point Here first then let us take occasion to contemplate and admire the infinite mildnesse meeknesse and mercifulnesse of our blessed Saviour in that knowing himselfe to be thus ignominiously and basely betrayed and sold by this cursed Caitiffe yet doth not cast him off not expell him his society nay doth not so much as Prodere proditorem not once bewray him to his fellow Apostles till he was urged and increated to doe it and then but very closely and covertly without naming him too but suffers him still to continue quietly in his company as one of his owne followers and familiars to the last houre thereby instead of shutting it against him setting the gate of mercy wide open unto him that so he might finde entrance unto the throne of grace if he could but make use of the opportunity and lay hold upon it Yea he converses with him sets him at his table eates and drinkes with him gives him of the bread of life to eate in his most holy Sacrament as you heard before and last of all washeth his feete as he did to all the râ—st of his Apostles even at that very instant when he on the other side breathes out nothing but prodition and perdition against him Mira patientia as Saint Chrysostome exclaimes Ser. 2. de 51 fer Pas which shewes a wonderfull patience indeed even beyond all president or example Petrus enim condemnat Ananiam mentientem Salvator autem patienter sustinet Judam traditorem as he goes on for whereas the Apostle Peter condemnes Ananias only for lying yet our Saviour himselfe could tolerate and beare with Judas though for treason and that against himselfe too But all this was done that he might mollifie his heart and win him if it were possible by love to remorse and sorrow for his sinne For N lo mortem morientis dicit Dominus I have no pleasure in the death of him that dyeth saith he by his Prophet Ezechiell 18.23 but I desire rather that he should returne from his evill wayes and live Verse 32. of the same Chapter But here peradventure some man may object and say Object that if Christ did truly desire that Judas should not perish in his sinne Cur cogitationem ejus non mutavit adversam Homil. de prod Iudae as the former Chrysostome makes the object or to speake why did he not alter and change his wicked purposes and intents before they came to execution as being that eternall word by which all things were made and so had the heart of Judas aswell as of all other his Creatures in his handâ— to alter and change the courses and counsels of it as himselfe should lease Sol. To which the said Chrysostome himselfe makes answer in the same place after this manner viz. that Judas could not be reclaimed recalled from his trayterous purposes but that it must be either with or against his will Si invitus nulla correctio est nam mentis malitia necessitate non tollitur Now if it were done by violence and against his will it would not prove any correction or amendment at all because the wickednesse of the heart and malitiousnesse of the minde is not to be lessened or taken away by any externall constraint neither is it the custome or law of Heaven as I may safely add to save any man that is not willing On the other side Si sponte as the Father goes on omnia qua meliorare animum poterant audisse cognoscitur To have made him willing there was no meanes neglected but all courses taken that were usuall and ordinary to other men in the like kinde As the hearing of Christs heavenly Sermons together with the rest of the Apostles the partaking of his Sacraments the fore-telling of his treason and crying Woe to him by whom the Sonne of man is betrayed as also the laying before him the torments of Hell to fright and feare him and the hope of Heaven to weane and win him from his sinnes By which meanes onely his fellow Apostles were setled and established in the faith of Christ and reclaimed from their misdeeds And therefore if he onely of all the rest would remaine obstinate and perverse by continuing singular in his wicked purposes and resolutions and alone reject and refuse the former medicines that were provided and prepared by the hand of so skilfull an Apothecarie for his recovery Non medici vitium est sed languentis there is no blame to be laid upon the Physitian but onely upon the patient as the same Father in the end concludes the question And therefore let not any man be so lewde as to accuse Christ in his most secret and retired thoughts for the condemnation of his treacherous Apostle Judas but onely lay the fault upon himselfe that when his loving and tender-hearted Master would have healed and recovered him yet would not be healed but continued still obstinate and rebellious in his sinnes just like one of those Quos non vincas verbo nec verbere neque lauro neque loro which are not to bee won by words or blowes neither by punishment nor reward neither for love nor feare Et quibus cum benefeceris pejores fiunt but such an one as the more is done for him the worse he is as the Church of the Jewes of which God by his Prophet complaines saying What could I have done more unto my Vineyard that I have not done unto it And yet behold Quando expectavi uvas fecit labruscas When I looked for grapes it brought forth wilde grapes Isay 5.4 or like a barren field which instead of Barlâ—y bringeth forth Cockle and Thistles instead of Wheat Job 31.4 But O God! that any heart should be so hard or any minde or soule so obstinate and perverse as not to be mollified and broken Tanta amoris suavitate with the sweetnesse of such love and the tender mercies of such a lover but to continue like Pharaoh Qui incudem non cor gerebat in pectore as one saith which instead of an heart carried an Hammer or an Anvile rather in his breast and bosome victus invictus male gratus ad tot munera surdus so was Judas deafe to all goodnesse stopping his eares at Christs charmes charme he never so wisely But for use aswell the comfort of the godly as the terrour of the wicked if our blessed Jesus be so loving and kinde patient and long suffering towards those that set him and sell him at so low a rate then much more will he be so to those that esteeme so highly of him as to set their hearts sincerely to love him and faithfully to serve him all dayes of their life Si honoras O dulcis Domine Inimicum amici nomine Quales erunt amoris carmine Qui te canunt modulamine saith a Poet. If hee vouchsafe to call Judas friend which was so false unto him as Friend wherefore art thou come Matth. 26.5 then much more those that are
hearty Prayer unto Almightie God of Your most devoted Suppliant and humble Oratour JOHN CROMPE He suffered under Pontius Pilate was Crucified Dead Buried HAving in my former Treatise Beloved discoursed at large as well concerning the conception as the birth of our blessed Lord and Saviour Jesus Christ out of those two foregoing Articles of the Apostâ—es Creed Hee was conceived by the Holy Ghost and borne of the Vi gin Mary I am come now in the next place by the order and course of the same to treat of his suffeâ—ings under Pontius Pilate and his crucifying death and buriall For so speakes the fourth Article Hee suffered under Pontius Pilate was crucified dead buried Where the first thing that in my judgement will require satisfaction is this Why the holy Apostles or whosoever else they were that joyned these Articles together and made a summe of beliefe of them did make so large a leape as to passe so immediately and directly from the first act of his life to the last from his being borne of the Virgin Mary to his sufferings under Pontius Pilate especially seeing the holy Evangelist speakes of many passages of his life in the interim and betwixt these that are very remarkable and worthy not onely of our observation but our contemplation also and beliefe And it is answered by one thus Optimè à nativitate ad ejus passionem mortem fit transitu ubi perfectè salutis nostrae summa sita â—st The transition from his birth to his death and passion was most fitting and convenient for this reason because therein especially consisteth and is placed the summe and substance of our Salvation Nihil enim nobis nasci profuisset nisi redemisset as he goes on out of Saint Gregory His birth would have profited us nothing if his redemption of us had not followed and succeeded So that to suffer and dye for the sinnes of mankind was a chiefe though not the onely end of his incarnation which occasioned the worthy Authors and disposers of this sh rt summe of our Christian beleife to passe from one substantiall head and point unto another especially from his conception and birth to his passion resurrection and ascension with all celerity and expedition leaving all other circumstantiall parts and passages of his life to their Sermons and other larger discourses Which course likewise Saint Paul himselfe followed as is plainely to be seene in his Epistle to the Philippians Where when hee had described and set downe Christs nativity and birth he presently thereunto adjoynes his death as fetching and deriving from thence the chiefe fruit and profit of our redemption His words speaking of Christ are these Hee made himselfe of no reputation but tooke on him the forme of a servant and was made like unto man and found in shape as a man here he speakes of his Nativity and then in the next words subjoynes He humbled himselfe and became obedient unto the death even the death of the Crosse There followes his passion Phil. 2.7 8. Verses Yea and the holy Evangelists themselves seeme not to differ much from this method and order neither in that they are so exact and punctuall in setting downe all circumstances first concerning his conception and birth and then afterwards of his sufferings and death whereas they pretermit and passe over many actâ—ons of his life as Saint John confesseth plainely in saying There are many other things which Jesus did the which if they should be written every one I suppose that even the World it selfe could not containe the Bookes that should be written John 21.25 As if his very Incarnation and all other actions of his life together with his preaching and entire and perfect obedience to the whâ—le Law and the like tended onely to the redemption of mankinde by his death and passion as to their chiefe and last end answerable to that also of Saint Paul elsewhere When the fulnesse of time was câ—me God sent forth his Son made of a woman and made under the Law where yee see his incarnation birth and obedience expressed But to what purpose why that followes in the next words viz. To redeeme them that were under the Law that is by his death and passion Gal. 4.4 5. Verses And thus you see how the conception of Christ first is directed to his birth and incarnation and that next to his death and passion as to their first and last end Primum in intentione etiamsi ultimum in executione First in intention though last in execution So that our Creed ye see passes over all the obedience of our Saviours life as being nothing else but a step onely to his death and passion by which especially our redemption is purchased and procured As much as to say let men lay hold by a lively faith on these and then doubt not but all other circumstances shall and will concurre to their future blisse and happinesse eternally in the land of the living And so this question being thus resolved I proceede in the next place to the handling of the words themselves as they lye in the Article He suffered under Pontius Pilate was câ—ucified dead buried In which words for methods sake I will observe onely these two circumstances Quis Quid who and what Who He or which what suffered under Pontius Pilate was crucified dead buried And I will begin with the latter first as being the larger subject reserving the former to conclude at the latter end as requiring the deeper and the longer search He suffered under Pontius Pilate was crucified dead buryed HEre yee see beloved sundry Circumstances expressed and set downe which to handle at large according to their weight and urgency would require even the least of them more time then at the first I proportioned to my selfe for the whole But because they are the common and ordinary subjects of many if not most Sermons I shall be the briefer in them Yet I will handle each circumstance apart and begin with them according to their order in the Cre d. As fiâ—st of the first Hee suffered under Pontius Pilate c. And here I may for an entrance take occasion without any great digression from my intended scope to discourse of all his sufferings from his birth to his buriall fâ—om his Cradle to his Crosse from his very infancy till his dying day and shew how that tota ejus vita Crux fuit acerbissima his whole life was nothing else but a martyrdome a continuall suffering in one kinde or other Habens in factis observatores in verbis contradictores in tormentis illusores as Saint Bernard speakes Having envious and malicious obsâ—rvers of his deedes spitefull and hatefull contradictors of his words yea scornefull and reproachfull scoffers at his miseries and afflictions In regard whereof some doe apply that saying of the Spouse in the Canticles unto him when she cals and styles her beloved Fasciculum myrrhae A bundle of Myrrhe Cant. 2.12 Not onely
advised them That if they were persecuted in one City they should sly into anothâ—r Matth. 10.23 Neither doe I finde as I must acknowledge any writers upon this subject whether ancient or moderne Fathers or other latter Divines Postillers or Expositors that are very forward to censure or condemne this their flight as a notorious fault or a grievous crime in them but onely as a matter of weakenesse or infirmity as not being yet so throughly grounded and setled in the Faith of Christ as afterwards they became to be And Erasmus saith In lâ—c 〈◊〉 Mar. c. 24. that Infirmis licet fugere It is lawfull for the weake to fly as being unfit as yet to suffer martyrdome and persecution in regard as we may conceive that their irresolution and ungroundednesse in the faith may occasion their backsliding and revolt at the first sight and horror of the affliction and so bring rather losse than gaine to the cause of Christ But the time will come as he goes on in quo fugisse negasse est In which to fly shall be accounted as bad as to deny Of which you know what our Saviour himselfe saith He that shall deny me before men shall himselfe be denied before the Angels of God Luke 12.9 But in the meane time when the Gospell and truth of God can gaine nothing but rather as I say suffer much losse and detriment by thy death and suffering Fugito latita saith the same Erasmus still Fly in Gods name and keepe thy selfe close for a better opportunity till a fitter season doe offer it selfe in which thou mayest doe good For by that course it may so fall out which Demosthenes speakes of that Vir qui fugit redintegrabit praelium He that flyes to day may live to renew the battaile to morrow or at another time As indeed it fell out accordingly with these Disciples of our blessed Saviour which howsoever they were but weake and infirme at the time of the apprehension or taking of their Master which as you have heard occasioned their flight yet they proved afterwards the proclaimers of the Gospell to all people and the Heralds of salvation unto all soules preaching the truth of Christ boldly to their faces from whose presence they had fled before But when a man is so confirmed and setled in his faith himselfe as that withall he is able to strengthen his brethren and that his death or other sufferings whatsoever may bee profitable and bring forth plentifull fruit unto the Church of God and his bloud bee as seed sowen in good ground springing up to the increase of faith in divers others Why then I say it shaâ—l be a great disparagement for himselfe and a detriment to the Church of God for a follower of Christ to fly for every one whom Christ hath called to his faith and the knowledge of his truth must doe his best to bring his brother to Christ too John 1.42.25 as Andrew did Peter and Philip did Nathaniel For Nascitur indigne per quem non nascitur alter saith the Poet which if it be true in naturall generation that he is borne but to little purpose that doth not propagate his kinde then much more in spirituall regeneration which seeing it is done no way better then by constant profession of the Gospell even unto death and bonds because Sanguis Martyrum est semen Ecclesiae The bloud of Martyrs hath ever proved the best seed of the Church therefore in such cases it is not lawfull for him that professes Christianity and Religion either to withdraw or conceale himselfe but he ought rather occurrere carnifici even to meet the hangman in the face then to step a foot out of the way to prevent and avoyde the danger For howsoever as Bernard sayes Sâ—rm 3. Dominica in ramis Palm Persecutio temporalis ómnis adversitas pro loco tempore aliquando fugienda erit cum autem necesse fuerit viriliter toleranda that is Persecution and temporall affliction bee sometime according to place and occasions to bee avoyded and eschewed yet when need is it must be manfully tolerated and endured Vse But enough of this onely an Vse or two from the flight of these Disciples and running away from their Master and then wee will end this Circumstance First then let us take notice that those men are like unto these that is but weake in faith which are content to serve Christ onely in the time of prosperity and while all things goe well with them and that no trouble or affliction come thereby but when any crosses or calamities arise whereby they shall be necessitated and driven to forsake either their wealth or their will their profit or their pleasure or suffer and sustaine any other the least detriment or disgrace by his service why then presently they withdraw themselves and leave him It is to be doubted beloved that Christ hath many such Disciples in these dayes many which Vt comes radios per Solis euntibus ùmbra est Cum latet hic pressus nâ—â—ibus illa fugit as a Poet saith That can be content to follow Christ as the shadow doth the Sunne that is so long as it shineth but when once it begins to be darkned with clouds it instantly vanisheth away So in time of prosperity all men for the most part will be content to be Christs Disciples but when tribulation or persecution commeth for Christs sake by and by they are offended as our Saviour himselfe saith of them Matth. 13.21 or as Saint Luke hath it Tempore tentationis recedunt that is In time of temptation they goe away Luke 8.13 yea many with the sonnes of Zebedeus would be Christs Disciples if he had an earthly Kingdome to advance them to places of honour that so one might sit at his right hand and the other on his left but when it comes to this reckoning that they must pledge him of that bitter cup of his Crosse of which he is now ready to drinke a full draught before them then it is to be doubted that most of them will be ready to say with the carnall Capernaites in the Gospell Durus est hic sermo This is an hard saying who can heare it as John 6.60 But beloved we must know that it is not enough for a Christian to confesse Christ and his truth in the Halcyon dayes and times of peace and plenty but they must also sticke to it when trouble ariseth for the same For it is but an easie matter to professe the Gospell while all is calme and quiet and the weather faire as wee say but the tryall of constancy and perseverance is to be seene onely in adversitie as one saith Tempore duro est inspicienda fides As the valour and courage of a Souldier is best seene in the hottest skirmish and the skill of a Mariner best descried and discerned in the greatest tempest so the faith and constancy of Christians is best tryed in the most
grievous persecutions For in the dayes of tranquillity and peace what hypocrite gives not way unto the Gospell Who will not favour it so long as it is in the generall favour of the world What Persian so prophane that will not become a Jew to enjoy their freedomes and prerogatives as Hester 8.17 But when the world and the Gospell part and Truths followers are followed with hatred and contempt threatned with fire and faggot then comes the tryall of a true faithfull Christian indeed and not before It is the glory of the Angell of Pergamus that dwelling where Satans Throne was in those dayes when Antipas Gods faithfull Martyr was slaine yet he had not denyed his name Revel 2.13 And the argument is strong for th◠uprightnesse and integrity of Job against the cavill of Satan that when the fence was removed which he had suggested to be the hold-backe of Job from blaspheming the name of God yet as the text saith That Job continued still in his feare Job 10.11 12. We have most of us given the Gospell entertainment so farre at the least as to become professors and hearers of it and no marvell for it hath the credit and the countenance of the times yea and the sword of the publick Magistrate in defence and protection of it which the Lord of his infinite goodnesse vouchsafe still to continue amongst us but if such times should come againe as some of our fore-fathers have lived in and as were in the Primitive dayes of the Gospell I meane those Marian times of bloudy Persecution wherein we must either deny fly or die What would wee doe then It is to feared that it would then be found that many which now make faire and glorious shewes seeming close and inward friends to Christ would give him the slip with his Apostles here and disclaime all acquaintance with him as Saint Peter for his part did rather then expose themselves to danger for his sake and our too much love of this frayle and momentary life drive us often into many base shifts to save it yea to hazard the losse of our soules for ever onely to gaine a few uncertaine minutes of breathing to a sicke and crazie body Peter I say vowed though all the world forsooke Christ that he would never leave him yet for feare denies him thrice and forsweares him too Marcelinus twice cast graines of incense into the Idols fire 〈…〉 Ecebolius turnes thrice Spira revolts and despaires But I shall not need to presse this point any farther as being halfe impertinent to these dayes of peace wherein taking up the Crosse to follow Christ withall is amongst those duties which it sufficeth to performe praeparatione animae rather in the readinesse of our mindes then the present action and execution of our bodies because God be thanked it seemes to be a far off Howsoever we may doe well beloved to examine how we stand resolved in case the Lord should call us to suffer for his names sake and to arme our selves for such a time though it never come as a wise Mariner that in a calme makes all his tacklings strong against a storme and as the carefull Fen-man or Marsh-man mends all his bankes in Summer to prevent the drowning of his grounds in Winter And if we finde our hearts to be so firmely set and setled that we will rather forsake all than foregoe our Master Christ Jesus our resolution in this kinde shall passe for execution in the sight of God and it shall be held as done which we would have done if we had beene put unto it though it never bee done indeed For Non Martyrium sola effusio sanguinis consummat saith Saint Austin nec sola dat palmam exustio illa flammarum It is not the sword alone nor the fire which makes a Martyr but a man may be a Martyr without blood-shed Et sicca morte and by a dry death attaine unto the Crowne of a Confessor For we must know beloved that there are three kinds of Martyrdome The first Operis voluntatis both of the will and worke as that of Saint Stephen related and set downe at large Acts 7. The second Operis sed non voluntatis of the worke but not the will as that of the Infants of Bethlem recorded by Saint Matthew cap. 2.16 The third Voluntatis sed non operis Of the will but not the worke as the Martyrdome of Saint John the Evangelist reported in the Ecclesiasticall History Euseb 〈…〉 cap. 31 Answerable also to that of Saint Paul before his death when he said unto Agabus and others I am ready not to be bound onely but also to dye at Jerusalem for the name of the Lord Jesus Acts 21.13 Now beloved we must resolve to be Martyrs in this last kinde at the least or else we are not worthy the name of Christians We must resolve therefore I say to continue and abide by Christ not onely in his but in all our owne temptations also or else we can never bee partakers of his glory among the Saints of light For there is no hope of the Crowne if we doe not helpe in some measure to carry the Crosse neither can we be sharers of the spoiles and booty if we fight never a stroke in the battaile But either cowardly with the Apostles here runne away from Christ or with Saint Peter deny him rather than runne the hazard of persecution which may arise for his names sake For whosoever shall be ashamed of me and of my words among this adulterous and sinfull generation him shall the Sonne of man be ashamed of when he commeth in the glory of his Father with all his holy Angels saith our Saviour himselfe Marke 8.38 And therefore if you would have Christ not to forsake you in another world doe not you forsake him in this whether in word or deed practise or profession heart or hand but be constant in your Faith holding out unto the end notwithstanding never so many dangers which may threaten you for your profession sake For all the afflictions of this life are not worthy to be compared with the glory which shall be shewed unto us in the life to come saith Saint Paul Rom. 8.18 And this sufficeth for this use 2. Vse Secondly Take notice that these Disciples followed Christ Vsque ad Passionis tempus as one observeth i. e. Till the time that his Death and Passion drew neere and was at hand but then they forsooke him and fled so thy Parents Kinsfolke Children and Friends and all other good things of this world will be content to serve and attend thee whilest thou art alive and to live like as we say But when the ministers and messengers of death begin once to beset and encompasse thee about they will all forsake thee presently and leave thee to thy selfe alone Which may afford us this use to teach us not to put our trust in men nor in any other earthly thing but onely in the
of Sampson he lost his former unconquerable strength so that he might be held with cordes and bound with withes so when the sinne of Adam whereby he swarved from the will and deviated from the wayes of God came once upon the head of Christ Teneri potuit ligari His enemies had power to hold and binde him so that he may complaine as in the Prophet He hath hedged me about so that I cannot get out and he hath made my chayne heavy Lament 3.70 The false hands and the foule fingers of the first Adam were lift up after a theevish manner wrongfully to take and cause the mouth to taste of Gods forbidden fruit without the good leave and liking of him the lawfull owner which gave occasion to our second Adam willingly and readily to permit and suffer his holy and righteous hands to be bound as a Theefe that so he might make full satisfaction for that so foule transgression of the first and loosen the hands of him and his posterity in which by reason of the former offence they were fast tyed and bound before according to that of the Poet Adae primi vincla se quatiunt Adam novum cum nexus ambiunt That is The first Adams bands begin to loose When to the second they knit the noose c. Sed proh regem vinctum pro furum seelere What a thing is this nay what a strange thing to see the King bound for the Theeves offence strange indeed but that we are taught and told that the love of Christ does stranger things for the love of us then this and all that he might draw sinfull mankinde to the love of him againe as one saith Ligari voluit pro nobis ut nos sibi alligaret vinculis charitatis He would be bound for us that so he might binde us unto himselfe in the chaynes of charity yea as the holy Scripture saith In funiculis Adam traham eos in vinculis charitatis I drew them with the cordes of a man and in the bands of love Hosea 11.4 To draw then towards an end of this point Tu vinciris ut vinctos liberes Vincla mea tu fers in manibus Tuis rogo me liges funibus Since thou art bound the bond to free And that my chaynes are borne by thee With these thy cordes Lord tye thou me Yea knit not onely me but all thy whole Church so fast unto thy selfe in thy faith and feare and love unfeigned that neither height above nor depth beneath nor death nor life nor Angels nor Principalities nor powers nor things present nor things to come nor any other creature as Saint Paul saith be able to make a separation or to dissolve the union And let these thy cords and chaynes so farre loosen the bands of mine and of all our sinnes as that they may never rise up against us to condemne us either in this world or that which is to come Yea so strengthen us with thy heavenly grace and powerfull assistance of thy holy Spirit that we doe not conspire with these thine enemies to binde thee againe our selves by resisting of thy gratious motions and most holy instincts or disobeying of thy will in any thing but enable us in all things to doe as we say when we pray as thou hast taught us Lord let thy will be done in Earth as it is in Heaven Da quod jubes jube quid vis Enable us to performe and then command what thou wilt Draw us with these the everlasting chaynes and cords of thy love and then wee will runne after thee in the savour of these thy sweet oyntments and perfumes as thy Spouse professeth on our behalfe to doe Cant. 1.3 4. And once more let us pray in our mother tongue I meane our mothers the Churches language Thou O gratious Father whose nature and property is ever to have mercy and to forgive receive our humble petitions and though we be tyed and bound with the chayne of our sinnes yet let the pitifulnesse of thy great mercy loose us by the meanes and merit of these bonds and chaynes and other the sufferings of our blessed Saviour and for the farther honour of him the said Jesus Christ our Mediator and Redeemer Amen And this sufficeth to have beene spoken of the apprehension and binding of Christ as the first part and parcell of those corporall indignities which for our sakes He suffered under Pontius Pilate In the next place he is carried to the seate of Judgement and before an whole Bench and Court of Judges which are foure in number two spirituall and two temporall All wicked and very unjust as by the sequell of this discourse it will plainly and manifestly appeare especially the two spirituall ones Annas and Caiâ—phas which were so farre from upright Judges in this cause as that they were indeed most violent and partiall adversaries malitiously affected towards him that was here brought before them to bee judged according to the Law For who ever heard before that Judges did act the parts either of pleaders or accusers or went about to enquire for false witnesses and suborne them to come in against a prisoner at the Barre or one that stood before them to answer for his life as these Judges did For Saint Matthew and Saint Marke both tell us that aswell the chiefe Priests and Elders as the rest of the Counsell sought for false witnesses to put him to death Matth. 26.59 and Marke 14.55 whereby it appeares that they were very enemies unto him upon whose life they meant to sit as Judges which was a most wicked and unlawfull act in them and such as made Saint Chrysostome upon a like occasion to refuse to stand to Eccl. Hist lib. 8. c. 17. saying Se nolle temerarium aliquid subire manifestos inimicos ferre judices as Sozomen relates That he would not abide by any judgement or censure that should be given by his enemies And it is an ordinary and usuall practise in the Courts of Justice amongst our selves for a prisoner if he know or but suspect any of the Jury to be his enemies to challenge them and they shall be put by from passing upon his life or cause And in some cases if a man doubt of the integrity or uprightnesse of any Court whether Spirituall or Temporall he may remove his action and cry with Saint Paul Appello Caesarem I appeale unto Caesar or some higher Bench whereas our Saviour ye see here does none of these things but is content to let them take their course against him though his own innocency be never so eminent and evident and their injustice and iniquity never so great But indeed the truth is these were the supreamest Courts of that place and time in which his cause was to be tryed aswell Ecclesiasticall as Imperiall of Caesar as the Synagogue so that from these except to the Throne of Heaven there lay no appeale Now if this be not a great degree of suffering
instructions to the Judges of our times And I will begin with that Quaere of the Holy Ghost Are your mindes set upon righteousnesse O yee Congregation and doe yee judge the things that are right O yee sonnes of men Ps 58.1 that is according to the order rightnesse straightnes of that Law of God which he set and appointed you to judge by when he sayd unto Moses that Judges and Officers he should make in all the Gates throughout the tribes of Israel and they should judge the people with just judgement Deut. 16.18 quasi dicat as an expositor upon the place non tantum in ore habeatis justitiam sed in opere as if he should say it is not enough to talke of righteousnesse with your mouthes and in your words but you must practise it also with your hands and in your works Now then let us take notice that there are many things requisite to this right and just judgement which ought therefore to concurre and be found in all Judges whatsoever whether Ecclesiasticall or civill The first whereof is this that what they require of others they practise and performe themselves because as S. Peter saith It is but just that judgement should begin at the house of God 1. Pet. 4.17 and therefore they ought not to doe as the Scribes and Pharises which our Saviour speakes of which binde heavy burthens and such as are grievous to bee borne and lay on other mens shoulders when as they themselves will not moove them with one of their fingers Matth. 23.4 but they that are Judges of the Earth ought themselves to love righteousnesse as the wiseman exhorteth them Sap. 1.1 The second is that they keepe themselves close to the prescript and order of the Law and not presume to passe the bounds of that which is to be their directour and their guide according as it is commanded them by Gods Law saying when the King sitteth upon the throne of his Kingdome he shall write him a copy of this Law in a booke which shall bee with him and hee shall reade therein all the dayes of his life that so hee may not turne aside from the Commandement to the right hand or the left Deut. 17 18 19.20 verses That they doe throughly fift the truth and depth of the matter which they have in hand as Iob professeth that hee did saying Caussam quam nesciebam diligenter investigabam I was diligent to search out the cause which I knew not Iob. 29.16 That they be no accepters of persons For qui cognoscit in judicio faciem non bene facit saith the Wise man as the vulgar Latine reads it Prov. 28.21 He that in the time of judgement knowes a difference of faces does not well for such a one will transgresse for a piece of bread as there followes in the latter part of the verse and therefore elsewhere hee saith It is not good to accept the person of the wicked to overthrow the righteous in judgement Chap. 18.5 That they give not place to the clamors or favour of the multitude to doe contrary to law and their owne conscience as our Pilate here did for the crucifying of Christ for this likewise is flatly forbidden in Gods Law as you heard before where it sayes Thou shalt not follow the multitude to doe evill neither shalt thou speake in a cause to decline after many to wrest judgement Exod. 23.2 That they be not driven from the streightnesse and rectitude of their course of justice for feare of the mighty as another Wise man adviseth saying Seeke not to be made a Judge being not able to take away iniquity lest at any time thou feare the person of the mighty and lay a stumbling blocke in the way of thy uprightnesse Ecclus 7.6 That they be not too pitifull beyond that which is meet and fit according to that other precept of the Law Thou shalt not countenance a poore man in his cause Exod. 23. 3. i. e. in a bad cause For otherwise it is said but three verses after Thou shalt not wrest the judgement of the poore in his cause verse 6. That they be no bribe-takers as the same Law still goes on Thou shalt take no gift for the gift blindeth the wise and perverteth the words of the righteous verse 8. And lastly That they admit of no intreaties and perswasions to the prejudice or dammage of any other for justice is to be executed and judgement given consilio non prece by counsell and deepe consideration in a mans selfe not by request of other men For as Bernard saith well Vbi non licet facere quod volo quis locus rogandi Where it is not lawfull for a Judge to doe what he may have a desire it may be to doe himselfe there surely can be no place left for the sutes and requests of others And these are the nine things requisite to the performance and execution of right and just judgement which whatsoever Judge shall faithfully fulfill and keepe hee need not feare the censure of any Court here or the face of an angry Judge hereafter There might much more have beene added concerning these particulars but that I am not ignorant that Verbum sapientibus sat est A word to such wise men is enough in regard whereof I have chosen rather to leave this short caution and remembrance onely to our Honourable Judges and other subordinate Magistrates than to presume to give them either larger instructions or the least reproofes And this sufficeth for Christs sufferings under Pontius Pilate John 19. vers 16.17 18. Then delivered he him unto them to be crucified And they tooke Iesus and led him away And he bearing his crosse went forth into a place called the place of a skull which is called in Hebrew Golgotha where they crucified him and two other with him on either side one and Jesus in the midst c. WHen the sentence of death against our Saviour Christ was once given Curcified then presently in all haste the crosse was prepared and the condemned person brought out and the heavie tree as it appeareth by Saint Iohns Gospel in our Text verse 17. was at the first laid upon his owne shoulders which had beene unmercifully battered with whips before whereby they tormented him not onely with the sight but with the weight also of that which was appointed to bee the instrument of his death which painfull burthen notwithstanding together with the weight of all our sinnes he refused not for our sakes to take upon him but proceeded on his way with incredible alacrity both in love towards us and in obedience to satisfie his fathers justice as a true Isaack bearing the wood for the sacrificing of himselfe For mortem non coactus sed ultro subiit Christus ut voluntarium esset sacrificium nam sine obedientia nobis expiatio parta non esset In Iob. c. 18. saith Calvin Christ suffered death willingly and not by constraint that so his
eternall Sabbath of rest unto his children unto which although they were at first created yet by reason of sinne and the Devils malice they had been deprived unlesse he had dyed and been thus buryed to restore it againe unto them Fifthly he was buryed to the end that he might hallow the earth by his sacred body to become a receptacle of rest for the receiving of our bodyes also Which must needs be a great comfort to the godly to know and beleeve how that by his grave and buryall he hath sweetly perfumed our graves wherein we shall be buryed and instead of stinking houses of perdition hath made them chambers of quiet rest and sleepe unto us so that as the Prophet saith Peace shall come and they shall rest in their beds that is their graves every one that walketh before him Esay 57.2 And in these respects and sundry others which might be thought upon The buryall of Christ is esteemed by some Ancient Fathers to be more hâ—nourable then his birth according to that of Saint Austin Gloriosior est sepuliâ—ra quam nativitas in Christo ista enim coâ—pus morâ—alâ— genuit illa edidit immortaâ—e Because that brought forth a body which was mortall so that it both could and did dye whereas this restored and returned it immortall and which can dye no more but liveth and abideth now for ever And as after his birth he fell into many tortures and troubles miseries and afflictions in this life so after his buryall he hath passed immediately from death to life in the land of the living So that Religiosior plane est ista quam illa nativitas as the Father goes on This latter birth of his is more to be celebrated and held sacred then the former because in that the Lord of the whole World was kept close prisoner nine months together in his Mothers wombe whereas this detained him only three dayes in the wombe of the earth In which respect Illa cunctorum spem tardius protulit Haec omnium salutem citius suscitavit That is said but to delay our hope and this to finish more speedily our Salvation In regard whereof also the Prophet saith That Sepulchrum ejus erit gloriosum as the vulgar Latine reads it Esay 11.10 that is His Sepulcher or buriall shall be glorious not by reason of the statelinesse of his tombe or magnificence of the pompe and solemnity at his buriall For herein it is very likely that the Sepulcher and sepulture of Alexander the Great and many other earthly Princes might farre outstrippe and overgoe him exceed and excell him much but onely Quia ex morte ad vitam gloriam aeternam revixit as saith Chitraeus because herehence hee passed presently from death to life and from mortality to immortality and eternall glory whereas all those great Monarchs of the World aswell as meaner persons remaine under deaths arrest till this present day and so are like to continue to the Worlds end And therefore although these Potentates of the earth can find neither comfort nor glory in their grave though they goe with never so much pompe and glory to it Yet wee which are Christians doe expect and looke for both by reason of the buryall of this our Saviour who as you have heard hath hereby sanctifyed our graves to be unto us as our beds wherein our bodyes rest from thâ—ir labours till the generall resurrection at the the latter day and further hath opened unto us a way from thence to eternall glory So that although we dye and be buryed as other men yet we shall rise againe with him from the earth to life everlasting And lastly to conclude we may from this buryall and sepulture of Christ learne and note the civill use of the grave to be necessary and fitting for all persons and people whatsoever to bury their dead out of sight and from annoyance and offence that they may otherwise come from their deceased bodyes It being reckoned among the blessings of God to be decently and comely brought unto our graves and so layd and put into them and not to be cast out as wile carkasses to the beasts of the field or foules of the ayre as it was threatned and imposed as a curse upon Jeconiah to be buryed as an Asse is buryed even drawne and cast forth without the gates of Jerusalem Jer. 22.19 And therefore Diogenes is too currish and uncivill to say Cast me out and lay a staffe by me as seeming to take no thought for seemely buryall at all whereas the Saints of God have alwayes had a speciall care of it Abraham purchasing a possession of buryall the first purchase that we read of in the booke of God wherein to bury his dead out of his sight as yee may see Gen. 23.4 And the Sonne of God himselfe the subject of our discourse at this time submitting and permitting his body after his death to be put into a decent and comely grave as here you see But yet if it so fall out as oftentimes in warres in pestilence in drowning and the like it doth That the godly happen to be deprived of seemely and Christian buryall as the two witnesses of Christ through the rage and inhumane cruelty of their persecutors were as it appeares Revel 11.8 9. Let all men know that this is no hurt or detriment unto them either in the resurrection of their bodyes or salvation of their soules No more then the stâ—tely and pompous tombes and buryall of the wicked can benefit or profit thâ—m either of these wayes For all the pompe and honour done unto their bodyes cannot keepe their name and fame from shame and dishonour noâ— their soules from the fire of hell torments and confusion Luke 16.22 23. The rich glutton dyed and was buryed richly no doubt and sumptuously but his soule for all that went to hell where it was tormented Lazarus dyed likewise and no mention is made of his buryall but yet it is expresly said That his soule was carryed by Angels into Abrahams bosome What profit then had the rich man in that his body was buryed or what disprofit or hurt was it to Lazarus though his body were not Let us not be carelesse then of the decent and comely buriall of our bodies nor neglect to hew us out a Tombe as Joseph here had done or to provide Coffins or Graves for them but above and before all let us be carefull to provide that our soules may be carried by the Angels into Abrahams bosome And this sufficeth for the buriall of our blessed Lord and Saviour Jesus Christ I will conclude the whole discourse with Saint Augustines Prayer upon the Passion in this manner O thou most gratious God which for the redemption of the world didst vouchsafe to be borne into the world to be circumcised as a Jew and yet to be rejected by the Jewes thy Countrey-men and Kinsmen according to the flesh to be betrayed by thine owne Apostle Judas the Traytor and that with a kisse the signe and pledge of love Yea to be bound with Cordes and so led as an innocent and harmelesse Lambe unto the slaughter to bee undecently and uncivilly presented and offered to the sight and view of Annas Caiaphas Pilate and Herod to be accused by false witnesses to have thy sacred body tormented with scourges and thy blessed soule tortured and afflicted with revilings and reproaches to be besmeared with filthy spittle and to be crowned with piercing and pricking Thornes to bee beaten and buffeted with fists stricken with rods blindfolded in thy face despoyled of thy garments fastened to the Crosse with nayles and so lifted up upon the Crosse naked in the wide and open aire To be accounted and crucified among theeves to be offered Vineger and Gall to drinke and lastly to have thy sides wounded and broken pierced and launced with a speare Thou most gratious Lord I say by these most holy and sacred sufferings of thine which I though most unworthy doe thus recount and recollect as also by thy holy Crosse and death deliver me and set me free from the punishments and paines of Hell and vouchsafe to carry me with thee to that blessed place of rest and Paradise of pleasure whither thou carryedst that good theefe that was crucified with thee who with the Father and the Holy Ghost livest and reignest ever one God world without end Amen Soli Deo Gloria