relish. Next he sets him on a Pinnacle of the Holy Temple, where he makes another experiment of his Deity: If, saith he, thou be the Son of God, cast thyself down, etc. Here again, though Christ could have walked, or flown in the Air, or stood fixed in it, (a thing no way difficult to him) yet having taken our flesh upon him, he would in all things do like a man; and therefore there being a pair of stairs, he would not neglect the ordinary means of descending. Moreover, he was not ignorant, that Satan had impaired the Text, which says, that God should give his Angels charge over him in all ● Bishop An●●●●● on the 〈…〉. his ways: but a desperate precipitation becomes not a Christian, much less Christ himself; and therefore could be none of his ways. Last of all, he placeth him on the top of an exceeding high Mountain, where he makes a third proof of his Divinity: Having thence showed him all the Kingdoms of the Earth, and the glory of them, he makes him this large promise, All these things, saith he, will I give thee, if thou wilt fall down and worship me: This last Test he knew to be infallible; for if he were the Lord of Light, he would never abase himself so far, as to worship the Prince of darkness. But here I cannot wonder enough, how a spirit not dulled by actuating a fleshy body, should be so foolish, as to propound that as a reward of Christ's worship, which was his own before; for he could not but know, that Christ's Dominion extended not only over both the Globes, but even his own Hell itself. Finding at length our blessed Saviour in all things unanswerable, he left him, and gave him over once again into the hands of his Damned Agents, whom he had furnished with full instructions how to torture, and afflict him. After a long consultation the 1. thing their inveteterate malice excepted against, was his Preaching (which, though it had made others Saints) turned them into Furies, an evident proof that the doctrine of Salvation is loath some, to souls full gorged with the surfeits of sin. Truth of herself is persuasive, but passing through that mouth, and delivered with so sweet an Elocution, so gracious a Countenance▪ me thinks she should Civilize Barbarism itself, penetrate the most obdurate hearts, and Force Attention from the very Devils. But these Spiders suck venom from this Rose, and seek to root it up. Here the saying is verified, that there can be▪ no society, much less a friendship between Truth, and Falsehood. They throw stones at him, & drive him out of their City, with a resolution to cast him down from a high Mountain. You barbarous Infidels, hath he upon mature consideration, of all the Nations of the Earth, chosen you for his people, and do you refuse him that elected you? Are you of humane race, and can you butcher Innocency itself? Shall the Sacrifice for your sins, fall a Sacrifice to your Malice? Sure you were borne without bowels, or the Rocks engendered and brought you forth, their flinty natured issue, to infect Mankind with a savage cruelty. Why this is the Cornerstone, which taken away, the whole Frame of your well being here, and your Salvation hereafter consequently totters, and falls into an irreparable, and eternal ruin. But God hath given you over to a reprobate sense, and your Reason and Religion have left you to be guided by your evil Destiny. You will, I see, cast your Saviour with your rubbish out of his own City, over which he weeps the divining tears of her near approaching destruction. When your Temple, and your Houses burnt round about you, than did Titus, (whom the Romans styled, deliciae humani generis, the delight of humane kind) out of a noble and a manly pity, beseech you to save yourselves; yet being the brood of obstinacy, you would not move a foot, but saw your own bodies consume in fire made with your own hands. And jesus (who hath a style above Titus, as being deliciae coelestium incolarum, the delight of the heavenly Inhabitants▪ with his eyes drowned in water, (like the Sun looking through a rainy Cloud) beheld you with Compassion, and wooed you to make him the happy means of your preservation, from the never dying flames now ready to embrace you▪ Notwithstanding this his merciful offer, you ingrateful Monsters, at once, excluded him ●●● of the earthly Hie●●salem, and your ●●lves out of the heaven●●. But the very disbursing with you is contagious, and therefore I ●●ll leave to speak fur●●er to your persons, and proceed to your horrid practices and stratagems against our mee●●st Master, in the assuming of whose name upon us, we are asmuc● honoured as he abased▪ taking our Nature up on him. But to go on i● my sad relation, Th● Text says, he desired to pass into Samaria, but the Samaritans would no● give admittance to his Harbingers. Satan plays his part, and arms all places against him, rendering him as despi●able in the Country, ●s the City. To this ●heir insolency he replies nothing, but His Disciples, James and John took snuff at it, and said, Lord, wilt thou that we command fire to come down from Heaven, and consume them, even as Elias did? But he turned, and rebuked them, a●● said, ye know not wh●● Spirit ye are of, for 〈◊〉 Son of man is not co●● to destroy men's liure but to save them▪ He let them know his purpose n●● was to establish, an● propagate his doctrine with the swor● and the Faggot, practice at this da● very frequent wit● Christians, betwixt whom we read of greater Carnages, then between them and the Turks. He gave them to understand that his Church and he used but one kind of Armour, Prayer. When St. Peter asked this mild one, How often shall I forgive my offending brother? 7. times? he answered, I say n●● unto thee 7 times, bu● 70 times seven, Math▪ 18. And in the sam● place, to show us that we should forgive our Neighbours from our hearts, he brings in the Parable of the wicked Servant, to whom his Master had forgiven a Thousand Talents: He bids us learn of him▪ for he is meek, etc. Lord we must learn it of thee, or no where; for amongst the▪ Philosophers it is not to be found. Their chief good, and thy Beatitude are as distant as the Poles. The Stoic (of all the Philosophical sects nearest in virtue to thine own) wanted Humility, thy own peculiar virtue. With the Aristotelian, mercy is contemptible, Revenge Laudable, the first motions of our affections not culpable; whereas thou placest thy prime happiness in poorness of Spirit, in Meekness, in Want, in Mercy, in Cleanness of heart, in Peace, in Mourning, in Afflictions, etc. Sweet Jesus thou art beyond the Level of our imitation, but not of our admiration, which shall ever be fixed on thee as its best, and only object. Pardone Pious Reader my zeal, which so often interrupts my Method, in that it is so inflamed with a Holy love of this our sacred Emanuel, that I cannot but make a cursory Paraphrase in the persecution of his Story. I must now come to the most Execrable of all Acts, the betraying of our blessed Saviour by one of his own Family. To perfect this their cursed enterprise, they begin with the breach of the Laws of Hospitality (the only stain of the * They bribed K. Pr●sias to betray Hannibal being his guest. Roman Empire) and make a strange and horrible conversion of an Apostle into a Traitor. For thirty pieces of Silver (a sum despicable in the eye of many a Cutpurse) he sold his soul to Lucifer, and his best friend to his greatest Enemies. And the manor of his perfidiousnes is worse than the crime itself, for he Betrayed him with a kiss, a sign as appropriate to friendship, as the joining of the right hands. Him whom he knew to be God; whom his conference assured him to be without blemish, to whom he was obliged by so many ties, as of dependency, of instruction, of affection, he delivers over a prey into the jaws of these ravenous Wolves. And this Treachery of his our indulgent Redeemer both foreknew and foretold not long before; yet did he not discover any displeasure conceived against him in word or look. Nay when he came to apprehend him as a Malefactor, he called him friend. I dare all ages to produce me such a precedent of patience. On the fatal instrument of all his Tribulations and Persecutions, he bestows this most familiar, this most dear title of friend. * Such Friends as Oamici, amicus nemo. this, Aristotle intends when he says: O friends there is no friend. Having bought this distressed King as a slave at a certain price, like such they lead him up and down, and no man offers to rescue him, save only Peter, whose bold Attempt he stops with this Denunciation, all that use the sword, shall perish with the Sword. And here we have another effect of his sweetness in healing the wound of his foe, given by his friend. Those on whom he had wrought such miraculous cures; all forsake him. It is likely enough, that the same Eyes to which he had restored sight, now looked on him with scorn, and envy; that those dumb Tongues to which he had given speech, cursed & revild him; that those decrepit Feet which he had enabled to walk, ran not to embrace, but apprehend him; Nay it is not incredible, (such was the ingratitude of this obdurate Nation,) that they out of whom he had cast Devils, now called him Devil for his labour. All his benefits though infinite, and fresh, an ungrateful Oblivion seizeth on: Nay, his own servants abandon him, and not long after, his own Peter denies him. Only a few tender hearted Women, face danger, and follow him. From Annas to Caiphas, from Caiphas ●o Pilate, from Pilate to Herod, and from Herod, again t● Pilate, they hurr● this future Judge ●● the living, and th● dead. Here Innocency is opposed, Simplicity made a laughing stock, and Truth trampled on by Falsehood. Here is to be scene a Combat, but an unequal one where Fury assaults and Patience ●ave● herself open. They illanously▪ Abuse ●im, both in words ●nd deeds. In words with several stings, ●s detracting, contradicting, contumelious, deriding▪ ●n detracting, both privily, and openly: Privily when they said softly to each other: If this man were a Prophet, he would know what manner of woman this is. And, this man ` Blasphemes. Openly, when the pharisees upbraided his Disciples with this Question, Why doth your Master eat, and drink with Publicans and Sinners? Also when they depraved his Miracles. In Belzebub, Prince of the Devils, he casts out Devils. and, This man is not ●f God, because he ●eepes not the Sabbath. ●n speeches contradictory they thwarted him, as when they said, Thou art ●hy own witness: Also, Thy Testimony is not ●rue, and, Thou art not yet fifty years old, and hast thou seen Abraham? In Phrases contumelious they reproachit him, as Luke the Fifth, Say we▪ not truly that thovart a Samaritan and hast a Devil▪ s and, who is this that speaks Blasphemies? But especially they reviled him in the house of Annas, and Caiphas, as also before Pilate, and Herod. Moreover, when he hung on the Cross, he heard no other language. Lastly, they vildly, and grossly derided him, when he said the Maid was not dead, but slept, and in the house of Pilate they bowed their knees to him in derision. In his Passion again they ieered him, as when we come to it we shall show it at large. But these talkative wrongs are tolerable, in respect of those committed against him by fact, which are more insupportable as being centuple greater in their Nature and number. As Physicians give their Patient's Preparatives, that make them less sick before they administer Stronger medicines, which search the veins, and more offend the stomach: So these hangmen by the lesser tortures enure, and prepare him to endure the greater. Fox Romuli, the scum of the world, insulted over the Lord of it; The● go to Boy's pla● with him, they blind and buffet him, an● then bid him ghe●● at the striker▪ T● render him a tru● spectacle of laughter they change his garment, and dress him like a Buffoon And (that their Villainy might be complete) in that fac● (wherein Beauty, Mercy, and Modesty, strove for superiority) they spit the noisome infection of their Rotten Lungs. But let us examine how he behaves himself in the midst of these outrages: He received them with the same Countenance: that others do benefits▪ all blows he takes as if they had hit him, being meant to another. But now his enduring, and their afflicting draw both to a period; For they climb to the Summity of Wickedness, and (thirsting for the last drop of his precious blood) they again hale him before Pilate, from whom he was to expect his last sentence. Here is he fiercely and strongly accused by the pharisees, by whom, and by Pilate he is questioned about many particulars; to which he replies nothing at all. Alas to whom should head answer? to the Jews? they were plotters and Actors, in his Tragedy. To Pilate? he was wholly ignorant of the cause, They asked him if he were the son of God? had he answered affirmitively, the Maw of their envy had been filled; for that confession was it they looked for. Again, reply Negatively he could not; for Truth cannot lie. Nor do I see why he should speak aught in his own defence, the fairness of whose life was his Apology. They might aswell discern a stain in the body of the Sun, as in him the least imperfection. When Pilate had heard the uttermost they could allege against him, he acquitted him, but the more he spoke in his defence, the more they cried out, Crucify him. Notwithstanding their vociferation, he cleared him again, and again. At length, though Pilate knew the Jews to have no other cause, than their own rancour, and hatred against Jesus. Yet abhorring their importunity and clamour, and fearing Caesar's displeasure, (for they publicly told him, Christ had dishonoured Caesar, in calling himself a King) he delivered this Righteous one to be scourged and crucified by these inhuman Monsters. Yet ere he gave him up to their fury, he called for water; and washed his hands before the Multitude, saying, I am innocent of the blood of this just person, see you to it; to whom all the people answered and said, His blood be upon us and our Children. Here, not without reverence and astonishment, let us observe three points in this unjust Arraignment very remarkable. First, that God sometimes forceth truth from the mouths of liars, contrary to their own intention. Secondly, that he compelleth the wicked to clear the righteous, even when they think they most condemn them, and frames all their actions to his own ends▪ when they think they are most directed to their own scope; not unlike to him who on the Hatches of a Ship walks East, when by the force of the Wind he is carried West. Thirdly, and lastly, that though GOD'S judgements▪ move slowly, yet cortainely at length, & when least expected, they overtake oppressors, and the bloodthirsty. The first observation is made good in Caiphas, who with a loud voice exclaimed, That one must die for the people: which (though quite contrary to his meaning) was indeed verified in Christ, who died for their manifold transgressions. Also those who called him King of the Jews, said most truly, though they spoke it by way of scoffing. The second is manifested in Herod, who sent him away in a white Robe, which colour ever yet argued the innocency and integrity of them that wore it, though no doubt Herod cherished no such good opinion of him, but held him a man guilty, and an Imposter. The third is clearly demonstrated in Pilate, Herod, and the whole body of the Jewish nation. As for Pilate, he being accused to Caius Caesar, for corruption, and misgovernment in his Province, he chose rather to fall upon his own Sword, then abide his Trial. Herod having made an oration to the People which commanded not only their attention, but adoration (as it appears in that with general acclamations, they vowed it to be the voice of a God) was by the Angel of the ●rue, and jealous God smitten, and the Worms immediately devoured him. Here is a plain demonstration what Power, what Majesty is when it is deprived of God's favour. As a Mirror while the Sun Plays upon it, sends forth Beams that at once doth dazzle and delight the Eye, but (bard his lustre) looseth those rays, and grows dim again: So when God smiles on Princes, and irradiats their minds with Knowledge, and Virtue, they appear bright and glorious in the eyes of all men; but he once averring the shine of his loving Countenance, they become obseure, and there is nothing worthy in them discernible. The truth of this is apparent in Herod, who stands here a poor worm, devoured by his fellows. Nor did this Generation of Vipers, the Jews (though forewarned) shun the vengeance which not long after fell upon their Heads. For Vespasian and Titus having long besieged their City, it was by his Engines, and their own fire utterly defaced, having before hardly escaped Drowning in a 'slud of theirs & their children's blood mixed together. There were of them in the space of seven years in Civil and Foreign Wars these several slaughters faithfully collected out of Josephus. FIrst, there were slain at Jerusalem by the command of Florns, 630. At Caesarea, by the inhabitants there for hatred of their Nation, and their Religion, 20000. At Scithopilis a Town of Syria, 130000. At Ascalon in Palestina. 2500 Also at Ptolomais, 2000 At Alexandrea in Egypt under Tiberius Alexander then Precedent, 50000. At Damascus, 10000 All these were put to the Sword by Sedition and Tumults. After this there fell in open War by the hands of the Romans, these ensuing. When Joppa was taken ●● Cesius Florus, 8400. In Mount Cabulon, 200 In sight at Ascalon, 10000 Again, by Stratagem, 8000. At the taking of Aphaca, 15000. In Mount Garizin, 11000 At Jotopa, where Josephus himself was in person, 30000 At the taking of Joppa were drowned, 420● In Tarichaeis, 650● At Gamala, killed by t●● Enemy, and their own precipitation from hig● places, 900 Where not one humane race escape but two Sisters. Giscala being forsaken, there were slain in the fight, 2000 and taken Captives, which we number not, 2200. In the Streets of Idu●ea, 10000 At Gerasium, 1000 At Macheruns, 1700. In Massada, 960. In Cirene slain by Ca●lus the Precedent, 3000. In Jerusalem in the ●●●e of the siege, 1000000 Taken Captives which ● will not number, 97000 The whole sum, (omitting those which perished by Famine, Exile, and Mischances) amounteth to One Million, two hundred thirty and two Thousands, six Hundred and Ninety. TO these miseries I may add, that at this day they cannot properly be called a Na●●●●, being dispersed here and there, (like Rogues and Vagabonds) ove● the face of the Earth, having in all Countries, Mulcts imposed on their estates, and in some themselves enjoined to wear a mark on their Clothes, whereby they may be distinguished from other honest men. I may also truly a●●werre that no people under Heaven, hath so much degenerated from the primitive purity of their Religion, See M. de Pless●● in his Tract. of the jews. having defiled it with introduction of innumerable new Ceremonies, and alteration of the old. But withal I must confess, I know not what Nation else hath strictly kept her Integrity, they having never yet matched out of their own Tribes and Race. I must withal insert this caution, that I speak not of Proselytes, but of legitimate * Proselytes were such Heathen people as disclaiming Paganism, became converts, and ioyened themselves unto the Church of the jews. A jew by father or mother, was called an Hebrew, but he who was a jew both by father and mother, was styled an Hebrew of Hebrews, and such I here speak of. Jews by Father or Mother, or both. I profess seriously, that nothing amazeth me so much, as the contemplation of the unparallelled obstinacy and impiety of this seed of Abraham, chosen by God to be the dispensers of his Oracles. A lamentable proof of this, is the murder of many thousands of Christians, for the abominable Crimes of these Miscreants. For though these two Religions are as far from each other in Nature and distance, as Heaven and Earth, yet the Romans often confounded them: which we may perceive by this, that in their persecutions they seldom or never distinguished them. Many (not versed in Story) rail at Tacitus, and others for inveighing against the Christians, and the Jews of those times. But what Historian could abstain from a severe censure of them, when he found the later daily dragged to Execution, for such villainies as the very imagination of them (could it be detected) ought to be as punishable as the Action? Should any but a Christian read their damned facts in any of the four Evangelists, he would throw away the Bible as a Fable, not thinking it credible, there could be such inhumanity in men. And I am confident, had Pliny believed as much of them, as we know, that they had not only rejected, but buffeted, spit upon, scourged, and crucified their legitimate King, and Redeemer, he would not have vouchsafed them room amongst his fourfooted Beasts, but have plac▪ t them amongst his crawling creatures, and venomous Serpents. And with such they deserve to be ranked, as not worthy to retain the name of Men, having long since put off the Nature. Those guiltless hands (which so often he had lifted up to his Father for their Conversion) they bind so fast, that the Cord eats into his tender flesh. On that Head wherein Universal Wisdom was contained, they set a Crown of Thorns so fast, that his purest Blood runs in streams down his sweetest Face: That Body (which Whiteness and Symmetry consulted to make lovely above all other) they unmercifully and uncessantly whip from the top to the bottom, so that from head to foot he was but one continued Sore. On his shoulders they lay his weighty Cross, and lest with a fall, he should ease himself of his Burden, they shoulder him up on all sides: If at any time he lag, these Butchers beat, and kick him on, as if he were a Beast. But seeing him faint, and fearing he would dye, before he had undergone all the pains provided for him, they load an obvious Stranger called Simon, with his Cross. And and thus they lead him to be made an Oblation for the sins of the whole World. See the love, and Humility of this our dearest Messias; he saw they would not take up his Cross, and follow him, he takes it up himself, and follows them. All this was done by the eternal decree of his Father, for there was found no Sacrifice under the Law powerful enough, to appease the wrath of God, justly conceived against Man. Wherefore Man must for ever suffer, or the Son of God once for him, whose suffering only was of Virtue sufficient to work this blessed reconciliation: For the Passion of Christ was suitable to his person; his person of infinite excellency, could not be so abased without infinite Merit, accrued by such Humiliation. His dying was more the Equivalent to all the World's frying in Hell everlastingly. Here the foolish Atheist scoffs us, demanding how it was possible that God should suffer. Hear thou profane wretch the the voice of the Church. God is said to suffer by Union, who could not suffer by Nature. Hear again blind Infidel; He who died on the Cross and lives eternally; he who suffers on Earth, and not in Heaven; whose Body suffers and yet not he with his body; he who is overcome by Death, and yet vanquished it, although he be not one in Nature, yet he is one Redeemer, and one and the same Person. As the Soul and the Body are Different things, yet make but one man. We now arrive at the abridgement of his Story, his Passion, and at the Consummation of his Humility, his Death. A Man would think it had been pains enough for him to bear his Cross, without bearing more upon it: But their malice is insatiable, and they cannot imagine how they can inflict, or he endure too much. His hands soft as those of Mercy, his feet never swift to shed their blood, they pierce with massy Nails, which they drive in with as little remorse as if he were made, of Wood They scoff athim; and Nodding their heads, and bending their knees, they salute him by the name of King of the Jews. Nay, they utter such blasphemies that I wonder they were not attended with a Thunderbolt They not only dar● him of himself to descend, but his father to fetch him down; Who could in a moment have commanded one Angell ●o have destroyed ●hem, and their Country, and have left ●t to be demanded, where Judaea was. Being as thirsty in ●he heat of this cru●●●l Conflict betwixt ●he Flesh and the Spi●●t, as the Earth is under the reign of the Dogstar, he desires drink, to whom they proffer a base beverage made of Vinegar and Gall two ingredients no● good enough for the drench of a Horse▪ Three of the Evangelists affirm, that they who were crucified with him▪ revile● him also: But Sain● Luke saith, that only one was faulty. Which Difference Saint Austin thus reconciles, that at first indeed they both vi●●ifi'de him, but that one of them by a sudden inspiration, instantly repent, and rebuked the other, saying, Dost thou not ●●are God, seeing thou ●rt in the same condemnation? and we indeed justly, for we receive the due reward of our deeds, but this man hath done nothing amiss and he said unto Jesus Lord remember me when thou comest into thy Kingdom. I will not he●● with some conclude that this good Thie● was he who w●● on the right han● of our Saviour, and that it was not without the special providence of God; neither will I deny it: It shall suffice me, that Christ said to him, This day shalt thou be with me, in Paradise. None of the Roman Caesar's either on his Tribunal, or in his Triumphant Chariot, could have spoken so bravely and powerfully, as our Saviour here did in the extremity of his Agony. This day will I make thee a Governor of Provinces, or, This day will I make thee a sharer with me in all my Glories: Or, This day will I give thee command over Legions: Or, this day will I divide the habitable World into two parts, and accept of that half thou refusest; This is all Caesar could have said. These Offers are scant, and narrow, in respect of the promise here, made by our Omnipotent Redeemer: This day of a Publican, I will make thee a Saint; This day of a Malefactor, I will make thee a Martyr; This day I will translate thee from Earth into the Impyriall Heaven; This can be no other than the voice of an Almighty Saviour. O happy, O blessed Day! wherein Sin is depressed, the Sinner exalted, and the Gates of Heaven heretofore shut against him, now opened to him, by God himself; where the Honour equals the Benefit. The entry into Paradise heretofore was guarded by a Cherubin, having a flaming Sword in his hand. The Fire is now extinguished, the Sword taken from him, and now there is no guard upon it. Nay, that no man might despair of entrance, it is first of all opened to a Thief, in whose soul before his conversion, vices were as thick, and as surely rooted as the hairs in his head. The Jews who lay claim to Sanctity, (as only proper to them) are rejected. He who at first was ableto form Man, can now form himself a new people. He that before condemned the proud Pharise in the Temple, now justifies the pensive Thief on the Cross. It was now about the ninth hour, when Christ full of anguish both in Soul and Body, cried out with a loud voice, Eloi, Eloi, Lamasabachthani, My God, my God, why hast thou forsaken me? Here the the Atheist steps in again; and asks how he could despair, and be a God? to whom I vouchsafe this answer, that here is to be heard only the voice of the flesh, which denotes not at all the separation of God from his Humanity, but the Calamity of his Humanity itself; for he could not be forsaken by him, from whom he could no way be separated. But that thou mayst be certain, this could be no less than a God: behold here Nature herself suffering with her lord From the first borne saith the Text, There was a general darkness over the whole face of the Earth. Nor was this a common, but a supernatural Eclipse, as testifieth Saint Austin: Lib. 3 de civil Dei. cap. 15 Quam solis obscurationem non ex Canonico Syder●● cursu accidisse satis ostenditur, quod tu●● erat Pascha Judaeorum: ●an plena luna solemniter agitur: It is evident, saith he, that Eclipse of the Sun not to have happened by the ordinary, and orderly course of the Stars, it being then the Passover of the Jews, which is solemnised at the full Moon. And this was it that gave occasion as is the common opinion, to that memorable Exclamation of Dionysius the Arcopagite, residing then in Egypt: Aut Deus Naturae patitur, aut Machina mundi disolvetur: Either the God of Nature suffers, or the Fabric of the World will be dissolved. And hereupon too, as it is thought by some, was erected that Altar at Athens Ignoto Deo, to the unknown God. Acts 17. 23. I am not ignorant that some think that Eclipse was cozened within the borders of Judaea, which opinion I rather incline to, because if it had been general quite over the World, Tacitus, and the Historians of that time must of necessity have mentioned it, Judaea being them subject to the Roman Empire. Nay, the ensuing Ages would not have buried in silence a thing so strange and miraculous. Howsoever, it cannot be denied, but that it was certainly beside, and above the course of Nature. Neither ought it produce wonder, That th● Sun in the Firmament of Heaven should suffer, when the Son of Righteousness suffered upon Earth. You seed of Perdition what have you done? your Blasphemies, and Iniquities have chased the all gladding Light out of Heaven, and you now are left in a C●●●ri●n darkness, a presage of that you shall eternally dwell in. And will not this move you to acknowledge your Potent King, and Redeemer? The Veil of your Temple rents, and falls with him who taught the ever living truth in it, in token that all Prophecies of his death are now fulfilled; and will not this persuade you to prostrate yourselves before him? No, no, all things in Heaven, and Earth resent his Death, save obstinate you only. The Earth itself trembles, but you quake not. The Rocks split, but your Adamantine hearts are of proof against all his Calamities. The graves open, but your bosoms are shut. The Dead with him arise, but you lie still wallowing in your own filthy enormities. Yet this is no wonder; for they were dead in Nature, you in fin; whose weighty burden lies so heavy on you, that you cannot possibly get up. He is yet alive, yet sue to him, of whom never any begged in vain. You see he is willing to remit your trespasses, in that he hath in the very height of his torments prayed to his Father for you. He is now giving up the Ghost; yet call on him for mercy, that with his last gasp he may pronounce your pardon. But it is now too late, he is dead to you, and you to Grace: He hath now finished this great work, and commended his hands, that will keep it as the apple of his Eye. Having seen how they used him in his lief, let us now make an inquiry, whether or no they behaved themselves to him more reverently (being dead.) When the Body of their Sovereign, and Saviour had hung many Hours between his Foot stole, and his Throne, they take it down, not with a resolution to honour it with burial, but to mangle, and deface it. They thrust a Spear into his side, out of which ran Water and Blood, the representers, as some think, of his two mystical Sacraments. His Coat being seamlesse, and therefore not divideable, they cast lots for. And then they left him Naked as a prey to the Beasts of the Earth, and the fowls of the Air. But he is otherwise provided for by his Heavenly Father, who sendeth Joseph of A a just man & a Councillor (who refused to be present at the condemnation of jesus) to beg the body of Pilate, which obtained, he folded it in fine Linen, and laid it in a new Sepulchre, where never man was laid before. And here not without sighs, and tears, and groans I leave him, the utbounds of this discourse being his Death and Passion. But I forbid no thee, O my Soul to repeat, & revolve within thyself th● dignity of thy Saviour, and the indignity of his sufferings. We discern some sparks of the brightness and glory of his Beauty in his creatures, but the joint stock of their whole life can no more express him, then can a Glow-worm, the Jubar of the Sun. O fix thine Eyes here for ever, and lose thy sight together with this object. Consider, O my Soul, that to ransom thee, this Master piece, this utmost endeavour of Nature and the Holy Ghost, offered himself a most willing Sacrifice. Rise, saith he, behold he is at hand that doth betray me. And in another place it is said, Jesus therefore knowing all these things that▪ should come upon him, went forth, and said unto them, Whom seekyee? They answered him, jesus of Nazareth. Jesus said unto them, I am he, etc. here he meeteth sedition half way, gazeth her in the face, and fearless confesseth his name. Athanas. de incar. Thomas 3 Sum. And some learned Divines think that he would not die by disease, or age, lest he should seem to leave this life against his will, or out of Natural infinite Common to all. But with his unvaluable Worth, Balance the Affronts and Miseries He Endures. 1. THis Lord of Lords that frees the captived, and illuminates the blind; is apprehended, and bound like a Thief. 2. Nay, they prefer a Thief and a Murderer before him, demanding Barrabas to be released, and him to be Crucified. 3. Call to mind again, oh my soul, that for thy Crimes he carried his own ponderous Cross, and groaned under the weight of it: which that the other two did, that suffered with him, we read not. 4. Meditate also, that for thee he was scourged, in which he underwent, diverse punishments due to several offenders. It was the custom amongst the Ancients, to strike the indocible on the head, their servants which they cast out of doors on the neck, those who were ordinary delinquents on the ●ace and their more heinous Criminals all over the body: Christ endured all these. They struck his Head with a wand or rod, his Face and neck with their fists, and his whole body they whipped with rods and scourges. 5. But weigh withal, that the lashes given his soul by the tongues of Blasphemers and deriders, were more intolerable than the former. 6. Contemplate too, that his Torment was much augmented by the very thought of the infamous company he suffered with: for they placed him in the midst between two Thiefs, as if he had been their instructor and seducer. 7. Neither canst thou believe, O my Soul, but as he had more grace, so he had more shame than other men, which must needs be infinite, in that he was become a naked Spectacle to his greatest Enemies, not having any veil to cover those parts which humane Nature would have hidden from the eye. 8. He suffered also in his estate, goods, and friends, of the first of which he was stripped even to the skin, and of the latter (consisting of his own dear Disciples) forsaken. 9 And he was grieviously troubled in mind which did compassionate, his fellow feelers standing under the Cross, (as his Mother and others) and repine at the insolent fury of his foes. 10. His Fame and Reputation (dear to him, as his own eyes) is not only questioned, but defiled with false and base aspersions, for they termed him a Seducer. Observe also, o my soul, that he suffered in regard of the place, the time and the manner of his Death. 11. First, in respect of the place, which was Jerusalem itself, where he was once well known, & honoured for the miracles he had there performed. 12. Secondly, in consideration of the time, of the year, and of the Day (the feast of the Passeover being then celebrated) which to solemnite▪ a great multitude ●nd concourse of people resorted thither, ●● that he had the eyes of all the World upon him. Again, it was upon the sixth hour of the day, with us the twelfth, when all men were up & ready, & walking abroad. 13. Thirdly in regard of the kind of Death, he did undergo, to with the Cursed Death of the Cross. 14. Remember also, O my better half, that his Passion was aggravated, by reason of the natural complexion of his Body; for it is certain his Body was of a most admirable and delicate Temper, as being organised by the Holy Ghost himself. And hence it came to pass that being thus form without any defect, or error in Nature, there was no conflict between his Flesh and his Spirit. Wherefore his Spirit by strong consequence must love his flesh, better than any other Spirit or Soul can, or aught to love its body. 15. And it is very worthy thy serious Meditation: That his anguish was increased in respect of the quality of those members in which he most suffered, as his hands and feet, which are nervous, and most perceptive, and most apprehensive of pain. 16. Moreover consider O my Soul, that his passion was exacerbated in regard of the diuturnity or long continuance of it. The Holy Martyrs who have perished by fire, water, or the sword, have quickly finished their Martyrdom, which the same hour, or the same Sun hath seen begun and ended. But the passion of thy Redeemer endured from the very instant (as it were) of his conception to the hour of his Death. For he certainly foreknew what his Humanity was to suffer, the very imagination whereof made him sweatblood. Find if thou canst what particle of his life was free from persecution. But more eminently it endured from that dismal hour after Supper, to the Ninth hour of the sixth Holy day● Wonder not therefore that his Soul was sad and heavy, since he was most cruelly tortured in all his senses. His eyes on the other side saw the grim and fierce looks of his Executioners; on the other, the amiable countenance of his Mother, and his other female Votaries, together with his beloved Disciple, all which (as he was man) he was loath to part with. His Ears heard nothing but insulting, and deriding Blasphemies. His Taste was distasted with ● most bitter and loathsome potion, being a compound of Vinegar and Gall. The pain he endured in his feeling, was diffused clean through his body, his Nostrils drew in nothing but Noisome stinks, and damps arising from putrified Carcases, for it was the common place designed both for the Execution and burial of Malefactors, which is implied in the name they gave it, God gotha, in our Tongue the place of Dead men sculls. And if we follow some of the Hebrew Interpreters, this is the very place, wherein Adam longsince was buried, for the truth o● which, I wish I had some better authority then that of a Jew. But if it be true, it is questionless not without the special providence of God, that sin might first lose his force there ●here he first gathered strength. And this is the Master-comfort of a Christian (without which ●ee were less happy ●hen the Heathen) that ●t the second coming ●f Christ he shall rise in Glory, in despite of Death, whose sting shall be taken out, and he ●ive with GOD for ever. And this infinite benefit is an effect of his Passion. O Hasten Lord Jesu● that joyful day, which all thy Elect have, an● do still long to see; whe● Death and Time sh●l● l●● their Sceptres, as I d●● now myself, prostrate before thee. Then shall I, and never till then, b●● truly blessed, in singing (with all the Saints and Angels) Halleluias' eternally to thy most glorie●▪ name, AMEN. FINIS.