A SERMON OF THE PASSION Of our Blessed SAVIOUR jesus Christ.  
Preached on GOOD-FRIDAY.  
In his Excellencies the SPANISH Ambassador's CHAPEL.  
By J. G. D. D.  
LONDON, Printed for Matthew Turner, near Turnstile in Holbourn. 1686.   

Calicem quem dedit mihi Pater non bibam illum?  
The Chalice which my Father hath given me, Shall not I drink it?  
Words of the eternal Word made Flesh, spoken to Peter in the Garden, when he cut off Malchus his Ear, Recorded by St. John, in his 18th. Chapter. etc. And part of the Passion read in the Church on Good-Friday.  
THE Passion of our dearest SAVIOUR is represented unto Us, by His own divine Self, under the notion of a Chalice, or draught that was to be Accepted and Swallowed down by the Person that was to Suffer. Calicem quem dedit mihi Pater; The Chalice which my father hath given me, shall not I drink it? The same Thing as to say in Reproving Peter for his forwardness without leave or authority: The Passion which my Eternal Father's Will is, I should undergo for thine and all the world's Redemption, wilt thou presume to put by; Dispute the Decrees of Heaven, and a Sacrifice to Him so acceptable, shall I refuse or neglect to Offer up?  
In the same manner had He long before expressed His Sufferings; when to Curb and Repress the ambitious Thoughts of the Sons of Zebedee, who would be content with a no less humble place, than the Right and the Left of the KING of Kings, when seated on His Throne; Dic ut sedeant hi duo filii mei unus ad dexteram, alter ad sinistram in regno tuo. He answered them, Potestisne bibere calicem quem ego bibiturus sum? Can you drink the Chalice which I am about to drink? Are you ready to Suffer with me? can you imitate my Passion? have you both Courage and Will enough to share and partake with me of that heavy Burden, that my Shoulders shall be charged withal?  
And in the same Sense again, did the Royal Prophet cry out, in the Person of such as Suffered for Justice, Quid retribuam domino pro omnibus quoe retribuit mihi? Calicem salutaris accipiam. What shall I retribute to my Lord my God, for all he has conferred on me? I will embrace his Chalice; I will make a Return unto Him of all I received from him, by Offering up my Life unto Him.  
O Blessed JESUS, what a Chalice hast Thou chosen to drink for Us? What a bitter Potion has thy FATHER allotted Thee to swallow? But, What do I say, thy FATHER? It was not He alone that Tempered and Mixed this Draught for Thee; They were the Sins of Men that gathered the Ingredients, and made the Compound; and yet I must say, it was His Father did it: Calicem quem dedit mihi Pater; The Chalice that my Father gave me, shall not I drink it? The Father therefore gave it, and our Sins were the occasion. Our Ingratitude and Wickedness surpassing all bounds and measure, made the Peparation; the eternal Father's All-surpassing Goodness and Charity unto Man, lay the injunction for to drink it. The Chalice which my Father gave me, shall not I drink it?  
I will First therefore consider the Sins of Man, that were the occasion of this Chalice; then the boundless Charity of the Eternal FATHER to us Sinners, which lay the Command of taking it; and from both descend to give you a view of the Bitter Ingredients that compounded it.  
Mistake me not, and think this to be the division of my present Entertainment; No, no, it is the latter of the Three must take up that. This Day's Discourse must be (if not wholly) for the greatest part of the doleful Sufferings of our Bleeding JESUS. Of the Affronts, the Injuries, the Agonies, the Pangs of our Dying SAVIOUR; We must cast our Eyes no other way at present, but on a Bloody Sacrifice; and such an one, as was not Consummated by one single, though Mortal Stroke, as in the Old Law, or amongst the Heathens; but by a continued Train of the most Barbarous Cruelties, that Malice itself could suggest from Thursday Evening, till Friday Three of the Clock in the Afternoon.  
I will speak only a word or two of the Sins that were the occasion of our Blessed SAVIOUR'S Sufferings, that you may not wonder at so Heavy a Load, charged on the Shoulders of so Innocent a Person; and in like proportion of the divine Charity towards Mankind, to raise a Gratitude in your Souls, answering the Love of a Father, that could lay such a Command on such a Son; and the Love of a Son, that could Embrace so readily, and Execute so effectually, such a Command of a Father. Calicem quem dedit mihi Pater, non bibam illum? The Chalice which my Father gave me, shall not I drink it?  
My Consideration of the Sins of Men, shall comprehend, First the number of them, if to be comprehended; and then their Foulness.  
As to the number of the Sins of Men, it is a dreadful Account to think on. From the Fall of our first Parent, which opened the Gate to Sin, to the visible Appearance of the SAVIOUR of the World, many thousand Years were Elapsed; numberless their Issue, yet none of all those, except particularly Privileged without Sin: Besides the greatest part; nay, the far greatest part Idolaters, ignorant of their Creator, trained up from their Infancy, in all sorts of infamous and vicious Practices, and so continuing to their end.  
As for those, who had the Blessing to be Instructed in the Knowledge of one Deity, infinite in himself, and Creator of Heaven and Earth, either before or after the Written Law; such was the Corruption of their manners, so great, so general, and so frequent their Defection from Orders given them, and the Dictates of their own Reason, that they came but little short of the others.  
The Sins of us Christians I dare not name before you, it is the highest confusion unto me to think there should be any: Yet I must tell you, we are none of us without them, and so common amongst us, that we see them in the Streets; see them within our Doors; meet with them in Public; meet with them in Private; they fly not the shame of the open Air, and every corner seems thronged with them: if I may not say, they are as numerous as before the coming of our Redeemer; I will say, and boldly say, they are much more Foul and Inexcusable.  
Which Foulness of Sin in general, is my other consideration; and truly worthy not a Moment, Hour, or Day's Reflection; for our whole life, tho' never so long, and full of Days, must be too short to enter into a just meditation of it; so Dismal and so Dark is its Nature; so Venomous, so Outrageous its Effects.  
It spoils and disrobes the Soul, tho' by Nature an Excellent Creature, and by Grace a Singular Favourite of the Deity; Of all its Beauty, all its Sanctity, all its Innocence: it makes it appear in the Eyes of the Almighty, most Ugly, most Deformed, most Contemptible. It robs the Soul of the Blessed Inheritance of Heaven; and in lieu of that, secures it of the just Wrath and Anger of his offended God. In a Word, the proper effect of Sin, is to render the Soul like unto its self, which being really nothing; for Whatsoever can challenge the notion of a thing, was made by the Creator of all things; makes the Soul appear also as nothing. Nothing in the Sight of God, nothing in his Favour, nothing in his Good Will, nothing in Desert, nothing in any Right, by which it can justly challenge either Natural, or Supernatural Good.  
A Monster I may call it, for Man wrongs and inverts the course of Nature, as often as he sins; and a Monster of that Malignity, as can hardly find its equal. For such is its Primogeneous and innate Poison, that it certainly destroys the Creature that gives it being; nothing under a rational Creature by nature can be Author of a Sin; and at the same time he sinneth, he must renounce his reason.  
One only quality it has that can sound commendable, and even that augments the misery of Man; that is, to be of its own nature eternal; for did not the Divine Mercy interpose, whosoever sinneth, would be a Slave unto his sin for ever: But Blessed for ever and ever, be the Goodness of the Eternal Father, who so loved the World, that he would send, and not only send into the World his Son to be charged with all those Sins you have heard me speak of; but to take upon himself the cancelling of them all: And Blessed, I say, Blessed for ever be the Goodness of his Son, who would come into this World, and give even the last drop of his Blood for Man's Redemption.  
After the infinity of the Divine Nature, and the incomprehensible excellencies within himself, I can find no other ground for the immensity of the Divine Charity towards his sinful Creatures, than the number, the greatness of their Sins: for could the Divine Charity have been bounded with Limits, the Sins of Man had certainly surpassed it; but far be it from the God we Christians adore, to have his Goodness, his Bounty so contracted, as to be equalled or surmounted by the Malice, by the Sins, tho' almost Infinite, of his Creatures.  
Man's Sins were of themselves able to make him desperate; the desperateness of his Condition touched unto the quick, if I may so express it; the Bowels of the Divine Goodness, and that Goodness sent us a Redeemer. This Redeemer being come into this World amongst Men, waged War with Sin, and at last overcame it in his own Person, tho' it cost him dear. Without Drinking the bitter Cup of his Passion it was not to be done; and from that, neither Peter Kindness, nor any other motive could keep him back. Calicem quem dedit mihi Pater non bibam illum? The Chalice which my Father hath given me, shall not I Drink it?  
Hadst thou not Blessed JESUS, signified a dissatisfaction or displeasure at Peter's forwardness to defend Thee, in my Wishes I should have joined with Peter. Should I not be unjust unto all Mankind, who were partakers and sharers of the blessings of thy Passion; or rather unjust to thy Divine Charity, which made the brightest, and most radiant discovery of itself unto the world, that it was capable of receiving? what is there I would not have done or suffered to prevent the drinking of thy Chalice? But I am frighted! dare neither speak nor wish! Thy reprehension of blessed Peter is always sounding in my ears: The Chalice which my Father hath given me, shall not I drink it? Yes, blessed JESUS, drink it, comply with thy Father's order; but teach us to do the like.  
Well, the Resolution is taken; the Chalice he will drink, though never so bitter; his ardent Charity has vanquished and put to flight all resistances, all oppositions that intervened betwixt him and his Cross. He has nothing more to act; he must be wholly passive: sufferings, and the most grievous of all sufferings are the ingredients of his Chalice; which I will take apart, that you may consider them the better: As a dissection in a solid body, so division and taking apart the ingredients in others, makes the perfectest discovery. I will let you see  

What he Suffered in the garden of Gethsemani.  
What in the hands of the Jews.  
What from the power of the Gentiles.   
Again,  

What from Himself.  
What from his Countrymen.  
What from Aliens and Strangers to his Nation.   
In a word, the division of my Discourse shall be the division of his Passion.  

In the 1st. part I will lay before you, 

What he suffered precedently to his seizure by his Enemies the Jews.    
In my 2d. 

What He suffered from them.    
In my 3d. 

What from the power and command of the Roman Governor.    
What he suffered precedently to his Seizure by the Jews, may be reduced to these Three Heads. 

His sufferings from his Disciples.  
From his Father.  
From Himself.     
All bitter sufferings, because from Friends; from such as he loved dearly. That he loved his Disciples, you will not question. His choice of them, to be partakers of all his Traversees here, to be sharers with him of his Adversity and Prosperity, abundantly demonstrate.  
That he loved his Father, must be more undoubted, of whom, though infinite in himself, he received all his being; and to whom he had always paid all the Honour he could Reverence him withal.  
From the Treachery of a Disciple, his Passion was to commence; Amen, dico vobis unus vestrum me traditurus est. Amen, I say unto you, one of you is about to betray me. And whether is this Treachery to be? What does it strike at? Where will be its end? Betray him into the hands of cruel and bloodsucking Enemies. Into the Hands of such as thirst after his Life, there it strikes: And who will never rest content until they have it; there it ends.  
The manner of this Treachery also involves such unheard of Ingratitude and Villainy, as can hardly be expressed; for it was meditating and acting in the very instant that our Blessed JESUS was preparing a Banquet; Nay, What, do I say a Banquet? when he was laying up a Kingdom for him.  
The token by which it was to be executed, was a Kiss; Quemcunquoe osculatus fuero, ipse est tenete eum. Whomsoever I shall kiss, he it is, lay hands on him, and hold him fast. Hold him fast! Blind and Perfidious Traitor! Knowest thou not he is not to be held, but by his own free will? Canst thou so soon forget how at other times his Enemies had no power over him, because he would not? or, Seest thou not now, how all thy Armed Bands lie prostrate at his Feet, at the very opening of his Mouth?  
The unworthiness of this Action was such, to make use of the highest Token of Friendship, of the very Seal of Peace, to Betray the Best of Friends, to Commence open War withal, could not but move the Heart of the mildest of Lambs, and draw from Him this gentle Expostulation; Juda osculo filium hominis tradis? Judas, (My old Disciple, my Bosom Friend, who wert daily Rising and Lying down with Me: I bury in Silence what I have done More for thee) Dost thou betray me with a Kiss? Canst thou be so Deceitful, as to make use of the highest Token of Endearment, to express the Blackest Malice, and Vomit out thy Poison?  
From the Infidelity again of a Disciple, in the midst of His Distress, when the owning, at least of a Friend, might have afforded Him some small Comfort; Is his Passion carried on, by a flat Denial; nay, Forswearing of any, though the least Acquaintance. Coepit detestari & jurare quia non novisset hominem. From the Tepidity and Negligence of altogether, in the Garden of Gethsemani, was he deserted, and left alone, void of all Comfort, separate from all Friends; desolate, distressed, and forlorn.  
Such as should have Born up with Him, Confronted all his Dangers, and hazarded (a Man would have thought) their small Fortunes for Him: Leave Him alone in the open Air, dark Night, and already Trembling at the Approach of those, into whose Hands He was immediately to Fall. They unconcerned betake themselves to Rest, Indulge their heavy Humours; and some of them, though twice desired (by their Master) for to Watch, still yield themselves up to Sleep and Rest. Non potuistis una hora vigilare mecum? Well may He Reproach us all here present, with the same Expression, Non potuistis una hora vigilare mecum? Can not you watch one hour with me. You all know the Concern of Watching; your Enemy is vigilant; Circuit quoerens quem devoret, (says St. Peter) He takes his rounds to find whom he may devour; and for want of vigilancy in you, has he so often surprised you, and drawn you into Sin. Want of Vigilancy has been the cause of all your Treacheries, all your Denials, all your Neglects of my Commandments: Had you Watched when you ought, you had never Betrayed Me like to Judas, Denied Me like Peter, nor Quit and Deserted Me like the rest of my Disciples, whose Treachery, Denial, and supine Negligence, are the beginning of these my Sufferings, and make up the Doleful Entry of my Passion.  
That He Suffered, and grievously Suffered from his FATHER, His beloved FATHER, we shall not need to seek far to find: What says the Evangelist St. John? Calicem quem dedit mihi Pater, non vis ut bibam illum; The Chalice that my Father hath given me, shall not I drink it? His Father therefore prepared his Bitter Chalice for Him? His Father lay the Injunction for to drink it. Calicem quem dedit mihi Pater; The Chalice which my Father hath given me.  
'Tis true, we found out the Matter, Our Sins, our Transgressions, our Wickedness were the occasion; But it was the Eternal FATHER'S Goodness towards His Adopted but Rebellious Children, that made Him be so Severe unto His Son, that sent Him into this World, and here laid unto His Charge, whatsoever the former were guilty of; and which could not be discharged, without His drinking of the Chalice. Calicem quem dedit mihi Pater, non vis ut bibam illum? But, What need of examining the Evangelist St. John, about the Point in question, if there be any such? The Words of our dearest JESUS in the Garden of Gethsemani, will make all as clear as Noonday. What was his Prayer unto Heaven, when he parted a Stones cast from His chosen Disciples, which He left Posted at that distance? What, I say, was his Prayer, but Pater si possibile est, transeat a me calix iste; Father, (dearest FATHER, whom I never yet disobeyed, whose Will has been always Mine) if it be possible, let this Chalice pass from me; Lay not so heavy a Command on the Shoulders of Thy loving Son: Let not thy Anger exert itself against my innocence. I know, dearest FATHER, Thou hast ordered it, but are Thy Decrees always immutable like thyself? No, no, I remember thy Threats, thy Menaces renversed upon Just Reasons; and, why not, at the Petition, at the earnest Request of thy most Dutiful, and most Observant Son; If it be possible, let this Chalice pass from me.  
If this was his Prayer to his Father, if thus He repaired unto Him to be Relieved from that Anguish, which began already to Rage within Him, to be Protected, and Defended from that Storm, which was just discharging its self upon his Head; it must be his Father's Anger and Severity He lay under, and His Sufferings be the greater, that they were from such a Father.  
Undoubtedly it was grievous to Suffer from Friends, and such were his Disciples: More grievous to Suffer from a Father, and so Dear a Father; but to Suffer from Himself, must needs exceed all other Sufferings, if that be once made out, and nothing is more easy, by a plain Convincing reason; and by the dire effects which were so terrible, and so surpassing all Belief, if not delivered by an infallible Oracle; that whatsoever the Jews, the Gentiles cast after on Him, of Reproach, Scorn, Contempt, bodily Affliction, and the like, seem but trifles in comparison of them.  
The Reason, by which I promised to Convince you of our JESUS Suffering, and unexpressible Suffering from Himself, I draw from the nature of our Fancy, whose Operation is so powerful and quick upon the Body, that, in an instant, I may say, it influences the very utmost, and remotest Parts: We no sooner apprehend what is pleasing and agreeable to our Humour, but we become all over lightsome, and every Part of us shares of the Joy. No sooner, on the contrary, is our Fancy possessed with the Apprehension of what is noxious and prejudicial, but, in a moment, all our Mirth is dashed, our Joys fly from us, we become Lumpish, Heavy, and Distracted: Nay, sometimes the power and faculty of Motion, is by a secret Damp, either for the present seized, or for ever withdrawn.  
And if this be the daily Experience of us all, upon airy and volatile Apprehensions of good and evil; what must be the Operations of our Blessed Jesvs' Fancy, where fully, at large, and to the life, were set forth, all the ignominious Treatments, all the Painful and Dolorous Expressions of Malice in his Person, all the Torments in a word. His sacred Body was to run thorough, during the whole Course of his Passion, even to His expiring on the Cross.  
Nay, which is yet more, and which worked on him more, all the Sins of unthankful Christians, all their Ingratitude, all their Neglects, and wilful Omissions of improving their Souls by those his voluntary Sufferings.  
I may ask the question, How strong, how violent, how forcing on the Body must such a Fancy be, but none but He can answer it? So much did it exceed all our Apprehensions, that we must come infinitely short of the Truth, had there not been a considerable Discovery made by the Effects; which, as the Evangelists deliver them, I will expose to your consideration.  
When the Passion grows so strong upon us, that with difficulty it is kept in, a fear or sadness of Mind (for example, Expresses itself in outward Action, in change or alteration of Body;) it is a certain sign, an infallible Argument, it touches to the Quick, seizes on the Spirit, gins to daunt and baffle our natural Courage, which, in our Blessed SAVIOUR, had been always exemplary in the midst of dangers, in the throng of difficulties. At present notwithstanding, so far is He prevailed upon; so much did the Apprehension of what was to follow, work upon Him, that He found a real Change within Him. I will not say, his Fortitude began to leave him, far be it from me to have any such Thought; for that remained unshaken, till He expired on the Cross; but his inferior Part began to express an inward Anguish, and a violent Oppression of those Spirits, which had hitherto made him appear always Inalterable in his Humour and Constitution. Coepit contristari, says St. Matthew, & moestus esse; He began to be sad, and very much dejected. Nor was this all, for every Moment increasing, it came to such a pitch, that Death could not be bitterer? He gives us the Expression himself; Tristis est anima mea usque ad mortem; My Soul is sad, even unto Death. The Acerbity of my Anguish pinches me so, as the violent Pangs of Death could do no more.  
Blessed JESUS, I believe Thee, it was not for nothing the Angel came from Heaven to Comfort thee. Appa●uit autem illi angelus de coelo confortans eum. There was need enough of it, thy Soul was so straightened: Such Ebullitions and Æstuations in thy Blood, that its Veins are not able to hold it longer; it must force its way; and were there Walls of Brass or Iron, they could not keep it within its Channels. Et factus est sudor ejus sicut guttoe sanguinis decurrentis in terram; And his Sweat became like to drops of Blood falling on the ground. Let the cause of it be either excess of Fear, or the fortitude of his Mind endeavouring to repress it, 'tis all one with me, I am sure his Pains were never the less. The inward Conflict that could force from him such a Torrent of Blood, must so reverse and undermine the Fabric of his Constitution, that nothing less than the Hand of the Almighty, could have Supported him after such a Sweat, and given him strength to go through one quarter of the difficulties he was speedily to encounter. I say speedily; for, behold the Traitor Judas entering into the Garden, at the Head of a band of Soldiers, Marching up towards Him with Swords, Clubs, and other such like Instruments, as they could, with speed, gather up to Secure our Samson, whose Dalila, that is his Love, had already disarmed, and disabled from making a Defence. Ecce Judas unus de duodecim venit, & cum eo turba multa cum gladiis & fustibus. So that it is not long before they Seize him; before they lay violent hands upon him: Tunc accesserunt, & manus injecerunt in Jesum & tenuerunt eum; Then they came nearer, cast their hands on Jesus, and held him fast. And his Sufferings there make up the second part of that Tragedy I promised to Represent unto you at this present time; and which, because I will continue my former Method, I will distinguish also into parts,  

What He Suffered before his Condemnation.  
What by His Condemnation itself.  
What after.   
Before his Condemnation was, the whole Treatment he received from Judas his Band of Cutthroats, as he was hurrying along to the Palaces of Annas and Caiphas; as likewise in their Houses, by Violence on his Person, and Infamy of False-Witnesses, before the Sentence of Death passed on him.  
Judas had given them a Caution to hold him fast; and therefore, no sooner had they Seized him, but with Cords and Ropes, they bond his Hands, and with such force drew them both together, that no small impressions they Engraved on his tender Flesh; His sacred Feet they loaded not with Irons, but, For what reason, out of mercy or tenderness to his Person? Nothing less. It was their Malice, that they might, with greater speed, bring Him before his New-Erected Judges, sooner to his Trial, with more Expedition to his End. And therefore, instead of giving their New-made Prisoner leave to walk soberly in their company, with other Ropes, about Neck and Body, they Forced him along, with much more Hast and Violence, than could be convenient for such a Prisoner, as had not the use of one Hand left him, to Raise him up again, in case he should stumble in the Way.  
'Tis not long before He arrived at the House of Annas, Father-in-Law to Caiphas, Highpriest of that year, whether they first conducted Him, both by reason his House was in the way, and that he was a considerable Person, as appears by his so near Alliance with the Highpriest: Where, though we read but little Acted; 'tis not to be doubted, but his Pride and Arrogance, drew from him many Impertinent, if not Impious Questions: And the Insolence of the Rabble continuing, or rather every moment Increasing, they heaped on Him Injuries answerable to what the Holy Scriptures relate, to have been afterwards expressed from their Malice. But the Seniors of the People, together with the Scribes, being Assembled at the High-Priests Palace, He was soon dispatched thither. Et misit eum Annas ligatum ad Caipham pontificem; And Annas sent him bound to Caiphas the Highpriest.  
Where He might justly expect all Illegal and Unconscionable Proceeding from these following Reasons. First of all it was Caiphas, at whose Bar He must now stand that Prophesied his Death. 2ly. It was he that persuaded them to Seize Him, and put Him to Death. 3ly. It was at his House, where all the Princes of the Priests, with the Ancients of the People were Assembled, and on design Assembled, to use all sort of deceit, and fraudulent ways; both to lay Hold of Him, and make Him away. Et concilium fecerunt, says St. Matthew, ut Jesum dolo tenerent & occiderent. 4ly. They had Bought Him of the Traitor Judas, though they had nothing of Truth to lay unto his Charge. And Lastly, They let Him still remain in the hands of the Rabble, whose Barbarity was such, that nothing wanted Execution, that came but into their Fancies, though the most brutish, and transcendently unnatural Violences.  
And as He might justly expect the height of Illegality, and Violence from the Precedent Heads, so he met with all in the height. He failed not of his Expectations in the least; His usage was beyond all parallel.  
As nothing of Injustice and Invention was wanting in the Highpriest, and those of his diabolical Council; so nothing of Baseness and Abusiveness, was omitted by his Blackguard, and such as every Moment flocked thither, to be either Spectators, or Sharers in his Examinations and Trial.  
The Highpriest, sitting as Judge, and Paramount above the rest, swelling with Pride, as well he might, undertaking to Judge the JUDGE of the World; first asked Him questions about his Disciples, and concerning his Doctrine. Pontifex ergo, says St. John, interrogavit Jesum de Discipulis suis, & de doctrina ejus.  
But finding not his Advantage there; for, What could he draw from the Mouth of Truth, whose Accustion was designedly to be built up of lies and falsities? Blind he was to personate Authority; to usurp upon Innocence, and Him that had all Power in His Hands, if He had pleased to make use of it; but not so blind, as to think he could gain any thing upon the answer of his Prisoner; and therefore, betakes himself to the only means applicable in such cases; Falsities, Lies, Impostures, Perjuries, and the like: False Witnesses must be brought; their Allegations must be taken; their Testimonies must run current; their Oaths unquestionable; the pretended truth of what they delivered, looked on as sacred; by no contrary Evidence disputed, and abundantly sufficient to Found a Sentence; nay, a sentence of Death on. Principes autem sacerdotum & omne concilium querebant falsum testimonium contra Jesum, ut eum morti traderant.  
O Blessed JESUS! How is thy Life searched after! How is thy Innocence traduced! How do thy Enemies now vomit forth their Malice! For, What greater Malice can there be, than knowingly and wittingly to make use of the blackest and foulest of Means, for the Oppression of Innocence itself? Had He been a Malefactor, or open Enemy to their Nation, there were Eyes enough to have discovered it, and no Will wanting to have published and made it known: But there is no such thing as yet alleged, False Witnesses must do the turn, if possible, for True ones, they are not to be found; none in being, and so not to be Subpoened in: Yet Die He must, Guilty He is; and since that Judas has received Money for Him, he must not Escape his doom. To Evidencing therefore they go; upon Interrogatories they make their Answers: But, upon a sudden, all their Designs are cramped; all their Endeavours blasted; all their Hopes are dashed. For, so little care had been taken in their Instructions; so small regard of an Uniformity in their Lessons, that, what one Asserted, the other Contradicted; what one Avouched, a second positively Denied. Multi enim testimonium falsum dicebant adversus eum, & convenientia testimonia non erant.  
At which, the Judge enraged, no less unreasonably, than impertinently, demands of his Prisoner at the Bar, Why He made no Answer to what was alleged against Him? Whereas, indeed, there was nothing to answer to: For, if the Witnesses agree not; if there be jarring in the Testimony given, the Accusation falls of itself, and stands for nothing. Make therefore first thy Witnesses agree proud Priest, and then make thy Demand; then make use of that, thy Confidence in ask Him, Why he Answers nothing: But the occasion is now lost; the Opportunity, even of a shadowlike Conviction is let slip, and their Cause must fall, if our JESUS himself will not advance one step towards it; and rather than be cleared, He will advance much father; for the Chalice his Father gave Him, must not pass without his drinking it. Calicem quem dedit mihi, non bibam illum?  
His Reply to the High-Priests following question, and last refuge, put them all at Ease; for fretting within himself, and seeing nothing would prevail, he falls again upon his Interrogatories; and with his Adjuro te per Deum vivum ut dicas nobis si tu es Christus filius Dei; I conjure thee by the living God, that thou tell us, if thou art Christ the Son of God: Drew from our Blessed JESUS, that Tu dixisti, Thou hast said it; which put an end to all their solicitude and doubts; freed them of all their cares and fears of his Escape; occasioned the High-Priests rending of his Garments; made him presently Guilty of Blasphemy, in his Judgement; and Blasphemy deserved Death, according to the Law. Whereupon, the Sentence is pronounced by the Voice of the whole Assemsembly, Crying out, Reus est mortis, He is guilty of death.  
He now stands a Condemned Person, and Affronts will soon be redoubled on Him: If, before his Condemnation, a slander by, in presence of the Judge, and face of the whole Court, could be so Insolent, as to strike Him over his divine Countenance, without the least repremand; I wonder not, if they think all Things lawful afterwards. A Summary I will give you, and the best Account I am able of their Indignities, Villainies, and furious Assaults on his sacred Person, after a word or two, of that so unjust, illegal, and precipitated Sentence.  
As nothing, in this world, can be dearer to us, than our Lives, nothing in equal value with our Being; so nothing can be equally injurious, equally pernicious, with what robs us of our Being, bereaves us of our Lives. From whence, every unjust Sentence unto Death, let it be by what sinister means soever, it values not, is the highest of Injuries, the most execrable of Malices, the blackest of Inhumanities': And that, in this Sentence, whatsoever could render it Just was wanting, nothing can be more evident: For the Judge was wholly void of authority over the Person Condemned; no Crime made out against the Prisoner; all Witnesses Suborned and Perjured; and even those not agreeing in their Testimonies, and Judgement given by the Accusers and the Rabble. Well then may it be asserted, That our SAVIOUR'S Sufferings, in his Condemnation, were very grievous, and beyond Expression.  
To conceive it something better, pray imagine with yourselves, any private Person Usurping such Authority over his Neighbour, as upon presumption of his own Interest, Will, or Pleasure, should force or compel him to the place of Execution, and there Throttle him with a Halter, Cut his Throat, or the like: You will take that Man to be a very great Sufferer in the case, and the Execution to be a heinous, nay, hellish Action: Yet 'tis no more, than every unjust Sentence unto death; nor is the Person so Condemned, a less Sufferer: For, 'tis all one and the same thing to Condemn to Death, and effectually Rob one of his Life; and he that gives the Sentence in his Chair, turns the Ladder, and gives the Blow with the Executioner, in the place, whither the pretended Criminal is brought to Suffer.  
But what need I use so many words about his Suffering in his Condemnation: You are sufficiently convinced of the enormity of the Action, of the foulness of the Injury; and therefore, I will now go on, and see what passed after.  
The Evangelist St. Matthew, and the Prophet Isaiah, both relate the Injuries; neither of them, all, nor both together, all; yet both enough to imprint in us a Sense, if we be not past all Sense, of that dismal Night, in which the Light of the World was Eclipsed; the Beauty of Heaven defiled; Innocence itself mocked and derided; Patience exceeding all its common notions, born down and trampled on.  
I will begin with that Divine Face, on which the Angels desire to look; and which was so coveted by the Ancient Patriarcks, that they longed after it, as the fullness of Happiness. ostend faciem tuam & salvi erimus. This same Countenance, tho' never so resplendent in its self; tho' the seat of all excellencies and graces, are they so unmannerly and dirty, as to load with their filthy spittle: Tunc expuerunt in faciem ejus. Of what others from whom Modesty is not wholly banished, search for corners and private holes to discharge their stomaches do they make his Face, his Blessed Face the common receptacle and sink; which when all fouled by their ordures and filthiness, and become an unfit spectacle to the World, they cover with some beastly or nasty clout, that he might not see the injuries they were resolved to heap upon him after: But alas, they are blind, not He; They see not what they do, when with such outrages they assault the Lamb of God, and contest who shall abuse him most, who shall show most wit, and forwardness in adding to the Calamities of our now helpless SAVIOUR.  
Blind then as they are, do they load his Head with blows; his Cheeks do they pull and buffet, & at the same time illuding him with Mockeries, and insulting with Rudeness, cry out, Prophesy unto us CHRIST, who it was that stroke thee. Tunc expuerunt in faciem ejus, & colaphis eum ceciderunt. Alii autem palmas in faciem ejus dederunt, dicentes prophetiza nobis Christ, quis est qui te percussit.  
Devout Perusers of the Particulars of our SAVIOUR'S Passion, and such as delight with the fullest draught of his Sufferings, inquire about the difference between buffetting with Cuffs, & strokes with the palms of the Hands; both which are expressed by the Evangelist in our Suffering-JESUS present treatment: And they resolve Buffetting to be by clinched fists, when fingers are drawn up together to render the Blow more violent and penetrating; and those they discharged with all fury on his Head; whereas with palms, is the same, as with stretched-out Fingers, and with those they spared not his Cheeks: So that what between the one and the other, we may conclude both Head and Face, with those violent contusions, not only sore to extremity, but even swollen to admiration.  
Whilst their Hands were so busy, you may be sure their Tongues were not silent; but on the contrary, restless in vomiting out all manner of Calumnies, nay, even Blasphemies against his Sacred Person: They were so ungrateful, or rather so ungodly, as to exprobate and reproach him of his former Actions of Goodness and Charity, of which he had been so profuse amongst them. The Evangelists bury most of their expressions in silence; but to assure us that such passed, and also in abundance, St. Luke commends to posterity these words: Et alia multa Blasphemantes dicebant in eum: And Blaspheming they spoke many other things against Him.  
The Night thus passing in Abuses from the scum and dregs of the People, without any rest or quiet, tho' for a moment altogether tired and weary, early in the Morning is he presented again unto the Council, which confirming by a second Condemnation what had passed over night; he is again bound, and presently dispatched away, with the whole multitude of People attending, and ready to run him down with their numbers, if their Judgement should be called in Question by the Roman Governor; for they delivered him unto Pilate only to see and order Execution; not to examine, or make inspection into their Sentence, as St. Leo observes in his eighth Sermon on the Passion.  
O Blessed Jesus! How art thou hurried from one place to another! from Anna's to Caiphas! From him again to Pilate! First into the hands of thy People the Jews, now from them again into the hands of Foreigners; of Strangers to thy Nation, and who always regarded them as a tumultuous and headstrong People: So that little mercy can be expected now. If thy own People have been so Cruel, what can be hoped from a People whose Education and Principles savoured nothing of gentleness, nothing but roughness, and severity?  
He is now in the hands of Pilate, and only remains to see what was done by him, by whose Order was acted the last; and withal, the most Cruel and Bloody part of all the Tragedy. So that pray arm yourselves with patience now to hear a piece of Cruelty, Infidelity, and Villainy that surpasses all degrees of moderation; such as neither former days have, nor posterity shall represent the like: Such as are able to soften hearts moulded of Flint or Steel, and such as an ocean of Tears will not evidence a sufficient and answering resentment.  
When you have heard them, I know your hearts will work. I will therefore particularise these last and mortal Suffering of our SAVIOUR; by considering  

What He Suffered whilst in the hands of Pontius Pilate.  
What from the Roman Soldiers.  
What upon the Cross.   
'Tis true, the Roman Governor scrupled at the first to execute what they pressed; he seemed backward to inflict the ultimate of Disgraces and Torments on a Person, of whose Faultiness he was no ways convinced; and therefore not only begged their excuse, till he had thoroughly examined his Guiltiness, and approved his Demerits; but moreover, stuck not to declare him Innocent and Guiltless upon Examination; that he found no cause of death, nor such their deadly malice, and therefore would dismiss him. Ego nullam invenio in eo causam mortis.  
But he wanting courage to persist unto the end, their cries sounding and redoubling in the Air; their importunities every moment increasing; their instances, their demands urged and repeated, weaken his Resolutions, invalidate his first purposes, make him dubious and thoughtful what to do. Howsoever, he will make experience, if by any means they may be drawn from that their violent way of proceeding, and by cunning disarmed of their malicious intentions; and therefore asks them which they would have freed, Barrabas an infamous Murderer, or JESUS, whom they had lately committed to his custody, as the custom was to set one free, whom they should demand on such Festival times; with exactness he examined all their Accusation, discovered it; a whole Fabric of Malice of the Priest and Ancients, built upon the easiness of the common People; could find not the least plausible ground for a well-laid Accusation; and therefore, with difficulty, could believe they should be so shameless, as to prefer the most noted, and blasted of Malefactors, before the mildest and most Innocent of Prisoners. But he missed in his design, his project took no effect; for having now so long run on beyond the bounds of modesty, honour and conscience, they stick not to petition the discharge of Barrabas; and tremble not with brazen Faces, to reiterate their impious Postulations of having JESUS to be Crucified, At illi magis clamabant dicentes Crucifigatur.  
Blessed and dearest JESUS! What pass art Thou now come to? or rather, to what degree of Impiety and Ingratitude are these thy People arrived? Thee, the true SAVIOUR of Mankind; the true Deliverer of thy People from the endless Slavery of the infernal Tyrant; they Choose and pre-Elect to Torments, to the Death of the Cross, by preferring a Thief, a Murderer, and vilest of Malefactors before Thee.  
Pilate is not yet quite discouraged, he has one Invention more; he would do Him a Pleasure, but mixed with so much Gall, that I leave you to judge, whether the Remedy be preferable to the Disease. He will endeavour to Mollify their stubborn Hearts with such a Spectacle, as should certainly have the desired Operation, if any such could be wrought: And therefore, causes the pretended, tho' Falsely pretended Criminal to be Whipped and Scourged to that degree, that All his Body resembled but one Ulcer: It was not only Wounded, but even Harrowed all over; All was Raw, Bloody, nay, even divided piece from piece; and in this Plight does he bring Him forth, exposes Him to their View, and then bid them look on the MAN, they had so grinded their Teeth at. Ecce Homo; Behold the Man, that must now at least be a greater Object of Pity, than Hatred. Consider now (says he) if you can desire more; if your Cries be at an end; if this lamentable Spectacle be further worthy your wrath and choler.  
But he comes a far short in this, as in his former Stratagem; they are so far from Relenting, that their Fury becomes more Fiery; their Rage grows stronger: And, because he stumbles at their Requests, they begin to storm and threaten: Si hunc dimittis non es amicus Caesaris; If thou dismissest this Man, thou art no friend of Caesar's: At which, the Faint-hearted Governor wholly relents; and tho' against his Conscience, against a particular Dissuasion of his Wife, against all the Rules of Honesty and Worth, gives way, yields to their Desires, and Delivers up the Prisoner into the hands of the Soldiers; first to be treated at their Will and Pleasure, then to be Crucified.  
The Soldiers have got Him now into their Hands; and, What Soldiers, but the Romans? Such as had always Testified, both in Words and Actions, the highest Hatred against the Jews. So that, no Mercy now to be exhibited from such a pack of Hellhounds, who with Eyes rolling, Mouths open, Fury in their looks and countenance, Assault Him all manner of ways. His yet crude, and, but at most, half-dryed Wounds, must be again laid open by a violent Stripping him of those Garments, which, for a little time, had Defended his torn and ulcerated Flesh; so that now all Bleeds afresh, and the Dolour is renewed, first rising from so barbarous a Dilaceration of his Body: But 'tis not long to remain in that condition; it must be covered with a Purple Garment, after the manner of Kings, and great Ones, in Derision of what he had asserted of Himself. And to carry on the Metaphor to their present Satisfaction, tho' to his unspeakable Torment, they will place a Crown upon his Head, and a Sceptre in his Hand; but the Crown, was no other than of Thorns, nay, of sharpest and Ironed Thorns for hardness, which was laid on with so great violence, that it pierced through his Temples, through his Scull into his Brains.  
Think dearest Christians! think what now He Suffers in this Condition! What Pangs, what Agonies he must feel! Now call to mind his Sweat in the Garden of Gethsemani, and tell me, if all this foreseen, was not a sufficient, nay, an abundant Cause of such a Sweat. If your Fountains of Water be not dried up, your Tears must now be visible. Had you but a Father, Husband, Brother, or any other Friend, but in half so Miserable, so Calamitous a Condition; How would you wring your Hands, tear your Hair, pour forth whole Floods of Tears, make your Clamours reach the Heavens, beg, and on your Knees still beg some Redress, some Relief for this your Distressed Friend? And, Can you do nothing of all this for your Bleeding JESUS? Can you be Eye-Witnesses unconcerned, and not bewail the heavy Sighs and Sobs of your fainting SAVIOUR? Can you All sit here like Rocks unmoved, and see the Best of Friends, in the most Deplorable of Conditions, and that out of purest Love for you, and not be ready to sink down for Grief?  
The Sceptre they gave Him in his Hand, was no other than a Reed, to express the Floating, and Tottering condition of his Empire: And then thus Clad, thus Crowned, thus Sceptered; He must be also Reverenced and Worshipped with bended Knee; and accordingly, they bent their Knees before Him, Saluting Him with the highest of Scorn; Ave Rex Judaeorum; Hail King of the Jews. One only Thing could then seem wanting, that savours Sovereignty, and that is, Exhibition of Tribute; but that they paid Him in a Smarting Coin, Multiplying their Blows upon his Crown, to make it surer and faster on his Head.  
Thus Glutted, thus Satiated with their unheard of Cruelty, they go on to Execute the Tyrant's Orders. I know there are many Authors say, That all this was Acted before his Ostension to the Jews, and Dismission of Pilate; and they Found themselves on St. John's Relation; but because St. Matthew seems to me more full than the other Evangelists, I have traced him in point of History: And besides, it lessens nothing our JESUS Sufferings, whether before or after: For, Whipped he was, Crowned he was, had a Sceptre delivered into his Hand; was Saluted on the Knee, and received the Tribute of their hardhearted Malice on his Head. And then what could remain, but his Fastening on the Cross, to put an end unto his Sufferings, the Jews Malice, the Tyranny of the Gentiles. To which, that nothing might be missing, they violently again divest him of his Purple Robe, by that means, the third time opening of his Wounds; Cloth him slightly with his own Apparel; and his now altogether Fainting, and almost Expiring Self, do they Load with that unwieldy Beam, that heavy Cross, on which He was to Suffer, and complete this Bloody Tragedy. When Loaden, with Kicks, Stripes, Spurns, and other suchlike Violences, they Force him along; till quite overcome by so great a weight he can stir no farther, but must leave his burden there, if not assisted: But assisted he shall be, tho' with an uncharitable assistance; for otherwise they lose their aim, their design is spoilt, what they all conspired would fall to the ground. Simon therefore the Cyrenean coming that way, they seize on, and force him to bear the Cross unto Mount Calvary; our Isaac walking by that was to be Immolated on it.  
Where being arrived, the Cross is then laid on the ground; and several of the Executioners laid violent hands upon this Holocaust; unmercifully again disrobe him, fit his Limbs unto the Wood, and with force of Ropes stretch them forth to make them answer the proportion, and distances of the holes they had bored before; which done, the doleful and dismal music gins to play; the strokes of the Hammers on the Nails; and the Nails through the Sacred Hands and Feet of our Crucified JESUS: For now I may so style Him, being now fastened on the Cross.  
O Blessed JESUS! Whatsoever may be the sentiments of those that put Thee to this Torment; howsoever they may undervalue and vilify Thy Person; I adore Thee with all Humility imaginable; and in my thoughts, prostrate before Thee, tender Thee all the acknowledgements of a Creature, of a Vassal, of a Slave. The more vile Thou hast made Thyself for my sake; the greater and fuller in all duty ought to be my return; and therefore with lower submissions do I throw myself at the foot of Thy Cross, whilst bearing thy Divine Self, then at the Throne of Thy Triumphant Majesty in Heaven.  
Anatomists and Surgeons to whom the Mysteries of Humane bodies lie open and discovered, are harmonious in this Truth, that the Nerves and Sinews do more abound, and centre in the Feet and Hands than in any other part of the Body whatsoever. Perforations therefore, and all violent Impressions must be much more quick and sensible in those Parts, the Pain much more Intolerable; yet were our Blessed JESUS both Hands and Feet pierced, and bored through with Nails of such a magnitude, as were able not only to secure him to the Wood of the Cross, but even to bare up and support the weight of all his Body, when erected into the Air: And where the weight of his own Blessed Self always pressing on his Wounds, must be a continual widening of them; and so every moments renewing of the Torment of the Nails first forcing entry.  
I omit to tell you, how the letting fall of the Cross into the case previously made ready in the ground to secure its standing firm, could not but be terrible and convulsive of the whole Fabric, shaking all that at once, of which not one part wanted its particular Torment.  
And now He is on the Cross, all bloody, all torn to pieces, a frightful spectacle to behold, is he now free from the malice and fury of his Enemies? Nothing less. 'Tis true, he is now no more in their hands to be farther buffeted and beaten with either open or clinched fists: But they still prosecute him with what weapons they are able to make use of. For his greater defamation and reproach, they hang a Thief at each hand of him, and then let fly their envenomed Tongues against Him. What scurrilous mocks, and sarcasms do they not make use of? What jeers, flouts and scoffings, do they forbear to throw at him? Not satisfied with his precedent mockeries and derisions from the Jews in the House of Caiphas; From Herod and his battalions; From pilate's Soldiers after his delivery to them, as if nothing had yet passed in that kind, they begin a fresh. First the common Jews, with a Vah, qui destruis templum Dei & in triduo aedificas illud, salva temetipsum. Thou who destroyest the Temple of God, and rebuildest it in three days, save thyself. Again the High Priests, Principes sacerdotum illudentes cum scribis & senioribus dicebant, alios salvos fecit, seipsum non potest salvum facere. The Princes of the Priests illuding with the Scribes and Seniors said, He has saved others, himself he cannot save. The very Thiefs that hanged with him Improperabant ei. And the Roman Soldiers would not be out, Illudebant autem ei & milites. From all sorts and degrees he was pursued to his end, who suffered and died for Persons of all degrees and conditions.  
Much longer he cannot bare their Calumnies and Injuries, his nature is almost spent; and a drought from the loss of so much Blood seizes him all over, and to such an excess, as forced from him, Sitio, I am thirsty. He was overcome with a double thirst; The one Corporal in his Body for want of Moisture: The other yet more Violent in his Soul, by which he thirsted after the Good and Salvation of Mankind. Which thirst was the occasion of the other, and of giving up his Life; as soon after you will hear he did.  
The first was but ill Answered; for instead of some comfort for his now drooping and decaying Spirits, they give him Gaul a●● 〈◊〉 Vinegar to Drink, that his very taste might not lon● privileged above his other Senses. But I hope all you here present will supply the latter; be more grateful unto him, and charitable to yourselves. Apply his warm Blood, and scattered Flesh unto your Souls; they are all Sovereign for your Wounds, and no Balsam like to them.  
Having no refreshment nor recruit of Forces from that bitter Potion; a general failure, and total dejectedness of Spirits work on his inferior part, and makes it cry out; My God My God Why hast thou deserted me! And now even withdrawn thy all-supporting Hand, by the Virtue and Power of which alone, I have hitherto with courage run through all my now-past Sufferings. After which finding an immediate dissolution of his Corporal being coming on, he Published to the World, he had now drank the Chalice his Father gave him, and completed the Work of Man's Redemption, with a Consummatum est. And then commending himself to his same dear Father, with a Pater in manus tuas commendo Spiritum meum; He delivered up the Ghost.  
O dearest JESUS, art thou gone from us? Hast thou now left us? Can we not secure Thee to ourselves even fastened on the Cross? Our past and daily sins have been the occasion of this thy retirement; for our sins brought Thee from Heaven; cast Thee into a sweat of Blood, and then betrayed Thee. Our sins bound Thee fast, dragged Thee along to Annas, than Caiphas' Palace; there buffeted, beat Thee, and spit in Thy Face. Our sins produced false Witnesses, and gave sentence of Thy Death. Our sins farthermore delivered Thee into the Hands o● Gentiles, there with reiterated Crucifigatures presse●●●●d urged the Execution of the Judgement rendered: Our Sins Scourged, Crowned, and Derided Thee: Our Sins so Oppressed Thee, that Thou couldst not longer support the heaviness of the Cross: Our Sins afterwards nailed Thee fast on the same Cross; drew upon Thee an excessive Drought, and forced that Separation of Soul and Body, we have just now taken Notice of.  
But most blessed and dearest JESUS, as our Sins have made Thee for a time withdraw, may our Duty, our Observance soon bring Thee back again; the very inanimate and dumb Creatures have given Us our Lesson; in their Language they were not silent. Pray harken to St. Matthew, behold the Veil of the Temple was rend into pieces, from the top to the bottom; the Earth did quake, the Rocks parted asunder: But, Did not the Heavens also Testify their Resentments? Yes, yes, and that to the Admiration of the World. St. Luke proclaims, for a certainty, That Darkness overspread the Face of the Earth, and the Sun denied its Light, willing to Expire, at the same time, with the SON of Justice. When Men had lost all Sense of what they were doing, the Earth, the Rocks, the Temple, as if bursting with inward Grief, could contain themselves no longer. The Sun, the Stars ashamed at their Proceed, not only hang the Universe with the deepest Mourning, but covered all the Elements with the blackest, and profoundest Darkness, that they might not be Witnesses of Man's Actions.  
May our hitherto hardened Hearts, like the Rocks and Temple, burst asunder in compliance with the Desires of our now dead SAVIOUR. May the Old Man of Sin within us, like the Earth, now Tremble to think, he must part from, so long, and continued a Possession; let the SON that illuminateth every Man coming into this World, so Dispel all inward darkness of our Souls, that we may clearly and distinctly see what He hath suffered for us, and what He expecteth from us. Let the favourable Influences of Heaven so Dispose us, that we may fully Answer all his Expectations.  
Think, but think seriously, if you can do too much for Him that has done so much for you. What were all your Lives, tho' I must confess, you have nothing dearer, and more precious, if put in Balance with His? Yet He spared it not for you. He prodigally spilt his Blood, that He might Purchase you a plentiful Redemption: He abounded in his Mercies, that you might see the Fullness of his Heart: He has bought you at such a Price, that the World cannot afford the like. Permit not then such a Purchase to become void; let not such Mercies be thrown away, nor such a Price be slighted.  
Run, run unto his Body, yet hanging on the Cross; Embrace it with all the Affections of your Souls; Offer up all your Vows; Promise to Crucify Him no more; Consecrate yourselves His most devoted and faithful Servants from this Moment, and for ever; and you will crown his Sufferings; this his voluntary and frank Oblation of himself to Death, with a no less joyful than happy Resurrection.  
FINIS.   

A Catalogue of BOOKS, Printed for, and Sold by Matthew Turner.  
THe Speeches of all the Priests that Died for Religion. Folio.  
A Letter to a Baron of England, touching his then Royal-Highness. Folio.  
Trial of Mr. David Lewis, a Jesuit, and his last Speech. Folio.  
Trial of Mr. Francis Johnson, a Franciscan, and his last Speech. Folio.  
An Abstract of the Trial of Sir Thomas Gascoigne, Fol.  
Mr. Richard Langhorn's Memoires, and his last Speech. Fol.  
A Narrative of the late pretended Popish Plot, to the Tune of Packington's Pound, Engraved and Represented on Copper-Plates, in two Parts.  
Counsels of Wisdom, or the Maxims of Solomon: Done out of French. Twelve.  
Christian Thoughts for every Day in the Month. Twenty-Fours.  
The Papist Misrepresented and Represented. Quarto.  
Acts of the Clergy of France. Quarto.  
An Exposition of the Doctrine of the Catholic Church, by the Reverend Bishop of Meaux; done out of French. Quarto.  
A Sermon preached before Their Majesties, on the Annunciation of the B. V Mary, by John Betham, Doctor of Sorbonne; Published by His Majesty's Command.