THE PRICE OF OUR REDEMPTION. ❧ A Sermon Preached at Paul's Cross, the sixth of April last, 1617. By CHARLES RICHARDSON, Preacher at Saint Katherine's near the Tower of London. 1. Peter 1.18.19. We were not redeemed with corruptible things, as silver and Gold, etc. But with the precious blood of Christ, as of a Lamb undefiled, and without spot. Printed at London by W. jaggard, for W. Butler, and are to be sold at his shop in the Bulwark, near the Tower of London, 1617. To the Right Honourable Sir john lemon, Knight, Lord Major of the City of London: And, To the Right Worshipful, the Sheriffs and Aldermen of the same: Grace and Peace be multiplied. Right Honourable, & Right Worshipful, AS this Sermon was Preached in your hearing, and allowed by your approbation: so now, the Doctrine of it being so generally necessary, I have thought good to send it forth into the world, that whereas, while it was delivered by voice, it could extend but to a few, now being committed to the Press, it might be communicated to many. I confess the manner of handling it is plain & homely, without any Rhetorical Ornaments, or eloquent style, (For I ever desired rather to speak to the edification of my hearers, then by vainglorious ostentation to seek any applause to myself.) But I doubt not but the matter is sound and wholesome: and therefore will be acceptable to all good Christians, that love rather to have their hungry souls fed with the substantial food of God's word, 2 Timoth. 4, 3 1 Cor. 2.4. than their itching ears tickled with the enticing speech of man's wisdom. Now the reasons that have moved me to publish it in your Honours and Worship's names are divers. First and principally, because by your favourable kindness (though being no freeman among you) I am admitted to be Tenant to this Honourable City, and so by your means, next under God, do enjoy a comfortable habitation, to the future benefit of me and mine. In regard whereof, I have thought myself bound to leave some testimony to after times, of your singular love to men of my profession, and some pledge and token of my thankful affection. Besides, I acknowledge I have received much kindness from many of you in particular, which I would be loath should be buried in forgetfulness. And howsoever this gift be in itself poor and base, not worthy any way of your acceptance: yet seeing it is the best which my mean condition can afford, I hope you will receive it as willingly, as I tender it sincerely: measuring rather the affection of the giver, than the worth of the gift. I pray God bless your Honour & worships all, and inflame your hearts with a true zeal of his glory, 1 King. 19, 14 that with holy Elias you may be jealous for the Lord God of hosts, in those high places wherein the Lord hath set you: that all the workers of iniquity (especially the profaners of the Sabbath) being by the sword of justice cut off from this famous City, Psalm 101, 8. God may still continue his blessings upon it: so as there may never be invasion, Psal. 144, 14. nor leading into captivity, nor crying in our streets, Psalm 122, 7. but that still peace may be within our walls, and prosperity within our Palaces: but chief that his glorious Gospel, the means of our salvation, may remain to us & to our posterity, even to the end of the world, Amen. Your Honours and Worships in all Christian affection, Charles Richardson. THE PRICE OF OUR REDEMPTION. Mat. 20.28. Even as the Son of man came not to be ministered unto, but to minister; and to give his life a ransom for many. AT the twentieth verse of this Chapter, the Evangelist telleth us, that the two sons of Zebedeus came with their Mother to our Saviour Christ, requesting this favour of him, That the one of them might sit at his right hand, and the other at his left hand in his kingdom. Our Saviour had foretold them a little before, Ver. 18, 19 that his death was now at hand, and that he should rise again the third day. Whereupon, they by and by thought, that presently after his resurrection, he would begin his kingdom in the earth: which they imagined (as the rest of the jews did) should be a temporal Kingdom, like the kingdoms of this world. Our Saviour had also promised all the twelve, that when he should sit in the Throne of his Majesty, Math. 19, 28. they should sit also upon twelve thrones, and judge the 12 Tribes of Israel. And therefore, these two Disciples being still carnally affected, make this request, that they may have the chief places of command and authority next unto himself. For they saw that our Saviour respected them above the rest, and that he used them more familiarly than their fellows. Only they were afraid lest Peter should be preferred before them. For they saw that our Saviour graced him also, & that when any special work was to be wrought, he was admitted to be present at it as well as they. As when he was transfigured on the Mountain, he took Peter, Math. 17, 12. and james, and john up with him, and left the rest of his Disciples below. And when he raised up jairus his daughter, Mark 5, 37. he suffered no man to follow him, save Peter, and james, & john. Besides, they had heard our Saviour make a promise unto Peter (though, if they understood it aright, it was made to them all as well as to him) That he would give unto him the keys of the kingdom of heaven, etc. And therefore, Math. 16, 19 they labour here to prevent him, that he may not be advanced above them. Now it is worth the noting that they do not move their suit in their own persons, but set their Mother on work to be a Mediator for them: which they did, it may be, because they were bashful; and (as it is with many men in this case) were loath to say their own errand; but chiefly, because they hoped that by this means their suit would be the better accepted. For they knew she was very gracious with our Saviour, being one of those women which followed him from Galilee, Mat. 27, 55, 56 and ministered unto him. And therefore they hoped, that if she should move their request, he would not give it the repulse. Verse 22, 23. Well, our Saviour notwithstanding, utterly denieth and rejecteth their suit; and thereupon, there is kindled a new flame among the Disciples. For it is said, that the other ten disdained the two Brethren; Ver. 24. not because they detested their fact as carnal, but because they also were carried with ambition, and gaped after the same preferment, and desired to be eminent in the Kingdom of Christ; and therefore they thought it would be an injury to all the rest, if the chief rule and government should be conferred upon a few. So that as the two brethren offended with blind ambition; so the other ten offended no less with ambitious indignation. As they did carnally make this request; so these did as carnally disdain them, seeing every one of them did no less desire the chiefest place, Luke 9, 46. Mar. 9, 34. as appeareth by their manifold contentions and disputations about it. But our Saviour, as by his wont mildness and clemency he tolerated the carnal petition of the two brethren: so he doth not sharply reprove the carnal indignation of the rest. Ver. 25. But calling them all unto him, as if he had had some serious matter to impart, he laboureth to cure them all with one Medicine, and hereby taketh occasion to exhort them to humility and lowliness of mind, and that by two contrary examples. The one is taken from the Kings of the earth, from whom he would have his Disciples to differ the other is his own example, Ver. 25, 26. whereunto they ought to conform themselves if they desire to reign with him. The former example is first propounded in these words; Ye know that the Lords of the Gentiles have domination over them, & they that are great exercise authority over them. But it shall not be so among you. And afterward it is expounded in the next words, Ver. 26. But whosoever will be great among you, let him be your servant: where he declareth how he would have christians to differ from the heathen. He doth not forbid that even among his disciples one should be greater & another lesser: but prescribeth another way, and other manner of majority and minority, which consisteth not in lordliness & outward pomp, nor in lofty seats and worldly pride, but in labour and service. And to the end that he might affect them the more, & make better impression of his doctrine, he addeth another sentence, Verse 27. saying; Whosoever will be chief among you, let him be your servant. Where he teacheth us how a man may be great, and the chief before God in the kingdom of heaven; namely, if he subject himself to minister & to do service to all men: whereupon jerom saith, * Christus humilitatis magister, etc. ad locum. Christ the master of humility & meekness, doth neither reprove the two suitors for their immoderate desire, nor rebuke the other ten for their indignation & envy: but propoundeth such an example, whereby he would teach them that he is the greater that is the lesser, and that he is a lord, that is servant of al. And therefore it was in vain either for them to seek superfluous things, or for these to grieve at their desire of greatness, seeing men must come to the height of honour, not by power, Externis nostra similia non haben●, etc. ad locum. but by humility: & so doth Chrysostom also expound the place. As if our Saviour should have said, our estate is not like the estate of strangers. For among the Gentiles they that are princes do bear rule; but with me, he that is the last is the chiefest. But there are others that will have the meaning of the speech thus: that our Saviour teacheth in this place, how he that hath attained rule & authority in the church, aught to behave himself in the same; namely, if he will execute his office well, he must be the minister and servant of them over whom he is set, so as in all things he seek their benefit & salvation, & not his own honour. And this sense agreeth best with that which Christ saith in another place to the disciples, when they contended for superiority, Luc. 22.24.25 26.27. The Kings of the Gentiles reign over them, and they that bear rule over them are called gracious Lords. But ye shall not be so: but let the greatest among you be as the least: and the chiefest as he that serveth. For who is greater, he that sitteth at table, or he that serveth? Is not he that sitteth at Table? And I am among you as he that serveth. The example of our Saviour Christ is set down in this verse that I have read. There are no arguments that prevail more with Scholars & hearers, than the example of their Master. And therefore as Christ doth every where urge and press it, that they might in it as in a glass see how to conform themselves: so here also to his precept he addeth his example, that he might the more effectually move them. Now this example is first propounded generally, in these words, The Son of man came not to be ministered unto, but to minister. As if he should have said; If I had come into the world in any such pomp, as to bear rule like an earthly King, and to be guarded with a troup of many servants, than it would be no marvel if your minds were inflamed & set on fire with ambition, and that you should also conceive haughty thoughts. For then there would be some reason that my followers should contend for superiority; & it would be a necessary question, who should bear rule, and who should obey. But you yourselves do see, how I am come in the form of a servant, to do service for the good of all men. And therefore, what excuse can you have, if neglecting my example, whereby I minister unto others, you desire to bear rule over others? For you should always remember that which I have so often said unto you: The Disciple is not above his Master, nor the servant above his Lord. It is enough for the Disciple to be as his master is, and the servant as his Lord. And herein we have to consider two things. First, the Title that is here given unto our Saviour Christ, he is called The Son of man.. Secondly, the end of his coming, 〈…〉 is set down first, negatively, not to be ministered unto; and secondly, affirmatively, but to minister. Secondly, this example is amplified by a particular instance of the greatest humility, and of the basest service that ever was performed, and that was to give his life a ransom for many. Wherein we are to observe, first, what it was that he gave, his life. Secondly, how he gave it; willingly and voluntarily without compulsion, which is insinuated in this, that it is said he gave his life. Thirdly, the end why he gave it, to be a ransom. Fourthly, and last of all, for whom he gave it, and that is, for many. And thus I have led you along to see the dependence that these words have upon the former, and also have given you the sum and resolution thereof. Let us now see the doctrines therein contained for our instruction. [The Son of man.] This title is every where appropriated to the Messiah in the new Testament. And it is taken out of the prophesy of Daniel, where the Prophet describeth the person of the Messiah in this manner. As I beheld in visions by night, behold, Dan. 7, 13, 14 one like the Son of Man came in the clouds of heaven, and approached unto the Ancient of days, and they brought him before him. And he gave him dominion and honour, and a kingdom, that all people, Nations, and Languages should serve him, etc. Hence our Saviour Christ hath properly applied this Title to himself. There be divers Reasons why this name is given unto him. Some say, he was so called because he had no Father, but was the Son of the Virgin Marie, as it were of one man. But this is idle and frivolous, and without ground. For, the masculine Article, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not the feminine is every where prefixed before it. The true causes therefore of this title are these. First, he was called the Son of Man, because he was a true man like unto us in all things except sin. For, being the Son of GOD, he could have created his human flesh of the earth, as the body of Adam was form; but because he would make it appear, that he did truly take our Nature upon him, he took his flesh of the Virgin Marie, Gal. 4.4. and so was not only man, but the Son of man.. And indeed our Saviour was very man, consisting of a true reasonable soul, and a true substantial body like unto other men, as the Scripture doth manifestly declare. There is one Mediator (saith the Apostle) between GOD and man, 1 Timoth. 2, 5 even the Man Christ jesus. Heb. 2, 14. And in another place, Forasmuch as the children were partakers of flesh and blood, he also likewise took part with them, etc. Apollinaris the heretic confessed, that Christ had a true human flesh, but in stead of his soul, he had the word united to it. But that is easily confuted; for than it should not be true which the Apostle saith, Heb. 2, 17. and 4, 15. that in all things he was made like unto his Brethren, sin only excepted Again, the Prophet Isaiah doth lively set out the truth of this point, where he saith, Isai 7 14, 15. The virgin shall conceive and bear a Son, and she shall call his name Immanuel. Butter and Honey shall he eat, till he have knowledge to refuse the evil, and choose the good. In this testimony, as Fulgentius well noteth, De mysterio Medeatoris Christi. lib. 1. is contained the whole fullness of the mystery of our salvation. For the truth of his flesh is manifested in the conception of the Virgin: and in the election of good, and refusing of evil, is declared his intellectual soul: and in the name Immanuel, the true Nature of his Deity is expressed. And this the Evangelist plainly teacheth, when he saith of jesus being yet a child, That he grew, and waxed strong in Spirit, and was filled with wisdom, etc. And again, He increased in Wisdom and stature. As it is proper unto the flesh, to grow in stature; so it is proper to the soul to increase in Wisdom and Grace. And our Saviour himself giveth testimony also hereunto. For his soul he saith, Matth 26, 38. My soul is very heavy, even unto the death. This cannot agree to the body, which of itself without the soul, is but a brutish and an unsensible thing; nor to the Deity, which is not subject to any passion; and therefore it must needs be understood of his reasonable soul. And for his body, he saith even after his resurrection, Luc. 24, 39 Handle me and see: for a spirit hath not flesh & bones as ye see me have. So that our Saviour had not an imaginary soul, and a fantastical body, but true, real, and substantial, having their full and perfect essence, and the essential properties of both. As in his soul there was understanding, will, memory, & human affections: his body had all the dimensions of a natural body it was circumscriptible, visible, and palpable, and wanted nothing which served either to adorn the essence of man, or to the constituting of him according to the order of creation. Yea, he was subject to the same passions of the soul, & the same infirmities of the body that we are, save only that he was without sin. Heb. 4, 15. As the Apostle saith, He was in all things tempted in like sort, yet without sin. In his soul he was subject to sorrow & heaviness, Math. 26, 38. his soul was heavy to the death: & he was not a little sorrowful, Luke 19, 41. when he wept over jerusalem: As also to joy and gladness, I am glad (saith he to his disciples when Lazarus was dead) for your sakes, john 11, 15. that I was not their that ye may believe. He was subject to fear, he was herd in that which he feared: Hebr. 5, 7. To anger, Mark. 3, 5. He looked round about on the jews angrily, mourning also for the hardness of their hearts: To desire, Luc. 22, 15. Mark 6, 6. I have earnestly desired to eat this Passeover before Easter: To admiration, he marveled at their unbelief: To love, john 13, 23. & ●1, 20. yea he loved one of his disciples more than the rest john is often called the disciple whom jesus loved. In his body, Luke 2.52. he increased in stature. He was not a perfect man at the first, but was born a child, & increased in stature by degrees, as other children do. He was subject to hunger, Mat. 21, 18, 19 john 4, 7. and 1●, 28. john 4, 6. when he came to the figtree & would have eaten: To thirst, when he asked drink of the woman of Samaria, and when he cried out as he hanged on the cross, I thirst: To weariness, when he sat on the Well to rest him. And necessary was it, that our Saviour should be a true man as we have heard first, that the justice of God might be pacified in the same nature wherein it was offended: and secondly that he might be fit to suffer for our sins: which, if he had been only God, he could not have done: for the Godhead is impassable, and not subject to suffering. Again, it was necessary that he should have a true soul, and a true body; that seeing we had sinned, and so deserved to be damned both in our souls and bodies, he might be able to save us in both. This is a point full of comfort to all the children of God. We have a merciful Saviour, who having himself felt all the miseries that any of us can endure, will no doubt be ready to succour and relieve us. It was a good speech of the Heathen Queen to the distressed Trojans; * Haud ignara mali mis●ris sucurrere disco. Dido in Virgil. Aenead. Experience of misery, hath taught me to secure them that are in misery. So the experience that he hath had of our miseries, maketh him compassionate towards us. And this is that which the Apostle saith, Hebr. 2, 17, 18 In all things it became him to be made like unto his brethren, that he might be merciful, etc. For in that he suffered and was tempted, he is able to secure them that are tempted. And again. and 4, 15. We have not an high Priest which cannot be touched with a feeling of our infirmities, but was in all things tempted in like sort, yet without sin. And therefore, 16. he inferreth this comfortable conclusion, Let us go boldly unto the throne of grace, that we may receive mercy, and find grace to help in time of need. So that whatsoever misery it be that we suffer, whether poverty, or infamy, or perplexity and heaviness of mind, yea, the very agony and pangs of death, we need not to be discomforted. Christ himself hath felt and endured them all; and therefore, we shall undoubtedly find him both able and willing to relieve us. Secondly, he was called the Son of man, not only because he was a true man; but also, because he was a vile and an abject man. For it is an Hebrew kind of speech, which for the most part hath vileness joined with it, and signifieth an ordinary & a mean man. As appeareth in divers places of the Psalms. Psalm 8, 4. What is man (saith David) that thou art mindful of him? and the Son of man that thou visitest him? Psal 144, 3, 4. And again, Lord what is Man that thou regardest him! Or the Son of man that thou thinkest upon him! Man is like to vanity, etc. And again, Put not your trust in Princes, and 146, 3, 4. nor in the son of man, for there is no help in him. His breath departeth, and he returneth to his dust, etc. But more plainly in the book of job: job 25, verse 6 How much more man a worm, even the Son of man which is but a worm? And this was (as it were) the proper name of the Prophet Ezekiel, the lord calleth him almost in every Chapter the Son of man, Thou Son of man, etc. thereby to teach him humility, that he might not exalt and lift up himself by reason of the excellent gift of prophesy bestowed upon him, and the celestial visions revealed unto him. And for the same cause this name was also given to the Prophet Daniel, Daniel 8, 17. although he were descended of the king's stock. And hence it is, that our Saviour Christ doth so often call himself by this name, especially when he would debase himself, and manifest his humility, as we see in this place. And to the Scribe that offered to follow him whither soever he went; The Foxes (saith he) have holes, Matth. 8, 20. & the birds of the heaven have nests: but the Son of man hath not whereon to rest his head. And he told Nichodemus, john 3, 14. that as Moses lift up the Serpent in the wilderness, so must the Son of man be lift up. And this the Apostle insinuateth, Philip. 2, 7. when he saith, That he was made after the similitude of man; that is to say, none otherwise then any of the common people; not only a true man, but in the judgement of the world no better than one of the basest of the people. According to that which David said as a type of him: I am a worm, Psalm 22, 6. and not a man; a shame of men, and the contempt of the people. And the Prophet Isaiah foretold the like: Isaiah 52, 2, 3. He hath neither form nor beauty (saith he) when we shall see him, there shall be no form that we should desire him. He is despised and rejected of men: we hide our faces from him: he was despised, and we esteemed him not. Philip 2, 6, 7. And so the Apostle saith of him; that being in the form of God, he thought it no robbery to be equal with God. But he made himself of no reputation, and took on him the form of a servant, etc. So that we see, there is great Emphasis and force in this Title. For as it is more vehement to call a man the Son of destruction, john 17, 12. 2 Sam 3, 34. as Christ called judas: The Son of wickedness, as David called them that slew Abner: Ephes. 2, 3. Psalm 79, 11. the Son of wrath, as the Apostle calleth all unregenerate persons: the son of death, as it was said of the Martyrs, rather than a destroyed, or a wicked, or a dead man, etc. For it signifieth one that is destinated to destruction, and to wrath, & to death: so it is more significant and forcible to call our Saviour Christ, the Son of mon, rather than simply man. Hear then appeareth the goodness of Christ to usward, that for our sakes, he would stoop to so low a degree of humility, and even destinate himself to so base a condition. And therefore one saith well, that he was more ours then his own, being wholly devoted and addicted to our good. But of this we shall have fit occasion to speak afterwards. And thus much for the title. [Came not.] Hear the end of our Saviour Christ his coming, is set out negatively. He doth not deny, that any body ministered unto him, or that they might not minister to him; but he denieth that he came for this end, to be ministered unto: but rather, in the whole course of his life he debased himself. Howsoever his second coming shall be most glorious and full of majesty (For he shall come in the clouds of heaven, Matth. 24, 30. with power and great glory: yea, he shall show himself from heaven with his mighty Angels in flaming fire, etc.) yet his first coming was most base and abject. He came not in any outward pomp, though he could if it had pleased him. For, Philip. 2, 6. as we have heard before, He was equal with God, and that without any injury; & therefore he could have come in greater state, and with greater majesty than all the Kings and Emperors in the world: but he came in the poor and base form of a servant. He was born in a stable, because there was no room for him in the Inn; and he was laid in a cratch, Luke 2, ver. 7 for want of a better cradle. And as his coming into the world was thus poor and base; so all the while that he lived amongst men, he did utterly refuse all outward honour and authority, as appeareth in many instances. When two Brethren fell at strife and variance about the patrimony which their Father had left them, and one of them came and entreated our Saviour Christ that he would bid his brother divide the inheritance with him; Luk. 12, 13, 14 he would not meddle with them, but answered him in this manner; Man, who made me a judge or a divider over you? john 8, 3, 4, 5, 6, 7, 8, 9, 10, 11 And again; When the Scribes and pharisees brought unto him a woman taken in the act of Adultery, and would have had him to have pronounced sentence against her; he would not take so much upon him; but having taken them down a little by convincing their consciences of their own sins, and so sent them away with a Plea in their ears: he turneth him to the woman, and perceiving that no man had condemned her, Neither do I condemn thee (saith he) go and sin no more. But most plainly, when the jews being drawn into admiration of his person by his preaching and miracles, john 6, 15. were about to take him and make him a King, he departed from them, and would not be found. This example of our Saviour Christ is our instruction, and teacheth us that we must not ambitiously aspire unto outward honour and dignity in the world. Galath. 5, 26. The apostle Paul hath a grave exhortation to this purpose; Let us not be desirous of vainglory, (that is, let us not be ambitious) provoking one another, envying one another. Where he setteth down two dangerous effects, whereby an ambitious man doth both hurt others, Pareus ad locü. and vex himself. The first is provoking one another; namely, by contempt, by contumelies, and injuries. For ambitious persons do eye and observe both their inferiors, and also their equals and superiors. Such as they think to be any way under them, those they contemn, and reproachfully disgrace, and importunately provoke with wrongs and injuries. Ester 3, 5, 6. So did proud Haman despise and contemn poor Mordecai, and wrought all the mischief against him that he could devise. And such an one was Diotrephes in the Primitive Church, 3 joh. ve. 9, 10 who loving to have the pre-eminence among them, received not the Apostles, but prattled against them with malicious words, and was injurious to the Saints, thrusting them out of the Church. For such is the corruption of our nature, that when a man is once advanced above others according to the old Proverb, Honour changeth his manners, and maketh him become proud and disdainful. The second effect is, Envying one another. For as ambitious persons do contemn and provoke their inferiors, so also they envy the good estate of their equals and superiors. For this is our natural affection & disposition, that every man is highly conceited of himself, and every man thinketh himself worthy of the chiefest and greatest honour, and therefore envieth all that are advanced above them. As we see in the sons of jacob, Gene. 37, 11. who were displeased when they heard that their brother joseph was like to be preferred before them. But what else do these persons by envying others, but torment themselves? For, this is the nature of envy, that it doth not so much hurt another, as it vexeth and grieveth itself. Whereupon Bernard saith well, * O ambitio ambientium crux! quomodo omnes torquens, omnibus places? etc. de consid. lib. 3. O ambition, the very cross and gibbet of ambitious men; how is it that tormenting all men! thou pleasest all men? There is nothing doth more cruelly vex, nothing doth more grievously disquiet, and yet nothing is more frequent amongst miserable men. It is not possible to reckon up all the fearful effects which ambition hath brought forth. It overthrew Adam, & cast him headlong out of paradise; who when he disdained that subjection which he ought to God, and desired to be like unto God, he found himself (as S. Cyprian saith) to be altogether without God. De ieiumo & tentat. Christi. It was nothing else but ambition that moved Cain and Esau most cruelly to imbrue their hands in the blood of their Brethren; the one actually, the other in intent and purpose; breaking thereby the very strongest bonds of Nature. For ambition, * Ambitio te ad dignitatem nisi per indigna non ducit. Sen. Nat qu. lib. 1. as one saith well, commonly leadeth a man to preferment by shameful & villainous courses. Neither hath it only overthrown private persons, but Cities also, and many kingdoms. For the provocations, which we heard of before, do usually breed contentions and wars, and murders, and disturb the public peace. There were many causes of the civil wars between Caesar and Pompey, * Si mulos dedit aemula virtus, Nec quemquam iam ferre potest Caesar ve priere, Pompeius ve parem. Lucan Lib 1. but the chief & principal was ambition, that the one could not endure a superior, and the other could not abide an equal. But well were it, if ambition had kept itself only in the Commonwealth 'mong Temporal persons, but Experience hath taught us, that this most foul monster, hath set her foot also in the Church of God. What was it but ambition, that made the Disciples of our Saviour jesus Christ so often contend and strive for the chief place, as we have heard before? And what was it else but ambition, that brought in the Romish primacy, and established the Antichristian tyranny, and thereby hath almost undone the Church? As Saint Cyprian saith, * Cyp. lib. 1 Epist. 3. That swelling and proud boasting that is amongst them, came not from the School of jesus Christ, who teacheth Humility, but it proceedeth from the Spirit of Antichrist. And therefore, we may well conclude with Saint Bernard, * Ambitio subtile ma●um, secretum virus pestis occulta, matter hypocrisis, virtutum aerugo, tinca sanctitatis. in Psa. 91 Serm. 5. That ambition is a subtle evil, a secret poison, or an hidden plague, the Mother of Hypocrisy, the rust of Virtue, the moth of Sanctity. Again, besides these fearful & pernicious effects, ambitious persons are accompanied with many and great dangers: * Stella de contempt. mundi. They that climb up upon the tops of high buildings, are subject unto much peril: they had need to have a good brain, that they fall not. So is it with them that are advanced to high degree of honour. * Non in praerupto tantum illic stant, sed in lubrico, Sen Epist 85. The place whereon they stand is not only high and steep, but slippery and uncertain. Whereupon, Bernard hath a good saying, * Quo progrederis miser? An ut ab altiori gradu sit casus gravior? etc. Declam. Whither doest thou adventure poor man? that thou mayest have a greater fall from an higher degree? So shalt thou not fall by li le & little, but as Satan was suddenly down from heaven: so shalt thou with vehement force be cast down like lightning. The old saying hath always been true, * Mediocria firma. The mean estate is the surest. And we see by daily experience, * Saepius ventis agitatur engines Pinus, & celsae graviore casu Decidunt turres, seriuntque summos Fulmina montes. Horat. lib. 2. odd. 10 that the low shrubs are safe, when the high and lofty trees are shaken with the wind: and the mean Cottages stand firm and sure, when the stately Turrets come tumbling down: and the lowly Valleys are without danger, when the high mountains are stricken with thunder. And have not our own eyes beheld the sudden falls of many that have been advanced to great height of honour? As indeed it is a wonderful hard matter for such persons to keep their standing. The heathen Orator could say, * Cic. in Verrem lib. 5. Believe me (and he spoke by his own experience) these Ornaments and benefits of the people of Rome, are kept with no less labour than they are gotten. And howsoever honour and advancement do for the present minister great comfort and pleasure to the mind: yet they bring with them much more vexation and trouble. For, if a man that is raised to preferment * Errato n●lla venia, rectè facto exigua laus. Cic. de lege Agrar. offend but once, there is no pardon; and if he do never so well, there is but little praise. Yea, for the most part it falleth out, and that justly, that such as seek to make other men's falls a step to raise their honours, come to ruin themselves. As Eleazar going under the Elephant's belly to kill him; 1 Mach. 6, 46. the Elephant fell upon him and crushed him to death: so they that thrust sore at others to make them fall, are so oppressed with a weight of envy, as they can never recover it: and then, the loss of honour is far more intolerable, then if a man had never known it. * Eli●n. lib 14. cap. 1. It is reported of Aristotle, that when one had deprived him of the honour that was decreed to him by the Oracle of Apollo, he writeth thereof to Antipater his friend in this manner: These things do so affect me, as I neither greatly care for them, neither am I altogether careless of them. Though he were a great Philosopher, and professed an outward contempt of all such accidents, and it is like had also morally subdued his affections: yet he could not but be touched with the loss of his honour. For he wisely thought, that it is all alike for a man unto rise to dignity, and afterwards to be bereft of it. For, it is no great matter for a man not to be advanced, but when he is advanced, to be cast down again, that is intolerable. But it were happy for ambitious persons, if this danger were only to the body, and outward estate: but unless they take heed, there is as great danger to the soul. * Plin. nat. hist. lib. 10. cap. 36. Pliny writeth of the Pigeons, that taking a pride in the excellency of their Feathers, and the height of their flying, they tower it in the air so long, that at last by this ostentation, they become a prey to the Hawk; whereas otherwise, if they would fly outright, they are swifter than any other bird. In like manner, men that take a pride in the height of that honour whereto they are advanced, are many times made a prey to the devil, and a laughing stock to men. Whereupon S. Bernard hath a good saying, comparing ambition to the arrow that flieth by day. * Time sagittan, leviter volat, leviter penetrate, sed dico tibi, non ●eue infl●git vulnus: cito interfi it in Psal, 91 Serm. 5. Fear the arrow, it flieth lightly, it pierceth lightly; but I tell thee, it inflicteth no light wound, it killeth speedily. Again, though there were no such danger in advancement: yet all the honour that a man can attain unto, is but vain and deceitful. * Volatile quod dam est, auraque mobilius. Seneca Epist. 123. A flitting thing, more light and inconstant than the air. * Lud. vives in Aug. de Civit. Dei. lib. 18. cap. 13 & Plutarch in Agid. prooem. As the Poets feign of Ixion, that when he thought to have embraced juno the Queen of heaven, he caught in her stead an empty cloud: so ambitious persons catching at honour and preferment, find nothing in the end but vanity & emptiness Saint Ambrose wittily compareth them to foolish children, that run up and down to catch Butterflies; who many times, because they look not to their feet, fall into a ditch and hurt themselves: or at least, are wearied with following them that never abide long in one place: and if at length, after their long travel, they take one of them, what have they got but a thing of nought, a foul and a filthy worm? * Calcagn. in funere Herc. Strozzae. It was gravely spoken by a great man in Rome; There is nothing sure and certain in human affairs: riches are wavering and inconstant, Kingdoms are variable & unstable, that same glory which we so ambitiously seek after, is the vainest thing in the world; Authority is skipping and mutable, & many times is conferred on him that deserveth worst: so that neither in outward felicity, nor greatness of dignity a man can promise any certainty unto himself. Wheteunto agreeth that saying of S. Augustine, * Non pro magno haberi debet honor humanus quòd nullius est ponderis fumus. De Ciu. dei. lib. 5. cap. 17. Worldly honour is not to be much esteemed, being nothing else but an empty smoke. And indeed, honour of itself cannot make a man truly great. He that hath nothing else to commend him but his outward preferment, he may well look big, and strut it with a stately and a lofty pace, but he shall never be truly a great man. For, as one saith well, * Cum sua illum basi metire. parvus pumilio, tametsi in monte const●terit: Colossus magnitudinem suam servabit, etiamsi steterit in puteo. Sen Ep. 77. Measure him by his foundation, or the ground that he standeth upon, and see then if he be great. Set a dwarf on the top of a Mountain, and he is a dwarf still: but set a giant in the deepest pit, he looseth not an inch of his stature. This is our error, here we are deceived, that we esteem no man by that which he is himself; but consider him with his compliments, additions, and Ornaments. Whereas, if we would make a true estimation of a man, and know what he is indeed, we should behold him naked. We should strip him out of his patrimony, strip him out of his honour, strip him out of all the leasings of outward things, yea strip him out of his body; and behold his mind, if that be great, he is great indeed, otherwise all the rest cannot make him great. And therefore Archidamus a noble man of Sparta, * Plutar in apo thegm. Lacon. when as Philip the King of Macedonia, waxing proud by reason of a great overthrow that he had given the Athenians, had written somewhat roughly & insolently to him: writeth wittily back again in this manner. If thou wouldst take a measure of thy shadow, thou shouldst not find it any larger than it was before the victory. Last of all, ambition is most insatiable. Let a man be never so much advanced, yet still he aspireth higher. It was the device of an ambitious King, to give the new Moon in his colours, with this Motto or word, * Done● totam circumferentiam impleat. Till it fill the whole circumference. We see the truth this in Adam, who was not contented with the honour that God gave him in Paradise, though he made him Lord over all his creatures, but ambitiously desired to be like unto God. Neither were the evil Angels content with that glory which they had in the presence of God in heaven. It is reported of * Plutar in eius vita. Pyrrhus, King of the Epyrotes, that while he was making expedition for war against Rome, Cineas his chief favourite, asked him what he would do when he had conquered Rome, then saith he, I shall subdue all Italy: and what when he had subdued Italy? then shall I take Sicily that is next adjoining: and what when he had taken Sicily? then we shall overrun Africa and Carthage, and so easily make ourselves Lords of all Greece. And being asked again, what he would do when he had overcome all; then saith he merrily, We will take our ease, and be frolic with our friends. Then Cineas replies; & what hindereth thee, O King, that thou mayest not do this now, but that blind ambition will not suffer thee to rest? And surely, if he had subdued all these nations, and made himself Lord and Ruler of them all, yet he would not then have been quiet. As we see in Alexander, * Plutarch. de tranquil. animi. who having conquered all Asia; yet (as if he had been but a Beggar) he wept, because he had not subdued the whole world. For when he heard Anaxagoras the Philosopher disputing, that there were infinite worlds, he burst out into tears; and being asked what he ailed, he answered, he had cause to grieve, seeing he had not yet conquered one world. Whereupon one saith very wittily, * Alexander or by magnus, Alexandro orbis angustus. Alexander was great in the worlds conceit, but the world was little in Alexander's conceit. * Nemo quos vin●at sed a quibus vincatur aspicit: & illi non tam iu●undum est, multos post se videre, quam grave a ● quem ante se. Habet ho● vilely omnis ambit o ●o● respicit. Sen. Epist. 74. And indeed this hath been always the nature and property of an ambitious person, that he never considereth whom he excelleth himself, but who excel him. And it is not so much pleasure to him to see many after him, as it is a grief to see any before him. All ambition hath this fault, it never looketh back; but always forward. * Sen. Epi. 85. And an ambitious man is as careful not to see others before him, as not to see himself after others. * Tu ista credis excelsa, quia long ab illis iaces. Et vero qui ad illa pervenit, humilia sunt. Mentior, nisi adhuc quaerit ascendere. Istud quod tu summum putas, gradus est Sen. Epi. 118. They that are in mean & low place, when they see a man raised to honour, they think he is advanced very high: but he himself thinketh his estate is but low, and therefore he seeketh still to climb higher: and that which another man counteth the highest degree, is but a step in his conceit. And to speak the truth, how can that honour satisfy and fill the mind of man, which is deceitful, light, and vain? * In Psalm 91 Serm. 15, as Bernard saith; and therefore like to make him more empty rather than to replenish him: as he that hath a great deal of wind in his stomach, is so far from being filled, that he is made more hungry with it. * Opta. lib. 2. And therefore one compareth the throat of an ambitious man to an empty sepulchre, and saith, it is more insatiable. For one corpses is sufficient for one sepulchre, and then it is shut up again; but all the honour in the world cannot satisfy an ambitious mind. This serveth for the just reproof of all those, that do so greedily gape after preferment, and so eagerly desire to be advanced above others. The Apostle exhorteth every man in meekness of mind to esteem another better than himself. Philip. 2, 3. But it is far otherwise with us: we think our own penny the best silver: & account basely of our brethren in comparison of ourselves. Again, Rom. 12, 10. the apostle teacheth us, in giving honour, to go one before another. If he had said, in taking honour, go one before another, he should have had followers enough; every one would have been his scholar. For we all desire to be preferred above others. We have all a spice of Diotrephes his disease, 3 john ver. 9 We love to have the pre-eminence. And we are too Pharisaical in this case, Mat 23, 6, 7. Luke 14, 7. We love to have the chief seats and the chief places in all assemblies. I do not deny, but that it is lawful for a man, both to desire and to maintain that honour which is due unto him, that a fit decorum & convenient order may be observed. Neither Philosophy nor Divinity doth condemn the mediocrity of ambition, which Aristotle calleth a virtue, whereby men desire moderate honour, as far as is meet and convenient. Only these cautions are to be observed. * Pet. Martyr. First, that we rest not in it as in the main & principal end, but refer all to the honour & glory of God. Secondly, that we seek it not by unlawful means, by hook or crook, by right or wrong. Thirdly, that we desire no more than for our just deserts is due unto us. But we stand in need rather to be restrained, than any way encouraged in this case. For we all offend rather in the excess then in the defect: and if there be but an inch given us, we are apt to take an ell. * Lud. Viu. in Aug. de civit. dei. lib. 1. cap. 1. Though we can and do reprove ambition in others, yet we love & like it in ourselves: & (as Cato said in an oration that he made in the Senate for the people of Rhodes) We are angry if we see any prouder than ourselves. * P. iovius histor. lib. 25. It is with the most of us, as it was with the Florentines; we are so inflamed and run mad with such an insatiable desire of honour, that we cannot endure any man that is above us indignity, but with envious eyes behold the advancement of others, because we think ourselves worthy of the same honour. It is reported of julius Caesar, that as he passed over the Alps in his journey to Spain, he lodged one night in a little poor village: where one of his company came unto him, and asked him merrily, if he thought there would be any contention in that place for the sovereignty. Whereunto he maketh this stout answer, * Mall●m hic esse primus, quam Romae secundus Sabel. lib. 5. Ennead 6. I had rather be the first man here then the second at Rome. I fear there are many at this day thus affected, that they had rather be Kings though it were but of a molehill, then to be in subjection under any. Yea, the intemperancy of Nero his mother is revived again; who being very desirous that her son should be Emperor, and being certified by the soothsayers, that if he were he should kill her: she broke out into this unstaid and outrageous speech, * Occidat, dum imperet. Cor. Tacit. Annal. lib. 14. Let him kill me and spare not, so he may be Emperor. So many do not stick to say, let me perish, so that I may but bear rule. As we see in the example of K. Richard the Usurper in our own Chronicles; * Ad honores festinatur quocunque periculo, quocunque detrimento. yea men make haste to preferment, by any danger, by any damage. * Solinus. The Dragon, as it is written of him, is so thirsty, as no water can satisfy him, which maketh him stand gaping against the wind when it bloweth, that so his flame may be assuaged. And therefore, when he espieth the sails of ships a far off, he flieth to them, that he may sit on the Mast: but many times he rusheth against them with such violence, that he over-turneth the ship, and so falleth himself headlong into the sea. In like manner; ambitious persons (as we have heard before) do so earnestly thirst after honour, as they cannot be satisfied: and therefore they aspire to the high sails of preferment with such eagerness, as many times it turneth to their own destruction. In other affairs of this life, there is no man so foolish or so mad, as to undertake any business which he is not fit to accomplish. But every peasant thinketh himself fit for any advancement, never considering his own weakness. As the bramble, the basest plant that groweth, thought itself fit and able enough to be King over the trees. For when the Olive tree, and the Fig tree, and the Vine refused it, the Bramble readily accepted it, judg. 9, 12, 13 saying. If ye will indeed anoint me King over you, come, and put your trust under my shadow. And this we see plainly in these Disciples of our Saviour Christ, to go no further. Our Saviour had taken these two brethren from their fishnets, and made them fishers of men. Mat. 4, 21, 22. He had called them to be Apostles, to bear his Name before the Gentiles, Acts 9, 15. etc. as he said of S. Paul. What could be more honourable than this divine vocation? For what is more base and abject than the state of fishermen, especially such as are occupied in mending their broken nets? And on the other side, what is more high and eminent in the Church, than the dignity of the Apostolical function? So that it might be truly said of them, Psal. 113, 7, 8. that he raised the needy out of the dust, and lifted up the poor out of the dung, 1 Sam. 2, 8. to set them with Princes, and to make them inherit the seat of glory. And yet these base fishermen, advanced to such an height of excellency, are not content with this honour, but come to our Saviour, and they that a little before were with their father, patching their torn nets, do now desire to be great Princes & Rulers in the kingdom of the Messiah. Who would ever have sought so great ambition under fisher's mantles, but that we find it in this place? For the most part, ambition beareth sway in Princes Courts: but here we see it descendeth even to fisher-boats. It was a witty question that one made; * Sphinx fa mat. Why Honos, that signifieth honour, was written with an aspiration, and Onus, that signifieth a burden, was written without. And it was as wittily answered, because there are none that desire the burden that accompanieth honour, but all men gape after the honour and preferment. And therefore we are here to be exhorted and admonished, to subdue this immoderate affection in us by all means possible, and not suffer it to break out in this manner. It was a good speech that S. Augustine had of himself, and worthy our imitation, * Quod esse potui, esse nolui. nec tamen quae sivi esse quod sum, etc. de vita morib. Cleric. I would not be that which I might be, neither yet did I ever seek to be that I am. But this was all my care, and all my endeavour, that I might be safe in a low estate, and not be in danger in an high estate. And that we may the better perform this, it shall be good for us to consider our Original, and our resolution, what we are, and what we shall be. For as one saith well, He that desireth superiority and preferment, he doth it because he knoweth not himself. Now both by our original, and by our resolution we are no better than earth. Of the earth we were framed, and to the earth we must return. It was the doom of Adam after his fall, and in him of all mankind; Dust thou art, Genesis 3, 19 & to dust thou shalt return. And therefore, what a shame is it, that such base creatures should conceive such high thoughts, and nourish such haughty spirits? As the mountains seem to be high, and yet they are but earth, and have their foundation below: so ambitious persons when they are at their greatest height, they are but earth, nay as Abraham confessed of himself, they are but dust and ashes. Genes. 18, 27 The consideration of this should nurture us to humility, and keep us from aspiring too high. And indeed, if the proud hearts could be brought to acknowledge it, the best and readiest way to come to preferment, is by humility. As our Saviour Christ told the jews, when he marked how they chose out the chief rooms, He that humbleth himself shall be exalted. And we see it in our own experience, that honour accompanieth none more than such as least desire it. And therefore it is fitly compared to the shadow of a man's body, * Gloria fugientes magis ac magis sequitur Sen. benes. lib. 5 which, if he follow after it, it goeth away from him, but if he run from it, it followeth after him. So if men do eagerly pursue after honour, many times they come short of it, but if they neglect it, and be careless of it, God will cause the Spirit of glory to rest upon them unlooked for, 1 Pet. 4, 14. as the Apostle Peter saith. Yea, many have been had in exceeding great honour after their death, that have refused all honour while they lived. Last of all, here is a good admonition for all that that are advanced unto honour, not to be puffed up with their preferment, but carry themselves lowly, towards their inferiors, according to the exhortation of the Apostle. Rom. 12, 16. Be not high minded; but make yourselves equal to them of the lower sort. And great reason there is, why it should be so. For as the Prophet saith, Have we not all one Father? Mal. 2, 10. hath not one God made us all? and that all of one mould. If he had made great persons of one kind of mould, & mean persons of another; then there had been some reason for them to swell in pride, and to lift up themselves above others. But seeing GOD hath made all mankind of one blood, Acts 17, 26. as the Apostle saith, it is not meet that one should proudly insult over another. Yea, which is more, we were all in the hands of God, jeremy 18, 6. as the clay is in the hands of the Potter. And as that which is now a vessel of honour, the Potter could have made it a vessel of base use: and that which is now a vessel of dishonour, he could have made it a vessel of honour. So in the like manner, thou that art now noble and honourable in the world, GOD could have made thee a poor Tankard-bearer. Thou that art now exalted unto a place of authority, God could have made thee a base slave to grind at the Mill. And thou that art now a great Lady, God, if it had pleased him, could have made thee a mean kitchenmaid. This point the Apostle urgeth very earnestly. For having exhorted the Corinthians (though upon another occasion) not to presume above that which is meet, 1 Cor. 4, 6. and not to swell one against another, like bladders that are full of wind: he addeth this as a forcible argument to convince their consciences. For who separateth thee? and what hast thou that thou hast not received? Verse 7. If thou hast received it, why rejoicest thou, as though thou hadst not received it? Where we see, he would have such proud persons to descend into themselves, and examine themselves thoroughly, and see whether they find any matter of insolency in themselves, or no. As if he should have said, There is no reason why ye should swell one against another; because, if you be separated from your brethren in any respect, it is only GOD that hath put the difference: for by nature you are no better than they. If you consider the nature of them whom you do despise, they are men, as yourselves are, endued with reason, made after the image of God, and sprung from Adam. And if you consider their condition, they are sinners, they are the children of wrath, and subject to eternal damnation. And is not your condition the same? why then should you lift up yourselves? And lest any man should object, that there is great difference of men in the world; some are noble, some ignoble; some learned, some unlearned; some Magistrates, some Subjects: some rich, some poor: therefore he addeth, What hast thou that thou hast not received? Namely, of God's free grace & mercy. He that receiveth any thing of duty, and not of grace, may in some sort rejoice: but he that glorieth in a free gift, is vain and unthankful. Now, whatsoever prerogative is in any man, he hath it not of himself, but hath received it of God. And what is more vain then to be puffed up with gifts received from another? What is more unjust then to glory of those things we have received, as if we had not received them? that is, to forget the author, and to translate the honour to ourselves that is due unto him? As Bernard saith well to this purpose: * Est superbia et delictum maximum, uti datis tanquam inna tu; & in accepts beneficijs gloriam usurpa re benefici de diligendo Deum It is pride & a very great sin, to use the things that are given us, as though they were bred in us, and in the benefits received to usurp the glory of the benefactor. To conclude therefore, this sentence should make us leave our haughty pride, and contain ourselves within the bounds of humility. One is borne or created a Prince, another a subject: one Noble, another ignoble: one is more honourable, more rich, more mighty than another. Shall he therefore be proud? Who hath separated thee? And what hast thou that thou hast not received of God? to whom thou owest thankfulness, and not insolency. [But to serve.] Hear we see what was indeed the end of our Saviour Christ's coming. He came to do service to his Church, and in all things to apply himself unto the benefit of all men. He taught the people, as a Minister of the word; he healed their diseases; and for this cause he walked about corporally, through divers Cities and countries, not for his own profit or glory, but only for the salvation of others. For, as he was anointed by his Father, Luke 4, 18. and sent to preach the Gospel to the poor: so he taught continually in their Synagogues. 15. And therefore he said to his disciples, Mark 1, 38. Let us go into the next Towns, that I may preach there also: for I came out for that purpose. And the Evangelist testifieth of him, that he went about all Cities & Towns, teaching in their synagogues, Mat. 9, 35. and 4, 23. and preaching the Gospel of the kingdom, and healing every sickness, and every disease among the people. For no doubt, but this place is chief understood of the ministry and service which he performed in spiritual things; because he saith, he came to serve in such a Ministry, as wherein he would have his Apostles to imitate him: though we may also understand it of his ministry in temporal things; as when he humbled himself to wash their feet. As S. john saith, that he riseth from supper, john 13, 4, 5. and layeth aside his upper gurment, and took a Towel, and girded himself. After that, he poured water into a basin, & began to wash the disciples feet, and to wipe them with the Towel wherewith he was girded. Where it is worth the noting, that the Evangelist doth so exactly set down this action of our Saviour Christ. He might have said briefly, that he washed his Disciples feet. But to the end, that he might more deeply imprint in our minds this admirable humility, he is careful to express every circumstance thereof, that we might (as it were) behold it with our eyes. Giving us to understand, Musculus ad locum. that our Saviour did not slightly perform this duty, as though he cared not how soon he were rid of it, but carefully and diligently: yea, he performed all with his own hands and had not another to do it for him: that so he might every way express to his Disciples the form of a servant, whereunto these servile Offices do appertain. It is not said, that the Apostles did rise also, but that Christ only did rise, and they sat still at the Table. According to that which himself saith in another place; Luke 22, 27. Who is greater, he that sitteth at table, or he that serveth? Is not he that sitteth at Table? And I am amongst you as he that serveth? As this doth set out the great Humility of our Saviour Christ: so it also commendeth his singular love to us, that he would be pleased in this manner to respect such poor wretches as we are. For we might every one of us say, 2 Sam. 9, 8. as Mephibosheth said to David, What is thy servant, that thou shouldest look upon such a dead dog as I am? If an earthly King should appoint one of the Nobles of his Court to attend upon some poor despised person, as the great King Ahashuerosh commanded Haman, the most honourable of all his Court, Ester 6, 10, 11 to attend and wait upon poor Mordecai, it were a token of great love: but if the King himself shall lay by his Princely robes, and put on base apparel, and so shall in his own person perform every base office to a poor beggar that lieth at his gates, it would be a wonderful spectacle, worthy to be chronicled and registered to all posterity. In like manner, if the Lord had appointed any of his Angels, the Nobles of his Court of heaven (as I may call them who are ministering spirits, Heb. 1, 14. sent forth to minister for their sakes, which shall be heirs of salvation) to attend upon us, it had been exceeding Love, considering our base and wretched estate: But, that he himself, the Son of God, Apoc. 19, 16 Math. 28, 18 King of kings, and Lord of lords, who hath received all power from his Father in Heaven and earth, should not only strip himself of that glory which he had in heaven, and to take our Nature upon him; but also take upon him the base form of a servant, and therein do service unto us, it is a love surpassing all love, and therefore should cause us to love him again. Secondly, this example is propounded for our imitation. As our Saviour himself applieth it; when having washed his Disciples feet, and taken his Garments, and being set down again, he said unto them; Know ye what I have done to you? john 13, 12, 13, 14, 15. Ye call me Master, and Lord: and ye say well: for so I am. If I then your Lord and Master, have washed your feet, ye also aught to wash one another's Feet. For I have given you an example, that ye should do, even as I have done unto you. And this is also the exhortation of the Apostle: Phil. 2, 5, 6, 7 Let the same mind (saith he) be in you, that was in Christ jesus. Now, what mind was in him? Why (as we have heard) he laid by his Majesty and glory that he had with his Father, and for our sakes debased himself to the lowest degree of humiliation that could be. So must we, as much as lieth in us, apply ourselves to the good one of another. We must lay by our greatness, and serve one another by love. And, Galath. 5, 13. as he exhorteth others: so himself did carefully practise this Duty. Though he were free from all men, yet he made himself a Servant unto all men, that he might win the more. 1 Cor. 9, 19, 20 21, 22. Unto the jews he became as a jew, that he might win the jews: to them that were under the Law, as though he were under the Law: to them that were without law, as if he were without the Law. To the weak, he became as weak. In a word, He was made all things to all men, that he might by all means save some. As if he should have said, I am in all things free, and may live as I list: yet have I willingly subjecteth myself to all sorts of men. For, to become a servant, is to live at the pleasure & commandment of another, and not to be his own man. Thus the Apostle showeth himself exceeding humble, who as though he were the meanest of all, was ready to perform his service unto all men, as if they had been his superiors. If so great an Apostle did debase himself thus low, let us think what is meet for us to do. We must not spare for any difficulties, but by the example of the Apostle, become all things to all men, though it be with the loss of our liberty and profit. It was a good speech of one of the Christian Emperors, * Luitprand. lib. 5. cap. 11. That he reigneth more gloriously, that serveth the base estate of God's servants, than he that ruleth over the greatest sinners in the world. But to the end we may be the more willing to perform this duty, let us a little nearer examine this example of our Saviour Christ. And in it, let us consider, first, who it was that in this manner humbled himself, and that is, the only begotten Son of God, who is Lord of heaven and earth. Secondly, how far he humbled himself: even unto death, and that the most shameful death of the cross. Thirdly, for whom he humbled himself, even for sinners and wicked persons, as the apostle saith; When we were sinners, Christ died for us. Rom 5.8. Theridamas could not any thing be propounded more forcibly against the pride of our nature, than this example. It may be thou art a great man, a Learned man, a wise man, a noble man, a rich man, a mighty man; & therefore thou thinkest it would be a disgrace to thee to do service unto others. But thou art not greater, nor learneder, nor wiser, nor nobler, nor richer, nor mightier, than our Saviour Christ was. It may be thou art discouraged by the baseness of the service which thou must perform. But what ever was more base and vile in the world, than the death of the Cross? It may be thou considerest the baseness of them to whom thou art to do service, and comparest it with thy greatness, and so thinkest it some disparagement unto thee. If it were to perform some kind office of love for one of thine own rank, thou wouldst not stand upon it. But to stoop so low as to do service to every mean person, thou thinkest it cannot stand with thy reputation. But what is more vile and abject, being compared unto God, then wicked sinners, the Children of wrath, and subject to eternal destruction? So that, to conclude this point; by virtue of this example of our Saviour Christ, there is no man living, though he be never so great and honourable, that should refuse to do any thing, though it be never so base, for any man, though he be never so abject, if his necessity do require it. [His Life.] Thus we have heard the example of our Saviour Christ, as it hath been generally propounded. Now, followeth the particular instance of Humility, whereby it is amplified and set out; which was, To give his Life a ransom for many. In the first circumstance whereof, we are taught what is the price of our Redemption. The Apostle telleth us, 1 Cor. 6, 19, 20 that We are not our own, for we are bought with a price. And this price, as another Apostle sayeth, 1 Pet. 1, 18, 19 Was not Silver and Gold, or such like corruptible thing: they were all too base to come in this account; but, The precious blood of Christ. and 2, 24. And so he saith in another place, That his own self, bare our sins in his body on the Tree. And the Apostle saith, Ephes. 1.17. Ephes. 1, ver. 5 That by him we have redemption through his blood. And again, Heb. 9, 12, By his own blood he obtained eternal Redemption for us. And, Without shedding of blood is no remission. But it will be objected; what necessity was there that our Saviour should pay any price or ransom, seeing we were prisoners to the devil? A man would think it had been more convenient, that seeing we were violently and unjustly held captives, our Saviour should have come upon him with greater power, and have rescued us out of his hands without any price: according to that speech in the Gospel; Luk. 11, 21, 22 When a strong man armed keepeth his Palace, the things that he possesseth are in peace. But when a stronger than he cometh upon him, and overcometh him, he taketh from him all his armour wherein he trusteth, and divideth his spoils. To this I answer, that our Saviour Christ did not pay this price to the devil, but to God: who had power to condemn us, and in his just judgement had given us over for our sins, unto the power of the devil, as his jailor. Now, when the King is pacified towards a prisoner that hath offended him, the jailor hath nothing to do to keep him any longer in prison. So God's wrath being appeased towards us by the death of Christ, the devil hath no more power over us. So that our Saviour by paying this ransom, made satisfaction to God, and not to the devil. As the Apostle saith, he offered himself too God. Heb. 9, 14. But it may be further objected: The sufferings of our Saviour Christ were but of short continuance, for some few hours: whence then have they that dignity and worthiness, to be a sufficient price for our redemption? I answer first, that he suffered most innocently, having no sin of his own that might deserve death. And that made his sufferings the more meritorious for us. As S. Peter saith, He was a Lamb undefiled, and without spot. 1 Pet. 1, 19 And again, 2, 22. He did no sin, neither was there any guile found in his month. & 3, 18. He suffered for sins, the just for the unjust, to bring us to God. And the Apostle saith, Hebr. 7, 26. He was holy, harmless, undefiled, separate from Sinners. & 9, 14. He offered himself without spot unto God. Whereunto agreeth that speech of one of the Fathers, * Peccat iniqui●▪ punitur justus: delinquit reus & vapulat innocens: offendit impius, et dam nature pius: quod meretur malus, patitur bon●●: qud perpetrat servus, exsoluit d. minus: quod committit homo, sustinet Deus. The unjust sinneth, and the just is punished: the guilty transgresseth, and the innocent is beaten: the wicked offendeth, and the godly is condemned: that which the evil deserveth, the good suffereth: that which the servant oweth, the master payeth: that which man committeth, God sustaineth. And indeed, if he had any sins of his own, they would have swayed him down to hell, and so have disabled him from being a sufficient Saviour for others. But, being altogether innocent himself, he is the more fit to satisfy for our sins. According as Saint Augustine saith well, * justum est ut debitores liberi dimitt●ntur, etc. De Trinit. lib. 13, cap. 14 It is just that the debtor should be set free, believing in him, who without any debt was put to death, and paid for us debtor, that which he himself did not owe. And in another place, * Ibid. Cap. 15. The blood of Christ, because it was his that had no sin at all, was shed for the remission of our sins. Secondly, the death of Christ was not the death of a mere man only, though never so innocent: but of him that was true God and man. And this is that which the Apostle sayeth Heb. 9, 14. that Christ through the Eternal Spirit, offered himself without spot to God: * Beza. Pareus. Piscator. Aretius where, by the Eternal Spirit, is meant the Deity and Godhead of our Saviour, whereby he giveth influence of divine vigour to the sacrifice of his body and blood. And in his farewell sermon to the Ephesians, he chargeth the Elders, Acts 20, 28. to Take heed to the Flock, which GOD hath purchased with his own blood. 1 Cor. 2, 8. And in another place he saith, that the jews crucified the Lord of Glory. Which places are not so to be understood, as if GOD had any blood to be shed, or that the Lord of Glory were subject to suffering, and could be crucified: but, because of that near Union and conjunction of the two Natures in his person; whereby, that which is proper to the one, is affirmed and spoken of the other. Hence it cometh to pass, that though the sufferings & death of Christ were temporary: yet they were of infinite merit, to purchase eternal redemption for us: Hebru. 9, 12. because (as was said before) the eternal Spirit of his Deity, gave eternal efficacy unto his sacrifice: or because that infinite vigour which purgeth our consciences, issued from his eternal Spirit. So that there is no doubt, but that Christ hath satisfied the wrath of god for us by finite means. For, as the Father being infinite, was infinitely provoked by finite sins: so the Son of God being equal to his Father, & therefore infinite, could not but infinitely pacify his wrath, by his finite satisfaction. But some will say, Was it not possible for the Lord to have accomplished our redemption by some other means, but that Christ of necessity must give his life for us? This question, though it be curious, yet it shall not be unprofitable to give an answer to it. We are to know therefore, that to speak simply and absolutely, it was possible for God to have found out a thousand means of man's redemption, and all of them should have been available. For, as the Angel said, Luke 1, 37. Math 19, 26. With God nothing is impossible, but all things are possible. But if we consider the foreknowledge and eternal decree of God, than we may truly say, it was altogether impossible for man to be redeemed by any other means. Augustine, Bernard, & others Some of the Fathers have invented this witty devise; namely, that the cause of man was from all eternity debated in heaven: where the justice & truth of God stood on the one side; and his mercy and peace on the other: and his wisdom was the judge and umpire. The justice and truth of God pleaded hard against man, and called for punishment according to his deserts. But his mercy and peace pleaded for him, and defended him. In the end, his wisdom found out a way, whereby both his justice might be satisfied, & his mercy might take place; namely, that the Son of God taking our flesh upon him, should in it suffer the death that was due to our sins: that as man had trespassed, so man might make satisfaction. And therefore, in this respect it was necessary that Christ should die for us. As Hilary saith well. In Mat. 26, 42 Therefore could not the cup pass from him, but he must drink of it, because we could not be recovered but by his passion. But that we may not be mistaken in this point, we are to know that there are divers kinds of necessity. First, there is an absolute necessity, when a thing in regard of the nature of it, cannot be otherwise. Thus the Sun doth necessarily shine in the Firmament: thus the fire doth necessarily burn, and the night doth necessarily follow the day. Secondly, there is a necessity of constraint. Thus a Malefactor necessarily goeth to prison, because he is forced whether he will or no. Thirdly, there is a necessity in respect of the end: and thus armour and weapons are necessary for him that goeth forth to fight. In the first sense, there was no necessity that Christ should suffer. For, (as we have heard before) GOD had a thousand other ways to redeem man by, if it had pleased him. Neither was it necessary in the second sense, because God cannot be compelled by any power or violence. But in the third sense it was necessary, because GOD had so decreed and appointed it. And indeed, this was the most convenient and necessary means of our redemption that could be, both in respect of God, and also in respect of us. There are many Reasons, why it was most convenient in respect of God. As first, in respect of his truth. God had foretold in his Word, and promised that it should be so. He was wounded for our transgressions, saith the Prophet Isaiah, ch. 53. ver. 5. He was broken for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed. And therefore, our Saviour Christ appearing to the two disciples that went to Emmaus, and perceiving that they began to stagger and doubt of his resurrection, Lu. 24, 25, 26. said unto them; O Fools, and slow of heart, to believe all that the Prophets have spoken. Ought not Christ to have suffered these things, and to have entered into his glory? And when Peter had drawn his sword, and began to fight in his quarrel, he telleth him that He could pray to his Father, and he would give him more than twelve legions of Angels. Mat. 26, 53: 54 But how then (saith he) should the Scriptures be fulfilled, which say, that it must be so? Mark here, the Scriptures have said that Christ must die; the Prophets had foretold as much, and God is always true in his word, therefore it must be so. Secondly, in respect of his justice, which, as we have heard already, did require, that the same nature that had offended the majesty of God, should also make satisfaction. Thirdly, in respect of his mercy. For, seeing it was in his power to destroy all mankind, and that justly too, it was an evidence of unspeakable mercy, to make choice of one to be punished instead of many. Fourthly, in respect of his wisdom, which tempered and allayed the rigour and severity of his justice, with the sweetness of his mercy: so that in the sufferings of Christ there was neither cruelty nor remissness: Psalm 85, 10 but as David saith, Mercy and truth have met together: justice and peace have kissed one another. Fiftly, in respect of his hatred of sin, for the destroying whereof, he would have his only begotten Son to be put to death. Will not all men say, that that man beareth a deadly hatred to his enemy, that if he cannot otherwise come at him, will cast a spear through the sides of his son to kill him? So the Lord, to testify his great hatred against our sins, hath wounded his own Son to death for the abolishing of them. And therefore, by the way, we see, how lamentable the estate of desperate sinners is, who knowing how the Lord hateth sin, will yet notwithstanding continue in sin, and drink iniquity even like water, job 15, 16. as job saith. They shall find, unless they prevent it in time by speedy and unfeigned repentance, Psalm 5, 5, 6 that as God hateth all them that work iniquity: so in the end he will destroy them. Sixtly, and last of all, in respect of his love to man. For rather then we miserable sinners should perish, as we had deserved, he suffered his only begotten Son, whom he so often calleth his Beloved Son, Math. 3, 17. and 17, 5. Coloss. 1, 13. and the Son of his love, or his dear Son, to be crucified for us. And therefore, our Saviour Christ himself saith, john 3. verse 16. GOD so loved the world (that is, so admirably, so wonderfully, so exceedingly) that he gave his only begotten Son etc. Rom. 5, 8. And the Apostle saith, God setteth out his love towards us (as it were, upon a stage, that all the world may take notice of it) seeing that while we were yet sinners, Christ died for us. And indeed, it was far greater and more abundant love, that he spared not his own Son, but gave him for us all to death, as the Apostle sayeth, Rom. 8, verse 32. then if he had released and acquitted us without any satisfaction. So that we may now worthily say with the Apostle, Ephe. 2. verse 4. God which is rich in mercy, through his great love wherewith he loved us, etc. There was no way in the world, whereby he could have more manifested his exceeding love unto us then by this. Secondly, in respect of us. This was the most convenient means for our salvation that could be, as Saint Augustine hath worthily declared in many places, * De Trinit. lib. 13. cap. 10. It was possible (saith he) for GOD, to whose power all things are equally subject, to have found out another way of our redemption, than the incarnation and death of Christ. But there neither was, nor could be a more convenient means to heal our misery. For, what was so necessary to raise up our hope, and to free and set at liberty the minds of poor men, being cast down with the condition of their mortality, from despairing of immortality; as to show unto us how highly GOD esteemed us, and how much he loved us? And what could be a more manifest and evident token hereof, then that the Son of God, being immutably good, & abiding in himself that which he was, and receiving from us, and for us that which he was not, without any detriment or loss to his nature, was content to take part in our condition, and without any evil desert of his own, to bear our sins and miseries? etc. And in another place. * Ibid. Cap. 16 Why should not the death of Christ come to pass? Nay, why should not the omnipotent God, letting pass innumerable other means which he could have used to redeem us, chiefly and principally make choice of it; where neither any thing was changed or diminished from his Deity; & by assuming of his manhood, so great a benefit was conferred and bestowed upon men, that the eternal Son of God, being also the son of man, should pay a temporal death undeserved, thereby to deliver us from everlasting death? And again, * De agone Christiano. They are fools that say, why could not the wisdom of GOD redeem man otherwise, unless his Son should become man, and be borne of a woman, and suffer all those things at the hands of sinners? To whom we say, he could without question. But if he should have done otherwise, it would likewise have displeased your folly. And then he concludeth, This remedy that God hath provided for men is so excellent as cannot be imagined. For what pride can be healed if it be not healed with the humility of the Son of God? What Covetousness can be cured, if it be not cured by the poverty of the Son of God? What impiety can be helped and remedied, if it be not helped by the charity of the Son of GOD? etc. By this that hath been spoken, is confuted that abominable doctrine and practice of the Papists, who join the afflictions of the Saints to the sufferings of Christ: and beside, do boast of a supper abundance of merits and satisfactions, which do not only profit the living, but are beneficial also to the dead, that are in Purgatory. But this is a cozening device of Satan, and an intolerable profanation of the blood of Christ, & a great derogation from the merits of his passion. Yet they labour to prove it, by that speech of the Apostle, Colos. 1, Coloss. 1, 24. 24. where he saith, Now therefore I rejoice in my sufferings for you, and fulfil the rest of the afflictions of Christ in my flesh, for his bodies sake, which is the Church. Hear (say they) we see that the Apostle suffered for the Church, etc. To this I answer, That there is no such sense to be gathered out of this place, as they intent. For first, it is directly contrary unto other places of Scripture, which do plainly teach us, that Christ only suffered that which was to be suffered, for our sins. Isai. 53, 4, 5, 6, 8, 10. The Prophet Isaiah telleth us, that He hath borne our infirmities, and carried our sorrows; that he was wounded for our transgressions, and broken for our iniquities, and with his stripes we are healed. That the Lord laid upon him the iniquity of us all. That for the transgression of God's people he was plagued. That he made his soul an offering for sin, etc. And the Apostle sayeth, Heb. 9, 26. that he appeared once to take away sin, by the sacrifice of himself. And Saint john saith, 1 john 2, 2. That he is the reconciliation for our sins: and not for ours only, but also for the sins of the whole World. And our Saviour Christ, immediately before he gave up the Ghost, said, It is finished. john 19, 30. Whatsoever was to be suffered for the sins of men, it was fully accomplished, and the price of our Redemption was fully paid: and therefore, we need not any of the sufferings of the Saints. Again, if this sense of theirs be admitted, a very gross absurdity will follow, namely, that the Apostle suffered all that was wanting; and therefore nothing now remaineth for any body else to suffer. For he saith, he fulfilled the rest of the afflictions of Christ. Their great doctor Thomas Aquinas, though otherwise he favoured the doctrine of merit: yet he understandeth this place more sound. * Part. 3. sum quaest. 48. artic. penult. The sufferings of the Saints (saith he) do profit the Church, not by way of redemption, but by way of example and consolation: according to that of the Apostle, 2 Cor. 1, 6. If we be afflicted, it is for your consolation and salvation. And he saith, it is heretical to affirm the contrary. And the ordinary Gloss expounds it thus, I rejoice in my sufferings for you, (that is to say) * Pro vobis. i. confirmandu in doctrina evangelii. to confirm you in the doctrine of the Gospel. And in this sense the Apostle suffered that measure of afflictions which God in his own counsel had appointed for him. Now, whereas they are called the rest of the afflictiont of Christ, it is not so to be understood, as though the sufferings of Christ were imperfect, and that something were wanting in them, (for, as the Apostle saith, By the shedding of his blood he obtained eternal redemption for us) but because of that sympathy that is between Christ & a Christian in their sufferings. The afflictions of his Saints go as near him, and he is as sensible of them, as if a man should touch the apple of his eye. Zachary 2, 8. And therefore he said to Paul, when before his conversion he made havoc of the Church, Saul, Saul, why persecutest thou me? Acts 9, ver. 4. Our Saviour in his own person was in heaven, at the right hand of his Father, and therefore he was out of his reach; yet he acknowledged himself to be persecuted in his members. And this is that which the Apostle saith in divers places. If we suffer with him, Rom. 8, 17. we shall be glorified with him. Whatsoever our sufferings are, we do not suffer alone, but Christ suffereth with us. And in another place, Philip. 3, 10. he desireth to know the fellowship of his afflictions. And again, 2 Cor. 1, 5. The sufferings of Christ abound in us. Our sufferings are not ours alone, but they are Christ's as well as ours. By this that hath been spoken, we see the doctrine concerning the sufferings of the Saints, doth fall to the ground. Now whereas they boast of the superabundance of their merits, it is most blasphemous. For the Apostle saith plainly, Rom. 8, 18. Beza. I account (that is to say, having compared the Reasons on both sides, and cast up my account, I conclude) that the afflictions of this present time are not worthy of the glory, which shall be showed unto us. Whereunto agreeth that saying of Origen, * Si quis omnem obedientiam impler●t, etc. If a man should perform all obedience, and yet withal should suffer and endure all miseries and punishments, that can befall to the nature of man, as job did: yet these things shall not be worthy of the future glory. If all our sufferings, if martyrdom itself cannot merit our own salvation: surely, much less shall we be able thereby to merit salvation for others. As the Prophet David saith, Psalm 49, 7. A man can by no means redeem his Brother; he cannot give his ransom to God. Let us therefore renounce this cursed and damnable doctrine, and send it back again to hell, from whence it came: and let us rely upon the all-sufficient merits of Christ his sufferings for the salvation of our souls, assuring ourselves, that He was made unto us Wisdom, 1. Cor. 1, 30. and righteousness, and sanctification, and redemption. Let us acknowledge with that blessed Martyr Lambert in the midst of the fire, * Fox martyrol. None but Christ, None but Christ. Secondly, this great price that our Saviour hath paid for our Redemption, should move us to godly sorrow, and remorse for our sins. It is true, that the very bare consideration of our Saviour Christ his sufferings, without any respect to us, should work sorrow and commiseration in our hearts. For who is so hardhearted, that can but read or hear the Story of Abraham, about to sacrifice his innocent son Isaac, or the selling away of poor joseph, by his most unnatural and cruel Brethren, or the fearful torments, which many of the Martyrs have suffered and endured at the hands of cruel and bloody tyrants, & not be moved to ruth & compassion? Nay, who can endure to behold even notorious malefactors executed for their just deserts, without some sense of sorrow? For the communion and mutual participation of nature doth so affect us, as we think that part of ourselves suffereth in them: yea, that very humanity that is bred with men cannot but be troubled at the torments of brute beasts. But when we shall consider that our Saviour suffered all that he suffered for our sakes, and for our sins: much more than ought we to grieve and sorrow. It was ordained in the Law, that when a man brought a beast to the door of the Tabernacle for a burned Offering, he should put his hand upon the head of it. Levit. 1, 4. Thereby acknowledging that he had deserved to die, & that the beast was to be slain for his offences. So should we acknowledge that Christ, was put to death, nor for any desert of his own (for, as we have heard before, he was altogether without blemish) but only for our sins. When David saw the miserable death of his people by the pestilence, and considered that his sin in numbering of his men was the cause of it, his tender heart was vexed within him, and with great remorse he cried thus unto the Lord: Behold, I have sinned, yea, I have done wickedly: 2 Sam 24, 17. but these Sheep what have they done? In like manner, we have all cause with bitterness of heart, to cry out in this case: It is we Lord that have sinned, it is we that have done wickedly: as for this innocent Lamb Christ jesus, alas, what hath he done? But that we may be the better affected, it shall not be amiss a little to consider the grievousness of his sufferings. And that will appear, first, by the generality of them, and that in divers respects. First, he suffered of all kinds and sorts of men. He suffered of the Gentiles, and of the jews; of the Princes and of the people, of masters and servants, of his acquaintance and strangers, of male and Female. So he suffered in all things wherein it is possible for a man to suffer. He suffered in his friends and followers, who seeing him apprehended and carried away, They all forsook him and fled. Mat. 26, 56, 58 Only Peter followed him, but it was a far off, and afterwards most shamefully denied him. He suffered in his good name, which was wounded with blasphemies and reproaches. For, besides the shameful indignities that were offered him when he was arraigned before the High-Priests and Pilate, when he hanged upon the cross, and deserved to be pitied of all that had but common humanity: he was flouted and derided and scoffed at, by all that beheld him, a Lu. 23, 36, 37 by the soldiers, b Ma. 27, 41, 42 by the highpriests, c Luk. 23, 35. by them that stood and looked on, d Math. 27, 39 40. by them that passed by, e Math. 27, 44 Luke 23, 39 yea by the very thieves, at least by one of them that were crucified with him. He suffered also in his outward things such as he had: for though he had nothing but the clothes to his back: Math. 27, 35. yet the Soldiers stripped him of them, & shared and divided them before his face. Thirdly, he suffered in all his outward senses, and in all the members of his body. His glorious head was wounded to the brain with a crown of thorns: his fair face was horribly defiled with the filthy spittings of the jews: his bright eyes dazzled and languished in his head, to behold the outrageous cruelty of his Tormentors: his holy ears were wounded to hear the insulting blasphemies of the jews; his sacred mouth, which taught men all truth, was put out of taste with Gall and vinegar: his hands which wrought so many famous miracles, and his feet that had wonderfully walked upon the Sea, were fastened unto the Cross with sharp nails: His blessed heart, that was never defiled with the least evil thought, was pierced with a spear. In a word, his whole body was pitifully rend and torn, with whipping and scourging: so that we might say of him as the Prophet saith in another case, Isaiah 1, verse 6. From the sole of his foot unto his head, there was nothing whole in him, but wounds, and swelling and sores full of corruption. Secondly, the bitterness of his passion will appear, by considering the kind of death that he suffered, and that was the death of the cross, which the Apostle added as an augmentation of his torments. Philip. 2, 8. He became obedient (saith he) to the death, even to the death of the Cross. Now, the death of the cross was most grievous in many respects. First, because it was an accursed death: As the Apostle saith, Cursed is every one that hangeth on a tree. Galath. 3, 13. Not that all that were hanged if they did unfeignedly repent, were rejected and forsaken of God: but because that kind of punishment was accursed and hateful to God, and a spectacle of horrible malediction. We do not read any such thing of other kind of punishments, as stoning to death, burning, slaying with the sword, etc. only God pronounced the hanging on the cross to be execrable and accursed. And therefore, Constantine the Great, that good and mild Emperor, * Tripartit. histor. lib. 1. cap. 9 made a law, wherein he forbade that any Christian should be hanged upon the cross. Secondly, because it was also an ignominious and a shameful death. For it was principally inflicted upon slaves and servants (and therefore was called a servile punishment) either for accusing of their Masters, or conspiring their death, or for running away. Such as were free men, though otherwise very vile and base, were seldom punished with it, unless it were for some heinous and notorious crime: As for robbery: and therefore there were two robbers crucified with him: Or for rebellion and sedition; and therefore they wrote in the Title over his head, jesus of Nazareth, joh. 19, 19, 21 the King of the jews: which the Priests of the jews would have altered, Writ not (say they) King of the jews, but that he said, I am King of the jews: as if he had indeed affected the kingdom. For, they accused him when as they first brought him to Pilate, Luke 23, 2. We found this man perverting the people, and forbidding to pay tribute to Caesar, saying, that he is Christ a King: Or for false witness, or murder, etc. And therefore, it was called * Et nodum in formis lethitrabe nectit ab alta. Virgil. a foul and ill-favoured kind of death, by reason of the infamy and disgrace wherewith it was accompanied. Last of all, because it was a most painful death. For they were fastened to the cross with great nails which were driven through their hands and their feet, the most sensible parts of all the body, because they are most full of sinews. And then, the whole weight of their body hanged by these parts, which could not but make their pain intolerable. Besides, it must needs be an increase of their torment, * Morsque minu● Daenae quam more ra mortis hale that it was so linger a death. In other kinds of death, a man is quickly dispatched, and soon rid out of his pain: but here they were very long a dying; for they hanged either till their blood distilled by little and little out of these wounds in their hands and feet, & other parts of their bodies rend with whipping, or till they died with hunger; unless in pity their tormentors by violence hastened their death, by breaking off their legs (as they did to the thieves that were crucified with our Saviour) or by some other course. * Illis ego de Libya natum iurabo leaena, Arcadiasque inter delituisse lupas: Cui tua crux lacrymas non moverit o bone Christ, Ille erit & ferro durior & chalybe. Ravisius Textor. Apoc. 19, 5. Surely, he that is not affected with the consideration of these things, showeth himself strangely & fearfully obdurate. But though these things were terrible, yet this was not al. Theridamas was far more in the sufferings of Christ, than these outward torments. For he wrestled with the wrath of God that was due to our sins: as it is said in the Revelation, that he trod the winepress of the fierceness & wrath of almighty God. And this appeareth, Luke 22, 44. first because he was in an agony. Now an agony is a sudden & horrible fear which surpriseth the heart, when a man is to enter into some great conflict. But there can be no conflict in the world so great, as to grapple with the intolerable wrath of GOD, as David saith, Psal. 76, 7. Thou, even thou art to be feared; and who can stand in thy sight, when thou art angry? Secondly, Luke 22, 44. because (as is said) His sweat was like drops of blood, trickling down to the ground. We may imagine it was no small pain that forced this sweat from him. For it was not some little dew that stood upon his face, nor some few small drops that fell from him, but it was (as one calleth it) a shower, or rather a stream of blood, And therefore, Isaiah. 53, 3. no marvel if the prophet call him. A man full of sorrows. Thirdly, because an Angel was sent from heaven to comfort him. Luke 22, 43. And last of all, because when he hanged upon the cross, he cried out with a loud voice, My God, Math 27, 46. Heb. 5, 7. my God, why hast thou forsaken me? And that with strong crying & tears, as the Apostle saith. All these laid together, do make it evident, that it was more than an ordinary torment which he endured. For many of the Martyrs, supported by the Spirit of God, nay many malefactors by their natural fortitude have endured far greater things in their bodies. So that our Saviour might truly say in this case, as it is in the Lamentations of the Church; Lamen 1, 12 Behold and see all ye that pass by, if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce wrath. The consideration of these things should intenerate our hearts, and work them to remorse. Shall he suffer all these things for our sins, and shall not we whose sins they are, be moved and affected? Shall his heart bleed for us, and shall not our hearts bleed with sorrow for our own sins? Shall not we cause our bed every night to swim, Psalm 6, 6. and water our couch with tears of contrition? Pliny writeth of the Adamant, Lib. 37. Cap. 4. that though it be so invincibly hard, as neither the force of the Hammer, nor the heat of the fire can work any thing upon it; yet if it be steeped in the warm blood of a Goat, it may be broken. And surely, if the blood of Christ cannot supple and soften our hearts, we are devils incarnate. The Prophet Zechariah saith, That they shall look upon him whom they have pierced, and they shall lament for him, Zechar. 12, 10. as one mourneth for his only son, and be sorry for him, as one is sorry for his first borne. Thereby giving us to understand, that no sorrow in the world should go so near our hearts, as the sorrow for our sins, whereby we have pierced and wounded our blessed Saviour. We read in the story of the passion, Luk. 23, 44, 45 that the Sun in the firmament withdrew his light, as grieving to behold so woeful, a spectacle. Math. 27, 51 The earth moved (as it were) with piety, trembled & quaked, and the grave stones were cloven asunder; yea, judas that vile Traitor, that betrayed & sold him, Math. 27, 3. when he saw the indignities that were offered unto him, his heart relented, and he was touched with remorse. What hearts have we then, of oak, or brass, or of marble, that can see the torments that he suffered (for in the gospel it is as lively described to us, Gal. ●, 1. as if we had stood at the foot of Mount Calvary, and had seen him crucified with our own eyes) that we can see him lie groveling on the ground all in a bloody sweat, that we can behold him crowned in scorn & derision with a crown of thorns, buffeted with fists, spitted upon, whipped and scourged with rods, and at the last haled upon the cross; & there hanging in grievous misery, crying out (as we have heard) in the horror and anguish of his soul, My God, my God, why hast thou forsaken me, and not be touched with compunction? Thirdly, the consideration of these intolerable sufferings of our Saviour Christ, should teach us for ever to detest sin, seeing no other expiation could be made for it. And indeed, as Origen saith well, * Comment. in Rom: 7. where the death of Christ is duly meditated on in the mind, there sin cannot reign. For such is the force of his cross, that if it be set before our eyes, and faithfully kept in mind, no Concupiscence, no Lust, no Rage, no Envy can overcome us, but presently upon the sight of it, all the army of sin, and the flesh is put to flight. The Reason is, because when as two contraries, such as the passion of Christ, and sin are, meet together; the weaker must of necessity give place unto the stronger. Again, so many virtues do appear in the passion of Christ, so many arguments and tokens of his love are therein manifested, and such and so great a benefit of our redemption is wrought by it, as sin cannot possibly stand with the diligent consideration thereof. * Macrob. Saturnal. lib. 2. cap 4. An old Soldier in Rome, being cited to appear before the judges, and being in some danger, came openly to Augustus Caesar, and entreated him to stand by him, & defend him; who presently appointed him an Advocate, whomsoever he would choose in his Court. The man by and by cried out with a loud voice; But I (O Caesar) when you were in danger in the wars, did not seek a Deputy to defend you, but I fought for you myself, and showed the scars which he had received in that fight: whereat the Emperor was ashamed, and came to be his advocate, as fearing lest he should seem not only proud, but also unthankful. In like manner, when we shall behold the scars which our Saviour Christ received in his flesh for our sins, we should be ashamed to show ourselves unthankful unto him by continuing the course of our former wickedness. We detest judas, and rail upon the jews, and abhor Pilate for putting him to death: but there is more cause why we should detest and abhor our own sins. For, they were but Instruments to effect his death, our sins procured it; yea, our sins sharpened the spear that opened his side; and caused his very hearts blood to gush out. We must therefore take heed that We tread not under foot the precious blood of Christ, Heb. 10, 29. and count it an unholy thing, as the Apostle saith. For if the blood of Abel cried unto God for vengeance against Cain; Genesis 4, 18. doubtless the blood of Christ will make a far louder outcry in the ears of the Lord, against all the despisers of it. If thou wert sought for to be put to death for thy due deserts, and some friend of thine should put on thy garments, and should suffer himself to be taken, condemned, and haled upon the cross for thy sake, if thou shouldest not pity and grieve for him, but rather on the contrary side shouldest provoke and stir up his Tormentors against him; nay shouldest offer thyself to be his executioner, wert thou not worthy of a thousand deaths? Such is the case of every wilful and impenitent sinner, who as much as lieth in him, Heb. ●, 6. by his sins Crucifieth the Son of God again, who for his redemption hath suffered such unspeakable torments. Last of all, in token of our thankfulness, we must be ready and willing to suffer any thing for Christ his sake. Unto you it is given (saith the Apostle) that not only ye should believe in him, Phil. 1, ver. 29 but also suffer for his sake. It is in vain for a man to boast of faith, if he be a Coward, and refuse to suffer when God shall call him to it. Our Saviour hath drunk unto us in the cup of his passion, (as he said to these two sons of Zebedeus, Mat. 20. ver. 22) and we must pledge him when occasion is offered. If we will be his Disciples, we must be content to Take his Cross upon our backs, Math. 16, 24. and follow him. Yea, the Apostle Peter telleth us, 1 Peter 2, 21. That we are called thereunto. For Christ also suffered for us, leaving us an example, that we should follow his steps. This is harsh to flesh & blood, and we are loath to suffer any trouble, we must therefore encourage ourselves by his example. It was the manner of the Heathen, to provoke their Elephants to fight, 1 Macca. 6, 34 to show them the blood of Grapes and Mulberries: so the blood that Christ hath shed for us, should put courage into us, to fight in his cause. Heb. 12, 2. We must look to jesus the Author and finisher of our faith, who (for our sakes) endured the Cross, and despised the shame, etc. When Alexander the Great, Quin: Curtius, lib. 5. marched through Persia, his way was stopped with snow and ice, in so much as his soldiers being tired before with sore labour, were discouraged, & would have gone no further: which he perceiving lighteth off his horse, and goeth on foot through the midst of all, making himself way with a pickax: whereat they all being ashamed, first, his friends, than the Captains of his army, and last of all the common soldiers followed him. So should we all follow our Saviour Christ, by that rough and unpleasant way of the cross which he hath gone before us. Vriah refused to go home unto his house, and to refresh and solace himself with his wife; because, as he said, The Ark, 2 Sam 11, 11. and Israel, and judah, dwelled in Tents, and his Lord joab did abide in the open fields. Much more should we refuse to pamper our flesh by delicacy, when we shall consider what hardness our Saviour endured especially for our sakes. [Gave.] This is the manner how our Saviour laid down his life for our redemption; namely, willingly, and freely without compulsion he gave himself to death for us. And this the Prophet Isaiah foretold long before, when he saith, Isaiah 52, 10. He shall make his soul an offering for sin. And the Apostle affirmeth, Philip 2, 7, 8. that he made himself of no reputation: but humbled himself, and became obedient unto the death. And our Saviour himself saith, No man taketh my life from me, john 10, 18. but I lay it down of myself. I have power to lay it down, and I have power to take it again. * Non aufertur, quod uliro ponitur. Muscui. That which a man willingly layeth down of himself, is not taken from him. Hence was it, that when he knew the time of his passion to be come, He went with his Disciples over the brook Cedron, john 18, 1, 2. into a Garden, a place that judas which betrayed him, was well acquainted withal. For as the Evangelist sayeth, jesus oft-times resorted thither with his Disciples. This he did of purpose, as one * cyril. saith, that he might be more easily found of the traitor, and that he might save them a labour that came to take him. If it had pleased him, he could have hid himself, & have kept himself out of the way, as he did at other times, when his hour was not come. ohn 8, 59 As when they took up stones to cast at him, he hide himself, and went out of the Temple. And at another time, and 10, 39, 40 when they went about to take him, he escaped out of their hands, and went beyond jordan, joh. 11, 53, 54. etc. And when they consulted together to put him to death, when he had raised Lazarus, he walked no more openly among them, but went thence into a Country near to the wilderness, and there continued with his Disciples. But now the time being come indeed, which his Father had appointed, he never seeketh any starting holes, but goeth to a known place, that he might lie open to his enemies. And afterwards, when judas and his company came to apprehend him, joh. 18, 3, 4. with Lanterns, and Torches, and Weapons, he never sought to escape their hands, but came forth, and offered himself unto them, saying, Whom seek ye? Like a stout and a valiant Champion, he entereth the Lists, as to an open combat. And indeed, if he had been unwilling to die, all the power in the world could not have put him to death, as may appear by many examples. When he had preached a sermon in the Synagogue at Nazareth, Luke 4, 29, 30 which had nettled all his hearers, and they being full of wrath, were minded to cast him headlong from the edge of the hill, whereon their City was built, He passed through the midst of them, and went his way; they could not all hurt him. And when Peter at the time of his apprehension drew his sword, and began to lay about him, he biddeth him put up his sword into the sheath. Thinkest thou (saith he) that I cannot now pray to my father, Mat. 26, 53, 54 and he will give me more than twelve Legions of Angels? If it had pleased him, he could have had all the Angels in heaven come to rescue him. But he needed not the help of Angels; his own power was sufficient, if he would have used it. For, when they came to take him, though they had weapons, and he were altogether naked and unarmed: yet he did but speak a word to them, telling them he was the man they sought, presently they all went backwards, and fell to the ground. That man's presumption (as Bernard saith * cognesceret humana prae. sumptio, nihil se posse adversus te, nisi quantum permitteretur à te. Feria 6. in Parase. ) might know, that they could do nothing against him, but what they were permitted by him. He blew them away with the breath of his mouth, as with a strong whirlwind. The lightning of his countenance, and the thunder of his voice, cast them headlong to the ground. He could as easily have cast them into hell, but his desire was only to convince their consciences, and to let them see their presumption. And therefore it is said so often, that he gave himself for his Church. Ephes. 5, 2, 25 Titus 2, 4. Luke 22, 19 And in the institution of his last supper, he saith; This is my body whieh is given for you. This serveth to commend unto us the singular love of our Saviour towards us: as himself saith, Greater love than this hath no man, john 15, 13. then when a man bestoweth his life for his friends. The highest love of Christ is set out in the highest degree: for there can be no greater evidence of love, then to lay down a man's life. And this the Apostle respected when he said, Galath. 2, 20. He hath loved me, and given himself for me. If his life had been taken from him against his will, it had not been such an argument of his love: but in that he was so willing to die for us, it was the greatest love that could be. And therefore Bernard saith well, * Amor ●uu● nescivit habere modum, etc. de caena Dom. ser. 12. Lacrymae dicant quia voces explicare desistunt Thy Love knew not how to keep any mean or measure. Thy Charity (O Christ) could not contain itself within the bounds. How great that love was, which Christ by dying showed towards us, no man living is able to express: let tears show it, when words cannot utter it. And a little after, * Conscientia mihi testis est, O jesus, quid fecerim tibi, etc. Ser. 13. My conscience is my witness (O jesus) what I have done to thee: & thy cross doth give testimony what thou hast done for me. Thou wast God, and I a man; and yet thou God, wast made man for me. Thou wast the Creator, and I thy creature, and yet thou hast vouchsafed to redeem me. Thou wast the Lord, and we thy servants: & yet thou hast vouchsafed to save us. For us strangers, thou becamest a stranger; for us exiled persons, thou becamest an exile; for us that were poor, thou becamest poor: for us base wretches, thou becamest base; for us that were mortal, thou didst not only become mortal, but diedst for us, and that not any kind of death, but a most cruel, a most bitter, a most shameful death, even the death of the cross. What could he have done more for us, that he hath not done? How could he love us more than he hath loved us? And again, * Parum suit charitati tuae, etc. ser. 6. in parasc. It was but a small matter to thy love, to appoint Cherubin or Seraphim, or one of the angels to accomplish the work of our salvation, but thou thyself hast vouchsafed to come unto us. And being God of infinite glory, thou didst not despise to be made a contemptible worm: and being Lord of all, thou wouldst appear as the fellow-servant of thy servants. The like example cannot be found in any history. For, as the Apostle saith, Doubtless one will scarce die for a righteous man. Roman. 5, 7. It is hard to find one that will hazard his life for a just and a good man's fake, & redeem his safety by his own death. It may be there be some that will run and ride, and peradventure be at cost with their purses to do him good; but when it cometh to the life once, O that is sweet: Skin for skin, job 2, 4. and all that ever a man hath, will he give before he part with his life. There are indeed some examples among the heathen, of such that have adventured their lives for others. As the three Curiatij, * Liu Dei. 1. l. 1 and the two Horatij, that for the liberty of their Country died in single combat. And Decius the Consul, * Val. Max. l. 5. cap. 6. that for the Roman army devoted himself to death. And M. Curtius, * Ibid. who for his countries sake, cast himself into the pestilent lake. And Codrus the King of the Athenians, * Herodotus. who for the preservation of his kingdom offered himself to the swords of his enemies. * Virgil Aen. 9 And Nisus that would have died for his friend Euryalus. But all these are nothing to Christ's dying for us. For none of all these was altogether innocent, as Christ was: none of them of mere love were willing to venture their lives, as Christ did: but all of them, either by the instigation of the devil, or for ambition and vainglory, or in desperation, when they saw all things adverse and cross, did choose rather to die then to endure that misery. In a word, they hazarded their lives to procure safety to their Country, or to their friends, both which they were bound to love. But Christ hath purchased eternal life for us that were not his friends, Rom 5, 10. but his enemies, as the Apostle saith: Neither is this repugnant to that speech of our Saviour alleged before, joh. 15, 13, 14, 15. that he gave his life for his friends. For without Christ and the reconciliation that is wrought by his blood, we are the enemies of GOD: but in Christ we are reconciled unto him, and made his friends. So that both is true. Christ died for his enemies, and he died for his friends: he died for his enemies, for such we were by the corruption of our nature: and he died for his friends, for such we were by the reconciliation which he hath wrought. Secondly, it serveth to confirm our faith and confidence in Christ jesus. Surely, he that layeth down his life for any man, will withhold from him nothing, though it be never so dear, which he will not willingly bestow for his safety. But a man's life, is the dearest and most precious good thing that he enjoyeth. And therefore the Apostle reasoneth concerning the love of God. Roman. 8, 32. He that spared not his own Son, but gave him for us all to death: how shall he not with him give us all things also? So may we reason concerning the love of Christ; He that spared not his own life, but willingly and freely gave it for us all, how shall he now deny us any thing? Last of all, it should stir us up to love him again, and to consecrate ourselves wholly unto his service. According to the exhortation of the Apostle, I beseech you therefore brethren, Rom. 12, 1. by the mercies of God, that ye give up your bodies, a living sacrifice, holy and acceptable unto God, etc. And this was his own practice, as himself saith; Galath. 2, 20 In that, that I now live in the flesh, I live by the Faith in the Son of God, who hath loved me, and given himself for me. Thereby giving us to understand, that the greatest and strongest reason why we should live to the Son of God is this, even because he hath loved us, and given himself for us. For so great love and honour which he hath done to us, not to do the like for him again to the uttermost of our power, were the grossest ingratitude that can be in the world. And to conclude this point, we must also for Christ his sake love our brethren: as our Saviour saith; john 15, 12. This is my commandment that ye love one another, as I have loved you, etc. [A ransom.] Some do read it, a redemption: but the word in the original doth not signify the act of redemption, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but the price or ransom wherewith captives and servants are redeemed: and it is chief borrowed from them that are taken prisoners in war; and the notation in the Greek is very elegant: for it is derived of a word that signifieth to lose. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For when they that were prisoners were bound, and afterwards were to be set at liberty, of necessity they were first to be loosed from their bands and fetters: and therefore, this ransom was the price that was paid for losing them out of their chains. Now we are to know that there were in times past divers means of redemption. Sometimes by Manumission, when the Lord of his own accord, did set his bondman or slave free. In this manner we were not redeemed. Sometimes by permutation, or by way of exchange; as when in the wars one prisoner is exchanged for another. Thus were not we redeemed neither. For who was there that was fit to be exchanged for us? Sometimes, by force and violent rescue: Gen. 14, 14, 15 16. as Abraham rescued Lot, when he was taken prisoner by Chedor-laomer, and the Kings that were with him. Neither were we redeemed by this means. Sometimes, & most commonly, by paying of a price or a ransom: and thus were we redeemed, even with a great price, as we have heard before. Hear than we are taught, what a wretched estate we were in, before Christ paid this price of redemption for us. We were no better then miserable slaves and vassals. If we desire to know wherein this slavery consisted: generally we were in bondage to the whole power of darkness: Coloss. 1, 13 More particularly we were in bondage first to sin. As the Apostle saith, Roman. 6, 16. Know ye not that to whomsoever ye give yourselves as servants to obey, his servants ye are to whom ye obey, whether it be of sin unto death, etc. And Saint Peter telleth us of some that promise to others liberty, 2 Peter 2, 19 and are themselves the servants of corruption. For (saith he) of whomsoever a man is overcome, even unto the same is he in bondage. And our Saviour affirmeth, john 8, 34. that he that committeth sin, is the servant of sin. Secondly, to the Law; for so saith the Apostle, that Christ came to redeem them that were under the Law. Galath. 4, 5. Thirdly, to death, as S. john saith. 1 john 3, 14. We know that we are translated from death unto life, because we love the brethren. Fourthly, to the devil, 2 Tim. 2, 26. being taken of him in a snare. And last of all, to hell and condemnation, Eph●●. 2, 3. being by nature the Children of wrath. Now there was never any bondage comparable unto this bondage. Great was the bondage wherein the Egyptians kept the children of Israel four hundred years: insomuch, as God said of their deliverance, Levity. 25, 13 that he broke the bonds of their yoke, and made them go upright: Psalm 81, 6. And that he withdrew their shoulders from the burden, etc. Miserable was the slavery of those seventy Kings under Adonibezek that cruel tyrant, judges 1, 7. who cut off the thumbs of their hands, and the toes of their feet, and made them gather bread under his Table like dogs. Grievous was the bondage of Samson under the Philistims, jud. 16, 21, 21. who having prevailed against him, Put out his eyes, and bound him with fetters, and made him grind in the prisonhouse, and afterwards insulted over him in his misery. Great was the thraldom which Zedekiah endured under the proud King of Babel, jerem. 52, 11. who put out his eyes, bound him with chains, carried him to babel, and put him in prison till the day of his death. But we need not go so far for examples. Many of our poor brethren do suffer lamentable misery under the barbarous Turk, and cruel Spaniard. But all this is nothing in comparison of the bondage of a sinner, that is not redeemed by jesus Christ. For in all bodily slaveries, still the mind and the soul is free: all the tyrants in the world have no power over that. As our Saviour Christ said, Fear not them which kill the body, but are not able to hurt the soul, Math. 10, 28. etc. But here the very soul also is in bondage. Never was there any bondslave endured greater villainy and drudgery under any earthly master, though never so hard and cruel, than every impenitent sinner doth under sin, and the devil. Matthew 8, 9 As the Centurion had his servants at his beck, that he said to one go, and he goeth: & to another, come, and he cometh: and to his servant, do this, and he doth it: So the devil hath all wicked men at his commandment, if he bid them but go, they are ready to run. He hath taken them in a snare, 2. Tim. 2, 20. and leadeth them as a dog in a chain. He ruleth over them like a Prince, and worketh in their hearts as in a shop, Ephes. 2, 2, 3. Titus 1. causing them to fulfil the will of the flesh and the mind, and to serve divers lusts and pleasures, even like slaves. That which one speaketh of bodily servants in Princes courts, may much more be applied unto the servants of sin. * Qui vitam seruilem agunt, alienis negotus o●ci pantur, etc. Petrarch. de vita solitaria. They that lead a servile life, are occupied in other men's businesses, and are ruled by the will of another man's beck, and learn in another man's countenance what they must do. All that they have is another man's: another man's threshold, another man's house, another man's sleep, another man's meat, and which is worst of all, another man's mind. They neither weep nor laugh at their own pleasure, Quid interest nolens seruias an invitus? Nam etsi coacta servitus miserabilis, sed affectata miserior est. Ber. de consid. lib. 5. but they cast away their own, and put on another man's affections. Finally, they do another man's business, they think another man's thought, they live another man's life. I cannot see what difference there is between these persons, and such as are judged to perpetual imprisonment, but that the one are bound in Iron, and the other in Golden fetters: the chain is more honourable, but the slavery is all alike. This may serve first for such as are not yet redeemed, to stir them up to bewail their wretched and miserable condition. The people of Israel when they were in bondage in Egypt, They sighed for the bondage, Exo. 2, 23, 24. and cried, & made their moan to God. And the poor prisoners, as David saith, That dwell in darkness, and in the shadow of death, being bound in misery and Iron, Psa. 107, 10, 13 do cry unto the Lord in their trouble, etc. Much more should they that are the vassals of sin, and the prisoners of the Devil and hell, cry earnestly unto God for deliverance. It is a lamentable thing to see, how the God of this world hath blinded the minds of Infidels, 2 Cor. 4, 4. that they see not the misery of their wretched estate, but rather count the service of sin to be sweet and pleasant, and think it the greatest liberty in the world, if they may be suffered to swear, & whore, and be drunk, and run to all excess of riot without controlment. Whereas, if they had grace to see it, there is no bondage (as we have heard before) so grievous as the bondage of sin. Naturally, a Nihil faedius servitute. Cicer. Phillipic. 3. men do abhor bondage, b Omnibus ita est libertas insita, ut emori potius quam servire praestaret. Cic. in L. Pison and the love of liberty is so deeply settled in the heart, as that many choose rather to die then to become servants. But for a man that hath been nobly borne, and well brought up, to become a slave, it is the greatest misery in the world. Much more miserable is it for Man that was the most excellent creature on the earth, made after Gods own image, Lord and ruler over all the creatures, to be brought into bondage and subjection. * Cum omnis servitus misera, tum vero intolerabile est servire impuro, etc. Cic. Phil. 3. But as all service is miserable: so is it a most intolerable thing to be a servant to a vile and base master. But there is nothing so base in all the world, as sin and the devil. So that it may be truly said of every wicked sinner, that he is a servant of servants: even the basest & vilest slave that liveth. And therefore let all such persons be admonished, never to give rest unto their souls, never to come upon their beds, Psal. 132, 3, 4. nor suffer their eyes to sleep, nor their eyelids to slumber (as David saith in another case) until they find some comfortable assurance, that they are redeemed & delivered from the power of darkness. Secondly, for them that are redeemed by the death of jesus Christ: First, it serveth to admonish them, worthily to esteem so great a benefit, and to magnify the name of God, who hath done so great things for them; saying with Zacharias in his song, Luke 1, 68, 69 Blessed be the Lord God of Israel, because he hath visited and redeemed his people: and hath raised up the horn of salvation unto us, in the house of his servant David. And certainly, howsoever this benefit be nothing esteemed of carnal men, who savour nothing but the things of the flesh: Romans 8, 5. yet they that have once felt & tasted the sweetness of it, do contemn the wealth of all the world; and with the Apostle, Phil. 3, 8. count it to be but dung in comparison of it. And therefore, they are careful to stand fast in that liberty wherewith Christ hath made them free. Gal. 5, 1. And having once escaped from the filthiness of the world, 2 Peter 2, 20. are loath to be entangled again therein. The Heathen man could say, * Plane confiteor, nihil fieri posse dementius quam scientem in cum locum venire, ubi liber tatem sis perdi turus. Cic. pro C. Raber. I plainly confess, that nothing can be more foolishly and madly done, then for a man wittingly to come into that place, where he shall lose his liberty. Much more should Christians make that account, especially if they consider the worth of the price wherewith they were redeemed. They that once do understand what their Redemption cost the Lord, they cannot but think it a shameful thing, to cast away themselves for nought. Precious things, and things that cost much, are carefully kept. Things that are gotten with much labour and sweat, and bought with much money, are most commonly much set by. So should we esteem highly of ourselves, being bought with so great a price, and with an holy kind of pride, contemn and despise sin. * Meditat. cap. 3. This whole world (saith Bernard) is not to be esteemed in comparison of the price of one soul. For Christ would not give his life for the world, and yet he gave it for man's soul. Therefore, the price of the soul is greater, which could not be redeemed but by the blood of Christ. * Noli ergo vilipender animae tuae passionem, cui à tanta maiestate tantam vides exhiberi compassionem. Heb. 12, 16. Goe 25, 29, 30. Do not therefore set light by the passion of thy soul, whereon thou seest so great a majesty hath had compassion. The Apostle exhorteth, Let there be no profane person as Esau, who for a portion of meat sold his birthright. But all ungodly sinners are far worse than Esau: for he was faint, and weary, and almost dead for want of food, & therefore sold it to save his life. But these wretched persons, do swear away their souls, drink, and whore away their souls: and basely sell themselves to the devil, to satisfy their own beastly lusts. Secondly, it serveth to teach them, that in token of their thankfulness, they must willingly serve jesus christ. The name of servants (as S. Augustine saith * servorum nomen proprie à servari, quod eos domine victores seruavere, quos iure belli occidere sas illis ●urt. de Civit. dei. lib. 19 c. 15 , properly cometh of being saved, because they that were conquerors in the wars, did save them, whom by the law of arms they might have slain. But it is also applied to them that being taken prisoners, were ransomed and so set free. * Nomen admonet beneficij & officii. The name putteth us in mind of the benefit we have received, & of the duty that we owe. You are bought with a price (sayeth the Apostle) therefore glorify God in your body, 1 Cor. 6, 20. and in your spirit: for they are Gods. And this use doth Zacharias make of it in his song, when he saith, We are delivered out of the hands of our enemies, that we should serve him without fear, in holiness and righteousness, all the days of our life. He hath Saved us, & we must Serve him. And this we must do, not only in the general duties of Christianity, but also in the several places and callings wherein the Lord hath set us. The Magistrate must serve God in his place; as David exhorted Solomon, 1 Chron. 28, 9 when he was to succeed him in the kingdom, And thou Solomon my son, know thou the God of thy Father, and serve him with a perfect heart, and a willing mind. So must every Magistrate serve the Lord, in labouring to promote and advance his service, in looking carefully to the observation of the Sabbath, and in punishing all dishonour that is done to his Name. So likewise, Ministers must serve the Lord in their places, by faithful and diligent preaching of the word in season, 2 Timoth. 4, 2 and out of season. And every private man must also serve God, in the conscionable performance of those duties that appertain unto him. And indeed, it is the greatest glory of all men, though they be never so highly advanced in the world, to be the servants of God. David, though he were a King, yet he glorieth more in this, that he was the servant of God, then in all the titles that belonged to his crown. Behold Lord (saith he) I am thy servant, Psalm 116, 16, I am thy servant, and the son of thine handmaid, etc. And at the least, twelve several times in the 119. Psalm, he calleth himself the servant of God. And the blessed Virgin, though she were preferred before all other women to be the mother of the Son of God; yet she boasteth not of any such title, but styleth herself the servant of God. Behold (saith she, Luke 1, 38. to the Angel that brought her that heavenly tidings) the servant of the Lord, be it unto me according to thy word. And again, in her song she saith, and 48. He hath looked on the poor estate of his servant. And all the holy Apostles, though they were advanced to the most honourable calling that ever was in the church; yet in all their Epistles they call themselves the servants of jesus Christ. And no marvel: for the service of God is perfect freedom, yea, to serve him is to reign as a king. Apoc. 1, ver. 6 For our blessed Saviour hath made us Kings & priests unto God his father. Only, we must take heed, that we content not ourselves with the outward name and bare Title only, but labour to be the servants of God indeed, and to approve ourselves to be so, by performing acceptable service and obedience unto his will: as the Prophet Malachi saith, Malachi 1, 6. A son honoureth his father, & a servant his Master. If then I be a Father, where is mine honour? And if I be a master, where is my fear? saith the Lord of hosts. Thirdly, and last of all, it serveth for our imitation, that we by the example of our Saviour Christ, should to the uttermost of our power deliver them that are in captivity. divers is the captivity of men, according to the divers calamities whereunto they are subject. The poor man is a captive to want and penury; he that is rich, 1 john 3, 17. & hath the world's good (as the Apostle saith) must be his redeemer by relieving of him. A man that is sick is a captive to his disease: he that is able any way to help him, must seek to redeem him by what means he can. And he that is not able to redeem the body, if he comfort the mind that is afflicted he playeth the part of a redeemer. He that liveth in error and blindness is a bondslave to satan, as he also that serveth sin; whosoever relieveth this man with the word of doctrine and admonition, is his redeemer. According to that speech of the Apostle, What knowest thou, o wife, 1 Cor. 7, 6. whether thou shalt save thy husband? or what knowest thou, o man, whether thou shalt save thy wife? And S. james saith to the same purpose, james 5, 20. He that hath converted a sinner from going astray out of his way, shall save a soul from death. In these & such like things, let us follow our Saviour Christ, and every man labour to deliver another out of bondage. And he that is endued with any faculty, let him employ the same, 2 Cor. 12, 15. yea let him be willing to bestow himself, as the Apostle saith, to do service to his brethren, wherein soever he is able. [For many.] This is the last circumstance noting the persons for whom our Saviour Christ paid this price: where we are taught, that all have not benefit by the death of Christ. This our Saviour testifieth in another place, when he instituted and administered his last Supper; in delivering of the cup, he said, Math. 26, 28. This is my blood of the new Testament, that is shed for many for the remission of sins. If any man shall demand who these many are? I answer, they are all the believers, and all that do belong to Christ. As he himself saith, john 3, 16. God so loved the world, that he hath given his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. And this was signified by the angel, before he was borne, Matthew 1, 21 in the giving of his name. Thou shalt call his name jesus; for he shall save his people from their sins. Whereby it is plain and evident, that he saveth none by his death, but them that are his people. john 10, 15. So he saith in another place, I lay down my life for my sheep. But we know, that all are not the sheep of Christ. Mat. 25, 32, 33 There are many Goats that belong to another fold. But it may be objected, that Christ gave his life for many, and the believers are but few, as our Saviour saith in divers places, as namely, The gate is strait, Matthew 7, 14 and the way narrow that leadeth unto life, and few there be that find it. And again, he saith to his Disciples, Fear not little Flock, for it is your Father's pleasure to give you a kingdom. Luke 12, 32. The flock of Christ then is but a little flock. I answer, that if the children of God be compared with the multitude of the wicked, then indeed they are but a few, even an handful, A small remnant, Isaiah 1, 9 as the Prophet Isaiah saith: but if we consider them in themselves, they are innumerable, as it is said in the Revelation: where besides the many thousands, Apoc. 7, ●. & 9 even 144000 that were sealed for the servants of God of the Tribes of Israel, there was a great multitude, which no man could number, of all Nations and kindreds, and people & tongues, which stood before the Throne, and before the Lamb, clothed with long white Robes, and palms in their hands. 2 Cor. 5, 15. But it will be further objected, that the Scripture saith plainly, that Christ died for all. I answer, that there the Apostle speaketh of the Church, or of the elect alone, Beza. universally considered. And therefore of necessity, the particle or note of generality must be restrained to the point whereof the Apostle entreateth. And this is very usual in the Scripture. Our Saviour allegeth a place out of the prophesy of Isaiah in this manner. john 6, 45. Isaiah 54, 13. It is written (saith he) in the Prophets: and they shall all be taught of God. Now in the Prophet it is thus: And all thy children shall be taught of God. That which our Saviour speaketh universally, the Prophet restraineth only unto the children of God. Again, it is certain, that our Saviour Christ died for all sorts of men, of whatsoever nation, degree, or condition they are. According to that speech of Peter in his sermon to Cornelius; Of a truth I perceive, Act 10, 34, 3● that God is no accepter of persons. But in every Nation he that feareth him, and worketh righteousness, is accepted with him. And this is agreeable to other places of Scripture, where the word All is restrained in this manner: Genesis 7, 1. As where it is said, That every beast, and all cattle, and every thing that creepeth and moveth upon the earth, and every Towle, and every bird came into the ark unto Noah. Now, it is certain that all the beasts, and all the cattle, and all the souls that then were, did not universally come into the Ark; for there came but two, and 9 & 21. a male and female of every kind, and all the rest were drowned in the flood. And therefore, the meaning of the place must needs be, that there came all kind of cattle and fowls, etc. into the Ark. So likewise it is said of our Saviour Christ, That he healed every sickness, Math. 4, 23. and every disease among the people. Now there is no man can imagine, that he healed all diseases generally, for doubtless there were many died in his time: but he healed all kinds and sorts of diseases. So when it is said that our Saviour Christ died for all, we may safely understand it, that he died for men of all sorts and conditions, whether they be high or low, rich or poor, bond or free But it will be objected again, that our Saviour saith, john 3, 16. God so loved the world that he gave his only begotten Son, etc. and therefore he was given for the whole world. I answer, that our Saviour saith in another place, I pray for them, that is, for my disciples; john 17, 9 I pray not for the world. Hear the world is excluded from the benefit of Christ his prayer, So that we have a World opposed to a World. There is a World of them that shall be saved, for them Christ was given: & there is a World of them that shall be damned; for them Christ doth not pray. I do not deny, but that the death of Christ is sufficient to save all men; for his blood (as we have heard) is of infinite value. But it is not effectual to save all, because many do reject it & trample it under their feet. This serveth for the reproof of them, that think that all shall be saved by the death of Christ. It is a fearful error wherewith the devil carried many thousands of poor souls to hell. But they shall find and feel the contrary to their woe, unless they prevent it by repentance. For certainly, there are many in the world, to whom it may be said as Simon Peter said to Simon Magus, Acts 8, 21, They have neither part nor fellowship in this business. There are vessels of wrath prepared to destruction, Rom. 9, 22, 23 as well as vessels of mercy prepared unto glory. Jude verse 4. There are some that were before of old ordained unto condemnation; that were appointed to be damned before ever they were borne. There are many ungodly persons, 2 Thess. 7, 8, 9 Which know not God, and obey not the Gospel of our Lord jesus Christ, which shall be punished with everlasting perdition from the presence of the Lord, and from the glory of his power. And our Saviour describing the manner of his coming to judgement, telleth us plainly, that at that day there shall be a separation made between the sheep & the Goats (though here they graze all in one pasture) and the Sheep shall be set on his right hand, and shall hear a most comfortably sentence, Math. 25, 32, 33, 34. Come ye blessed of my Father, inherit ye the kingdom prepared for you from the foundations of the world. But the Goats shall be set on his left hand, & shall hear a fearful doom denounced against them; Depart from me ye cursed into everlasting fire, 41. which is prepared for the devil and his Angels. And therefore, let every one of us be admonished, according to the exhortation of the Apostle, to give all diligence to make our calling and election sure. 2 Peter 1, 10. We are very careful to make sure our outward estates in the world; and we had need to do so in respect of this cunning and subtle age wherein we live. Much more should we make it our chief care, by all good means, to assure our hearts that we are in the number of those that shallbe saved by the death of Christ. Otherwise, we can have no sound comfort, neither in life, nor in death. FINIS.