MEDITATIONS for the Passion Week Following the order of the Time and Story.  
By N. TAILOR.  1. Pet. 2.21. 
Christ also suffered for us, leaving us an example, that ye should follow his steps  
Who his own self bore our sins in his own body on the Tree, that We being dead to sins, should live unto righteousness, by whose stripes ye were healed.  
Printed by the Printers to the University of CAMBRIDGE. MDCXXVII.   

To the Right Worsh. Mr. Doctr. MAW Master of Trinity College in Cambridge.  
Right worthy and Worshipful,  
I Have no better way to show my thankful remembrance of your love and care over me, then by sending you my thoughts, that is, a few of my better Meditations, written for mine own use, and perhaps not worthy your acceptance: yet such as they are, I hope they will find the same favour with you, that myself have done: which though it be too much for me to expect, yet I can hope for no less, in regard of the gentleness of your nature, and forwardness to respect me, before I had time to deserve of you. The thing I aimed at in them, was to make the Story they belong to, as orderly, as it is perfect: so that if they have no other use, they may stand in stead of an harmony to right any doubt about our Saviour's sufferings. As for Devotion, which I desired to stir up in myself and others by them, it could not be bestowed upon a better subject: howbeit, if having the best I have failed, or my affections want heat of zeal; I hope nevertheless, that my spark may kindle a greater fire, where it finds sewell, by the light of which, many may both see, and be warmed. And now I have brought my work to the fire, you may do to it as you please; for I put it into your hands, desiring pardon for my boldness, and so ending, with my daily prayers for your daily increase in all things that may make you an happy Governor of the Society you are in, or may rise to.  
Your Worships in all duty, NATH. TAILOR.   

¶ Meditations for SUNDAY, Being the first day in the week, by the jews account.  
Every Day hath his Night, every Summer his Winter, every Spring his Fall, and every Life his Death: And as some Nights are darker than other, some Autumns more unseasonable, some Winters more sharp; so are some Deaths more, yea much more cruel than other be: Some men fall like fruit, other are cut down like trees; some are plucked up in the flower, other by the root; that is, some men die only, 
Suet. Aug. Non aliter quàm simplics morte puntit.  other with torment, which is two, or more deaths in one. Yet one thing, nevertheless, this diversity finds to agree in, That all men die with pain: for two such friends as the soul and body are, cannot be parted without grieving: or, to speak more to the quick, Two, which Nature, nay GOD himself once joined together to make but one Person, cannot be severed again without cutting: neither is it an ordinary pain that divides these two, but such an one as can but once be suffered, and hath a name by itself, as it hath also a nature different from other pains; for we call it, The Pang of Death: which pain though we cannot learn what bounds it hath, because it is a pain that comes not to his height till we be passed telling where it holds us: yet can we easily discern, that it is not alike in every man: for the struggling in some, and the quietness in other, show either the pain to be more, or the patience less: and yet a strong patience will often outbear a grievous extremity, with little appearance of grief: so that this Fit hath many marvels in it, if any one could come again, like Lazarus, to tell us them.  
But among all Deaths, whatsoever they be, never was any so strange as our Saviour's was: for in it, both pain and patience met in their extremities: so that pain did her worst to overcome patience, and patience her best to overcome pain; and yet neither pain had the upper hand, though it killed, nor patience lost though Christ died: because he that suffered, suffered but at his own will, and his suffering beside was the pain of Pain; yea, the death of Death itself: yet howsoever it prevailed not, so great nevertheless was this Passion, & so grievous, as it hath nor can have, none to sample it: for Christ's pain was such as never Creature felt, neither can do: and on the other side, his patience so great, as for all the sorrow he suffered on the Cross, he is not read to have uttered a groan there. So that it may be easily discerned, that Patience had the victory: because pain could neither make her leave the field till she list, nor bring her to any conditions but her own, which were most honourable.  
This is but one occurrence; but the Death I have named, contains (further) a Story, that may take up (Reader) thy whole intention: for in it thou shalt see (wonder at it) a Cross set up to crucify GOD on, Life condemned to die, Righteousness to suffer: and, which is more, all this effected, yet nothing done to advance the contrary party: for through Christ's Body, Death slew itself, and Sin and Satan took their deadly wounds. See again (and again wonder at it) Patience exalted upon her Throne the Cross, and crowned with Thorn, whereof every point is deadly; yet still unmooved, and like herself. And as thou readst these things, written with blood in stead of ink upon the wide-open Book of the Cross, if thou apply them to thyself, and weigh them in thy heart as Marie did, they were for thee all suffered, and Christ's victory is become thy hope of glory, his Cross is thy Crown, his suffering thy salvation, his death thy life.  
Here is now a Book, written in red letters, laid open for thee to read on, I mean the Cross: and every word in it must be read two ways, as having a double and contrary signification. When thou beginnest to read, every thing signifies as thou seest it written: but when thou comest to construe them, they mean quite otherwise. For at first, thou shalt see scorn, shame, suffering, death, and all these laid upon Innocence for thy Sin: but this when thou hast acknowledged, thou must read every word contrary over again: so that then, shame is glory, suffering is victory, death is life, both to him that bore them, and to thee that believest. And now thou hast the secret of this strange Character, ply thy book hard, and take out of it as much as thou canst for thy learning: especially this week thou must do it, because this is the very time, in which these things were first written, not with ink (as I said) but with his blood that died for thee. Read then, and learn, and meditate, and apply: which all thou mayst do though thou be no scholar; for he that never saw book before, may know his Christ-cross, though he can read no other letter.  
When thou hearest me thus speak of a Cross, and suffering, thou canst look for nothing in such a book but Tragical: and so it is a Tragedy, even the woefullest argument that ever was acted. The Actors in it are all great men, as in Tragedies: Herod a King, Pilate the Roman Deputy, the Rulers of the jews, the chief pharisees, the High Priests: all High, thou seest, yea the most High himself, for GOD hath a part in it. The Protasis, or first part, contains the Life of Death, that is, the fury of Christ's enemies: the Epitasis or second, the Death of Life, that is, of Christ, who is Life in the fountain, even The Life: the Catastrophe, or last part in it, is the Death of Death, which by Christ his dying was utterly destroyed, in regard of efficacy to hurt any of those that belong unto GOD any more. The beginning of this Tragedy (as it falls to be) is joyous, but the end was bitter. The first Scene of it, was Christ's riding, as upon this day, into jerusalem in triumph. The bravery of this show was not outward, and yet it is a wonder to see how it affected the multitude: 
Christ hath enough followers when he comes riding in Triumph; but etc.  the whole City was moved: Men, and Trees too, stripped themselves to strew the way as he went: every mouth was full of Hosanna, 
That is, Hear us O Lord.  even the children's also: and if they had held their peace, the very stones would have spoken. And who would have thought, when he saw and heard these things, that Christ should have needed to have wept over this City, or these should have been the men that should betray him? But follow on thy Saviour into the City, and thou shalt see what entertainment he finds there, not for his own, for he had none; but for thy sins, that thou mayst learn to bewail them. For,  
When thou comest into the City, thou shalt see the multitude indeed follow Christ; but it is the multitude, even the variable unconstant multitude: so that among so many followers of Christ, only his Disciples were his true followers. Thou shalt see again, while the City is moved with joy, the pharisees on the other side as much moved with anger, and ask even our Saviour himself, of the Children which cried Hosanna, Hearest thou what these say? When thou comest into the Temple, thou shalt see the house of his glory, which he had chosen of old to put his Name there, filled with buyers and sellers, whom there is no way to drive out, but with a whip. Therefore he makes one, and burning in zeal, rests not till he have driven out all these ungodly prophaners out of his Sanctuary, throwing down their tables, and overthrowing their seats, and not suffering so much as a vessel to be carried through the Temple: neither had they all any power to resist him.  
Now all these things are written for our example: for the ill is written that we may learn to avoid it, the good that we may imitate it: But chiefly must our eye be bend on our Saviour's actions in this story, for that is the best copy we have to follow. Fellow him then as he rides, and see his humility: It is but an ass that he sits on, that thou mayst follow him the better: yet is he that is thus meanly seated, the King not only of Zion, as the Prophet calls him, 
Zach. 9.9.  but of Heaven & Earth: This thou mayst learn, even of the children that follow him; for their cry is Hosanna, that is, Hear us O Lord: and again they say, Blessed be the King that cometh in the Name of the Lord: Take thou up this cry together with them, else thou must not join with this company: for from the aged to the children, all had these two voices in their mouth, Hosanna, & Blessed be the King. The one is the voice of prayer, the other of praise: two works that peculiarly belong to this Day, among us, which is Sunday.  
Amongst other things, S. john tells us of certain Greeks', Proselytes, 
joh. 12.20.  that coming to worship at the Feast, desired as this day to see jesus: neither doth he put them back, but upon this occasion, as it seems, gins to speak of his suffering which was to follow ere many days were over. Be thou ashamed that any strangers should press nearer to hear, or see him then thou: and be not afraid he will reject thee, if thy desire be to learn; for he does not so unto these. Especially take heed thou be'st not left out, when he goes into the Temple: for by his behaviour in that Temple, thou mayst learn how to behave thyself in the Temple of thy Body: that as he with a whip of small cords, whipped the buyers and sellers out of the Temple, overthrew also the tables of the money-changers, and the seats of them that sold Doves; so must we make us a whip of cords, the smaller the better, and whip out of the Temple and City too our corrupt affections; neither let them so much as once look again into the Sanctuary of our Souls, no not though they come to sell Doves for sacrifice, or would change our money into gold. At least, let them never have power to sell our Souls, which only Christ was able to buy: but let us throw down their tables, overthrow their seats, scatter their merchandise, and not suffer any vessel that is not hallowed to come through our thoughts. Thus shall we be fit to sanctify this Day, when we have thus hallowed our hearts anew by cleansing of them: otherwise, we shall justly hear the same which was spoken to these prophaners, My House shall be called a house of Prayer, but ye have made it a Den of Thiefs.   

Meditations for MONDAY.  
FRom Bethany comes our Holy Lord this Morning to jerusalem again; from his friends that had entertained him, to his enemies that would crucify him; and that to save them, if they would have been saved. This was the town of Martha and Marie, whom Christ loved: therefore he honoured it with a miracle, in raising up Lazarus their Brother, and with making it his retiring place. And well it was, howsoever, that Christ had any place to retire to so near jerusalem: howbeit his own City owed him a better, if it had done him right: yet for all that, he must go to Bethanie to seek his lodgging, if he will have one, and pay dear for it too: for he satisfied his Host to the full, both for his cost, and courtesy, in that he raised him out of his grave, after he had lain in it four days. It goes hard with our Saviour (me thinks) when he must be glad to raise his host out of his grave: yet it is well that he found one, though he opened the earth for him. For a man may dig in many places, and not find gold; and Christ may often call at the graves of Mankind buried in Sin, and find never a Lazarus to hear him. Holy Lazarus! thou couldst hear Christ when thou wert dead; but well are we if we can hear him while we are alive: yet this we may do if we will, and now is the time; for this Week Christ hath many things to say, that concern our soul's health: yea, words he hath to speak, which may put Life into thee, if thou wert dead, so thy heart be fit, as Lazarus his house was, to receive him: only draw near, and bring thy Will with thee, and thou shalt hear him.  
By this time Christ is on his way coming to jerusalem: & by the way, as he comes, he is an hungered: (he was no glutton then, as the jews accused him) and espying a Figtree a fare off, he goes to it, yet not to satisfy hunger; for the time of figs was not yet come; but to give us a Lesson, how he hates spiritual unfruitfulness. When he came to it therefore, and saw no figs, though by the year time it should have been so, he cursed the Tree, and anon it withered. If this be done to the green Tree, (for S. Mark hath noted, 
Mar. 11.13.  that it had leaves, though it had no fruit) what will become of us, the dry and wild one? And if Christ require figs of it before the time, may he not require fruit of us whensoever he comes, yea gather where he scattered not? yet let no man accuse him of injustice: for he sowed once, but we let it be rooted up; he scattered once, but we let the Enemy gather it: that is, he gave grace to Man, before the Fall, that would ever have been bearing fruit; and to the trees, a perpetual Autumn for our sakes; therefore he might call on the Figtree in Winter, and not be unjust; and may look for good works of the Reprobate, ere they receive Grace: but much more may he of us, who boast to have the life of Grace in us. Fear then, and fail not to bring forth thy fruit in his season, and GOD can, and will put difference between thee & a Figtree. He careth not for Oxen, and it is no great matter if a figtree whither: but his sight is better than to see men walking like Trees; he will spare thee therefore, and give thee an example out of them: only thou must not be a stock, or barren wood, but thy fruit must appear in his due time. This use thou mayst make of this story. Howbeit our Saviour makes another himself; namely, by example of his own faith, which had so soon wrought this miracle, to stir up Faith in his Disciples, especially in prayer. But this belongs to the next day.  
What our Saviour taught this day in the City, the Evangelists have not recorded. S. Mark sets down the Story of our Saviour's whipping the buyers and sellers out of the Temple, as if it had happened this day: either because they were so impudent as to come into the Temple this day again, and so our Lord was enforced to renew the action: or else it is the same that the other Evangelists speak of, but (according to the custom elsewhere observed in holy Writ) order is not strictly kept in the circumstance of time. For the Holy Ghost meant to deliver a rule for Faith, rather than for Chronologie. And yet we should not have wanted that neither, but that, partly, GOD would sometime leave order unexpressed, to punish our disorder towards him: partly, because he would try our Faith, whether we would believe him on his Word, or condemn him when we saw the least appearance of contrariety. Appearance, I say, for so it is only: neither is there any dissidence in matter, or circumstance, in any place of Scripture, but it may be reconciled.  
Well then: This day's Sermon is not printed; yet that our Saviour taught this day, I take it to be evident: for S. Luke reports, that he taught daily in the Temple. Also his prolix, and continued Parables, uttered on other days, make it credible, that he would not be silent upon this. Yet this one days labour amongst other we have not, because he hath left us sufficient for our soul's health in that we have; so that we need not look for more. Also, the less we have, the less we have to learn. Again, the want of that we have not, may stir up our affection to that we have. If thou have but a little ground and a little seed, till it the better; for thou hast better leisure, and it may yield thee an hundred for one: howsoever, it cannot but yield thee more, than all the great field of the sluggard. If all that Christ spoke & did were written, I suppose, saith Saint john the Divine (or the Divine Saint john) the world could not contain the books that should be written. His meaning is, either to show Christ's diligence in teaching, which was such as would have wearied the hands of all writers to have followed him: or else, if all that Christ spoke had been written, the Comments upon his Text would have been numberless. Either of these are easy to believe; for we see daily that the tongue of the teacher goes so quick, as no hand can follow it, but by brachygraphy; & the Comments upon our Saviour's words that we have, are so many, as the world is already full of them: so many Comments there be, so many Volumes, so many Treatises, that they require more than a man's life to read them all, as they should be. Be content then, and praise GOD for that which thou hast, read it, lay it to thy heart, and meditate how thou mayst practise it; for that thou learnest of Christ, is never truly thy own, till thou bring it into practice: and thus thou mayst here understand the meaning of that Proverb, that says, No knowledge is like that, which a man hath at his finger's ends, that is, which he hath ready for practise.  
Now that this Day is done, if thou wilt walk back with thy Lord again to Bethanie, thou shalt do more than we read the whole multitude did yesterday, that were at first so dutiful about him. That he lodged this Night again in that little village, it appears (as I take it) by the Figtree, which he cursed as he came by it to day, and to morrow passes by again, and speaks of what had happened to it, as will appear better out of the next day's story. Well then: if thou wilt follow thy Master thither, the journey is but short; some fifteen furlongs as I remember, or there about. If thou doubt to want lodging, because the village is little, yet hope better, because it is hospital: or if thou shouldest watch one Night with thy Saviour, or about him, thou shouldest not lose thy labour, and so it would be worth thy pains also. For who would not want one Nights sleep to be so near Christ, to hear his last words, & see his last actions; which as they were always gracious, so now certainly were most affectionate: for it is the Nature of Love, to show itself most loving, when it is a leaving. So have I seen two friends, that having kept their countenance till they were to part, yet then could hold no longer, but burst out and wept, of mere affection.  
If thou ask how thou shouldst get so near thy Saviour, as tosee, and hear him; I answer, draw near unto him by Prayer, by Fasting, by Thankfulness, by Repentance; meditate of him all the day long, and of the price, and Love of his Passion: and, when thou hast done thus on the Day time, at Night lay the same thoughts under thy pillow, and rest upon them, or rather upon him, sleeping, and waking. Thus shalt thou both follow him to his lodging, and Inn with him too. And if thou dost this every Night, thou dost but thy duty; for this is a week that should thriftily be divided into hours and minutes, by hearing, reading, prayer, or meditation; which at Night should be laid up within thee to digest, and ere the Morning they will be a part of thee, as thy nourishment is. And one thing let us observe to this purpose ere we leave this Day, That the matter which Christ uttered this day was not written, that we might have one day, at least, in this week, free for meditation.   

Meditations for TUESDAY.  
RIse up with thy Saviour (O my soul) and put on him for thy garments, that thou mayest follow back this morning to jerusalem. Cleave to him also as he goes, and listen what he says; for this is a day, in which the double door of his lips is open, to pour forth the treasure of his heart; even the riches of his wisdom, and mercy, unto those that have ears and hearts to receive them: for this day he not only teaches his own, but puts his enemies to silence, by the evidence of his wisdom, and utterly convinces them. His Disciples give him the first occasion of speaking, by showing him the figtree, which he had cursed yesterday, this Morning withered up by the roots; which whilst they beheld with admiration, they are bold to make him also acquainted with in these words, How soon is the figtree withered? A marvel was this, nay a miracle too, and that in this tree above other Trees: for the figtree is called Sapiens arbour, that is, the wise tree, because it never puts out till the Spring be confirmed, & Winter utterly over; therefore of all trees it is least subject to blasting. 
jud. 9.11.  For this cause (among other) the figtree in the book of judges (it may be) is put among those wise trees that refuse the Kingdom over the other. But there is no wisdom, nor understanding, nor counsel against the Lord: if Christ command, the poor figtree must whither, have it never so well provided against weather, in his late, and deliberate budding. This is the very use that our Saviour makes of this accident: for hence he takes occasion to show his Disciples, what miracles their faith should work, if it were true, and settled; that it should not only have Trees, but the Earth, and Sea obedient to it, so that mountains should remove, and the Sea stand still at their faith, were it not wavering. This is much: but the next privilege is greater; namely, that they should obtain of GOD whatsoever they asked in Christ's Name, observing but one condition, that is, to forgive as they would be forgiven. Me thinks this is something like man's state in his innocency, who had but one condition to observe to keep himself happy; even as Mankind here, in the person of the Disciples, hath but one rule prescribed, to restore it to GOD'S favour by forgiveness; that is, to forgive others, who repent towards them. Mankind, I say, not the Disciples alone; for, in other places, our Saviour makes both the duty and condition general. Therefore look to thy faith whosoever thou art, for thou art warned as well as the Disciples: and, if thou look thy prayer should find entrance by it, to obtain forgiveness in Christ; believe this one thing ere thou begin to pray, That Faith is not faith, unless Love go with it: thou must forgive therefore, and that from the bottom of thy Heart, thy repentant Brother, (which is a work of Love) or else thou canst never be forgiven.  
With the end of this doctrine we are come now with our Saviour into jerusalem, and no sooner there, but entered into the Temple; which, to this purpose, lay next the gate that led to Bethanle, that Christ might have the readier entrance into his own house. There he hath not been long a teaching, (saith S. Matthew) and that as he was walking (saith S. Mark) because he would lose no time, but the chief Priests, and Scribes, and Elders of the people, all men of authority (and therefore the pharisees, who were a kind of Monks, were not with them) are upon him to know his authority. It was a part of High Treason, if they would have considered it, for them to call him to account for his authority, from whom they held theirs: for, if they were High Priests, he was their King; if they were Scribes, he was their High Priest; if they were Elders, he was from everlasting. For this cause he pleases not to answer them directly, but by another question, touching the Baptism of john, whether it was from Heaven, or of men? This was a question that they were sure to be taken in, whatsoever they answered: for, if the said it was of men, they feared the people, lest they should stone them, because all men held john for a Prophet: if they said from Heaven, they condemned themselves for not believing john, nor Christ neither, whom john had taught, and pointed at, when he said, Behold the Lamb of God: and again, when he said, This is he who cometh after me, but is greater than I, whose shoe latchet I am not worthy to unloose. Therefore when they would not speak truth, for shaming, and durst not speak falsehood, for endangering themselves, they (unfitly for men of place, and learning) put the question off, with We cannot tell: and because they would not confess the truth that they knew, neither therefore will our Saviour instruct them who are already informed, yet, contrary to their conscience, deny to know that which they knew well enough. For they had evidences enough, not only to teach, but enforce upon them also, that our Lord's authority could not but be from GOD; but Pride would not suffer them to acknowledge him. For this cause, he, who resists the proud, and gives grace to the humble, cared not to give grace to them who were not humble enough to stoop to his authority, but leaves them to the hardness of their hearts, even till they come to that height of malice, as to crucify him who sought their Salvation. This teaches us to take heed how we oppose ourselves to the known Truth, lest we be left to ourselves, as these High Priests, Scribes, & Elders were, to crucify again the Lord of life, and make a mock of him.  
That they were left to themselves, even to the hardness of their hearts, the event not only shows, but our Saviour also, as a Prophet, argues them of, before it come into act. First, in the Parable of a certain Man, who had two Sons; the one stubborn of tongue, yet ready of hand, after his penitence; the other ready of his promise, but as slow to perform itin his deed: for, the one denies to work in his Father's Vineyard, yet after reputes himself, and goes; the other promises to go, in fair and forward terms saying, I will Sir, but goes not. Secondly, in the Parable of the houshoulder, who let his Vineyard out to ill husbandmen, who both denied him his Rent, beat his servants, and slew his Son, all whom he had sent, one after another, to demand it. Thirdly, in the Parable of the wedding dinner of the King's Son, to which they that were bidden, that is, the jews, who were first called, 
Matth. 10.6.  both in the time of the Law, 
Rom. 1.16.  and of the Gospel, of any nation, refused to come. In which Parables how careful is our Lord to set the Sin they were to commit, before the eyes both of Priest and People, in his right colours? therefore he describes it once, twice, and thrice over, that they may take the better notice of it. And them, by this means, he left inexcusable: so shall we be also, unless we take warning by their example. For our duty is, as well as theirs, first, to work in his Vineyard, when he calls us; for, though we be his Sons, he will not allow us to be idle: Secondly, to pay him his Rent, for our Farm, or Lease of life he trusts us with; for, though we be his Farmers, we hold not of him in Cornage, or for a Rose in winter: Thirdly, when he calls us to his Table, to come like men, having on our wedding garment; for it is neither for his honour, nor our credit, that we should come in our old rags. In a word: we must come to GOD, as labourers, in our course outside, when he would have us to work, but like Holy-day-men, as if we had not wrought at all, when our labour is done; that is, not making show of, or trusting in any thing we have performed. For this is GOD'S manner of entertainment; Thou must first come to him in thy rags, that is, such build as thou hast, and work out thy freedom after that thou must put on Christ for thy Garment; by expressing him to thy power in thy outward actions, whom thou hast laid up for thy righteousness in thy heart, and then thou art a guest for GOD'S Table. Yea, thus thou must pay him thy Rent, by sorrow for thy sin, and a broken heart, and then thou shalt be bidden, or called in to the wedding among those whom GOD will receive to his Dinner: and thither also thou must carry thy humility with thee, not striving for place, as if it were thine of due, or merit. Humble thyself, and thou shalt be exalted; exalt thyself before GOD and thou shalt be brought low.  
These admonitions, which, being thus applied, might, and should have been medicinal to Christ's enemies, on the contrary fretted them to the gall: so that, to be avenged, they set the Herodians first, to entrap him in a question of State, that he might be brought within the compass of Treason: next, the Sadduces, with a question of their Law, that he might come within compass of Heresy: after that, a Lawyer to tempt him, if he could entrap him of Ignorance, and so disable his Teaching: but when he had put them all off with wisdom, fit for Wisdom to speak, at length he is so bold as to ask them a question, (seeing they will needs, be so bold with him) concerning his Divinity. The question is taken out of the book of Psalms: In which, the holy Prophet David calls Christ his Lord, in the Spirit (of Prophecy) who was his Son according to the flesh, so long before acknowledging his Divine Nature, for Christ that was his Son, in the flesh of his Manhood, was his Lord, in the Spirit of his Godhead. This if our Saviour's adversaries would have acknowledged, they durst not have gone about to entrap him; and then the question had been easy also: For it was no more but this, How doth David in Spirit call Christ Lord, seeing he was his Son? An easy question, if they would either have believed David on his Prophecy, or Christ on his word, or the miracles which confirmed them both. For Christ his miracles were such, as evinced both the prophecies that had gone of him to be true, and him to be the Messiah that was prophesied of, for they were all done in his own Name, which shown him evidently to be GOD; because none can say of himself I charge, or I command, but he that is highest: therefore the Apostles said ever, In the Name of jesus of Nazareth, or some such like words. For this cause, when Christ taught in this form, I say unto you, all men marvailed: and when he said, Thy sins are forgiventhee, the pharisees murmered, because they said (and said truly) none could forgive sins after that manner, but GOD alone. These things might have taught these captious posers, that Christ was GOD, if they would have laid them to heart: and on the other side they might know as well, that Christ was David's Son, according to the flesh, by his Mother, the Blessed Mary the Virgin, who was both of David's Tribe, and family. David therefore might well call him Lord, as he was GOD, who was his Son as he was Man. But their pride having taken the right answer from them, they had not one word to reply; which struck them with such a confusion that they turned their backs, like men vanquished, neither ever durst any after that Day ask him any question.  
Now are their mouths stopped, & our Saviour hath leisure to breath awhile: which he doth not nevertheless, no more than he did, before this time, strike his enemies dumb, (which he could easily have done) to enjoy his quiet. He could have done it easily, as it appears out of the story of his taking, in S. john, 
john. 18.6.  where he strikes his enemies backward to the ground with a word; he could therefore have long ago stopped their mouths, but he would not: yea, he could easily have put them all to silence, but his pleasure was they should go on; partly, because he would have his wisdom and theirs compared together to the full, that it might appear which was the true one; partly, because he would have it seen, what fury he had to strive with, what hatred to overcome.  
Assoon as these foulers are gone with their nets, our Lord warns the people at large, of such false Teachers as they be. Especially, he denounces woe upon woe, against the Pharasies', who were a sect much like the jesuites now a days, for austerity, and strictness of Discipline, and therefore did more hurt than any other: and Statesmen they were too, like unto them, as may appear out of their story in josephus. That they were such people as with great violence, and heat of corrupt Zeal followed their intents, and woefully prevailed by that means, our Saviour himself expresses of them when he says, THEY compass Sea, and Land to make one Proselyte, and when they have him they make him twofold the child of Hell more than themselves. These false Teachers our Lord is more earnest against, because they misled his own, one, only chosen people at that time, in regard of visible, or humane knowledge; for GOD had no Temple then, nor Church visible in all the world, save in Iury. Which makes him so tender over it, that howsoever it was, or had been bend against him, yet he cannot but pity it, & grieve at their destruction: therefore he ends the Chapter in which he denounced so many woes against the wolves that destroyed his flock, with a pitiful lamentation over jerusalem. For hear him, thou that passes by, how dear he bewails his own Cities woeful madness, that forsook him to take part with Murderers; jerusalem, jerusalem, (saith he) thou that killest the Prophets, and stonest them that are sent to thee; how often would I have gathered thee as a hen gathereth her chickens under her wings, and ye would not? Much like unto David's affection to, and mourning over his dead Son Absalon; Absalon, Absalon, (saith he) my Son Absalon, would God I had died for thee. Thus holy David, as a father, laments his dear Son, and Christ, as a Saviour, his dear City. But our Saviour exceeds: for his sorrow was both more deep, (though it have not so many words of repetition to express it) and more seasonable also; for Absalon was past recovery when David mourned; but jerusalem had time to repent, when our Lord wept over it. It had time, I say, but it would not: nay Christ says so, but they knew not the time of their visitation; therefore he prophecies of it, Behold your house shall be left unto you desolate: which prophecy was fulfilled in the Emperor Vespasians days, and continues so unto our time. The lesson we have here to take out is, for Teachers, that they be not like to these Priests and pharisees; for Hearers, that they be not like jerusalem, lest both Priest and People do perish together.  
By this time now began night to draw on, and Christ therefore leaves the Temple for this day; 
For the Treasury was at the going out of the Temple, 2. Chro. 24. S.  which may appear, first, by the Story of the poor widow, whom he commends for casting her whole substance (which a poor widow might soon do) into the Treasury. Secondly, 
Which must be, on the outside.  by his Disciples showing him the buildings and stones of the Temple, and his Prophecy upon that occasion, That there was not a stone, upon a stone, which should not be thrown down: which two Stories teach us two excellent lessons: First, that Christ accepts of the Heart more than the Hand, and of the giver's affection, than the riches of the gifts (for the poor widow gave but two mites:) Secondly, that there is no work so glorious, (no not building of Temples) which can stand before GOD, when it fails either in substance, or affection; for even GOD'S own Temple could not please him, neither might it stand, after the Ceremonial Law, under which it was erected, was once abrogated.  
Form the Temple as soon as Christ is come to the mount of Olives, there he sits down, and at his Disciples request, enlarges the Prophecy he had delivered, concerning the destruction of the Temple, and City; which, with much efficacy of doctrine and exhortation, he finishes in a whole Chapter. And the more instant he is in it, because it concerns not jury only, but the whole world in general (whose fate depends upon the fate of the Church whatsoever it otherwise imagine) whose destruction (therefore) is figured in the destruction of jerusalem. And that he may prepare all men for his second coming, the time when these things shall happen, he joins for this cause, to the prophecy, a Parable of the ten Virgins, whereof five were wise, five were foolish. The wise brought oil for their Lamps; but the foolish neglecting this part of providence, after they have assayed, in vain, to borrow, in their absence the Bridegroom coming, enters into his house, makes the doors be shut, and so they are excluded from the Marriage of their Souls unto GOD. This Parable that it may be better understood, there follows it a most plain and express description of the last judgement, and the rigour of it, which shall be when the world shall have an end: in which judgement, the godly shall be received into everlasting joy, and the wicked cast into utter darkness, to inherit eternal pain, prepared for the Devil, and his Angels. There is another Parable by Saint Matthew mixed with these; and that is, of the increase of the Talents, which the Lord gave forth to his servants, at his going to his Travail: but this in order of time, belongs to the week before, when our Lord first had a sight of jerusalem, as may appear, Luke. 19.12.  
Now is Night already come, and Christ, it may be, looked for in Bethany; but from this time forward he never returns thither, nor comes in any bed, till he be laid in the Rock by joseph of Arimathea, to sleep his three days sleep; from which cold, and hard bed, he rose but once, to lie down no more. This Saint Luke hath observed, 
Luk. 21.37.  who tells us expressly, that in the day time Christ taught in the Temple, but at Night he went out and abode in the Mount that is called Olives: which words seeing they cannot be understood of the Nights that are past (in which he lay in Bethany) it remains that they belong to this Night, and those that follow, to the time of his Passion. It was but a cold lodging that Mount Olives could afford our blessed Saviour: A field-bed, without any other Canopy but the vault of Heaven, (GOD'S high Star-chamber;) or any, either Pillow, or Ruyg, but the green Earth: yet thus he chose to be an example unto us in watching, as it may be he was at the same time in praying also; both in regard of his own commandment, Watch and Pray, which joins prayer with watching; as also of his Practice, at other times, in which these two are not severed. The same duties that he might stir up his Disciples unto also, he foretells them of his Passion, 
Maath 26.2.  after he hath finished the sayings before mentioned, to let them see what need they had to watch, and pray with him also. It is not likely, but that this desire of our Saviour's taken effect in his Disciples. Let us suppose that it did so; and then we have a band of spiritual Soldiers watching here, or else a company of Saintes praying, such as all the Earth (I had almost said Heaven) cannot show the like. If ever we will pray then, let us do it now; for we cannot have better company: and if we watch too, so it destroy not Nature, we shall be like Christ, in whom only we hope to prevail. And thus let us take our leave of Christ, or rather attend on him, for this Night time.   

Meditations for WEDNESDAY.  
NOw gins the Catastrophe of this Tragedy to come in; for this Morning all Christ's enemies meet together, and take bloody counsel together against him to destroy him. And to help them on, judas Iscariot, (whose bloody mind was never pleased with Christ, since he blamed his covetousness, for grudging at Mary's pouring her precious ointment on his head, 
john 12.3.  the Saturday last passed,) he like a covetous wretch, to make up his loss, comes in with his, What will ye give me, and I will betray Christ unto you? The word was no sooner spoken, but the bargain was driven, money promised, hands stricken, and Christ sold. But for what think ye? Even for thirty pieces of silver. A goodly price to value him at, whose blood, even the least drop of it, was of worth to purchase Heaven and Earth. Thus ungodly men, like prodigals, make away their wealth, for nothing: but let us by their example, be brought to be more wary, and thrifty of our spiritual riches, lest we fall into extreme misery: and that the rather, because GOD is austere, and will one day have an account of all our spend.  
In the mean time, whiles his Death is a plotting, it is very likely that our Saviour is a teaching: yet what he taught this Day, the Evangelists be all silent in; belike the Holy Ghost meant to leave us time enough, for cunning yesterday long lesson. And yet this Day, for a need, will afford a man matter enough for meditation. For he that can but endure to take a view of the cruel malice of Christ's enemies, may find what will give him sufficient occasion to bewail his own sins, and wonder at theirs, who were actors in so bloody a design. Or if these seem too dismal to settle our thoughts on, let us but cast our eyes upon our Saviour's patience, who was not moved with all that was devised against him, no not so much as to break off his ordinary excercise of preaching, by that means, even then seeking to win them, that sought to destroy him; it will a little sweeten the bitter of that which went before.  
And if we stay a little, to look upon the fair face of this virtue in our Saviour, it will be worth the copying out. Tertullian he describes Patience on this manner. Vultus illi tranquillus & placidus, frons pura, nullâ moeroris aut iraerugositate contracta, remissa aequèlaetum in modum supercilia, etc. i. Her look is quiet, and gentle, her forehead plain and smooth, without ever a wrinkle of anger, or sorrow; her eyelids let down equally with joy, and her eyes cast upon the ground, of humility nevertheless, but not of grief; her colour confident, such as they have who are guiltless and secure; her mouth sealed up with silence; often shaking her head at the Devil, and scorning him with a threatening laughter; her attire white, neither strait to her Body, nor lose and fluent, but plain and seemly; her place is above the Clouds, where neither storm, nor tempest can shake her; the Holy Spirit himself lends her his Throne, to rest her in, where she sits as a Queen, be the Earth never so unquiet against her. Thus he describes this virtue excellently, as if she had put off her veil, that he might take a true portrait of her face.  
Yet a better description of Patience may be had, nevertheless, out of our Saviour's own person; and so we shall make Patience, not a female, but a manly virtue, as it is indeed, and appears to be so, in that it makes women to be men, at least more than women: neither can any womanish effeminate heart ever be truly patiented, but will always be grudging and complaining. Well then: let our Saviour be unto us the true picture of Patience, 
The Comeliness of his person, I take to be evidently proved out of the place of Saint Luke, Luke. 2.52. And jesus increased in wisdom, and stature, and favour, with God, and men. This is by some assigned for the cause, why the women wept so fast for him when he went this execution.  and let us take the description of it from him. His countenance was fair, and full of Majesty, as some think, and as Lentulus his letter describes him, even as the face of Patience is Heavenly, and reverend: according unto others, (and so the Scripture seems to make him) not outwardly lovely or beautiful, no more is Patience a pleasing virtue to look on, but wins by inward worth, rather than by outward beauty: never was he seen to laugh, (for Patience hath little time to be merry in this world) but often to weep; yet not much neither, but so as might show his affection, rather than give way to it: his hair long, as sampson's was, and his whole person fare stronger made than he, to bear: his feet all bare save his sandals; a fit foundation for Patience to build on: his garment woven whole, from the top to the bottom, not one seam to divide it; much less is it rend upon him, by impatience: his speech full of grace, yet not much, but always seasonable; in all his sufferings not once heard to revile, or complain, no not on the Cross; and which is more, not once to utter a groan there: but, on the contrary, he prayed even then for his persecutors, saying, Father forgive them, for they know not what they do: whilst he knows, as upon this Day, the High Priests, and their complices to be plotting his Death, yea buying and selling him, he is labouring to save them; who within two days after, he knew, would prefer a murderer before him, even then when it stood upon his life: when judas returns from his bloody bargain, even from selling his Master's head, he never once reviles, or rates him, or casts him off, yea when he goes actually to betray him, and outright, he says no more to him but this, That thou dost do it quickly. If this be not the perfect picture of Patience, I know not where we shall have it.  
Now these actions are our instructions, and Christ's sufferings are but a pattern for us, to take out the perfect work of patience by. So saith Saint Peter: Christ also suffered for us, leaving us an example to follow his steps; who did no sin, neither was there any guile found in his mouth; who when he was reviled, reviled not again, when he suffered, he threatened not, but committed his cause to him that judgeth righteously. We have all need of patience, that after we have done the will of GOD, we may inherit the promise, for yet a little while and he that shall come, will come, and will not tarry. Let us hear therefore the word of exhortation, as it is laid down for us in Saint james: Be patiented, my Brethren, until the coming of the Lord: behold the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the former and latter rain: be patiented therefore and establish your hearts, for the coming of the Lord draweth nigh. The same Apostle ascribes to patience, the means to make us perfect, james 1.2. My Brethren, count it joy, when ye fall into many temptations, knowing that the trial of your faith worketh patience: and let patience have her perfect work, that ye may be perfect, and entire, wanting nothing. This virtue whosoever would have, he is now at the fountain: for from Christ we must have it, or not at all. Let us then seek for it in him, or to him for it, and so we may come to find it: and the rather let us do it, because our souls are not our own (in this troublesome world) without patience; for in patience (saith Christ) ye must possess your Souls.   

Meditations for THURSDAY.  
A Little lightning before death, as on this day, hath our Blessed Saviour, and but a little neither, even while he is preparing and eating the Passeover: all the rest of the day he is teaching, as may be probably conjectured. But ere he begin to do that, he gives direction first, where he will have the Passeover made ready for him, by sending two of his Disciples to a certain man that should meet them with a pitcher of water; by which, and other signs that he gives, they should know him to be the party, whose house he had chosen for the purpose. This man, whom our Saviour sent thus to, is observed (further) to have been a Disciple; for when the two who were sent from Christ, meet with him, they say, The Master saith: which is noted to have been the name that the followers of Christ called him by among themselves; as it may appear to be by Martha's words to Mary her sister, The Master is come, and calleth for thee. This being granted, that this man was a believer, it will rest uncertain, whether Christ had bespoken a room of him before this, or no, for, if he was a Disciple, he might ere this time have made it known to him, by word, as well as by revelation, that he would eat the Passeover in his house: and it helps the conjecture a little, because his room was so ready. But howsoever that might be done ordinarily, or otherwise, certain it is, that Christ's foretelling, they should meet him, bearing a pitcher of water, was prophetical, to confirm the Disciples faith, & ours. Also, in that his room was ready dressed to receive Christ, besides that it commends decency unto us, both in the man, and in itself, it serves also, to show us how we should have our hearts prepared for our Master; namely, that we must cleanse them, dress them, trim them, and always have them fit to receive him: if we give him the upper room in them also, we do but follow our example. Only let us take heed when he sends his Disciples, that is, his Ministers, that they find us not without our pitcher of water, that is, without tears of true penitence in our eyes, that we are no better prepared to entertain him.  
The next thing the holy Evangelists lead us to, is the putting that in effect, which here was made way for. But before we come to that, if it seem strange to any, which Saint john hath noted unto us, that our Saviour's Passeover was two days before the jews; (for theirs was on Saturday, 
joh. 19.14.  his on Thursday) it may be the less marvellous to him, that considers, how fare Christ was before them in preparation. And that might well serve for an answer, were it not that the law of GOD is so strict in appointing the day on which the Passeover should be kept. 
Exod. 12.18.  But the undoing of this knot, is to be learned out of a custom which the jews had taken up, ever since they came from Babiloa, and to gain credit to it, ascribed it to revelation from GOD, which was this. That if the Passeover fell near the Sabbath day, it should be deferred until the Sabbath, that the people might not have two holidays so near together, and so the commandment (belike) be endangered; Six days shaltthou labour. This was the reason why the jews deferred their Passeover until Saturday, which our Saviour kept upon Thursday. For Thursday was the legal day. Therefore Christ, who best knew the meaning of his own commandment (which they by scrupulousness misunderstood) kept that day, neither would give the least example to make the law of GOD of none effect, by man's traditions. This keeping of the Passeover, was the last Ceremonial act, that ever our Saviour performed.  
Now, seeing we have none of this days work set down by Christ's penmen, let us come unto that the evening affords us, which is full of many strange occurrences. The first thing in it, is the abrogating of the Sacramental Supper of the old Testament, the Passeover, and instituting that of the New, which we call, by Saint Paul's direction, the Supper of the Lord. And there are not many circumstances to observe in the first of these: As first;  
That Christ abrogated the Legal Ceremonies, by fulfilling them, and inducing of better; for he kept both the right day, though the whole nation did otherwise, and the right time of the day, the evening, and the right company, his Disciples, and of those, no more than the twelve, who were his household servants, and ever with him: as for his sitting, whereas some think it is legal he should have stood, it appears out of Exodus, 
Exod. 11.10.  that it was a circumstance not perpetual, but proper to the time when the Israelites were to leave Egypt: and that he observed the feast in an other man's house, the reason is ready, because he had not (more shame for mankind) one of his own, no not a place to hide his head in.  
Secondly, we may observe about it, Christ's desire he had to eat this Supper with his disciples: which himself expresses most expressly, when he says, desiderio desideravi, etc. that is, I have vehemently desired to eat this Passeover with you, before I suffer. As for a third circumstance which some gather, that he took the cup in the time of the Passeover, and gave it his disciples to go among them, after the same manner that he did, when he instituted his own Supper; it is by the learned observed to be spoken by Anticipation, and the action to belong to the Sacrament following, in which it is of the essence of it: therefore by the other Evangelists it is only mentioned in that place. To let pass that then; these two, that we are certain of, have their use to us-ward: the first, to show Christ's strictness in doing the will of his father, and fulfilling the Law for us, that we might be free from the burden of Ceremonies: the second, both to show his affection to mankind in general, in that he desired so much to come once to the eating of his last Supper, that he might make an end by it, of the bondage of Rites, and bring in Evangelicall freedom; as also his love to his Disciples in special, for whose cause he desired the Passeover so earnestly, that he might have them at his own table before he left them, and let them see how lovingly he parted from them: for this cause it is noted, that our Saviour had other meat besides the Paschall Lamb, that he might receive his Disciples the more liberally; for he had a dish of meat with a sweet sauce to it, which he dipped a sopp in, and gave it to judas: and that this could not be the Paschall Lamb it is evident, because that had a sauce indeed, but it was made of bitter herbs, not fit to dip bread in, signifying the bitter affliction, which their forefathers were delivered from in Egypt.  
Presently after the eating of the Passeover, follows the washing of the Disciples feet: which though it might be referred to custom in those hot countries, as Abraham washed the Angel's feet: and the widows, in Timothy, must be such as had washed the Saints feet yet it may have also a Spiritual signification; namely, to show how clean they are to be, that come to the Supper of the Lord: also, that Christ must wash us himself, or else all our washing is nothing worth: because of which signification, this washing was put off, till after the Passeover, and before the Lords Supper; otherwise, by the custom, and fashion of the country, it should have been before them both, as may appear out of Genesis. 
Gen. 18.4.  After the washing ended, Christ sits down again, and having expounded what he meant by his last action, namely, to teach his Disciples humility and mutual love; having also given a touch at the Traitor judas, whose feet among the rest he had washed, but his heart he could not; he proceeds to institute the Sacrament of his Supper. The intent of this Sacrament he himself in part expresses; namely, that by breaking of bread, there should be a remembrance of the breaking of his body, and by pouring of wine, the shedding of his blood, continued until his second coming. A remembrance only, I say, for so saith Christ himself, Do this in remembrance of me. Therefore they altar the nature of the Sacrament, that will have it, not a memorial, but a corporal exhibition of the body of Christ, according to the literal sense of the words, This is my body. To answer whom, we may here note, that Christ distributed this Bread, which he calls his body, and this Cup, which he terms his blood, with his own hands, before ever he had a Spiritual Body; so that his Disciples could not receive his body after such manner as the Papists would have it received, because it was yet a natural one, and not after that manner communicable: unless we will say, that the Apostles received the Sacrament after another manner than we do; and they indeed, could not receive Christ's Spiritual Body, which yet was not, but we do.  
After this Sacrament ended, while the Table is not yet taken away, nor any one risen, our Saviour begins to be troubled, and to express more plainly the treason that judas had conceived against him. Yet this complaint, it is a wonder to see how sweetly he carries: for, though he knew the Traitor, and had most just reason to have disclosed him with utmost detestation, yet he never detects him to any, but his beloved disciple john, and that upon inquiry. For whereas it is read how judas asked, with the rest of the Disciples (like an impudent wretch) is it I Master? and Christ answered him, Thou hast said it, it is noted, that he spoke these words so softly and secretly in his ear, that the Traitor only heard them. And when as Saint john, Christ's beloved Disciple, at Peter's request, asked him who he meant, it is observed also, that he received the sign in private, He it is, to whom I shall give a sop: for, if these things had been done openly, the Disciples could not afterward have been ignorant of Christ's words which he spoke to judas, That thou dost, do it quickly: which nevertheless it is manifest they were; for they thought Christ had sent him to buy something. And therefore, whereas it is supposed also by some, that the Traitor was then opened, when it is said, He that dippeth his hand with me in the dish, shall betray me, it cannot be true; for (besides the former reason) it is but the same phrase which David used in the like case: He that ate bread with me hath lift up his heel against me.  
And certainly this was a miraculous, or (to speak more properly) a divine moderation in our Saviour, that he never once detected his principal enemy, or broke into passion against him, though he knew him: but, on the contrary, he reached him a sopp, to win him from his bloody and violent purpose, if so he would, or could have been changed; for that action of reaching the sop, was an action of love, as Carving is among us, and so understood by all the Disciples, except Saint john, to whom it was a private sign: so that if judas could have taken it so, he had then been recalled; and in that he did not, he was left more inexcusable.  
That he took it not so, the sequel shows, and the effect which his inward thoughts presently break into; for our Saviour's sop wrought upon judas, as good Physic doth upon corrupt bodies, which makes them worse affected, & the disease more deadly. So was it with this Murderer; for no sooner hath he taken the sop, but he goes forth, to accomplish his cursed malice. But cursed be his malice, for it was cruel, and therefore into his secret let not our Souls enter. Better it is to admire Christ's divine moderation, and imitate it, than excuse judas his fact, or lessen the greatest sin, that the nature of man is capable of: better it is to stay with Christ in the chamber, then follow judas to the High Priests: better, in a word, to suffer with Christ, then betray him with judas; and if any man believe not this, let him but look to the end that judas makes the next morning, and no longer to it.  
If I should make use of every thing that was done after this, the meditation of this day, would not be this days only meditation, but must needs extend to the next: which hath matter, nevertheless, enough in itself, not only for itself, but also for a man's whole life. I will therefore run over things, with what brevity I am able.  
The next thing, therefore, 
Luk. 22.24.  is the Disciples striving for superiority; an untimely ambition: after that, 
ver. 27.  Christ's exhortaton to humility, and unity; a friendly admonition: the next, is the foretelling of Peter's fall; 
ver. 31.  a prophetical prevention: after that, an arming of his Disciples in general, 
ver. 35.  against persecution; a loving premonition: which is followed with a promise of rest in heaven, 
john. 14.1. and 16. ver. so to the end of the Chap.  and a comforter on earth, even GOD the Holy Ghost himself; an endless consolation.  
After these speeches, Christ riseth from Table, to go unto the place where he was to be surprised: yet entering into a new discourse, he tarries within doors, notwithstanding, so long, till he hath made an end of that excellent Sermon, (his Swans song) which is left us in the fifteenth, and sixteenth Chapter of Saint john: which Sermon he ends with a prayer, 
John 16.  his prayer with singing an hymn, 
Mat. 26.30.  (whence, perhaps, our custom of ending Sermons after that manner arises,) and so goes out to the Mount of Olives. Some are of opinion, that the Sermon before spoken of, was preached by the way, as Christ went to Gethsemane, according to the saying of the wise man, Wisdom cryeth in the streets: but it is again answered, that the way is not long enough for it, unless he should make stops in it, which is unprobable: neither is it likely, that on the night (for so it was now) Christ would stand and teach in the streets, and sing also an hymn; which Saint Matthew tells us he did upon his going out into the Mount of Olives. 
Mat. 〈…〉.   
Through this Mount Olivet, was the way into the Garden of Gethsemane; and that Garden is the end of our Lord's journey for this time. Into which as soon as he is entered, then begins the bitter cup of the Passion to be reached unto him, figured by the bitter herbs in the Passeover. The very sight of this Cup, ere ever it came to his lips, was enough to bring a deadly heaviness, even upon his Soul. It was now high time, then, for Christ to pray; which he doth once, again, and again, in these words, Father, if it be possible, le this Cup pass from me. Yet are we not to think, that Christ would have this Cup pass from him indeed; for he saith himself, Shall I not drink of the Cup that my Father hath given me? But he prayed thus, to let us see what resolution God's justice is of; it will not be moved, when GOD hath once absolutely decreed to punish sin, not though Christ pray for it; nay though he himself, in our person, be the patiented.  
The while Christ is a praying, his Disciples are a sleeping; and that so heavily, that his twice coming to them, upon his first, and second praying, could not keep them waking, no not though he chide them sharply for their drowsiness. It was a pitiful weight of sin, that made our Saviour Souleheavy unto Death, and the Disciples Bodies, to a deadly and unseasonable sleep. But this was not all: for it wrung a bloody sweat (O the deadly weight of sin!) out of our Saviour, such as never man sweat the like in all points; and besides that, laid him upon the ground grovelling, in a most grievous agony, such a one, as an Angel came down to comfort him, from heaven; for earthly comforters failed, and all they could have done, had been little worth.  
Scarce is this agony over, and the bloody Sweat wiped from our Saviour's face, but judas comes to apprehend him: which though he could not have done without Christ's permission, for all the High Priests authority, (which was made manifest, when our Lord struck down them that came to take him, with a word of his mouth,) yet he accomplishes, 
john 18.6.  nevertheless, his cursed intent: so that though Peter resist, and smite of Malchus his ear, yet judas prevails, and Christ is taken: neither can they be entreated to let him go, though he plead his innocency, and heal his enemy with a touch, (even Malchus) to let them see how fare he was from hating them, notwithstanding all their injury. But their hearts were hardened; therefore Christ must needs suffer.  
Next unto this, follows Christ's examination before the High Priests, full of injustice and subornation. In the time of which ungodly proceed, falls out a pitiful accident, which is, Peter's denial of his Master: which though it might seem to admit of some excuse, in that the temptation was strong, even such as, not long since, had made all Christ's followers forsake him and flee; yet being thrice— over committed, and that, after having been forewarned of it, we must needs confess, that it was a grievous crime, especially, in that Christ was now (even as S. Peter's faith was) upon his trial. Yet this wound, though it was the harder cure, Christ heals more easily than he did that which Malchus received; for, that was healed by a touch, this only by looking back: for as soon as Christ looked back, Saint Peter came to himself, went out, and wept bitterly.  
As the Devil in his limbs, is thus busy against Saint Peter, so is he himself, the while, against Christ; for he stirs up his good children, the High Priests, and their company, to vex him, not only, as before, by trapping interrogatories, but also by reviling him, spitting upon him, buffetting him, and mocking him. And now their malice is risen to an height, it is time to make an end for this day, or rather this night, and so they do: or rather the time itself doth for them, because their malice had no end. For having sit up all night about a work of darkness, they are not ashamed to prosecute it the next day; to which we are (GOD assisting) the next to proceed: but let us take heed we do it with another affection than they did; for if Saint Peter fell, that followed indeed, but a fare off, what will become of them that draw near to persecute?  
By thine Agony, and bloody Sweat.  
Good Lord deliver us. Amen.   

Meditations for FRIDAY.  
NOw begins the dismallest Morning to appear, that ever saw the Sun: it is no marvel if she blush when she rises, to see such bloody practices go on, as the High Priests, and their ungodly Fraternity make her conscious of. Yet one joyful Spectacle she hath, nevertheless, to cheer herself with, and that is the death of judas the Traitor; who repenting himself, (for he had been of hrists company, and therefore had some touch, though not of grace, in him) comes and restores the money he had taken for his Lord and Master, to the High Priests (if he had stayed here, there had been some hope: but) after falling into despair, he is not at quiet, till he hath avenged Christ's quarrel on himself, with his own hands, which had taken the Money; for he went a way, and hanged himself. Yet doth not God's justice stay here neither; for, as he was hanging, his body broke in sunder, and all his bowels gushed out, because he had no bowels of compassion towards his Master. As for his Soul, as soon as ever it left his execrable body, it begun presently to inherit those curses which the Psalmist had laid up for him of old, 
Ps. 109.6.  Set thou a wicked man over him, and let Satan stand at his right hand: when he shallbe judged let him be condemned, and let his prayer become sin: let his days be few, and let another take his office, etc. Thus is GOD just upon his enemies, that we may learn to fear him.  
It will not be amiss, by the way here, to tell how the money was bestowed which judas brought back to the High Priests, for the strange quality of the field that was bought with it: for it is reported, that the nature of that ground is such, as if a stranger's body be laid in it, (for it was bought to bury strangers in) it consumes it to the bone in four and twenty hours, which it doth not to any other Body, save those it was appropriate to when it was bought. And to confirm this, 
Adrichom.  mine author tells, that Helena, the famous Queen-mother of Constantine, causing certain loads of this earth to be brought to Rome, into the field that is now called the Holy field, it retains the virtue there also, and consumes only stranger's bodies, refusing the Romans. which if it be true, it seems, GOD would have the earth thus marked to preserve the memory of the bloody money by which it was purchased; and therefore he gave it a virtue, to consume strangers bodies ere they could corrupt, refusing the jews, to show how they had lost their privilege to their own land, by crucifying their Lord, and strangers began to be possessed of it: also to teach us that his hope is nearest incorruption, who is the greatest stranger from the sin of the jews, that is, crucifying Christ.  
But let us return to our Saviour again, who all this while stood lose, though he had been brought bound to the High Priests; belike they had loosed him to try if they could make him belly himself by fair means: which when they cannot prevail in, first they bind him again, and then carry him so bound to Pilate, not privately, or with a few, but the whole multitude of them together, to make the action more notable. When he is come to Pilate, first they accuse him of Treason against Cesar; though it was enough known, that he had publicly in the Temple taught of late, that Cesar should not be denied the things that were Caesar's. next, they lay sedition to his charge, as if he stirred the people to rebellion; though they knew as well, that he refused the people's offer when they would have made him King: yet thus shameless are Christ's accusers, to appeal him of matters that were evidently untrue: and this  may be found also to have taken notice of, therefore he tried more ways than one to deliver Christ: for, first he would have put him off to the High Priests and Rulers, who he knew could not put him to death because that authority was taken away from them: after, being driven to examine him himself, he protests openly in Christ's behalf, that he could find no fault in him: upon that, Christ his accuser's beginning to be more vehement, and alleging that he had wronged both Cesar and Herod, in stirring up the people against them, as soon as ever Pilate hears Herod named he seeks to put off the matter to him, and therefore sends Christ unto him, as belonging to his jurisdiction: when Herod could find nothing worthy of death in him neither, but sends him back to Pilate untouchtin his body (except a garment of scorn that he had put upon him) Pilate tries a policy to free our Saviour, 
A white garment. Adrichom ᵉ Th. Terrae Sanctae.  by comparing him with the most grievous malefactor that had long been in jail, one Barrabas; which he did on hope to deliver him by virtue of a custom the jews challenged at Easter, which was, to have one set free to them, whom of two they should choose. But when against his hope, and all probability, they refuse Christ, and choose Barrabas, yet here he leaves not to strive for him; but first he calls for water, and washes his hands, protesting by that Ceremony, that he would not have any of Christ's blood cleave to his hands, but it should all be upon them, if they shed it: when that would not serve, he tries yet an other policy, unlawful indeed, yet nevertheless the most effectual in humane worldly wisdom he could devise, as the case then stood; namely, to give our innocent Lord to be most cruelly whipped, crowned with thorn, and clothed with purple, having a reed in his hand, for a Sceptre, to be mocked of his Soldiers, spit on, smitten on the head, and saluted on the knee in mockery: who being by them thus dressed in double purple, (whereof one was of his own blood) torn with whips, & pierced with thorns, he brings him forth to the jews, to move them to compassion, hoping that a little blood would have contented them: but when no blood would please them but his heartblood, Pilate, like a false worldly Politician, thinking it better to yield to the death of one innocent, then to endanger a tumult, delivers Christ, against his own conscience, to be crucified.  
Concerning the time wherein our Saviour was crucified, there is a seeming difference betwixt two of the Evangelists: for Saint john says, 
john 19.14.  It was about the sixth hour when Pilate delivered him to be crucified, Saint Mark says, 
Mark. 15.25.  It was the third hour and they crucified him. To reconcile these two, we are to carry with us, that the jews reckoned their Day by two sort of hours, the one greater, the other the less. The greater were called the hours of the Temple, and divided the Day into four Quarters, whereof every one contained three hours a piece, which Quarters were reckoned under the name of the first, second, third, and fourth hour; for so many there were and no more; and then begun again: on the Night, they are by David called the Night watches, as it seems, where he says, Mine eyes prevent the Night watches. The lesser hours, reckoned from one till twelve, after the manner that we do, save that they begun not at the same time that ours do; for both their greater and lesser hours, begun at six a clock with us, whether you begin to reckon them at morning or evening: for the jews day begun at evening, as appears both out of divine and profane Scripture: so that begin to tell at six in the evening, and twelve will end at six in the morning, and begin again at six in the morning, and your twelve will end at 6 in the evening, by our account. Which kind of reckoning was of God's appointment, who says in Genesis, 
Gen. 1.5.  The Evening and the Morning was the first day, beginning the day with the evening: and it is a more natural kind of reckoning than ours which begins at midnight, both for day and night: for it gins when they begin, and ends when they end, going orderly on with them both; so that the first hour when they began to work was the first hour, the second the second, etc. and so on in order: whereas the hour that we hear when we rise, is six or seven, (for about that time men generally begin to work) and therefore to us the first hour is not the first hour, but under another name. These things will best be brought together by a Table.  
¶ The Greater hours, or hours of the Temple. I TWO III IIII The Lesser hours. 1 2 3 4 5 6 7 8 9 10 11 12 Our hours as they agree with them both. 7 8 9 10 11 12 1 2 3 4 5 6  
This figure shows, that the jews first hour, both greater and less, begun at six, and ended in seven; so that when our Dial points at seven, theirs pointed at one, showing that the first hour was over, and the next begun; when theirs pointed at two, ours at eight, and so on, till you come to twelve. In the greater hours, it must needs be otherwise; for their first greater hour was not ended, till our nine, which was their three, the next, not till their six, which is our twelve; and then begun the third hour which lasted till our three in the afternoon, as the fourth did also, which ended at our six at night. According unto this computation do the Papists yet name their Canonical hours: 
The Third Hour.  for their Hora Tertiarum, is in the morning at nine, their sixth is at noon, and their nine, at three a clock after dinner, according to the account of the jews lesser hours.  
These things being thus explained, there is no difficulty in the divers names the Evangelists give to the same hour: for they are but two names, signifying one thing; the one reckoning the same time by the greater hours, the other by the less. For Saint Mark, who divides the day by the greater hours, he says, it was the third hour, beginning by their greater hours; that is, six a clock newly over, by their lesser hours; that is, full twelve, and past, with us, when our Lord was crucified. If any one object, This cannot be; for, if Christ had been crucified within the third greater hour, he must not have been so till one with us, for then in the Table, begins the third Quarter, or the third hour rather, in the greater hours: I answer, that one a clock, is all the space between twelve and one, which hour is ended when one strikes, and so the third hour begins at twelve newly over, which is the sixth hour in the jews lesser hours: and this he will easily grant to be true, who considers, that the first hour that ever time measured, was not, or could not be one, or the first hour, till an hour was run, and then that might be called the first hour, or one, not before: and as that took his beginning with time, running on till it made a twelfth part of the day, and then took his name, according to his order: so must the third greater hour needs take his beginning at twelve, and end at his time appointed.  
Now Saint john, on the other side, reckons not by the greater, but by the lesser hours. Therefore the beginning of the third greater hour with S. Mark, must needs be the sixth lesser hour with S john; because no sooner this done, but that begins. And this the rather, because Saint john reckons from our Saviour's condemnation, which must needs be a little before the third greater hour, in which he was crucified; for he was condemned a good pretty while before he suffered; therefore it could not be so forward as S. Mark sets it, but within the sixth hour: yet, that is not full, or at least but twelve with us, when Christ was condemned: but before he came to Golgotha, it could not but be past their six, that is our twelve (at which time Saint john saith he was condemned) and so it must needs be the third hour, or quarter of the day, as Saint Mark reckons it, which to Saint john, was the sixth hour.  
One thing more also we may note out of the former figure: namely, whence their error had his beginning, who think that our Saviour was crucified in the morning at nine, and died not till three: whereas indeed, he was crucified at twelve, and so hanged but three hours upon the Cross; for he was dead at the ninth hour, by the jews lesser hours, which is our three in the afternoon. This error rise, because they thought Christ to have been condemned at six a clock, by the Roman account, which is all one with ours, and crucified at three, by the jews common reckoning in the little hours, which is our nine, and so they reconcile the times. But this opinion, (be it spoken with reverence of their persons) cannot stand; for Saint john speaks not of our, or the Roman hours, but of those which went for common amongst the jews, Besides, the story of Christ's sufferings, which were after the day was abroad, I mean his arraigning before Pilate, his whipping, araying with purple, crowning with thorn, mocking, & beating by the Soldiers, after he was examined: also his sending to Herod, in the other side of the city, his stay there, and his return: again, his second trial, and final condemnation before Pilate: all these, and other I name not, could not possible be done, betwixt day and nine a clock. Lastly, it is hardly agreeable to reason, that our Lord's Body should be six hours together in pain so unsufferable, being of so feeling and tender a composition: for though his Godhead could have upheld it, yet his humane nature had our infirmity upon it; 
See Mar. 15.44. Where it is said, Pilate marvailed he was dead so soon.  and therefore, he is known to have shortened his time upon the Cross, at least not to have held out till nature was spent, by his loud cry upon the Cross, which shown that he died not fainting, or through weakness, as other men do, who die because nature can hold out no longer: therefore I rest, yet, rather with them, who think his passion on the Cross was but three hours long: the rather also, because the death he suffered was so shameful, being upon the Cross, and his body naked, laid open to the scorn of all his enemies for our sins, which might be a principal cause why his passion was no longer.  
Many things there are to be observed in the time of our Saviour's going to, and being upon the Cross. As first, the cruel usage he had from the jews by the way, in that they made him carry his Cross till he fainted: next, the women's tears that were shed for him, when he went to his execution: upon that, the loving care he had to requite them, by letting them know their state was more woeful, and fit to be bewailed then his. Therefore he bids them, Daughters of jerusalem, weep not for me, but weep for yourselves. At his coming to the place of execution, Golgotha, or Calvary, that is, the place of a skull, their offering him wine mingled with myrrh, which was so sour and bitter, that one of the Evangelists calls it vinegar mingled with Gall, which he refused: upon that, his crucifying between two thiefs: pilate's Title nailed above his head: his prayer for his enemies: the parting of his garments by the Soldiers: the reproaches of them that stood by: the Blasphemy of the unpenitent Thief: the conversion of the other Thief that repent: his last words to his Mother, and his beloved Disciple: the darkening of the body of the Sun, ere liee died, to whom it owed his light, as his Creator: his complaint to GOD that he had forsaken him: his thirst, his jowd cry when, he gave up the Ghost, that it might appear he died not of necessity, but willingly laid down his life, being in his full strength, and having power to have retained it if he would: his commending his Soul into his Father's hands: and lastly his death, after the CONSUMMATUM EST, that is, It is finished, was pronounced, in which the work of our Redemption had his full period, so that there remained no more either to do or suffer.  
And now this Tragedy is at an end: after which if you look for a Plaudite, it wants not that neither, and such a one also as is best fitting for so dreere a Story; for Saint Luke tells us, 
Luke 23 48  that All the people who saw this sight, smote their breasts, (which was fit for a Tragedy then clapping their hands) and returned. The use of these things in general is this.  
To give us a sight of our sins, which could not find pardon in the Son of GOD himself, when he stood in our person, though he bore them without sin.  
To teach us patience when we are called to suffer for them of desert, by him that suffered for them undeservedly, and yet never so much as once groaned on the Cross, nor reviled or complained of his enemies.  
To be thankful unto GOD for the suffering of Christ, which he hath appointed to be the satisfaction for their sins that believe in him as their only Redeemer.  
To stir us up to true sorrow for sin, and make us fly to Christ for remedy, that we may be healed by his stripes, afterwards to serve him in newness of life, till we come to be changed into a state of incorruptible purity, never to sinne any more: which estate, the merit of Christ's passion, by his inestimable value, hath bought for all, that truly seek to, and serve him.  
Many things more might be noted out of the things that fell out, either when, or after our Lord suffered: as, the darkening of the body of the Sun, (for an Eclipse it was not) because the body of Truth even the Sun of Righeousnes suffered: the renting of the veil of the Temple, signifying the abrogating of the Legal types or shadows; for the veil was a figure of the Spiritual covering, which was before the eyes of the Church, till Christ's coming: the cleaving of the earth uncer the burden of Christ's suffering, and the weight of our sins, making a way for them to descend to Hell, from whence they carne: the rising of the Bodies of the Saints out of their graves, showing that the heartstrings of death, which before bound them in their Sepulchers, were braken by the death of Christ: lastly, the burial of the pure and untainted Body of our Holy Lord, and after his sleep in the grave for a time, his rising again in power, to confound his enemies: all, yea every one of these might furnish for a large discourse. But my purpose was to speak only of the passion of Christ, and those things that belong to his own person, rather than the things that are but accidental to them: as for the doctrine of the Resurrection, it falls under another head, and belongs to an affection of joy, not of Sorrow: of which two passions, the latter only is proper to this week; which here I would have ended, but that the week ends not with us till to morrow be done; something therefore for that I must find to say: which if it will not build, yet it may serve for filling, or Rubbish in thy building. Now rest thee with Christ, until the Morning.  
By thy Cross and Passion, Good Lord deliver us.  
Amen.   

Meditations for SATURDAY  
WHere our Saviour's Passion takes an end, there should ours begin, for so must we fulfil, as S. Paul calls them, the after-sufferings, or the remainder of the sufferings of Christ: Which though they were perfected when he died, and needed no more, yet he will have us to cast our mite into this Treasary: Therefore, not because he needs we should sorrow for him, let us take up our Cross this day, and follow him, but because we need to sorrow for ourselves, as Christ taught the Daughters of jerusalem.  
Now, this day, is our Saviour sleeping in his grave; in which joseph of Arimathea, 
To whom our Land owes her first conversion.  an honourable Counsellor had as honourably laid him. Which action, though it happened yester night, yet the effect of it reaches unto this day; in which our Saviour's body enjoys the secret, which this worthy Councillor had bestowed on him. In this burial many things might be observed that are worth the marking: As, 1 Holy joseph his courage, who durst venture to offer to do this, after he had seen what had happened to his Master: for this cause the Holy Ghost hath not left that part of his praise out of divine story, to stir up others by it; 
Mar. 15.43.  for Saint Mark hath noted, that he went in boldly to Pilate, and craved the body of josus. 2 That he yielded Christ his own room, even the grave he had digged for himself, 
Matt. 27.60  for Saint Matthew hath observed, that it was his own Tomb in which Christ was laid. 3 That it was a new sepulchre, in which never man had lain, as being fittest for that body-virginall, or Maiden-corps, untouched, and untainted. 4 That it was in a Garden, 
john. 19.41  hard by the place where Christ had been crucified; that as man first fell in a Garden, so out of a Garden he might, in Christ, be raised up again. 5 That there was no cost wanting, that could readily be purchased; for joseph bought a fine linen cloth: 
Mar. 15.46.  and linen in those days, was not each to come by; for they were not shirts ordinarily, as we do, which was the cause of their erecting Baths in every town, in which they washed so often: so that a hankerchiefe among, even the Roman riotors, was a rich token, as appears out of the 
* 〈…〉 fabulus & Veranius.  Poet. To help which cost, blessed Nicodemus brought also an hundred pound weight of Myrrh and Aloes, to embalm him: and more would have been done, but that it was evening, and spices than were not ready to be bought. Out of these things, much might be noted for this day, but that they were done the last Night, and so are not proper for this time.  
The first thing we have on this day to observe, is the malice of the high Priests and Pharises, which ends not with the death of our Saviour, our it is so cruel, but survives, to show itself against his dead body. Therefore they come to Pilate, and say, Sir, we remember that that deceiver said, while he was yet alive, AFTER THREE DAYS I WILL RISE AGAIN: Command therefore that the sepulchre be made sure until the third day, lest his Disciples come by Night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first. Upon which entreaty Pilate answers them: Ye have a watch, go your way, and make it as sure as ye can: So they went and made the Sepulchre sure, sealing the stone, and setting a watch. S. Mark adds to this, that it was a great stone, which could not easily be remooved, without strength: and therefore when they come in the morning the women say, Who shall remove us the Stone? So that now, sure, Christ's body is sure enough: a great stone, and sealed, and a watch by it, were enough to keep down a dead body. But all this is to their greater shame; for it makes but the evidence of our Saviour's resurrection the greater, which otherwise might have wanted witnesses from his enemies: but now it hath even his enemies for witness that he rose again, (and that both to their cost, and trouble,) to convince them. So let them watch this day as merrily as they will, to morrow will be a heavy morning with them, come it as soon as it will, or can come, which to us is the beginning of our joy.  
It is to us the beginning of our joy, but yet upon condition: that is, so we be right fitted to receive it. To fit thyself; first, thou must frame thy affection to the affection of the Disciples, which they had for the want of their Master: For, He that had seen the cleaven, set either together, or in several, should no doubt, have seen so many faces of heaviness: and who had looked as this day again, on our Lady, Christ's blessed Mother, sitting with the sword through her heart, 
Luke 2.35.  which Saint Simeon had forehight her, should not have needed any other portrait to set forth the true passions of Love, Hope, and Faith, under a cloud of sorrow; for if any one wavered in doubt of Christ's resurrection, she believed, because she knew him to be GOD: and, on the other side, if any one mourned for his death, she mourned the most, for she was his Mother. Thus must thou do to; Mourn; but for thy sins, that crucified Christ: yea thou must set thyself among his Murderers, as Saint Peter sets thee, saying, 
Act. 2.23.36.  I am one of those, LORD, that crucified thee: Stand here fast now, for this is the safest place for thee at first; for thou must come to joy through this kind of sorrow, or else in Christ thou canst not have it.  
Next to this, thou must learn of the holy women that waited for Christ's resurrection, how to wait for his rising again in thy heart; for they waited with their sweet odours, and so must thou do too. What these odours are, Saint john tells thee in his Revelation, where he says, The odours that are offered in heaven, are the prayers of the Saints: Now thou must be as holy, that is, as Saintlike as thou canst; therefore thou must not want thy odours, such as thou canst get: which if they be not for enbalming, as the women's were, but for burning, it is the better; for it was a fault of love in them, to provide that Christ's Body should not see corruption. Pray thou then, and let the heat of zeal send out thy sighs, and thy servant devotions, in a smoke up towards heaven: thus shalt thou cense thy soul. that Christ may come the next day to thee, and thou mayst be received of him at his Table.  
And now I have brought thee where I would leave thee; even upon thy knees, waiting for Christ: and blessed art thou when he comes, if he find thee so doing. For as he rose, that thou mightst rise; so from that place, if from any, he will raise thee up, yea lend thee his hand to set thee on thy feet, that thou mayst stand before him for ever. Wait thus then, and pour out thy prayers unto GOD, to prepare thee for his coming: and if thou remember others in thy prayers, (as thou art bound to the language of heaven in them, which runs upon OUR, and US) put me in among them, (yet of need I beg it rather than desert) and I have a better reward of my pains from thee, than I can look for. Now I must leave thee: for I know thou wilt shut thy door when thou prayest, as Christ bids thee. 
Matth. 6.6.   
SO GOD SPEED THEE.  
Tu autem DOMINE Miserere Nostri.   

THe love that LOVE had last to show,  
The life that LIFE had last to spend,  
The pains unto God's justice due,  
Suffered by God in manhood true,  
The price which bought us God to Friend,  
The tree on which salvation grew,  
The merit which shall never end,  
But doth to infinite extend,  
In one week, though the days be few,  
This book would seem to comprehend,  
Think you it can? Yet if it hath not won it,  
Read but your Christs-Crosse, and there God hath done it.  
FINIS.