Hebdomada magna, or The great weeke of Christs passion. Handled by way of exposition upon the fourth article of the Apostles Creed: He suffered under Pontius Pilate; was crucified, dead, buried. / By John Crompe, Master of Arts of C.C.C. in Cambridge, and vicar of Thornham in Kent. First preached in his parish church, and now enlarged as here followes for more publike use.
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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 Apost•es Creed;
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 Apost•es Creed;
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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 suffe•ings under Pontius Pilate, and his crucifying, death and buriall.
He was conceived by the Holy Ghost, and born of the Vi gin Marry: I am come now in the next place, by the order and course of the same, to Treat of his suffe•ings under Pontius Pilate, and his crucifying, death and burial.
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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;
For so speaks the fourth Article, He suffered under Pontius Pilate, was Crucified dead, buried. Where the First thing that in my judgement, will require satisfaction, is this;
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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.
did make so large a leap, as to pass so immediately and directly from the First act of his life to the last, from his being born of the Virgae Marry to his sufferings under Pontius Pilate: especially seeing the holy Evangelist speaks of many passages of his life in the interim and betwixt these, that Are very remarkable and worthy, not only of our observation but our contemplation also and belief.
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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;
which occasioned the worthy Authors and disposers of this sh rt sum of our Christian belief, to pass from one substantial head and point unto Another;
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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.
especially from his conception and birth, to his passion, resurrection and Ascension, with all celerity and expedition, leaving all other circumstantial parts and passages of his life to their Sermons and other larger discourses.
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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;
Which course likewise Saint Paul himself followed as is plainly to be seen in his Epistle to the Philippians. Where when he had described and Set down Christ Nativity and birth;
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;
Yea, and the holy Evangelists themselves seem not to differ much from this method and order neither, in that they Are so exact and punctual in setting down all Circumstances;
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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.
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 self could not contain the Books that should be written, John 21.25.
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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:
Here ye see, Beloved, sundry circumstances expressed and Set down, 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 self for the Whole:
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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, f•om his Cradle to his Crosse, from his very infancy till his dying day;
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 burial, f•om his Cradle to his Cross, from his very infancy till his dying day;
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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;
and show how that tota His vita Crux fuit acerbissima, his Whole life was nothing Else but a martyrdom, a continual suffering in one kind or other;
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Habens in factis observatores, in verbis contradictores & in tormentis illusores, as Saint Bernard speakes, Having envious and malicious obs•rvers of his deedes, spitefull and hatefull contradictors of his words;
Habens in factis observatores, in verbis contradictores & in tormentis illusores, as Saint Bernard speaks, Having envious and malicious obs•rvers of his Deeds, spiteful and hateful contradictors of his words;
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even just before his Crucifying, dederunt ei bibere vinum Myrrhatum, gave him Wine to drinke mingled with Myrrhe, Marke 15.23. which, as Cyrill saith, Fellis instar amara est, is even as bitter as gall.
even just before his Crucifying, dederunt ei bibere vinum Myrrhatum, gave him Wine to drink mingled with Myrrh, Mark 15.23. which, as Cyril Says, Fellis instar Amara est, is even as bitter as Gall.
and he addes his reason too, because Christus in ecclesiam odores spargit suavissimos, &c. Christ doth as it were strow sweete odours of his gifts and graces upon his Church and chosen.
and he adds his reason too, Because Christus in Church odores spargit suavissimos, etc. christ does as it were strow sweet odours of his Gifts and graces upon his Church and chosen.
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sweet in the nostrils of God his Father that injoyned it, that accepts it, and sweet unto his spouse the Church, i. e. the whole number of his faithfull ones, wheresoever dispersed throughout the whole world,
sweet in the nostrils of God his Father that enjoined it, that accepts it, and sweet unto his spouse the Church, i. e. the Whole number of his faithful ones, wheresoever dispersed throughout the Whole world,
patitur ad suam mortem ut videatis hominem; patitur ad nostram vitam ut ametis Deum; patitur in cruce, ecce miseriam; patitur ut resurgat, ecce gloriam.
patitur ad suam mortem ut videatis hominem; patitur ad nostram vitam ut ametis God; patitur in Cruce, ecce Miseriam; patitur ut resurgat, ecce gloriam.
but a bitter bundle to himselfe, in regard of his continuall sufferings, which were so knit and bound together throughout the whole course of his life, that there was no intermission or release betwixt them;
but a bitter bundle to himself, in regard of his continual sufferings, which were so knit and bound together throughout the Whole course of his life, that there was no intermission or release betwixt them;
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Then much more might the Prophet say of this man in particular, that he was, Vir dolorum & sciens infirmitates, Esay 53.3. (i. e.) A man so composed of sorrowes, as that he had a taste and sense of all humane infirmities:
Then much more might the Prophet say of this man in particular, that he was, Vir Dolorum & sciens infirmitates, Isaiah 53.3. (i. e.) A man so composed of sorrows, as that he had a taste and sense of all humane infirmities:
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But I take the meaning of the Creed to stretch no farther then to those great and grand sufferings that went immediately before his crucifying on the Crosse,
But I take the meaning of the Creed to stretch no farther then to those great and grand sufferings that went immediately before his crucifying on the Cross,
For the name of Pontius Pilate is not here mentioned, ad personae dignitatem, sed ad temporis significationem, as Saint Austin speakes, That is, not for any honour or credit given or intended to be given to the person;
For the name of Pontius Pilate is not Here mentioned, ad personae dignitatem, sed ad Temporis significationem, as Saint Austin speaks, That is, not for any honour or credit given or intended to be given to the person;
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Which beloved, was a very necessary circumstance to be known, ne ex aliqua parte, velut vaga & incerta, gestorum traditio vacillaret, saith Ruffinus, Lest the mindes of men should stagger and waver at the report and tradition of their doings and Christs sufferings:
Which Beloved, was a very necessary circumstance to be known, ne ex Any parte, velut Vaga & Incerta, gestorum Tradition vacillaret, Says Ruffinus, Lest the minds of men should stagger and waver At the report and tradition of their doings and Christ sufferings:
And therefore it was thought fit not to be omitted, by the compilers and composers of the Creed, as well for the confutation and conviction of the Jewes that would not beleeve in him,
And Therefore it was Thought fit not to be omitted, by the compilers and composers of the Creed, as well for the confutation and conviction of the Jews that would not believe in him,
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To omit therefore the basenesse of his birth, and the manifold miseries of his whole life, wherein he tooke upon him the shape, not onely of a servant,
To omit Therefore the baseness of his birth, and the manifold misery's of his Whole life, wherein he took upon him the shape, not only of a servant,
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Fecisti me servire in peccatis, Thou hast made me to serve with thy sinnes, Esay 43.24. Let us a •ittle consider of the time onely and manner of his death;
Fecisti me Serve in peccatis, Thou hast made me to serve with thy Sins, Isaiah 43.24. Let us a •ittle Consider of the time only and manner of his death;
yet by a little amplifying and aggravating the circumstances, it may so fall out, that your affections may be moved and stirred to suffer a little in your soules with him, that suffered so much bo•h in soule and body too for you.
yet by a little amplifying and aggravating the Circumstances, it may so fallen out, that your affections may be moved and stirred to suffer a little in your Souls with him, that suffered so much bo•h in soul and body too for you.
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And as Saint Chrysostome upon the same o•casion bespake his auditors, so let me you: Orate fratres ut dignatione qa• passus, passionis suae revelet arcanum:
And as Saint Chrysostom upon the same o•casion bespoke his Auditors, so let me you: Orate Brothers ut dignatione qa• passus, passionis suae revelet arcanum:
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one that was numbred among his twelve Apostles, and had fellowship with them, as Acts 2.17. should become an ag•nt, and an instrument to betray and de•iver him into the hands of his enemies.
one that was numbered among his twelve Apostles, and had fellowship with them, as Acts 2.17. should become an ag•nt, and an Instrument to betray and de•iver him into the hands of his enemies.
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Quod auget delictum detestabile proditoris, saith Chrysostome: which increases aswell the sinne of the traytor, as the sufferings and sorrowes of our Saviour:
Quod auget delictum detestabile Proditoris, Says Chrysostom: which increases aswell the sin of the traitor, as the sufferings and sorrows of our Saviour:
I meane, that royall Priesthood, and chosen generation, which Saint Peter speakes of, in whom he had already began to build and to lay the foundation of his Church.
I mean, that royal Priesthood, and chosen generation, which Saint Peter speaks of, in whom he had already began to built and to lay the Foundation of his Church.
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Of which number to have one prove a Traytor, it is no marvaile if it make the Kingly Prophet (his type in this) to complaine, saying, It was my familiar friend whom I trusted,
Of which number to have one prove a Traitor, it is no marvel if it make the Kingly Prophet (his type in this) to complain, saying, It was my familiar friend whom I trusted,
or if mine adversary had magnified himselfe against me, why then peradventure I would have hid my self from him but it was thou my companion and my familiar friend, which took sweet counsell together with me,
or if mine adversary had magnified himself against me, why then Peradventure I would have hid my self from him but it was thou my Companion and my familiar friend, which took sweet counsel together with me,
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among all sorts, all societies of men: Sine quo pater, mater, uxor, filii, affines; quid nisi vana nomina? without which the names of Father, Mother, Wife, Children, Kinsfolke,
among all sorts, all societies of men: Sine quo pater, mater, uxor, Sons, affnes; quid nisi Vana nomina? without which the names of Father, Mother, Wife, Children, Kinsfolk,
Because indeed, Amicus est alter ego: A friend is a mans otherselfe, nearer unto him then either marriage or naturall kindred, of the same bed or the same blood.
Because indeed, Amicus est alter ego: A friend is a men otherselfe, nearer unto him then either marriage or natural kindred, of the same Bed or the same blood.
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Now Christ for his part had performed all the offices of such a friend unto Judas, he had called him to be his Apostle, made him his friend, his familiar, caused him to eate of his bread, fit at his table, suffered him to be of his owne messe,
Now christ for his part had performed all the Offices of such a friend unto Judas, he had called him to be his Apostle, made him his friend, his familiar, caused him to eat of his bred, fit At his table, suffered him to be of his own mess,
No other, no better than the very Snake or Serpent which the Fable speakes of, whom the Countreyman in a time of frost and snow finding almost dead and starved with cold, brings home with him into his owne house,
No other, no better than the very Snake or Serpent which the Fable speaks of, whom the Countryman in a time of frost and snow finding almost dead and starved with cold, brings home with him into his own house,
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no Tale, but a Truth, answerable to that Prophesie of Jacob concerning his Son Dan (of which Tribe it is sayd by some, that Judas was borne) that he should be a Serpent by the way and an Adder by the path, &c. Gen. 49.17.
no Tale, but a Truth, answerable to that Prophesy of Jacob Concerning his Son Dan (of which Tribe it is said by Some, that Judas was born) that he should be a Serpent by the Way and an Adder by the path, etc. Gen. 49.17.
Or if yet a Fable, why then in stead of Lupus, it is Judas in Fabul•. For Christ is this Husbandman, who hath nourished and cherished up Judas, as in his owne bosome;
Or if yet a Fable, why then in stead of Lupus, it is Judas in Fabul•. For christ is this Husbandman, who hath nourished and cherished up Judas, as in his own bosom;
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But, tuta frequensque via est per amici fallere nomen, It hath ever beene accounted both a safe and a beaten way, under the colour of friendship to betray the innocent into the hands of their enemies.
But, Tuta frequensque via est per Friends fallere Nome, It hath ever been accounted both a safe and a beaten Way, under the colour of friendship to betray the innocent into the hands of their enemies.
David had his Achitophel; the Schechemites their Abimeleck; Ishbosheth his Baanah, and Rechab: Sampson his Dalilah; Abel his Cain; Joseph his Brethren; and Christ his Judas. But, Foelix quem faciunt aliena pericula cautum;
David had his Ahithophel; the Schechemites their Abimelech; Ishbosheth his Baanah, and Rechab: Sampson his Delilah; Abel his Cain; Joseph his Brothers; and christ his Judas. But, Felix Whom faciunt Aliena pericula cautum;
Baanah and Rechab were slaine by the commandment of David; and having their hands and feet cut off, were hanged up over the Poole in Hebron. And for Cain, he was accursed;
Baanah and Rechab were slain by the Commandment of David; and having their hands and feet Cut off, were hanged up over the Pool in Hebron. And for Cain, he was accursed;
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not constained thereunto through any necessity, neque invitatus à principibus sace•dotum, nor so much, nay indeed not at all upon urgencie and perswasion of their part:
not constrained thereunto through any necessity, neque invitatus à principibus sace•dotum, nor so much, nay indeed not At all upon urgency and persuasion of their part:
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going of himselfe unto the chiefe Priest, and saying, What will you give and I will deliver him unto you? Matth. the 26.14, 15. In regard whereof, he shewes himselfe to be the worst of Traytors;
going of himself unto the chief Priest, and saying, What will you give and I will deliver him unto you? Matthew the 26.14, 15. In regard whereof, he shows himself to be the worst of Traitors;
Propria malignitate consilium genuit sceleratae mentis, nullo participe convocato; as the Father goes on: his Treason towards his Master, proceeding from himselfe, from his owne inbred corruptions of covetousnesse,
Propria malignitate consilium genuit sceleratae mentis, nullo participe convocato; as the Father Goes on: his Treason towards his Master, proceeding from himself, from his own inbred corruptions of covetousness,
For if they had sought out him, and had put him upon the imployment, requesting his helpe and assistance in such a kinde, it might have excused him à tanto, etiamsi non à toto;
For if they had sought out him, and had put him upon the employment, requesting his help and assistance in such a kind, it might have excused him à tanto, Even if non à toto;
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and sayes, What will yee give me, &c. answerable to that of David, When thou sawest a Theefe, thou didst runne with him: Psal. 50.18. yea, Thy feet are swift to evill, and thou makest haste to shed innocent bloud, thy thoughts are wicked thoughts, desolation and destruction are in thy wayes; saith the Prophet, Isaiah 59.7. That is, thou intendest such things to others;
and Says, What will ye give me, etc. answerable to that of David, When thou Sawest a Thief, thou didst run with him: Psalm 50.18. yea, Thy feet Are swift to evil, and thou Makest haste to shed innocent blood, thy thoughts Are wicked thoughts, desolation and destruction Are in thy ways; Says the Prophet, Isaiah 59.7. That is, thou intendest such things to Others;
And therefore let not men be too forward and hasty in wicked and sinfull courses, especially in treasons and treacherous designes, either against Christ himselfe,
And Therefore let not men be too forward and hasty in wicked and sinful courses, especially in treasons and treacherous designs, either against christ himself,
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yet in such trayterous and treasonable practises, as this of Judas, and all other base and bad actions and expeditions whatsoever, it is ignoble and inglorious.
yet in such traitorous and treasonable practises, as this of Judas, and all other base and bad actions and expeditions whatsoever, it is ignoble and inglorious.
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His soule is even sicke with care, untill his satchell be filled with coyne. And rather then it shall continue so long, he will Perdere fidem, ut acquirat aurum;
His soul is even sick with care, until his satchel be filled with coin. And rather then it shall continue so long, he will Perdere fidem, ut acquirat aurum;
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which makes those that are possessed with it, not to startle at the most horrid acts, that either the malice of an enraged and infernall Devill can invent;
which makes those that Are possessed with it, not to startle At the most horrid acts, that either the malice of an enraged and infernal devil can invent;
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either injurious, trayterous, or murtherous assaults, and the fruition thereof held a sufficient recompence and reward of all such impious and diabolicall designes.
either injurious, traitorous, or murderous assaults, and the fruition thereof held a sufficient recompense and reward of all such impious and diabolical designs.
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That covetousnesse is the roote of all evill, 1 Timothy 6.10. Propter hanc enim (saith Chrysostome) naturae leges invertuntur, cognationis jura pelluntur, atque ipsius humanae su•stantiae justa debita corrumpuntur.
That covetousness is the root of all evil, 1 Timothy 6.10. Propter hanc enim (Says Chrysostom) naturae leges invertuntur, cognationis jura pelluntur, atque Himself humanae su•stantiae Justa Debita corrumpuntur.
So fearefull a sinne is Covetousnesse, making a man to become, Iniquum in deum, in proximum, in seipsum, injurious and unjust, not onely against his neighbour and himselfe, but against his God too:
So fearful a sin is Covetousness, making a man to become, Iniquum in God, in Proximum, in seipsum, injurious and unjust, not only against his neighbour and himself, but against his God too:
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For usque ad mortem domini, amor lucri se ingerit, nec vitae salvatoris quaestus desiderium pareit, That is, the love of profit puts forth it selfe even to the death of the Lord,
For usque ad mortem domini, amor lucri se ingerit, nec vitae Salvatoris Quaestus desiderium pareit, That is, the love of profit puts forth it self even to the death of the Lord,
what a wicked Merchant is this? Qui aestimas illum nummis, qui aestimari non potest: To set a price, a value of mony upon him, whose excellency is unvaluable;
what a wicked Merchant is this? Qui aestimas Ilum Coins, qui Aestimari non potest: To Set a price, a valve of money upon him, whose excellency is unvaluable;
as it is said of a faithfull friend such as he was, Eccles. 6.15. in the last Translation (or if you desire it rather in the vulgar Latine) which is as well to our present purpose:
as it is said of a faithful friend such as he was, Eccles. 6.15. in the last translation (or if you desire it rather in the Vulgar Latin) which is as well to our present purpose:
Oh! it was never heard before, that he that was a seller (although never so petty a chapman) would give the buyer leave to set the price upon his wares;
Oh! it was never herd before, that he that was a seller (although never so Petty a chapman) would give the buyer leave to Set the price upon his wares;
And so surely, Judas did est•eme of Christ, or else he would never have been thus base to have exposed him to sale as at an outcry, Quid dabitis? What will you give? What is this, but as the Prophet speaketh:
And so surely, Judas did est•eme of christ, or Else he would never have been thus base to have exposed him to sale as At an outcry, Quid dabitis? What will you give? What is this, but as the Prophet speaks:
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if both the shooes and the penny too were rated as in these dayes: a goodly price to have him valued at, as another Prophet exclaimes, Zachariah 10.13.
if both the shoes and the penny too were rated as in these days: a goodly price to have him valued At, as Another Prophet exclaims, Zachariah 10.13.
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But O Judas! thou dost little consider, that one drop of his blood that thou sellest at so low a rate, is sufficient to redeeme and purchase infinite Worlds,
But Oh Judas! thou dost little Consider, that one drop of his blood that thou sellest At so low a rate, is sufficient to Redeem and purchase infinite World's,
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But I have undertaken to expresse and aggravate, rather the sufferings of Jesus, than the sinnes of Judas, and therefore I must not dwell here, onely a few words more for use and application,
But I have undertaken to express and aggravate, rather the sufferings of jesus, than the Sins of Judas, and Therefore I must not dwell Here, only a few words more for use and application,
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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,
yet does not cast him off, not expel him his society, nay does not so much as Prodere proditorem, not once bewray him to his fellow Apostles, till he was urged and increated to do it,
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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;
but suffers him still to continue quietly in his company as one of his own followers and familiars to the last hour, thereby instead of shutting it against him, setting the gate of mercy wide open unto him, that so he might find Entrance unto the throne of grace;
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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,
Yea, he converses with him, sets him At his table, eats and drinks with him, gives him of the bred of life to eat in his most holy Sacrament (as you herd before) and last of all washes his feet,
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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.
for whereas the Apostle Peter condemns Ananias only for lying, yet our Saviour himself could tolerate and bear with Judas, though for treason; and that against himself too.
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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:
For, N lo mortem morientis, dicit Dominus, I have no pleasure in the death of him that Dies, Says he by his Prophet, Ezekiel 18.23. but I desire rather that he should return from his evil ways, and live:
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:
why did he not altar and change his wicked Purposes and intents, before they Come to execution? as being that Eternal word, by which all things were made:
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and so had the heart of Judas, aswell as of all other his Creatures, in his hand•, to alter and change the courses and counsels of it, as himselfe should lease.
and so had the heart of Judas, aswell as of all other his Creatures, in his hand•, to altar and change the courses and Counsels of it, as himself should lease.
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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,
To which, the said Chrysostom himself makes answer in the same place After this manner (viz.) that Judas could not be reclaimed & Recalled from his traitorous Purposes,
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When I looked for grapes, it brought forth wilde grapes: Isay 5.4. or like a barren field, which instead of Barl•y bringeth forth Cockle; and Thistles instead of Wheat: Job 31.4.
When I looked for grapes, it brought forth wild grapes: Saiah 5.4. or like a barren field, which instead of Barl•y brings forth Cockle; and Thistles instead of Wheat: Job 31.4.
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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 his friends indeed.
If he vouchsafe to call Judas friend, which was so false unto him: as, Friend, Wherefore art thou come? Matthew 26.5. then much more those that Are his Friends indeed.
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And Abraham is said to be the friend of God, Esay 41. and Iames 2.23. and Christ calls Lazarus his friend, Iohn 11. Blessed then, yea, thrice blessed are they that have gotten Christ to be their friend;
And Abraham is said to be the friend of God, Isaiah 41. and James 2.23. and christ calls Lazarus his friend, John 11. Blessed then, yea, thrice blessed Are they that have got christ to be their friend;
And •or the better confirmation, and strengthning of this league of ••iendship betwixt th•m, he stirres up their mindes to constant and continuall prayer and supplication;
And •or the better confirmation, and strengthening of this league of ••iendship betwixt th•m, he stirs up their minds to constant and continual prayer and supplication;
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and God on the other side, as a true friend indeed, speaking backe againe to the heart and soule of his humble suppliant and servant by inlightning his minde and understanding with divine consolation;
and God on the other side, as a true friend indeed, speaking back again to the heart and soul of his humble suppliant and servant by enlightening his mind and understanding with divine consolation;
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•or know yee not, saith the Apostle, that the amity of the world 〈 ◊ 〉 the enmity of God? James 4.4. for whosoever will bee the friend of this world, maketh himselfe the enemy of God; as there followes.
•or know ye not, Says the Apostle, that the amity of the world 〈 ◊ 〉 the enmity of God? James 4.4. for whosoever will be the friend of this world, makes himself the enemy of God; as there follows.
which knowes unto what affections and lusts especially each man is inclined by nature; and accordingly layes his baits and snares whereby to intangle and intrap their soules.
which knows unto what affections and Lustiest especially each man is inclined by nature; and accordingly lays his baits and snares whereby to entangle and entrap their Souls.
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As the Patriarch Iacob; when he would have the sheep and goats to bring forth their young spotted and party coloured, used at their watering times and places to lay rods; Cortice partim erepto, partim retento;
As the Patriarch Iacob; when he would have the sheep and Goats to bring forth their young spotted and party coloured, used At their watering times and places to lay rods; Cortice Partim erepto, Partim retento;
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Ita daemon sensibus nostris varia deliramenta obijcit, &c. (saith one) so doth the devill continually lay before our senses, many vain and deceivable objects;
Ita daemon sensibus nostris Varia deliramenta obijcit, etc. (Says one) so does the Devil continually lay before our Senses, many vain and deceivable objects;
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th•t so in one kind or other he may bespot our soules with sinne. As objects and shewes of revenge to the wrathfull; of luxury to the lustfull; of arrogancy to the proud;
th•t so in one kind or other he may bespot our Souls with sin. As objects and shows of revenge to the wrathful; of luxury to the lustful; of arrogance to the proud;
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and especially of farther and greater gaine to the covetous, as here to the traytor Iudas. Where we may justly take occasion to discourse a little farther off the sleights and subtilties he used towards him in this kind.
and especially of farther and greater gain to the covetous, as Here to the traitor Iudas. Where we may justly take occasion to discourse a little farther off the sleights and subtleties he used towards him in this kind.
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For this crafty fox, and sly insinuating serpent, understanding well enough on which side Iudas mind was to be assaulted and assayled (as having found out) that howsoever he were inclined to many,
For this crafty fox, and sly insinuating serpent, understanding well enough on which side Iudas mind was to be assaulted and assailed (as having found out) that howsoever he were inclined to many,
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Why was not this ointment sold for three hundred pence and given unto the poore? Iohn 12.5. thereby hiding and cloaking his covetousnesse under an hypocriticall vayle and mantle of charity, and providing for such as were in want:
Why was not this ointment sold for three hundred pence and given unto the poor? John 12.5. thereby hiding and cloaking his covetousness under an hypocritical Vail and mantle of charity, and providing for such as were in want:
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and had the bag, and bare that which was given as there followes, vers. 6. But now that he is throughly acquainted with the minde and manners of his Client, by this former tryall and experiment of him:
and had the bag, and bore that which was given as there follows, vers. 6. But now that he is thoroughly acquainted with the mind and manners of his Client, by this former trial and experiment of him:
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For having once found him comming, and gaind his consent and assent unto his wicked and lewd suggestions, he presently enters into his soule, Rapit hominem, circum-agitat phantasmata, non jam sub Cortice virgas, sed detectas oculis probet videndas:
For having once found him coming, and gained his consent and assent unto his wicked and lewd suggestions, he presently enters into his soul, Rapit hominem, circum-agitat phantasmata, non jam sub Cortice virgas, sed detectas oculis He may prove videndas:
For as the Scriptures testifie, soone after he had received the sop, Satan entred into him, Iohn 13.27. that is, tooke full possession of him, as the marginall notes expound the place:
For as the Scriptures testify, soon After he had received the sop, Satan entered into him, John 13.27. that is, took full possession of him, as the marginal notes expound the place:
so let it be ours so to resist and withstand them, as not to permit them to become, Cogitationes malas, not to proceed so farre as evill thoughts, i. e. not to nestle or roost within us. For as Luther said well:
so let it be ours so to resist and withstand them, as not to permit them to become, Cogitations malas, not to proceed so Far as evil thoughts, i. e. not to nestle or roost within us. For as Luther said well:
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so that this onely hath beene the occasion of many, if not most sinnes in sundry others besides Judas: As of Theevery in Achan, Bribery in Gehezi, Murther in Ahab, most notorious lying in the Souldiers that were set to watch the Sepulchre of Christ, hypocriticall dissembling in Ananias and Saphira, Simony in Magus; besides (as I say) Treason in Iudas: What will you give me? and What shall I give you? corrupting all conditions,
so that this only hath been the occasion of many, if not most Sins in sundry Others beside Judas: As of Thievery in achan, Bribery in Gehazi, Murder in Ahab, most notorious lying in the Soldiers that were Set to watch the Sepulchre of christ, hypocritical dissembling in Ananias and Sapphira, Simony in Magus; beside (as I say) Treason in Iudas: What will you give me? and What shall I give you? corrupting all conditions,
if not out of conscience of sin to restraine all mens hearts from affecting, (as I desire) yet out of feare of punishment to hold backe some mens hands from effecting such monstrous and prodigious impieties; as I hope.
if not out of conscience of since to restrain all men's hearts from affecting, (as I desire) yet out of Fear of punishment to hold back Some men's hands from effecting such monstrous and prodigious impieties; as I hope.
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THe second Circumstance which I intend to take notice of in the sufferings of Christ, (for a large volume would not serve to discourse of all) shall be that which he took notice of himselfe,
THe second Circumstance which I intend to take notice of in the sufferings of christ, (for a large volume would not serve to discourse of all) shall be that which he took notice of himself,
and taxt his adversaries for it, in the 26. of S. Matthew, Gospell, saying, Ye be come out to me as it were against a theefe, with swords and staves to take me;
and taxed his Adversaries for it, in the 26. of S. Matthew, Gospel, saying, You be come out to me as it were against a thief, with swords and staves to take me;
even swords and staves, Matth. 26.47. and S. Marke 14.43. and S. Luke sayes, that Iudas went before the company: Luke 22.47. I had thought beloved, that we had done with Iudas the last day;
even swords and staves, Matthew 26.47. and S. Mark 14.43. and S. Luke Says, that Iudas went before the company: Luke 22.47. I had Thought Beloved, that we had done with Iudas the last day;
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For then he went up and downe like a slimme, and a sly companion, that had gotten some stolen or counterfeit commodity under a threadbare cloake, crying in a corner;
For then he went up and down like a slim, and a sly Companion, that had got Some stolen or counterfeit commodity under a threadbare cloak, crying in a corner;
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so that none I trow will either envy or repine at the easie and hasty preferment of our n•w Captain Iudas: nor readily & willingly undertake his pains to gain his place;
so that none I trow will either envy or repine At the easy and hasty preferment of our n•w Captain Iudas: nor readily & willingly undertake his pains to gain his place;
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For beloved, if they had not met with an adversary that was more mercifull, then themselves powerfull, (though they were an hundred to one) they had beene all dead men at the very first onset, the first assault.
For Beloved, if they had not met with an adversary that was more merciful, then themselves powerful, (though they were an hundred to one) they had been all dead men At the very First onset, the First assault.
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Whereupon he demands, Quid judicaturus faciet, qui judicandus hoc fecit? Quid regnaturus poterit, qui moriturus hoc potuit? He that could doe these thing;
Whereupon he demands, Quid judicaturus faciet, qui judicandus hoc fecit? Quid regnaturus poterit, qui Moriturus hoc Potuit? He that could do these thing;
Egressi superant fossas noctisque per umbram Castra inimica petunt; multis tamen ante futuri Exitio, &c. that is, Over hedge and dike they past like men of might, Their foes to assayle within their Campe by night.) What a worke they would have made with Iudas, and his cowardly company;
Eunt superant fossas noctisque per umbram Castles Inimical petunt; multis tamen ante Future Exitio, etc. that is, Over hedge and dike they passed like men of might, Their foes to assail within their Camp by night.) What a work they would have made with Iudas, and his cowardly company;
Purpuream vomit ille animam: one should have vomited out his bloud and his breath together. And from another, Caput ipsi aufert Domino, truncumque relinquit sanguine singuliantem;
Purpleam vomit Isle animam: one should have vomited out his blood and his breath together. And from Another, Caput ipsi Aufert Domino, truncumque relinquit sanguine singuliantem;
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Or to leave the Poet, and come to the Prophet, if the Angell, the destroying Angell that was in the Campe of Senacharib had been but permitted to have taken his course;
Or to leave the Poet, and come to the Prophet, if the Angel, the destroying Angel that was in the Camp of Senacharib had been but permitted to have taken his course;
Which likewise the Prophet affirmeth, when he saith, Oblatus est, quia ipse voluit, as the Latines read it, Es. 53.7. He was offered, because he would.
Which likewise the Prophet Affirmeth, when he Says, Oblatus est, quia ipse voluit, as the Latins read it, Es. 53.7. He was offered, Because he would.
And the Apostle also confirmeth, saying, He humbled himselfe and became obedient to the death of the Crosse, Phil. 2 8. Now if he did it himselfe, it shewes he was willing thereunto,
And the Apostle also confirmeth, saying, He humbled himself and became obedient to the death of the Cross, Philip 2 8. Now if he did it himself, it shows he was willing thereunto,
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and when they had told him, Jesus of Nazareth, he answereth them againe and againe that he was the man, Iohn 18. All which I say, shewes his forwardnesse and willingnesse to be taken:
and when they had told him, jesus of Nazareth, he Answers them again and again that he was the man, John 18. All which I say, shows his forwardness and willingness to be taken:
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yet the Divine, by admitting of a distinction will deny the Axiome; because as Saint Bernard sayes, In similibus factis, causa dissimilis, simile recusat judicium:
yet the Divine, by admitting of a distinction will deny the Axiom; Because as Saint Bernard Says, In similibus factis, causa dissimilis, simile recusat judicium:
as here, God the Father is said, Tradere filium suum pro nobis, to deliver his Son to death for us: Rom. 8.32. and likewise, God the sonne, Tradere seipsum, to deliver himselfe for me (saith the same Apostle elsewhere (viz.) Gal. 2.20. and lastly, Iudas to deliver him into his enemies hands.
as Here, God the Father is said, Tradere Son suum Pro nobis, to deliver his Son to death for us: Rom. 8.32. and likewise, God the son, Tradere seipsum, to deliver himself for me (Says the same Apostle elsewhere (viz.) Gal. 2.20. and lastly, Iudas to deliver him into his enemies hands.
Now then as the same Father there objects Si pater tradidit filium, tradidit & seipsum filius, Iudas, quid fecit? If the father deliver the same, and the Son himselfe;
Now then as the same Father there objects Si pater tradidit Son, tradidit & seipsum filius, Iudas, quid fecit? If the father deliver the same, and the Son himself;
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what evill hath Iudas done? Quae res discernit (as he goes on) patrem tradentem filium, &c. What is that makes the difference betweene the Fathers delivering of the sonne, and the son of himselfe;
what evil hath Iudas done? Quae Rest discernit (as he Goes on) patrem tradentem Son, etc. What is that makes the difference between the Father's delivering of the son, and the son of himself;
and Iudas his delivering of his Lord and Master? seeing the action seemes to be in all, one and the same? Why, Ile tell you saith he, what it is, Quia fecit hoc pater & filius in charitate, fecit hoc Iudas in proditione, The Father and Son, did it out of love and charity;
and Iudas his delivering of his Lord and Master? seeing the actium seems to be in all, one and the same? Why, I'll tell you Says he, what it is, Quia fecit hoc pater & filius in charitate, fecit hoc Iudas in proditione, The Father and Son, did it out of love and charity;
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though his Master seeme and be never so forward, never so willing thereunto. Nam proditus Christus orbem liberavit universum, & proditor tamen Gehennam meruit possidere, as Chrysostome speakes.
though his Master seem and be never so forward, never so willing thereunto. Nam proditus Christus orbem liberavit universum, & proditor tamen Gehennam meruit possidere, as Chrysostom speaks.
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Howsoever the betraying of Christ, were a delivering and a freeing of the World from much misery and thraldome, not onely temporall and spirituall, but eternall too:
Howsoever the betraying of christ, were a delivering and a freeing of the World from much misery and thraldom, not only temporal and spiritual, but Eternal too:
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yet the traytor that did it, deserves no lesse then eternall torments for his labour, Traditus in coelis patris sedet in dextera, traditor autem apud inferos collocatus, tormenta debita sceleratus expectat, &c. as he goes on.
yet the traitor that did it, deserves no less then Eternal torments for his labour, Traditus in Coelis patris sedet in dextera, traditor autem apud inferos collocatus, tormenta Debita Sceleratus Expects, etc. as he Goes on.
he that did betray him, must expect nothing else but according to the lewdnesse and wickednesse of his minde and worke to be cast into the bottomlesse lake, there to be tormented for ever and ever.
he that did betray him, must expect nothing Else but according to the Lewdness and wickedness of his mind and work to be cast into the bottomless lake, there to be tormented for ever and ever.
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And this, beloved, beeing a Circumstance which of necessity was to be cleared in some one part or other of this discourse, I thought it fit to doe it here, where occasion is in part offered from the coherence and dependance of that which went before, that so it may save me a farther labour,
And this, Beloved, being a Circumstance which of necessity was to be cleared in Some one part or other of this discourse, I Thought it fit to do it Here, where occasion is in part offered from the coherence and dependence of that which went before, that so it may save me a farther labour,
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They came out against him with swords and staves to take him; Et Judas antecedebat eos, saith Saint Luke, cap. 22.47. i. e. and Judas went before them:
They Come out against him with swords and staves to take him; Et Judas antecedebat eos, Says Saint Lycia, cap. 22.47. i. e. and Judas went before them:
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But beloved, it should seeme by this, that he was not the Captaine, but the Lievtenant rather, whose office it is usually to be the leader and to bring up the men:
But Beloved, it should seem by this, that he was not the Captain, but the Lieutenant rather, whose office it is usually to be the leader and to bring up the men:
For, as Iudas went before, so out of question, Satan came behinde and followed after, carefully heeding all opportunities for the best advantage of the day;
For, as Iudas went before, so out of question, Satan Come behind and followed After, carefully heeding all opportunities for the best advantage of the day;
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The brightnesse thereof proceeding from the power and providence of an eternall God, that was able and willing to worke good out of evill for his owne glory,
The brightness thereof proceeding from the power and providence of an Eternal God, that was able and willing to work good out of evil for his own glory,
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And the blacknesse from the mischievous and malitious purposes of an infernall devill and his associates, who held a councell of warre, against no lesse then the Lord himselfe,
And the blackness from the mischievous and malicious Purposes of an infernal Devil and his associates, who held a council of war, against no less then the Lord himself,
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and forthwith he came to Jesus and said, God save thee Master, and kissed him, Math. 26.48.49. Whereupon our Saviour Christ replied unto him againe, saying;
and forthwith he Come to jesus and said, God save thee Master, and kissed him, Math. 26.48.49. Whereupon our Saviour christ replied unto him again, saying;
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according to that of the spouse: Let him kisse me with the kisses of his mouth, Cant. 1.10. that is, let him come and shew himselfe in his humane nature, as the said Cardinall and most of the antients doe expound the place:
according to that of the spouse: Let him kiss me with the Kisses of his Mouth, Cant 1.10. that is, let him come and show himself in his humane nature, as the said Cardinal and most of the ancients do expound the place:
The second, he styles Osculum poenitentiae; a penitent, or repentant kisse, as that of Mary Magdalen who ceased not to kisse the fee• of our bless•d Saviour, Luke. 7.45. The third, Reconciliationis, a reconciling kiss•;
The second, he styles Osculum poenitentiae; a penitent, or repentant kiss, as that of Marry Magdalen who ceased not to kiss the fee• of our bless•d Saviour, Lycia. 7.45. The third, Reconciliationis, a reconciling kiss•;
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who espying his loose and lewd sonne a farre off, had compassion upon him, ran to meet him, fell upon his necke and kissed him, Luke 15.20. The fourth, Congratulationis, a congratulating kisse, as that spoken of in another place of the Canticles by the Church of the Gen•iles to that of Ierusalem (as the notes on the same Text expound it) saying;
who espying his lose and lewd son a Far off, had compassion upon him, ran to meet him, fell upon his neck and kissed him, Lycia 15.20. The fourth, Congratulationis, a congratulating kiss, as that spoken of in Another place of the Canticles by the Church of the Gen•iles to that of Ierusalem (as the notes on the same Text expound it) saying;
Oh that thou wert as my brother, that sucked the breasts of my mother, I would then find thee without and kisse thee, Cant. 8.10. The fifth, Foederis, the kisse of Covenant;
O that thou Wertenberg as my brother, that sucked the breasts of my mother, I would then find thee without and kiss thee, Cant 8.10. The fifth, Fœderis, the kiss of Covenant;
and blessed them, Gen. 31.44, 45. verses. The sixth, obedientiae, the kisse of obedience; as that which Jacob gave to his father Isaac: when he called him;
and blessed them, Gen. 31.44, 45. Verses. The sixth, obedientiae, the kiss of Obedience; as that which Jacob gave to his father Isaac: when he called him;
saying, Come hither and kisse me my son, Gen. 27.26. The seventh, Gratiae, the kisse of grace and favour, as that of Solomon: They shall kisse the lips of him that answereth upright words, Prov. 24.26. The eight, Osculum gloriae, the kisse of glory and honour;
saying, Come hither and kiss me my son, Gen. 27.26. The seventh, Gratiae, the kiss of grace and favour, as that of Solomon: They shall kiss the lips of him that Answers upright words, Curae 24.26. The eight, Osculum Glory, the kiss of glory and honour;
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The first whereof he cals, osculum Meretricis, the harlots kisse, spoken of by Solomon, when she caught her lover and kissed him, Prov. 2.13. The second, superbiae, the kisse of pride, spoken of by Iob, when he said:
The First whereof he calls, osculum Harlots, the harlots kiss, spoken of by Solomon, when she caught her lover and kissed him, Curae 2.13. The second, superbiae, the kiss of pride, spoken of by Job, when he said:
And thus beloved, we have runne over so many kisses, till at last we are returned againe to the kisse of our traytor Judas; which we are now to speake of.
And thus Beloved, we have run over so many Kisses, till At last we Are returned again to the kiss of our traitor Judas; which we Are now to speak of.
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i. e. That that prophane and unsanctified throat, and neck of his, which this day he stretched forth thus deceitfully to kisse his Master, the next day he should stretch forth again, readily and really to receive the halter; Whi•h accordingly came to passe;
i. e. That that profane and unsanctified throat, and neck of his, which this day he stretched forth thus deceitfully to kiss his Master, the next day he should stretch forth again, readily and really to receive the halter; Whi•h accordingly Come to pass;
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for the text saith, He went and hanged himselfe: Matth. 27.5. Never any kissed Christ to so lewde a purpose, and therefore neither with such bad successe:
for the text Says, He went and hanged himself: Matthew 27.5. Never any kissed christ to so lewd a purpose, and Therefore neither with such bad success:
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Doe but weigh with your selves, and consider the great distance and difference betweene that kisse of Mary Magdalen, and this of Iudas. For as the Bee and Spider by a diverse power:
Do but weigh with your selves, and Consider the great distance and difference between that kiss of Marry Magdalen, and this of Iudas. For as the Bee and Spider by a diverse power:
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with an affectionate minde and spirituall touch: But Judas onely, O•is attactu & conjunctione labicrum; with an orall touch and corporall conjunction of the lippes:
with an affectionate mind and spiritual touch: But Judas only, O•is attactu & conjunction labicrum; with an oral touch and corporal conjunction of the lips:
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Because Christ after the fashion and custome, that was then in use amongst his Countrey-men the Jewes, (and also amongst the Romans, and other Nations;
Because christ After the fashion and custom, that was then in use among his Countrymen the Jews, (and also among the Roman, and other nations;
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as it were easie to shew, if it were much materiall) did ordinarily after that loving and familiar manner entertaine his Disciples and Apostles at their returne,
as it were easy to show, if it were much material) did ordinarily After that loving and familiar manner entertain his Disciples and Apostles At their return,
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and so be able to distinguish him from the rest of his company, and to take the right man, by not mistaking one for another, which was all they cared for, their malitious mindes being more bent against him, then any: nay, then all the rest.
and so be able to distinguish him from the rest of his company, and to take the right man, by not mistaking one for Another, which was all they cared for, their malicious minds being more bent against him, then any: nay, then all the rest.
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and therefore cryes unto him as you have heard, Judas, betrayest thou the Sonne of man with a kisse? which, he doth onely to shew the unsufferable lewdnesse,
and Therefore cries unto him as you have herd, Judas, Betrayest thou the Son of man with a kiss? which, he does only to show the unsufferable Lewdness,
as you may see, 2 Sam. 20.9, 10. ve•ses. And Cain also long before that, not much unlike when he egged his brother forth of doores, with an Egrediamur foras; come brother, let us goe walke, and take together:
as you may see, 2 Sam. 20.9, 10. ve•ses. And Cain also long before that, not much unlike when he egged his brother forth of doors, with an Egrediamur foras; come brother, let us go walk, and take together:
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and in the meane time, whilst his tongue thus annointed him with oyle, his heart and hand conspired together to murther and mangle, butcher and betray him.
and in the mean time, while his tongue thus anointed him with oil, his heart and hand conspired together to murder and mangle, butcher and betray him.
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for in so doing, we shall heape coales of fire upon their heads, and become conformable to the example of Christ, that hath done the like before us, and for us.
for in so doing, we shall heap coals of fire upon their Heads, and become conformable to the Exampl of christ, that hath done the like before us, and for us.
and such as making shewes of religion and devotion outwardly and to the world, are yet in their hearts and soules neither truly religious, nor devout indeed;
and such as making shows of Religion and devotion outwardly and to the world, Are yet in their hearts and Souls neither truly religious, nor devout indeed;
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Thirdly, let all Gods children learne hence, to beware of the faire face and flatteries of the world, which is nothing else but a traytor and a false friend to all those upon whom it fawneth most;
Thirdly, let all God's children Learn hence, to beware of the fair face and flatteries of the world, which is nothing Else but a traitor and a false friend to all those upon whom it fawns most;
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and hugging and embracing a third sort in the armes of honour and preferment; and so under the shewes of friendship, betraying all to eternall death and destruction.
and hugging and embracing a third sort in the arms of honour and preferment; and so under the shows of friendship, betraying all to Eternal death and destruction.
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And lastly, let every one as Christ adviseth his Apostles and Disciples; beware of those that come unto them in sheeps cloathing, but inwardly are ravening wolves;
And lastly, let every one as christ adviseth his Apostles and Disciples; beware of those that come unto them in Sheep clothing, but inwardly Are ravening wolves;
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Their kindnesses are but like Judas kisses, watching opportunities to betray thee into thine enemies hands. And therefore saith the Poet: Timeo Danaos & dona ferentes: an enemies kisses are wounds:
Their Kindnesses Are but like Judas Kisses, watching opportunities to betray thee into thine enemies hands. And Therefore Says the Poet: Timeo Danaos & dona ferentes: an enemies Kisses Are wounds:
And the heavenly Proverbs of Gods Word affirme, That the bitter wounds of a lover are better than the sweet and sugred kisses of an enemy that hates thee to the death,
And the heavenly Proverbs of God's Word affirm, That the bitter wounds of a lover Are better than the sweet and sugared Kisses of an enemy that hates thee to the death,
For seeing thou art not come to suffer for theeves aswell as for other sinners, there is reason thou shouldst be handled as a theefe, and beare their punishment:
For seeing thou art not come to suffer for thieves aswell as for other Sinners, there is reason thou Shouldst be handled as a thief, and bear their punishment:
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Thou hast told us thy selfe, that the theefe commeth to steale, kill, and to destroy, Iohn 10.10. by which words, an old Postiller tels me, there are three sorts of theeves designed and described:
Thou hast told us thy self, that the thief comes to steal, kill, and to destroy, John 10.10. by which words, an old Postiller tells me, there Are three sorts of thieves designed and described:
But yet I must confesse, that seeing thou wert innocent as well from these as all other offences, both thy sufferings and thine enemies sinnes are the greater, in that they did these things unto thee without thy desert.
But yet I must confess, that seeing thou Wertenberg innocent as well from these as all other offences, both thy sufferings and thine enemies Sins Are the greater, in that they did these things unto thee without thy desert.
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yea, drag'd and haled, pinioned and manacled too, and so carried to prison; and thence afterward brought to the Barre, and forced to answer for his life:
yea, dragged and haled, pinioned and manacled too, and so carried to prison; and thence afterwards brought to the Bar, and forced to answer for his life:
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that is, The eternall day was so vayled and obscured under humane members, that such as were darkenesse themselves, could not finde him out to massacre and murther him, except with lanthornes and torches.
that is, The Eternal day was so veiled and obscured under humane members, that such as were darkness themselves, could not find him out to massacre and murder him, except with lanthorns and Torches.
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as not altogether so bad as now it is, that wee could say so to:) and Job saith, that Oculus adulteri observat caliginem: that is, That the eye of the adulterer waiteth for the twy-light,
as not altogether so bad as now it is, that we could say so to:) and Job Says, that Oculus Adulteri Observation caliginem: that is, That the eye of the adulterer waits for the twilight,
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Job 24.14, 15. answerable to that of the Poet, Vt jugulent homines, surgunt de nocte latrones, &c. so that this, it should seeme, is the speciall time,
Job 24.14, 15. answerable to that of the Poet, Vt jugulent homines, Surgunt de nocte Latrones, etc. so that this, it should seem, is the special time,
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because the nights off-spring for the most part, are, as the Orator numbers them, dolus, metus, latrocinia, fraudes, querelae, &c. cozenages, robberies, murthers, and the like.
Because the nights offspring for the most part, Are, as the Orator numbers them, dolus, metus, Thefts, frauds, querelae, etc. cozenages, robberies, murders, and the like.
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But the truth is, Judas and this company that come here with their lanthornes and torches to apprehend Christ, are for the Devill both by night and day, plotting in the one what they practise in the other;
But the truth is, Judas and this company that come Here with their lanthorns and Torches to apprehend christ, Are for the devil both by night and day, plotting in the one what they practise in the other;
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And therefore we can expect no other but devillish workes and actions from them; neither must they expect any rewards, but what are answerable therunto:
And Therefore we can expect no other but devilish works and actions from them; neither must they expect any rewards, but what Are answerable thereunto:
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And this shall suffice aswell for the kisse of Judas, as that other Circumstance of their comming out unto him with swords and staves, lanthornes and torches,
And this shall suffice aswell for the kiss of Judas, as that other Circumstance of their coming out unto him with swords and staves, lanthorns and Torches,
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Then they laid their hands upon him and tooke him: Marke 14.46. And Saint John adds, That they bound him too: John 18.12. At the doing whereof all his Disciples forsooke him and fled, as Saint Matthew saith; Matth. 26.56.
Then they laid their hands upon him and took him: Mark 14.46. And Saint John adds, That they bound him too: John 18.12. At the doing whereof all his Disciples forsook him and fled, as Saint Matthew Says; Matthew 26.56.
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to thinke that they which had beene so long trayned up by him, and upon whom he had bestowed so much time and paines to instruct and establish them in his faith; (they continually hearing his heavenly Doctrines, seeing his powerfull Miracles, observing his holy conversation and comportment throughout the whole course of his life:
to think that they which had been so long trained up by him, and upon whom he had bestowed so much time and pains to instruct and establish them in his faith; (they continually hearing his heavenly Doctrines, seeing his powerful Miracles, observing his holy Conversation and comportment throughout the Whole course of his life:
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And therefore it is the lesse wonder, that he should be so of his followers and Disciples, which were but weak and faint-hearted, fearefull, and sinfull men.
And Therefore it is the less wonder, that he should be so of his followers and Disciples, which were but weak and fainthearted, fearful, and sinful men.
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But the forespeaking and foretelling of it, I doe confesse, doth not excuse them for doing of it, no more then Christs foretelling of Peters deniall, did lessen or extenuate the hainousnesse of his sinne.
But the forespeaking and foretelling of it, I do confess, does not excuse them for doing of it, no more then Christ foretelling of Peter's denial, did lessen or extenuate the heinousness of his sin.
even from their Master himselfe, when he spoke those words unto •is Adversaries, saying, If you seeke me, Sinite hos abire, then let these goe their way, John 18.8.
even from their Master himself, when he spoke those words unto •is Adversaries, saying, If you seek me, Finite hos abire, then let these go their Way, John 18.8.
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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,
Neither do I find, as I must acknowledge, any writers upon this Subject, whither ancient or modern, Father's or other latter Divines, Postillers or Expositors, that Are very forward to censure or condemn this their flight as a notorious fault or a grievous crime in them,
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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;
which howsoever they were but weak and infirm At the time of the apprehension or taking of their Master, which as you have herd occasioned their flight;
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:
then much more in spiritual regeneration; which seeing it is done no Way better then by constant profession of the Gospel, even unto death and bonds:
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cum autem necesse fuerit, viriliter toleranda ▪ that is, Persecution, and temporall affliction bee sometime according to place and occasions to bee avoyded and eschewed;
cum autem Necessary fuerit, Viriliter toleranda ▪ that is, Persecution, and temporal affliction be sometime according to place and occasions to be avoided and Eschewed;
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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,
and running away from their Master; and then we will end this Circumstance. First then, let us take notice, that those men Are like unto these, that is,
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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;
but when tribulation or persecution comes for Christ sake, by and by they Are offended; as our Saviour himself Says of them: Matthew 13.21. or as Saint Lycia hath it, Tempore tentationis recedunt: that is, In time of temptation they go away; Lycia 8.13. yea, many with the Sons of Zebedee would be Christ Disciples, if he had an earthly Kingdom to advance them to places of honour;
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;
but when it comes to this reckoning, that they must pledge him of that bitter cup of his Cross, of which he is now ready to drink 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.
then it is to be doubted that most of them will be ready to say with the carnal Capernaum in the Gospel, Durus est hic sermon; This is an hard saying, who can hear it? as John 6.60.
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:
and the weather fair (as we say;) but the trial of constancy and perseverance is to be seen only in adversity, as one Says; Tempore duro est inspicienda fides:
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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:
As the valour and courage of a Soldier is best seen in the hottest skirmish; and the skill of a Mariner best descried and discerned in the greatest tempest:
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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.
so long as it is in the general favour of the world? What Persian so profane, that will not become a Jew to enjoy their freedoms and prerogatives? as Esther 8.17.
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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;
yea, and the sword of the public Magistrate in defence and protection of it, (which the Lord of his infinite Goodness vouchsafe still to continue among us!) but if such times should come again as Some of our Forefathers have lived in;
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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;
wherein we must either deny, fly, or die, What would we do then? It is to feared, that it would then be found, that many which now make fair and glorious shows, seeming close and inward Friends to christ;
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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:
would give him the slip with his Apostles Here, and disclaim all acquaintance with him, (as Saint Peter for his part did) rather then expose themselves to danger for his sake:
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.
yet for Fear, Denies him thrice, and forswears him too. Marcelinus twice cast grains of incense into the Idols fire: Ecebolius turns thrice: Spira revolts and despairs.
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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,
wherein taking up the Cross to follow christ withal, is among those duties, which it Suffices to perform preparation Spirits; rather in the readiness of our minds,
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.
For all the afflictions of this life Are not worthy to be compared with the glory which shall be showed unto us in the life to come, Says Saint Paul, Rom. 8.18.
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;
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 near and was At hand;
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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,
so thy Parents, Kinsfolk, Children and Friends, and all other good things of this world, will be content to serve and attend thee whilst thou art alive,
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There is one circumstance behinde, and that is Peters deniall of his Master, which might have beene here added as a great increase no doubt of the mentall sufferings of our blessed Saviour.
There is one circumstance behind, and that is Peter's denial of his Master, which might have been Here added as a great increase no doubt of the mental sufferings of our blessed Saviour.
HAving formerly at large runne through the mentall sufferings of our blessed Saviour, as well in the treason of Judas, as the flight of his Apostles from him,
HAving formerly At large run through the mental sufferings of our blessed Saviour, as well in the treason of Judas, as the flight of his Apostles from him,
according to that of the Prophet, The breath of our nostrills, the annointed of the Lord was taken in their nets, Lament. 4.20. Where it is very worthy of our most serious considerations, to thinke with what fierce and cruell countenances, menacing and theeatning lookes, malitious and spightfull mindes, this devillish and hellish rabble did invade and assault our blessed Saviour:
according to that of the Prophet, The breath of our nostrils, the anointed of the Lord was taken in their nets, Lament. 4.20. Where it is very worthy of our most serious considerations, to think with what fierce and cruel countenances, menacing and theeatning looks, malicious and spiteful minds, this devilish and hellish rabble did invade and assault our blessed Saviour:
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So that, Omnes impetum faciunt in•um, in terram deijciunt, calcant, dilaniant, capillos & barbam evellunt, alapis & pugnis caedunt; saith a Spanish Postiller:
So that, Omnes Impetum faciunt in•um, in terram deijciunt, calcant, dilaniant, capillos & barbam evellunt, alapis & pugnis caedunt; Says a Spanish Postiller:
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answerable to that of the Psalmist, Miserere mei Deus, quoniam conculcavit me homo, as the vulgar Latin reades it: Psal. 56.1. that is, Be mercifull unto me, O God, for man hath kicked or lifted up his heele against me:
answerable to that of the Psalmist, miserere mei Deus, quoniam conculcavit me homo, as the Vulgar Latin reads it: Psalm 56.1. that is, Be merciful unto me, Oh God, for man hath Kicked or lifted up his heel against me:
then of this sincere Sonne of righteousnesse Christ Jesus: how that, Ʋndique visendi studio prophana juventus Circumfusa ruit, certantque illudere capto. as Virgil 2. Aen.
then of this sincere Son of righteousness christ jesus: how that, Ʋndique visendi study Prophane juventus Circumfusa ruit, certantque illudere capto. as Virgil 2. Aen.
All which considered, it cannot chuse but move pity and compassion in the most stony and flinty heart, that ever the world brought forth, to thinke and see;
All which considered, it cannot choose but move pity and compassion in the most stony and flinty heart, that ever the world brought forth, to think and see;
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and mighty armies of heavenly Souldiers, and hostes of blessed Angels, should be so farre debased and deprived of that so great and magnificent glory and renowne;
and mighty armies of heavenly Soldiers, and hosts of blessed Angels, should be so Far debased and deprived of that so great and magnificent glory and renown;
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as to suffer himselfe so readily and willingly thus to be beset and taken by such a raskall multitude of rude and rugged Renegadoes, men of no esteeme or credit in the world;
as to suffer himself so readily and willingly thus to be beset and taken by such a rascal multitude of rude and rugged Renegades, men of no esteem or credit in the world;
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that held us bound and captive in their snares, according to their owne will, as Saint Paul saith, 2 Tim. 2. ultim. and so were even ready to destroy and devoure our soules.
that held us bound and captive in their snares, according to their own will, as Saint Paul Says, 2 Tim. 2. ultim. and so were even ready to destroy and devour our Souls.
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Chap. 18. verse 12. as it was typified of him in Ezekiell. Thou Sonne of man, behold they shall put bands upon thee, and binde thee with them; Ezek. 3.25.
Chap. 18. verse 12. as it was typified of him in Ezekiel. Thou Son of man, behold they shall put bans upon thee, and bind thee with them; Ezekiel 3.25.
and still preserve and uphold the whole frame of this universall world? And which is more, are the authors of that liberty and freedome which your selves doe now enjoy? (For I am the Lord the God, which have brought you out of the Land of Egypt, that you should not be their bondmen:
and still preserve and uphold the Whole frame of this universal world? And which is more, Are the Authors of that liberty and freedom which your selves do now enjoy? (For I am the Lord the God, which have brought you out of the Land of Egypt, that you should not be their bondmen:
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And therefore much more foolish and unwise now, to thinke themselves able to binde him (unlesse he were willing thereunto) that came into the world, onely to let them that were bound to goe free, as the Psalmist speaketh;
And Therefore much more foolish and unwise now, to think themselves able to bind him (unless he were willing thereunto) that Come into the world, only to let them that were bound to go free, as the Psalmist speaks;
Dominus solvit compeditos, The Lord looseneth the prisoners: Psal. 146.7. causing Peters chaynes when he was in prison, to fall off from his hands; Acts 12.7.
Dominus Solvit compeditos, The Lord looseneth the Prisoners: Psalm 146.7. causing Peter's chains when he was in prison, to fallen off from his hands; Acts 12.7.
And therefore it is but a point of folly, if not madnesse in them indeed, to comfort and solace themselves overmuch, in this their new prisoners bondage, seeing although they have bound him,
And Therefore it is but a point of folly, if not madness in them indeed, to Comfort and solace themselves overmuch, in this their new Prisoners bondage, seeing although they have bound him,
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or despaire of his mercy towards them for the salvation of their soules: or lastly, that doubt of his assistance in any other their temptations and afflictions;
or despair of his mercy towards them for the salvation of their Souls: or lastly, that doubt of his assistance in any other their temptations and afflictions;
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Secondly, they doe the like, which doe so resist his divine and holy motions and inspirations, which many times hee breatheth and infuseth by his heavenly blasts, into their hearts and soules;
Secondly, they do the like, which do so resist his divine and holy motions and inspirations, which many times he breathes and infuseth by his heavenly blasts, into their hearts and Souls;
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Fourthly, they which upon all occasions are not ready and willing to cooperate with Gods divine grace, by faithfull and carefull imployment of their talents to farther and greater benefit and increase;
Fourthly, they which upon all occasions Are not ready and willing to cooperate with God's divine grace, by faithful and careful employment of their Talents to farther and greater benefit and increase;
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And lastly, the proud Justitiaries, which are ready presently to thinke highly, and magnify themselves for those good things that are in them; (although they be not nata, but data; not their owne,
And lastly, the proud Justiciaries, which Are ready presently to think highly, and magnify themselves for those good things that Are in them; (although they be not Nata, but data; not their own,
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and that with a kinde of scornefull rejection, and disdainfull detestation and demonstration of Iste Publicanus, The poore Publican, and all other their neighbours and brethren in comparison of themselves:
and that with a kind of scornful rejection, and disdainful detestation and demonstration of Iste Publican, The poor Publican, and all other their neighbours and brothers in comparison of themselves:
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where, since the taking of the Arke, was a token and a type of the taking of Christ; (as many Writers observe) I see no reason but that I may safely infer, that the fall and breaking of the neck of Eli, the Priest of Israel at that time, might fore-shew also the downefall and destruction of the Jewish Priesthood,
where, since the taking of the Ark, was a token and a type of the taking of christ; (as many Writers observe) I see no reason but that I may safely infer, that the fallen and breaking of the neck of Eli, the Priest of Israel At that time, might foreshow also the downfall and destruction of the Jewish Priesthood,
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when these Philistims, these his enemies much worse then the Philistims, were upon him; if hee had not beene held with other, with stronger tyes then these:
when these philistines, these his enemies much Worse then the philistines, were upon him; if he had not been held with other, with Stronger ties then these:
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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 when the sin of Adam, whereby he swerved from the will, and deviated from the ways of God, Come once upon the head of christ, Teneri Potuit & ligari; His enemies had power to hold and bind him:
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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;
and he hath made my chain heavy: Lament. 3.70. The false hands, and the foul fingers of the First Adam, were lift up After a thievish manner, wrongfully to take and cause the Mouth to taste of God's forbidden fruit, without the good leave and liking of him the lawful 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;
which gave occasion to our second Adam willingly and readily to permit and suffer his holy and righteous hands to be bound as a Thief, that so he might make full satisfaction for that so foul Transgression of the First;
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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:
yea, as the holy Scripture Says, In funiculis Adam traham eos, in vinculis charitatis; I drew them with the cords of a man, and in the bans of love: Hosea 11.4. To draw then towards an end of this point:
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.
nor Powers, nor things present, nor things to come, nor any other creature, as Saint Paul Says, be able to make a separation, or to dissolve the Union.
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,
Draw us with these the everlasting chains and cords of thy love, and then we will run After thee in the savour of these thy sweet ointments and perfumes,
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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 though we be tied and bound with the chain of our Sins, yet let the pitifulness of thy great mercy lose us, by the means and merit of these bonds and chains,
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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.
And this Suffices to have been spoken of the apprehension and binding of christ, as the First part and parcel of those corporal indignities, which for our sakes He suffered under Pontius Pilate.
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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,
or one that stood before them to answer for his life, as these Judges did? For Saint Matthew and Saint Mark both tell us, that aswell the chief Priests and Elders,
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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;
as the rest of the Counsel, sought for false Witnesses to put him to death: Matthew 26.59. and Mark 14.55. whereby it appears that they were very enemies unto him, upon whose life they meant to fit as Judges;
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:
But indeed, the truth is, these were the Supremest Courts of that place and time, in which his cause was to be tried, aswell Ecclesiastical as Imperial; of Caesar, as the Synagogue:
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If any should demaund of mee, what is the reason that in our Courts of Justice there are usually so many deputed by the supreame authority, to sit as Judges together:
If any should demand of me, what is the reason that in our Courts of justice there Are usually so many deputed by the supreme Authority, to fit as Judges together:
I might reply with one, that amongst divers, this surely is none of the least: Quod ubi pauci Judices sunt, facilè à paucis corrumpi, & in suam sententiam pertrahi queant:
I might reply with one, that among diverse, this surely is none of the least: Quod ubi Pauci Judges sunt, facilè à paucis corrumpi, & in suam sententiam pertrahi queant:
That if a single man or two of them perchance, should either for favour or friendship, p•ece vel precio, either by intreaty or reward, bee drawne aside to the perverting of justice:
That if a single man or two of them perchance, should either for favour or friendship, p•ece vel precio, either by entreaty or reward, be drawn aside to the perverting of Justice:
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there righteousnesse it selfe is sure to be arraigned, and innocency condemned; Justice perverted; and all Lawes, be they never so sacred and religious, violated and broken.
there righteousness it self is sure to be arraigned, and innocency condemned; justice perverted; and all Laws, be they never so sacred and religious, violated and broken.
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And therefore as bragging and vaunting of their prey, and glorying in their conquest over him, they carry him unto him, who they knew would rejoice together with them;
And Therefore as bragging and vaunting of their prey, and glorying in their conquest over him, they carry him unto him, who they knew would rejoice together with them;
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as appeares by the relation of Saint Luke, who saith, That Annas and Caiaphas were the high Priests when the word of God came unto John the Sonne of Zacharias; and he began to preach in the wildernesse, Luke 3.2.
as appears by the Relation of Saint Lycia, who Says, That Annas and Caiaphas were the high Priests when the word of God Come unto John the Son of Zacharias; and he began to preach in the Wilderness, Lycia 3.2.
and especially to Annas first, as being the Elder man, and one whose habitation was neerer then the other, as Saint Austine and some others doe imagine and conceive.
and especially to Annas First, as being the Elder man, and one whose habitation was nearer then the other, as Saint Augustine and Some Others do imagine and conceive.
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Neither did he take himselfe to be so voyded and deprived of all jurisdiction, but that he had power and durst presume to examine him, and question with him.
Neither did he take himself to be so voided and deprived of all jurisdiction, but that he had power and durst presume to examine him, and question with him.
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For so is it said, That the high Priest asked him of his Disciples and of his Doctrine, John 18.19. which the ancients generally allow to be Annas; though Calvin, I must confesse, and many other Neoterickes thinke otherwise, viz. That he was not questioned at all, till he came into the common Councell:
For so is it said, That the high Priest asked him of his Disciples and of his Doctrine, John 18.19. which the ancients generally allow to be Annas; though calvin, I must confess, and many other Neoterickes think otherwise, viz. That he was not questioned At all, till he Come into the Common Council:
together with the tyrannicall discipline that was exercised by these high Priests: That while they seeme to sit as Judges, Interea saeviunt, ut truculentae belluae;
together with the tyrannical discipline that was exercised by these high Priests: That while they seem to fit as Judges, Interea saeviunt, ut truculentae belluae;
For in the midst of their Councell and Assembly, where ought of all places to be exercised and shewne the greatest gravity and decorum in their proceedings, a common officer or servant amongst them, assumes so much license and liberty to himselfe,
For in the midst of their Council and Assembly, where ought of all places to be exercised and shown the greatest gravity and decorum in their proceedings, a Common officer or servant among them, assumes so much license and liberty to himself,
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it is evident by the text, that when Christs answer thereunto pleased not the standers by, one of them, dedit ei alapam, saith the vulgar Latine, i. e. gave him a boxe on the eare,
it is evident by the text, that when Christ answer thereunto pleased not the standers by, one of them, dedit ei alapam, Says the Vulgar Latin, i. e. gave him a box on the ear,
or as our last translation reads it, smote him with the palme of his hand, saying, Answerest thou the high-priest so? vers. 22. of the former eighteenth Chapter of the Gospell written by Saint Iohn. Whereupon Saint Chrysostome exclaimes:
or as our last Translation reads it, smote him with the palm of his hand, saying, Answerest thou the High Priest so? vers. 22. of the former eighteenth Chapter of the Gospel written by Saint John. Whereupon Saint Chrysostom exclaims:
how can you contain your hands from fighting, & your tongues from speaking in the Lords defence? or is it because you are astonished to behold so great insolence and madnesse in them,
how can you contain your hands from fighting, & your tongues from speaking in the lords defence? or is it Because you Are astonished to behold so great insolence and madness in them,
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O eternall Father and Creator of all things, looke with the eye of pity and compassion upon that amiable countenance and lovely face of thy Christ ( sole illustriorem, as Cyrill speaks, more bright and beatious then the Sunne) that is,
Oh Eternal Father and Creator of all things, look with the eye of pity and compassion upon that amiable countenance and lovely face of thy christ (sole illustriorem, as Cyril speaks, more bright and beatious then the Sun) that is,
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or other the pettiest King or Prince of the World? when as all the Kings of the Earth are but weake and feeble bulrushes and mushromes in comparison of this King Christ Jesus, who is both Rex Regum, & Dominus Dominantium;
or other the pettiest King or Prince of the World? when as all the Kings of the Earth Are but weak and feeble Bulrushes and mushrooms in comparison of this King christ jesus, who is both Rex Regum, & Dominus Dominant;
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Consider also how God smiteth Vzzah with present death for but lifting up his hand to uphold and stay the Arke, being not thereunto lawfully called, 2 Sam. 6.7.
Consider also how God smites Uzzah with present death for but lifting up his hand to uphold and stay the Ark, being not thereunto lawfully called, 2 Sam. 6.7.
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as Zedekiah a false prophet smote Michaiah the true Prophet of the Lord on the cheek (our blessed Saviours Type no doubt in this) because he did not answer the King according to his desire, 1 Reg. 22.24.
as Zedekiah a false Prophet smote Michaiah the true Prophet of the Lord on the cheek (our blessed Saviors Type no doubt in this) Because he did not answer the King according to his desire, 1 Reg. 22.24.
whom not onely the Cherubims and Seraphims and all the celestiall powers above, but every created nature also besides, strive to worship and adore that divine countenance, Tam diu in mundo desideratus;
whom not only the Cherubims and Seraphims and all the celestial Powers above, but every created nature also beside, strive to worship and adore that divine countenance, Tam Diu in mundo Desideratus;
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so long desired to be beheld and seene in the world before it came, with so many wishes and prayers, ( O u•inam disrumpat coelos; Oh that he would breake the Heavens and come downe, Esay.
so long desired to be beheld and seen in the world before it Come, with so many wishes and Prayers, (O u•inam disrumpat Coelos; O that he would break the Heavens and come down, Isaiah.
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and seeke to disgrace by striking it in this scornefull and contemptuous manner; yea, spitting upon it and blindefolding of it too; as you shall heare hereafter.
and seek to disgrace by striking it in this scornful and contemptuous manner; yea, spitting upon it and blindefolding of it too; as you shall hear hereafter.
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Whose heart is so hard and stony, as not to be ready to burst for griefe and melt into teares, at the consideration of this thy wonderfull and unparalleld patience? whereby thou so quietly sufferest that most beautifull and glorious face of thine (For in es speciosus prae filiis hominum, fayrer then the children of men, saith the Psalmist of thee, Psal. 45.2.) to be thus shamefully handled,
Whose heart is so hard and stony, as not to be ready to burst for grief and melt into tears, At the consideration of this thy wonderful and unparalleled patience? whereby thou so quietly sufferest that most beautiful and glorious face of thine (For in es Specious Prae filiis hominum, Fairer then the children of men, Says the Psalmist of thee, Psalm 45.2.) to be thus shamefully handled,
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and ignominiously striken and spitted upon, by base and ignoble persons, servile and inferiour fellowes. I nunc homo superbe & impatiens, qui subito c•mmoveris, saith one;
and ignominiously stricken and spitted upon, by base and ignoble Persons, servile and inferior Fellows. I nunc homo superb & impatiens, qui subito c•mmoveris, Says one;
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and canst not brooke nor beare a distastefull word, nor put up the least and smallest offence without thy wrath and fury from thy friend or neighbour. Inspice hoc vivum patientiae exemplum;
and Canst not brook nor bear a distasteful word, nor put up the least and Smallest offence without thy wrath and fury from thy friend or neighbour. Inspect hoc Vivum patientiae exemplum;
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Looke upon this lively and lovely picture and patterne of patience, and learne of him to be meeke and lowly in heart, that so thou mayest finde rest unto thy soule,
Look upon this lively and lovely picture and pattern of patience, and Learn of him to be meek and lowly in heart, that so thou Mayest find rest unto thy soul,
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If ever we meane then to have a share and interest in his sufferings, let us indeavour so neere as it is possible to conforme our selves unto them in meekenesse,
If ever we mean then to have a share and Interest in his sufferings, let us endeavour so near as it is possible to conform our selves unto them in meekness,
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AFter the injuries and indignities that our blessed Saviour suffered at the hands, and in the house of Annas, whose very name signifies, Afflicting; as a moderne Postiller hath well observed.
After the injuries and indignities that our blessed Saviour suffered At the hands, and in the house of Annas, whose very name signifies, Afflicting; as a modern Postiller hath well observed.
how in the next place he was sent by the said Annas himselfe, and carried bound to the catchpoles or officers unto Caiaphas, the present high Priest for the same yeare;
how in the next place he was sent by the said Annas himself, and carried bound to the catchpoles or Officers unto Caiaphas, the present high Priest for the same year;
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quod Judex decretus vivorum & mortuorum, jam judicandus trahatur ad sacrilega nequissimorum Judicum subsellia: which is a shamefull and unworthy thing, that he which is decreed by the Parliament,
quod Judge decretus vivorum & Mortuorum, jam judicandus trahatur ad sacrilegam nequissimorum Judicum subsellia: which is a shameful and unworthy thing, that he which is decreed by the Parliament,
saying, The Father judgeth no man, but hath committed all judgement to the Sonne: John 5.20. should yet be haled and dragg'd along by the violence and insolence of a raskall and scurrill multitude;
saying, The Father Judgeth no man, but hath committed all judgement to the Son: John 5.20. should yet be haled and dragged along by the violence and insolence of a rascal and scurrill multitude;
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yea, he was carryed to the high Priest, Cujus erat de lepra judicare, To whom it belonged to judge and determine of the leprosie: Deut. 17.8. Quia reputavimus eum quasi leprosum;
yea, he was carried to the high Priest, Cujus erat de lepra judicare, To whom it belonged to judge and determine of the leprosy: Deuteronomy 17.8. Quia reputavimus Eum quasi leprosum;
whereby under the colour of Law, they might the more securely and without danger of uproare and tumult among the people, seeme to have some just cause to take away his life.
whereby under the colour of Law, they might the more securely and without danger of uproar and tumult among the people, seem to have Some just cause to take away his life.
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which may beare witnesse against him, as if he had blasphemed God and the King: 3 Kings 21. So because Christ would not give his Fathers honour unto the Devill,
which may bear witness against him, as if he had blasphemed God and the King: 3 Kings 21. So Because christ would not give his Father's honour unto the devil,
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false witnesses by his, and his instruments instigation and procuring, are sought for to slander and accuse him unjustly, laying to his charge things that hee did not, that hee knew not, saith the Psalmist: Psal. 35.11.
false Witnesses by his, and his Instruments instigation and procuring, Are sought for to slander and accuse him unjustly, laying to his charge things that he did not, that he knew not, Says the Psalmist: Psalm 35.11.
So that the mouth of the wicked, and of the deceitfull are opened against him, speaking against him with a lying tongue: Psal. 109.2. compassing him about with words of hatred, and fighting against him without a cause, as there followes, verse 3. without a cause indeed.
So that the Mouth of the wicked, and of the deceitful Are opened against him, speaking against him with a lying tongue: Psalm 109.2. compassing him about with words of hatred, and fighting against him without a cause, as there follows, verse 3. without a cause indeed.
For, though I have redeemed them, yet they have spoken lyes against me; as himselfe complaineth by his Prophet, of them and their ingratitude: Hosea 7.13.
For, though I have redeemed them, yet they have spoken lies against me; as himself Complaineth by his Prophet, of them and their ingratitude: Hosea 7.13.
so that as one saith, Quis non bona sperasset ab hoc coetu, & multitudine, & reverentia tam illustri? Who could expect any thing but good from this so famous and illustrious a convention and meeting, aswell in multitude and populousnesse,
so that as one Says, Quis non Bona sperasset ab hoc coetu, & multitudine, & Reverence tam illustri? Who could expect any thing but good from this so famous and illustrious a convention and meeting, aswell in multitude and populousness,
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as reverence and shew of honesty? Speciosa enim hic multa; Seeing here were met together so many faire and specious pretexts of nothing else but sincere and upright dealings,
as Reverence and show of honesty? Speciosa enim hic Multa; Seeing Here were met together so many fair and specious pretexts of nothing Else but sincere and upright dealings,
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For, Ante coitionem consulta decreta, facta & fata sunt omnia, saith one; All things were determined and decreed concerning him, before ever they came together;
For, Ante coitionem consulta decreta, facta & fata sunt omnia, Says one; All things were determined and decreed Concerning him, before ever they Come together;
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which is a peece of the greatest injustice, and a knack of the lewdest and vilest knavery, that either the Devill can invent, or his instruments actuate:
which is a piece of the greatest injustice, and a knack of the lewdest and Vilest knavery, that either the devil can invent, or his Instruments actuate:
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as well for the praise, and honour, and incouragement of those that doe well; as for the open and exemplary punishment and conviction of those that doe offend.
as well for the praise, and honour, and encouragement of those that do well; as for the open and exemplary punishment and conviction of those that do offend.
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because they travell of mischiefe, and bring forth ungodlinesse, saith David. Psal. 7.15. Yea, The Kings of the earth stand up, and the Rulers take counsell together;
Because they travel of mischief, and bring forth ungodliness, Says David. Psalm 7.15. Yea, The Kings of the earth stand up, and the Rulers take counsel together;
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As likewise it is said of the Pharis•es, That they went out, and tooke counsell against Jesus how to destroy him; Matth. 12.14. and what they plotted and advis'd upon then, that they put in practice now.
As likewise it is said of the Pharis•es, That they went out, and took counsel against jesus how to destroy him; Matthew 12.14. and what they plotted and advised upon then, that they put in practice now.
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and smite him with the tongue: Jeremy 18.18. by which meanes they digge pits for his soule, as there followes, Verse 20. As Joseph likewise was cast into a pit, Verse 22. of the former Chapter:
and smite him with the tongue: Jeremiah 18.18. by which means they dig pits for his soul, as there follows, Verse 20. As Joseph likewise was cast into a pit, Verse 22. of the former Chapter:
And therefore, Blessed and happy are those men that walke not in such counsels of the wicked, saith David; Psal. 1.1. as at which (as one said pleasantly, and yet properly) the Holy Ghost told him, He was not at leisure to bee present:
And Therefore, Blessed and happy Are those men that walk not in such Counsels of the wicked, Says David; Psalm 1.1. as At which (as one said pleasantly, and yet properly) the Holy Ghost told him, He was not At leisure to be present:
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which Saint John tels us in the 19. verse of his former 18. chapter, to be two-fold, saying, That the high Priest then asked Jesus of his Disciples and of his Doctrine, of his Doctrine principally, as may be supposed;
which Saint John tells us in the 19. verse of his former 18. chapter, to be twofold, saying, That the high Priest then asked jesus of his Disciples and of his Doctrine, of his Doctrine principally, as may be supposed;
why he did seek to innovate and alter their long practised and accustomed rites? and in stead thereof, bring in his owne new devises, as in particular;
why he did seek to innovate and altar their long practised and accustomed Rites? and in stead thereof, bring in his own new devises, as in particular;
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why did he seeke to thrust out and extinquish their old and ancient ceremony of circumcision, with his owne new-fangled and new-found waters of Baptisme? Thirdly,
why did he seek to thrust out and extinquish their old and ancient ceremony of circumcision, with his own newfangled and newfound waters of Baptism? Thirdly,
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Concerning his disciples, he might likewise be demanded the number of them first, & why he being a man but of a mean fortune, should take upon him to be better guarded and attended,
Concerning his Disciples, he might likewise be demanded the number of them First, & why he being a man but of a mean fortune, should take upon him to be better guarded and attended,
then others of greater place & calling? yea, qui sunt, ubi sunt, & qua mente eos collegerit, as Theophylact saith, what they were, where they were, whence they were, to what use and purpose they were? and whether it did not savour of sedition and disturbance of the State, to leade about such a crew of disciples & followers after him, without the approbation and warrant of authority? As also in the second place, concerning their strowing him in the streets;
then Others of greater place & calling? yea, qui sunt, ubi sunt, & qua mente eos collegerit, as Theophylact Says, what they were, where they were, whence they were, to what use and purpose they were? and whither it did not savour of sedition and disturbance of the State, to lead about such a crew of Disciples & followers After him, without the approbation and warrant of Authority? As also in the second place, Concerning their strowing him in the streets;
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and his owne Disciples putting their owne cloathes upon the beast he rode on, and attending on foot in great state behinde him? thirdly, what was become of them,
and his own Disciples putting their own clothes upon the beast he road on, and attending on foot in great state behind him? Thirdly, what was become of them,
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since the time of his taking and apprehension? and whether it were not a token of their guiltinesse of some disorderous and riotous practises, that they should thus fly away from him,
since the time of his taking and apprehension? and whither it were not a token of their guiltiness of Some disorderous and riotous practises, that they should thus fly away from him,
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and therefore it was very fitting they should be roused from their starting holes, and brought together with himselfe their master, to publike punishment for their disorders, that so at the last, the State might be freed from feare of further danger by these meanes.
and Therefore it was very fitting they should be roused from their starting holes, and brought together with himself their master, to public punishment for their disorders, that so At the last, the State might be freed from Fear of further danger by these means.
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So that, Late quaesitum ac quaestum reor, saith mine author, we may easily conceive him to be throughly sifted and examined to the full, of all such circumstances,
So that, Late quaesitum ac quaestum reor, Says mine author, we may Easily conceive him to be thoroughly sifted and examined to the full, of all such Circumstances,
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Sicut, Reges dicuntur multis urgere cucullis, Et torquere mero, quem perspexisse laborant An sit amicitia dignus, &c. As Kings are said by many cups to try a man,
Sicut, Reges dicuntur multis urgere cucullis, Et torquere mero, Whom perspexisse laborant an sit Amicitia Dignus, etc. As Kings Are said by many cups to try a man,
Mihique haec edissere vera roganti, Quo molem hanc immanis equi statuere? quis author? Quidve petunt? quae Relligio? aut quae machina belli? then Christ by Caiaphas, of his Religion, Doctrine, Disciples;
Mihique haec edissere vera roganti, Quo molem hanc immanis equi statuere? quis author? Quidve petunt? Quae Relligio? Or Quae machina Belli? then christ by Caiaphas, of his Religion, Doctrine, Disciples;
their practises and pretexts, and lastly their course of life, that so by their questioning him in many things, they might trip him in something to his destruction and confusion:
their practises and pretexts, and lastly their course of life, that so by their questioning him in many things, they might trip him in something to his destruction and confusion:
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But, Frustra jacitur rete ante oculos pennatorum, saith Solomon: In vaine is the net spread before the eyes of all that hath wings: Prov. 1.17. Oculos ad praevidendum, pennas ad praecavendum;
But, Frustra jacitur rete ante Eyes pennatorum, Says Solomon: In vain is the net spread before the eyes of all that hath wings: Curae 1.17. Eyes ad praevidendum, pennas ad praecavendum;
For Christ was so wary in his answer, that they could take no just hold or advantage against him to his prejudice, till himselfe was willing to afford it:
For christ was so wary in his answer, that they could take no just hold or advantage against him to his prejudice, till himself was willing to afford it:
But though many false witnesses came in to testifie against him, yet found they none, saith Saint Matthew: Chap. 26.60. because indeed their witnesses did not agree together, saith Saint Marke; Chap. 14.56.
But though many false Witnesses Come in to testify against him, yet found they none, Says Saint Matthew: Chap. 26.60. Because indeed their Witnesses did not agree together, Says Saint Mark; Chap. 14.56.
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sic eis respondit, ut omnes eorum retunderentur doli, & calumniae frustrarentur, saith Saint Austin: How often soever they tempted him by questioning, that so they might finde whereof to accuse him;
sic eis respondit, ut omnes Their retunderentur Doli, & calumniae frustrarentur, Says Saint Austin: How often soever they tempted him by questioning, that so they might find whereof to accuse him;
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Quid me interrogas? interroga eos qui audierunt, &c. So that, for answer to the present question concerning his Doctrine, he appealed to the testimony of his very enemies themselves;
Quid me interrogas? interroga eos qui audierunt, etc. So that, for answer to the present question Concerning his Doctrine, he appealed to the testimony of his very enemies themselves;
Where Christ did not vouchsafe an answer, (as at this time and some others of his arraignment and tryall, he did not;) there he is to be taken for the Lambe, spoken of by the Prophet Esay; which being brought to the slaughter,
Where christ did not vouchsafe an answer, (as At this time and Some Others of his arraignment and trial, he did not;) there he is to be taken for the Lamb, spoken of by the Prophet Isaiah; which being brought to the slaughter,
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giving them instructions how to carry, and answer for themselves upon the like occasions. Concerning that therefore which hee gave in answer, this may be said;
giving them instructions how to carry, and answer for themselves upon the like occasions. Concerning that Therefore which he gave in answer, this may be said;
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that perceiving by the drift and scope of the question, that they were desirous to possesse the peoples mindes of his being guilty in an high degree of innovation and sedition:
that perceiving by the drift and scope of the question, that they were desirous to possess the peoples minds of his being guilty in an high degree of innovation and sedition:
Seeing you have taken away my fame, you have detracted also from my faith. (A tricke not altogether a stranger to these times, to accuse the innocent, thereby onely to discredit and disable their testimony.) Nam quae sit fiducia capto? saith the Poet:
Seeing you have taken away my fame, you have detracted also from my faith. (A trick not altogether a stranger to these times, to accuse the innocent, thereby only to discredit and disable their testimony.) Nam Quae sit Fiducia capto? Says the Poet:
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But how faire, and true, and just, and reasonable soever this answer of Christ; (as also that other concerning his being the Son of God, related by the rest of the Evangelists:) may seeme to us and all others that are his friends:
But how fair, and true, and just, and reasonable soever this answer of christ; (as also that other Concerning his being the Son of God, related by the rest of the Evangelists:) may seem to us and all Others that Are his Friends:
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Scandalum acceptum, (as I said before) though not datum, which occasioned a world of injuries and indignities presently to bee put upon him in the high Priests Hall and House:
Scandalum acceptum, (as I said before) though not datum, which occasioned a world of injuries and indignities presently to be put upon him in the high Priests Hall and House:
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and to say unto him, Prophesie unto us who it was that smote thee. And the servants did strike him with the palmes of their hands, and such like; Marke 14.65. and John 18.22.
and to say unto him, Prophesy unto us who it was that smote thee. And the Servants did strike him with the palms of their hands, and such like; Mark 14.65. and John 18.22.
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but also of contempt and disgrace; shamefully and undeservedly put upon our blessed Saviour: As spitting upon him, blind-folding him, striking him with their hands and fists;
but also of contempt and disgrace; shamefully and undeservedly put upon our blessed Saviour: As spitting upon him, blind-folding him, striking him with their hands and fists;
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I will adde a few words more concerning these other indignities, and then I will proceed to their carrying and leading of him away to Pilate; and his turning over to the sword of justice, and temporall officers hands.
I will add a few words more Concerning these other indignities, and then I will proceed to their carrying and leading of him away to Pilate; and his turning over to the sword of Justice, and temporal Officers hands.
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which to doe, was accounted a matter of great infamy and reproach among the Jewes; as is plaine and evidently that place in the booke of Numbers, where God speakes unto Moses, concerning his sister Miriam, saying;
which to do, was accounted a matter of great infamy and reproach among the Jews; as is plain and evidently that place in the book of Numbers, where God speaks unto Moses, Concerning his sister Miriam, saying;
And againe, The woman is allowed to spit in the face of that man as in his disgrace and infamy, that will not raise up seed by her unto his brother: Deut. 25.9.
And again, The woman is allowed to spit in the face of that man as in his disgrace and infamy, that will not raise up seed by her unto his brother: Deuteronomy 25.9.
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They abhorre me, they flee farre from me; and spare not to spit in my face: Job 30.10. O let us behold then with horrour and dread that divine countenance, which is so much honoured and adored in Heaven;
They abhor me, they flee Far from me; and spare not to spit in my face: Job 30.10. O let us behold then with horror and dread that divine countenance, which is so much honoured and adored in Heaven;
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or as I should rather thinke with another, They did it, lest the admirable forme and beauty of his countenance, being too long vexed and beheld amongst them;
or as I should rather think with Another, They did it, lest the admirable Form and beauty of his countenance, being too long vexed and beheld among them;
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To prevent which inconvenience, (as they accounted it) Faciem illam illectricem obnupsere; They vayled and hood-wink't as it were, that alluring and heart-winning countenance:
To prevent which inconvenience, (as they accounted it) Face Illam illectricem obnupsere; They veiled and hoodwinked as it were, that alluring and heart-winning countenance:
Thirdly, some thinke they might do it out of horror and shame to behold in what a pitifull plight they had made him themselves with their beastly spawling and spitting in his face;
Thirdly, Some think they might do it out of horror and shame to behold in what a pitiful plighted they had made him themselves with their beastly spawling and spitting in his face;
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whether it were his horrour or his splendor that occasioned this vaile over his face; it is most evident, that it doth not vaile nor cover their cruelty towards him,
whither it were his horror or his splendour that occasioned this veil over his face; it is most evident, that it does not veil nor cover their cruelty towards him,
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as one saith, Colaphis illi tuber totum caput, facies livida, forte & excussi dentes, by these blowes of their fists, his whole head was swolne, his face become blacke and blew,
as one Says, Colaphis illi tuber totum caput, fancies livida, fort & excussi dentes, by these blows of their fists, his Whole head was swollen, his face become black and blue,
yet it may reckoned among the greatest and bitterest passages of his passion, because as the Poet saith, Nil habet infoelix paupertas durius in se, Quam quod ridiculos homines facit.
yet it may reckoned among the greatest and Bitterest passages of his passion, Because as the Poet Says, Nil habet infoelix paupertas durius in se, Quam quod ridiculos homines facit.
There is nothing more miserable, even to the greatest misery, then to see it selfe become the scorne and laughing-stocke of others: especially of enemies.
There is nothing more miserable, even to the greatest misery, then to see it self become the scorn and laughingstock of Others: especially of enemies.
when as all this while injury and injustice hath sate upon the Bench. And secondly, you have seene how like mad Dogges, felly and fiercely hi• enemies have assaulted and insulted on him:
when as all this while injury and injustice hath sat upon the Bench. And secondly, you have seen how like mad Dogs, felly and fiercely hi• enemies have assaulted and insulted on him:
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and bid him aread who it was that smote him: yea, so great pleasure have they taken in this kinde, aswell of tormenting his body, as of vexing his soule;
and bid him aread who it was that smote him: yea, so great pleasure have they taken in this kind, aswell of tormenting his body, as of vexing his soul;
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what need was there thus to shame him, when as so suddenly they meant to slay him? and makes answer himselfe, That in all this they doe but bewray their owne cruelty;
what need was there thus to shame him, when as so suddenly they meant to slay him? and makes answer himself, That in all this they do but bewray their own cruelty;
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Judg. 16. But whatsoever scornfull or malitious reasons they propounded to themselves in doing it, our most blessed Redeemer had most mercifull reasons towards us in suffering it.
Judges 16. But whatsoever scornful or malicious Reasons they propounded to themselves in doing it, our most blessed Redeemer had most merciful Reasons towards us in suffering it.
For, In Christum nihil valuisset, nisi quod ipse voluisset, saith Saint Austin; They could have done none of these things unto him, unlesse his owne will h•d beene consenting thereunto.
For, In Christ nihil valuisset, nisi quod ipse voluisset, Says Saint Austin; They could have done none of these things unto him, unless his own will h•d been consenting thereunto.
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he would descend to the very lowest steppe of humility and dejection; yea, basenesse and infamy, that so he might search the very bottome of our wound;
he would descend to the very lowest step of humility and dejection; yea, baseness and infamy, that so he might search the very bottom of our wound;
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Yea, he went so low in this kinde, that if we doe but compare his corporall afflictions with these of his contempt and scorne, we may worthily make question and doubt, what was the thing which was most wonderfull and terrible in his whole Passion:
Yea, he went so low in this kind, that if we do but compare his corporal afflictions with these of his contempt and scorn, we may worthily make question and doubt, what was the thing which was most wonderful and terrible in his Whole Passion:
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For they knew that the more and greater were their sufferings for the name and faith of Christ, the more and greater also should be their glory and honour among those of their owne, the Christian profession:
For they knew that the more and greater were their sufferings for the name and faith of christ, the more and greater also should be their glory and honour among those of their own, the Christian profession:
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and they that did see me without, conveyed themselves from me, &c. Psal. 31.11, 12. O let us contemplate and admire then (that so our thankefulnesse may be increased,
and they that did see me without, conveyed themselves from me, etc. Psalm 31.11, 12. O let us contemplate and admire then (that so our thankfulness may be increased,
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expecting our repentance, and returne from them; beholding and punishing only in himselfe those great offences which we have perpetrated and committed:
expecting our Repentance, and return from them; beholding and punishing only in himself those great offences which we have perpetrated and committed:
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And let us beseech his infinite goodnesse and mercy, that although hee have permitted and suffered himselfe to be brought to such a low degree of humiliation;
And let us beseech his infinite Goodness and mercy, that although he have permitted and suffered himself to be brought to such a low degree of humiliation;
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as to have his divine and heavenly face to be thus sullyed and soyled, by the foule and filthy, impure and uncleane spawling and spitting of the Jewes:
as to have his divine and heavenly face to be thus sullied and soiled, by the foul and filthy, impure and unclean spawling and spitting of the Jews:
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and his holy eyes to be vayled, and hi•selfe to be derided and scorned in such a contemptuous and disgracefull manner, that yet he would be pleas•d to pr•serve us from being accessaries to these their fearefull evils, by giving unto us such a measure of his s•ving and sanctifying graces,
and his holy eyes to be veiled, and hi•selfe to be derided and scorned in such a contemptuous and disgraceful manner, that yet he would be pleas•d to pr•serve us from being accessaries to these their fearful evils, by giving unto us such a measure of his s•ving and sanctifying graces,
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that so from henceforth we may carefully endeavour our selves to serve him with all love and diligence in righteousnesse and true holinesse all the daies of our lives.
that so from henceforth we may carefully endeavour our selves to serve him with all love and diligence in righteousness and true holiness all the days of our lives.
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For they first spit and spawle in the face of Christ, which defile his image and similitude in their owne soules, with impure and uncleane lusts and desires.
For they First spit and spawle in the face of christ, which defile his image and similitude in their own Souls, with impure and unclean Lustiest and Desires.
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As also they doe the like secondly, That reject and set light by his holy and heavenly motions and inspirations, pr•senting themselves oftentimes to assist and helpe them in the purging and purifying of their said soules from such uncleannesses.
As also they do the like secondly, That reject and Set Light by his holy and heavenly motions and inspirations, pr•senting themselves oftentimes to assist and help them in the purging and purifying of their said Souls from such Uncleannesses.
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And they likewise in the third place, which with unhallowed hearts and hands doe offer to receive the most holy and sanctified body and blood of Christ in the Sacrament:
And they likewise in the third place, which with unhallowed hearts and hands do offer to receive the most holy and sanctified body and blood of christ in the Sacrament:
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Comming thereunto without reverence or sense of piety and true godlinesse, before they have throughly cleansed their soules from the sullage and filth of their sinnes by hearty sorrow and unfeined repentance for the same.
Coming thereunto without Reverence or sense of piety and true godliness, before they have thoroughly cleansed their Souls from the sullage and filth of their Sins by hearty sorrow and unfeigned Repentance for the same.
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And therefore for conclusion, let us pray, From these and such like fearefull sinnes, as were thus committed by these wicked Jewes, against our blessed Lord and Saviour Jesus Christ: Good Lord deliver us. Amen.
And Therefore for conclusion, let us pray, From these and such like fearful Sins, as were thus committed by these wicked Jews, against our blessed Lord and Saviour jesus christ: Good Lord deliver us. Amen.
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WHat passed upon our blessed Saviour in the house of Caiaphas, and Ecclesiasticall Conventicle rather then Councell of the Jewes; you heard the last day.
WHat passed upon our blessed Saviour in the house of Caiaphas, and Ecclesiastical Conventicle rather then Council of the Jews; you herd the last day.
For he shall be delivered unto the Gentiles, &c. Which prophesie, I say, is now accomplished, in his being turned over from Caiaphas the high Priest of the Jewish Synagogue;
For he shall be Delivered unto the Gentiles, etc. Which prophesy, I say, is now accomplished, in his being turned over from Caiaphas the high Priest of the Jewish Synagogue;
who was not onely a Gentile himselfe, but his jurisdiction also was from the Gentiles, as the Romans and all Nations (except the Jewes ) were accounted in those dayes.
who was not only a Gentile himself, but his jurisdiction also was from the Gentiles, as the Romans and all nations (except the Jews) were accounted in those days.
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For so is it farther specified in the 32. verse: (viz) That it was done, that the saying of Jesus might be fulfilled, which he spake, signifying what death he should dye:
For so is it farther specified in the 32. verse: (videlicet) That it was done, that the saying of jesus might be fulfilled, which he spoke, signifying what death he should die:
but willingly and readily performe all things requisite for our salvation; giving his soule as an offering for our sinnes, as the Prophet fore-told: Esay 53.10.
but willingly and readily perform all things requisite for our salvation; giving his soul as an offering for our Sins, as the Prophet foretold: Isaiah 53.10.
So that without any tergiversation, or regret, he suffered himselfe freely to be presented before Pontius Pilate, and the judgement seat of the Gentiles, although he knew that he went but to his owne death and condemnation; as Pilate told him;
So that without any tergiversation, or regret, he suffered himself freely to be presented before Pontius Pilate, and the judgement seat of the Gentiles, although he knew that he went but to his own death and condemnation; as Pilate told him;
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David in one place saith, That howsoever heavinesse or sorrow may endure for a night; yet joy commeth in the morning: (viz.) Psal. 30.5. when as our blessed Saviour here can finde none of this joy, neither morning nor evening;
David in one place Says, That howsoever heaviness or sorrow may endure for a night; yet joy comes in the morning: (viz.) Psalm 30.5. when as our blessed Saviour Here can find none of this joy, neither morning nor evening;
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where we may observe, that Christ our Lord suffered some injuries and indignities or others for our sakes, at all times and houres, both of night and day.
where we may observe, that christ our Lord suffered Some injuries and indignities or Others for our sakes, At all times and hours, both of night and day.
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Vexed all the night, and tortured all the day without ceasing or intermission. For at the first houre hee is carryed to the Judge, and before him accused; at the second, examined; at the third, condemned;
Vexed all the night, and tortured all the day without ceasing or intermission. For At the First hour he is carried to the Judge, and before him accused; At the second, examined; At the third, condemned;
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yea every minute and moment of every houre of each severall night and day, provoke thy heavenly father to wrath in one kinde or other; by new transgressions and delinquencies.
yea every minute and moment of every hour of each several night and day, provoke thy heavenly father to wrath in one kind or other; by new transgressions and delinquencies.
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And therefore that thou mightest satisfie and appease the said wrath of his, as well for the circumstances as the substance of our sins, thou wouldst be punished for them at all times, aswell at morning and evening, as at noone day.
And Therefore that thou Mightest satisfy and appease the said wrath of his, as well for the Circumstances as the substance of our Sins, thou Wouldst be punished for them At all times, aswell At morning and evening, as At noon day.
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Because, as it should seeme, it was accounted an unlawfull and an unholy thing for a Jew at the time of that high and solemne Feast, to enter into the houses or societies of any of the Gentiles: which were esteemed no otherwise then as uncleane among them.
Because, as it should seem, it was accounted an unlawful and an unholy thing for a Jew At the time of that high and solemn Feast, to enter into the houses or societies of any of the Gentiles: which were esteemed not otherwise then as unclean among them.
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then by their owne proper and internall sinnes. Alienigenae Judicis praetorio contaminari timebant, & fratris innocentis sanguinem fundere non timebant:
then by their own proper and internal Sins. Alienigenae Judges Praetorio contaminari timebant, & fratris innocentis sanguinem Fundere non timebant:
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They were afraid to be contaminated by the judgement Hall of the Roman President; yet feared not to shed the bloud of their owne innocent and undefiled brother:
They were afraid to be contaminated by the judgement Hall of the Roman President; yet feared not to shed the blood of their own innocent and undefiled brother:
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To be over-curious and ceremonious, yea, and in very deed superstitious too about small matters; and yet to let the weightier matters of the Law alone:
To be overcurious and ceremonious, yea, and in very deed superstitious too about small matters; and yet to let the Weightier matters of the Law alone:
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as mercy and judgement, and fidelity, and the love of God, and the like: for which neglect, our Saviour himselfe condemneth the Pharisees, Matth. 23.23. and Luke 11.43.
as mercy and judgement, and Fidis, and the love of God, and the like: for which neglect, our Saviour himself Condemneth the Pharisees, Matthew 23.23. and Lycia 11.43.
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But howsoever it be, these Jewes that they may seeme rightly to eate the Passeover, do pretend to keepe themselves pure and clean from all forraine defilements; Caeterum immunditiem includunt praetorii parietibus;
But howsoever it be, these Jews that they may seem rightly to eat the Passover, do pretend to keep themselves pure and clean from all foreign defilements; Caeterum immunditiem includunt praetorii parietibus;
But our Saviour himselfe tells them, that knew best how to define defilement, That such murthers and evill thoughts and false testimonies and slanders and the like, which they practise here against him:
But our Saviour himself tells them, that knew best how to define defilement, That such murders and evil thoughts and false testimonies and slanders and the like, which they practise Here against him:
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Lastly, they doe honour the figurative passeover with a deceiveable and fained reverence, when as they offer violence with their bloody and sacrilegious hands unto the true passeover, indeavouring as much as in them lies, utterly to overthrow him, even with an eternall destruction.
Lastly, they do honour the figurative passover with a deceivable and feigned Reverence, when as they offer violence with their bloody and sacrilegious hands unto the true passover, endeavouring as much as in them lies, utterly to overthrow him, even with an Eternal destruction.
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What accusation bring you against this man? Where let us observe, That although this Gentile bore no great affection to that Religion which the Jewes at this time professed, but rather disregarded it;
What accusation bring you against this man? Where let us observe, That although this Gentile boar no great affection to that Religion which the Jews At this time professed, but rather disregarded it;
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Yet in his first hearing of the cause, he discharges the part of an upright and just Judge amongst them, in bidding them to shew what accusation they brought against the prisoner, whom with such tumult and clamour they had brought bound unto him.
Yet in his First hearing of the cause, he discharges the part of an upright and just Judge among them, in bidding them to show what accusation they brought against the prisoner, whom with such tumult and clamour they had brought bound unto him.
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For, si accusassa sufficit, quis innocens? if to accuse alone were sufficient, who should be innocent? Neither is it the manner of the Romans to put any man to death,
For, si accusassa sufficit, quis Innocent? if to accuse alone were sufficient, who should be innocent? Neither is it the manner of the Roman to put any man to death,
who being blinded with the splendor of their power and eminency, thinke it lawfull for them to perpetrate and commit any injustice or iniquity whatsoever, without controule.
who being blinded with the splendour of their power and eminency, think it lawful for them to perpetrate and commit any injustice or iniquity whatsoever, without control.
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Are they any other, if you rightly examine them, and your owne consciences, then preaching the wordes of life unto you? then healing all manner of your diseases, by restoring sight to the blinde, hearing to the deafe, speaking to the dumbe, going to the lame,
are they any other, if you rightly examine them, and your own Consciences, then preaching the words of life unto you? then healing all manner of your diseases, by restoring sighed to the blind, hearing to the deaf, speaking to the dumb, going to the lame,
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So that as a moderne Poet hath well observed, If either of these could but any grace have wonne, What would they not to save his life have done? The dumbe man would have spoke,
So that as a modern Poet hath well observed, If either of these could but any grace have won, What would they not to save his life have done? The dumb man would have spoke,
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But we that are Christians, and professe to beleeve in him, that is here accused for a malefactour by these Jewes, may make better use of this their slander and false accusation brought against him ▪ if wee doe but seriously meditate and consider with our selves,
But we that Are Christians, and profess to believe in him, that is Here accused for a Malefactor by these Jews, may make better use of this their slander and false accusation brought against him ▪ if we do but seriously meditate and Consider with our selves,
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and the hairy skins and coates of reprobated and rejected Esau, that so for a time hee might steale away the blessing from our elder brethren, these wicked and accursed Jewes, and conferre it upon us Gentiles, that are but younglings in Gods favours, in respect of them:
and the hairy skins and coats of reprobated and rejected Esau, that so for a time he might steal away the blessing from our elder brothers, these wicked and accursed Jews, and confer it upon us Gentiles, that Are but Younglings in God's favours, in respect of them:
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As also for ever entayle it upon his own heires by faith, whether of Jewes or Gentiles, from the elder brethren to us both; the lapsed and fallen Angels:
As also for ever entail it upon his own Heirs by faith, whither of Jews or Gentiles, from the elder brothers to us both; the lapsed and fallen Angels:
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which because he knew, could never be throughly accomplished and effected by any other meanes, then by taking unto him, and putting upon himselfe this sinfull garment of ours:
which Because he knew, could never be thoroughly accomplished and effected by any other means, then by taking unto him, and putting upon himself this sinful garment of ours:
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that so, though not such in his owne person, yet in ours he might suffer death and torments as a delinquent, to free us from them that have deserv'd them;
that so, though not such in his own person, yet in ours he might suffer death and torments as a delinquent, to free us from them that have deserved them;
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and thou hast vexed mee with all thy stormes: Psal. 88.7. because indeed the just wrath of his eternall father, and other punishments due onely to us for our sinnes;
and thou hast vexed me with all thy storms: Psalm 88.7. Because indeed the just wrath of his Eternal father, and other punishments due only to us for our Sins;
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and that so withall they might be sure (as they thinke) to leave some aspersion upon him, (having learn'd one of the Devils lessons; Calumniare fortiter & aliquid haerebit;
and that so withal they might be sure (as they think) to leave Some aspersion upon him, (having learned one of the Devils Lessons; Calumniare fortiter & Aliquid haerebit;
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when he bade Peter to take twenty pence out of the Fishes mouth, and give it for them two: Matth. 17.27. as also he preach't it to the people saying, Give unto Caesar those things that are Caesars; Luke 20.25.
when he bade Peter to take twenty pence out of the Fish Mouth, and give it for them two: Matthew 17.27. as also he preached it to the people saying, Give unto Caesar those things that Are Caesars; Lycia 20.25.
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And lastly, hee was so farre from seeking to un-king Herod, or dis-throne Caesar; as that hee professes his Kingdome not to bee of this world: John 18.36.
And lastly, he was so Far from seeking to unking Herod, or disthrone Caesar; as that he Professes his Kingdom not to be of this world: John 18.36.
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but of the Devill rather, who offered to give away all their Kingdomes at a clappe: Matth. 4.9. Let us then for Vse and application of this point, beseech our mercifull Redeemer;
but of the devil rather, who offered to give away all their Kingdoms At a clap: Matthew 4.9. Let us then for Use and application of this point, beseech our merciful Redeemer;
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And that further hee would take away from us that propensity and readinesse, whereby wee are all prone and forward to cover our weakenesses and imperfections:
And that further he would take away from us that propensity and readiness, whereby we Are all prove and forward to cover our Weaknesses and imperfections:
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For se•ing the Sonne of God was so submissive before Pilate; surely it behoves not any man that challenges an interest in his sufferings to bee refractary and disobedient to his superiours, and lawfull deputed Judges;
For se•ing the Son of God was so submissive before Pilate; surely it behoves not any man that challenges an Interest in his sufferings to be refractory and disobedient to his superiors, and lawful deputed Judges;
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seeing our Saviour, that is the onely Truth of the world, was accounted no other, no better then a very Impostor and Seducer; a Malefactour and Deceiver:
seeing our Saviour, that is the only Truth of the world, was accounted no other, no better then a very Impostor and Seducer; a Malefactor and Deceiver:
And lastly, let us beware of slandering and falsely accusing of our blessed Saviour himselfe: which every one does, that doth it to his neighbour, or Christian brother:
And lastly, let us beware of slandering and falsely accusing of our blessed Saviour himself: which every one does, that does it to his neighbour, or Christian brother:
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For detraction may bee committed three manner of wayes, saith another: (viz.) Per falsi mali impositionem; aut per veri mali ampliationem; aut per veri boni diminutionem:
For detraction may be committed three manner of ways, Says Another: (viz.) Per False mali impositionem; Or per very mali ampliationem; Or per very boni diminutionem:
because they cannot be wholly denyed, to darken and blemish, by casting some aspersion or other upon them. Primum est, obloquutionis; Secundum, derogationis; Tertium, detractionis:
Because they cannot be wholly denied, to darken and blemish, by casting Some aspersion or other upon them. Primum est, obloquutionis; Secundum, derogationis; Tertium, detractionis:
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And thus you see the truth of that which Solomon delivered long since: How that a man that beareth false witnesse against his neighbour, is like an hammer,
And thus you see the truth of that which Solomon Delivered long since: How that a man that bears false witness against his neighbour, is like an hammer,
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But in the next place, Pilate perceiving by some passages and carriages of the businesse, that it was for envy onely that the Jewes did thus persecute and prosecute Jesus, and bring him unto him:
But in the next place, Pilate perceiving by Some passages and carriages of the business, that it was for envy only that the Jews did thus persecute and prosecute jesus, and bring him unto him:
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as it is said, Verse 8. of the former 23. Chapter of Saint Luke. But because hee inquired but upon vaine curiosity (as one saith) and with no true intent or end; Christ answered him nothing:
as it is said, Verse 8. of the former 23. Chapter of Saint Lycia. But Because he inquired but upon vain curiosity (as one Says) and with no true intent or end; christ answered him nothing:
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and for which purpose especially hee came into the world in the similitude of our sinfull flesh, that hee might suffer it, and undergoe it in our stead and for our sinnes:
and for which purpose especially he Come into the world in the similitude of our sinful Flesh, that he might suffer it, and undergo it in our stead and for our Sins:
Ʋt sic etiam Adami excusationes in peccatis, taciturnitate à bonis possit diluere, saith another, as also that by his silence from good words, he might wash away and make satisfaction for the vaine and idle excuses of Adam, when he would have cast his sinnes upon his wife, by saying, Mulier quam dedisti mihi, the Woman which thou gavest to be with me, she gave me, and I did eate; Gen. 3.12.
Ʋt sic etiam Adam excusationes in peccatis, taciturnitate à bonis possit diluere, Says Another, as also that by his silence from good words, he might wash away and make satisfaction for the vain and idle excuses of Adam, when he would have cast his Sins upon his wife, by saying, Mulier quam dedisti mihi, the Woman which thou Gavest to be with me, she gave me, and I did eat; Gen. 3.12.
He so much slighted and disregarded the waies and courses of Pilate and Herod, as that the height of their power was not able to wrest an answer from him to any of their demands) therefore they interpreted his silence for simplicity,
He so much slighted and disregarded the ways and courses of Pilate and Herod, as that the height of their power was not able to wrest an answer from him to any of their demands) Therefore they interpreted his silence for simplicity,
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as namely, for a glutton, a drinker of wine, and a companion of sinners, Mat. 12.19. for a blasphemer, Marke 2.7. for a sorcerer and one that cast out Devils through Beelsebub, Mat. 12.24. for one possessed with a Devill, John 8.48. and now also towards his death, bound (as you have heard before) by the Jewes as a theefe, reproved and striken in the house of Annas, as one arrogant and saucy;
as namely, for a glutton, a drinker of wine, and a Companion of Sinners, Mathew 12.19. for a blasphemer, Mark 2.7. for a sorcerer and one that cast out Devils through Beelsebub, Mathew 12.24. for one possessed with a devil, John 8.48. and now also towards his death, bound (as you have herd before) by the Jews as a thief, reproved and stricken in the house of Annas, as one arrogant and saucy;
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should now likewise for the close of all, as being the last of infamies that could be imagined to remaine, to be put upon him, be accounted by Herod (the last also of his unjust Judges) for no other then a very foole,
should now likewise for the close of all, as being the last of infamies that could be imagined to remain, to be put upon him, be accounted by Herod (the last also of his unjust Judges) for no other then a very fool,
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For he saith, Hee that refraineth his lippes is wise, and in the multitude of wordes there wanteth not sinne: Prov. 10.19. then which I am sure there can be no greater folly.
For he Says, He that refraineth his lips is wise, and in the multitude of words there Wants not sin: Curae 10.19. then which I am sure there can be no greater folly.
but had his wittes and senses better about him then himselfe: 1 Sam. 21.14. so Christ seemes a foole to Herod, when as in truth there was never any so truly wise as he, among those that have beene borne of women.
but had his wits and Senses better about him then himself: 1 Sam. 21.14. so christ seems a fool to Herod, when as in truth there was never any so truly wise as he, among those that have been born of women.
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yea he, in whom are hid all the treasuses of wisedome and knowledge, as Saint Paul speaketh, Colos. 2.3. should yet by Herod and his Courtiers, be reckoned, arrayed, and derided as a foole.
yea he, in whom Are hid all the treasuses of Wisdom and knowledge, as Saint Paul speaks, Colos 2.3. should yet by Herod and his Courtiers, be reckoned, arrayed, and derided as a fool.
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as for us that are fooles and madde men indeed, to become willing to be accounted a foole thy selfe? Surely it can be no other but the transcendency of thy love unto thy Spouse the Church, that hath wrought and brought this foolishnesse upon thee;
as for us that Are Fools and mad men indeed, to become willing to be accounted a fool thy self? Surely it can be no other but the transcendency of thy love unto thy Spouse the Church, that hath wrought and brought this foolishness upon thee;
I will bee base and low in mine owne sight: 2 Sam. 6.22. O let not any man then be proud of his wisedome, seeing God hath chosen foolishnesse rather, to confound the wise:
I will be base and low in mine own sighed: 2 Sam. 6.22. O let not any man then be proud of his Wisdom, seeing God hath chosen foolishness rather, to confound the wise:
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but by all meanes possible decline and avoyde humane and worldly honour and estimation: Yea, and that which the world for the most part accounteth wisedome too;
but by all means possible decline and avoid humane and worldly honour and estimation: Yea, and that which the world for the most part accounteth Wisdom too;
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that so at the last he may arrive and attain unto that true and undoubted wisedome, which shall make him everlastingly happy in the Land of the living.
that so At the last he may arrive and attain unto that true and undoubted Wisdom, which shall make him everlastingly happy in the Land of the living.
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As likewise, Vilis saepe cadus nobile Nectar habet: Beggerly bottles oftentimes hold rich Wines. And therefore Saint Chrysostomes Exhortation is, Ne homines ex habitu contemnamus;
As likewise, Vilis saepe Cadus Noble Nectar habet: Beggarly bottles oftentimes hold rich Wines. And Therefore Saint Chrysostomes Exhortation is, Ne homines ex habitu contemnamus;
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and Terence was placed but at the lower end of Caecilius Table, Quod erat contemptiore vestitu, because of his homely outside.) But looke onely to the minde,
and Terence was placed but At the lower end of Caecilius Table, Quod erat contemptiore vestitu, Because of his homely outside.) But look only to the mind,
Cum anima mendico sit omni miserius induta? (as our Chrysostome goes on) When our soule is more miserably clad then the basest beggar? as being wretched,
Cum anima mendico sit omni Miserable induta? (as our Chrysostom Goes on) When our soul is more miserably clad then the Basest beggar? as being wretched,
and miserable, and poore, and blinde, and naked; as is said of the Church of Laodicea: Revel. 3.17. There might be many more Vses made of Christ his being posted and hurryed too and agen, from one Judges house and authority to another:
and miserable, and poor, and blind, and naked; as is said of the Church of Laodicea: Revel. 3.17. There might be many more Uses made of christ his being posted and hurried too and again, from one Judges house and Authority to Another:
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as first, carryed to Annas; from him secondly, to Caiaphas; from Caiaphas thirdly, to Pilate; and from him to Herod: and lastly, from Herod backe againe to Pilate. As also of the scorne and contempt that was put upon him by the rude and raskall multitude, in all these his severall passages too and fro, from one place unto another:
as First, carried to Annas; from him secondly, to Caiaphas; from Caiaphas Thirdly, to Pilate; and from him to Herod: and lastly, from Herod back again to Pilate. As also of the scorn and contempt that was put upon him by the rude and rascal multitude, in all these his several passages too and from, from one place unto Another:
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especially when hee was arrayed in that scornefull and disgracefull habite, spoken of last before: and so carried through the more publike and eminent streets of Jerusalem for the nonce;
especially when he was arrayed in that scornful and disgraceful habit, spoken of last before: and so carried through the more public and eminent streets of Jerusalem for the nonce;
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Whereas therefore he had prevayled nothing by the first meanes, (viz.) by sending him to Herod; as you heard then also at large related and dilated unto you:
Whereas Therefore he had prevailed nothing by the First means, (viz.) by sending him to Herod; as you herd then also At large related and dilated unto you:
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Therefore in these words, as you see, He makes tryall of the second, by propounding unto them whether they would have Barabbas or Jesus let loose at this their great & solemne Feast of the Passeover.
Therefore in these words, as you see, He makes trial of the second, by propounding unto them whither they would have Barabbas or jesus let lose At this their great & solemn Feast of the Passover.
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Whom will ye that I release unto you; Barabbas, or Jesus that is called Christ? Matth. 27.17. O sweet Jesus! now or never there is hope and comfort neare;
Whom will you that I release unto you; Barabbas, or jesus that is called christ? Matthew 27.17. Oh sweet jesus! now or never there is hope and Comfort near;
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that after thy many tortures and troubles formerly recounted, which thou hast so quietly and patiently put up and borne at the hands of thy malitious and unkinde Country-men;
that After thy many tortures and Troubles formerly recounted, which thou hast so quietly and patiently put up and born At the hands of thy malicious and unkind Countrymen;
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and a necessity laid upon the people of releasing either thee or him: it cannot possibly be imagined, but that thou must be taken, and he cast; thou saved, and he condemned.
and a necessity laid upon the people of releasing either thee or him: it cannot possibly be imagined, but that thou must be taken, and he cast; thou saved, and he condemned.
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Why, thou hast beene a feeder of them, and a supplyer of their wants and necessities upon all occasions? whereas he hath beene a Cutter and Robber on the high-wayes,
Why, thou hast been a feeder of them, and a supplyer of their Wants and necessities upon all occasions? whereas he hath been a Cutter and Robber on the highways,
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and by that meanes wounded and mangled the peaceable passengers, travelling as it were, betweene Jerusalem and Jericho: Why, thou as the good Samaritane, hast healed them again, by binding up their wounds,
and by that means wounded and mangled the peaceable passengers, traveling as it were, between Jerusalem and Jericho: Why, thou as the good Samaritan, hast healed them again, by binding up their wounds,
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All these therefore, and thousands more, unto which thou hast beene helpfull and beneficiall in one kinde or other, will call and cry out aloud, Set free and at liberty unto us, not Barabbas our cruell enemy; but Christ our curteous friend:
All these Therefore, and thousands more, unto which thou hast been helpful and beneficial in one kind or other, will call and cry out aloud, Set free and At liberty unto us, not Barabbas our cruel enemy; but christ our courteous friend:
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that so he might be sure (as he upon good ground and reason, conceived and imagined) not to faile of the freedome and release of Jesus. And yet for all this, They cry out amaine, with one voyce and unanimous consent;
that so he might be sure (as he upon good ground and reason, conceived and imagined) not to fail of the freedom and release of jesus. And yet for all this, They cry out amain, with one voice and unanimous consent;
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the impious and ungodly life-taker, before the peaceable and mercifull life-giver: wretched men that ye are, so to preferre death before life; sinne before God;
the impious and ungodly life-taker, before the peaceable and merciful life-giver: wretched men that you Are, so to prefer death before life; sin before God;
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then only to the mischeivous mallice of these Jewes, which if we doe, we shall find that it was not Christ the second Adam onely that was layd in the scale against Barabbas; but the first Adam also, which was a greater murtherer and theife then he.
then only to the mischievous malice of these Jews, which if we do, we shall find that it was not christ the second Adam only that was laid in the scale against Barabbas; but the First Adam also, which was a greater murderer and thief then he.
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Yea, and the sinnes also of all his posterity throughout all ages. Which lying like Zacharies talent of lead upon Christ his shoulders, his person alone;
Yea, and the Sins also of all his posterity throughout all ages. Which lying like Zacharies talon of led upon christ his shoulders, his person alone;
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In regard whereof I doe not wonder to find some writers comparing Barabbas to the live sparrow spoken of, Levit. 14.7. Qui dimittitur ut in agrum avolet, as the vulgar Latine there reades it:
In regard whereof I do not wonder to find Some writers comparing Barabbas to the live sparrow spoken of, Levit. 14.7. Qui dimittitur ut in agrum avolet, as the Vulgar Latin there reads it:
as the burthen of the sinnes of the whole World layd upon the back of Christ, the other sparrow, there also spoken of, whose wings were thereby clipped;
as the burden of the Sins of the Whole World laid upon the back of christ, the other sparrow, there also spoken of, whose wings were thereby clipped;
yet our burthen layd upon him, is onus onerans; a burthen pressing downe and making faint, pressing downe indeed, his body to no lesse then the bottom of the grave, and his soule to hell.
yet our burden laid upon him, is onus onerans; a burden pressing down and making faint, pressing down indeed, his body to no less then the bottom of the grave, and his soul to hell.
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as two sparrowes spoken of before in Levit. 14. So two Goates, Levit. 16. presentable before the Lord at the doore of the Tabernacle of the Congregation whereof one should be for a scape-goate;
as two sparrows spoken of before in Levit. 14. So two Goats, Levit. 16. presentable before the Lord At the door of the Tabernacle of the Congregation whereof one should be for a scapegoat;
and muse upon his lowlinesse and humility, that was content not onely to take our nature upon him and therein to suffer death upon the Crosse for our sinnes;
and muse upon his lowliness and humility, that was content not only to take our nature upon him and therein to suffer death upon the Cross for our Sins;
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that by how much we are inferiour unto himselfe, by so much he would inflame our desires the more ardently to be willing to bear the contempt and rejection of this World,
that by how much we Are inferior unto himself, by so much he would inflame our Desires the more ardently to be willing to bear the contempt and rejection of this World,
For, Quare superbit homo cujus generatio culpa, Vita labor, nasci paena, necesse mori? Why should man have any high thoughts, or be proud in any thing;
For, Quare superbit homo cujus generatio culpa, Vita labour, Nasci paena, Necessary Mori? Why should man have any high thoughts, or be proud in any thing;
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whose very conception is sinneful, his birth paineful, his life laborious, and his death unavoydable? As also in the second place, let us continually pray unto him, that he would not permit and suffer us for any respect whatsoever,
whose very conception is sinful, his birth painful, his life laborious, and his death unavoidable? As also in the second place, let us continually pray unto him, that he would not permit and suffer us for any respect whatsoever,
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for in doing all or any of these, we doe but preferre Barabbas before Christ. Neither let us upon any occasion connive and give way to any unbeseeming or unfitting practises and imperfections contrary to our owne consciences;
for in doing all or any of these, we do but prefer Barabbas before christ. Neither let us upon any occasion connive and give Way to any unbeseeming or unfitting practises and imperfections contrary to our own Consciences;
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for in so doing, we do justifie Barabbas, and condemne Christ. And for the last use, let us all know, that how often soever it pleaseth God to put good motions into our mindes, of setting Christ at liberty;
for in so doing, we do justify Barabbas, and condemn christ. And for the last use, let us all know, that how often soever it Pleases God to put good motions into our minds, of setting christ At liberty;
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yet partly by respite of time, and partly by the severity of some corporall punishment, the heat of their hate might at last be appeased, and so his life spared:
yet partly by respite of time, and partly by the severity of Some corporal punishment, the heat of their hate might At last be appeased, and so his life spared:
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for he was desirous and willing to release him; as it is said, Luke 23.20. And therefore for this purpose, he determined to lay so sharpe a punishment upon him,
for he was desirous and willing to release him; as it is said, Lycia 23.20. And Therefore for this purpose, he determined to lay so sharp a punishment upon him,
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For scourging was a punishment which for the severity of it, was appointed by Moses Law, onely for grievous offendors and malefactors of an high nature.
For scourging was a punishment which for the severity of it, was appointed by Moses Law, only for grievous offenders and malefactors of an high nature.
quo pueri, quo mancipia, quo latrones plectuntur, (as he goes on) as being the vilest and most infamous of all other punishments, wherewith onely children, bond-slaves and pilfering laroones or rogues use to be corrected and chastized.
quo pueri, quo mancipia, quo Latrones plectuntur, (as he Goes on) as being the Vilest and most infamous of all other punishments, wherewith only children, bondslaves and pilfering laroones or rogues use to be corrected and Chastised.
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And yet our great Lord and Master Jesus Christ ye see, doth not disdaine to undergoe it for our sakes, that so he might beare in his body those wounds and stripes that we have deserved by our sinnes ▪ as also that thereby he might animate and encourage his Martyrs and Confessours unto patience and constancy in their like indignities and disgraces, which he knew the World in succeeding ages would put upon them for his names sake.
And yet our great Lord and Master jesus christ you see, does not disdain to undergo it for our sakes, that so he might bear in his body those wounds and stripes that we have deserved by our Sins ▪ as also that thereby he might animate and encourage his Martyrs and Confessors unto patience and constancy in their like indignities and disgraces, which he knew the World in succeeding ages would put upon them for his names sake.
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For the souldiers and other executioners of it having once their warrant confirmed by authority from Pilate for doing it, did presently strippe him of his garments,
For the Soldiers and other executioners of it having once their warrant confirmed by Authority from Pilate for doing it, did presently strip him of his garments,
whereby he had from the sole of his foot to the crowne of his head, no whole or free part in him, as the Prophet speaketh; Esay 1.6. which notwithstanding he was not unwilling it should be so;
whereby he had from the sole of his foot to the crown of his head, no Whole or free part in him, as the Prophet speaks; Isaiah 1.6. which notwithstanding he was not unwilling it should be so;
because in his mysticall body the Church for which he suffered, Nulla pars sana, atque integra esset (as saith mine Author) There was no part whole and found;
Because in his mystical body the Church for which he suffered, Nulla pars sana, atque Whole esset (as Says mine Author) There was no part Whole and found;
nothing therein but wounds, and swellings, & sores, full of corruption: Esay 1.6. Yea, some affirme that there issued from his body, Fluenta sanguinis, streams of bloud; others, Rivi sanguinis, whole rivers.
nothing therein but wounds, and swellings, & sores, full of corruption: Isaiah 1.6. Yea, Some affirm that there issued from his body, Fluenta Blood, streams of blood; Others, Rivi Blood, Whole Rivers.
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As also because these Pharisees and other his enemies might be affraid (as a Postiller well observes) that Pilate, because he scourged him, would not have beene drawne to crucifie and kill him after:
As also Because these Pharisees and other his enemies might be afraid (as a Postiller well observes) that Pilate, Because he scourged him, would not have been drawn to crucify and kill him After:
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and which before had scap•t the whip) a crowne of sharp thornes, that so, mille puncturis, as one saith, with a thousand stings, they might torture and torment him:
and which before had scap•t the whip) a crown of sharp thorns, that so, mille puncturis, as one Says, with a thousand stings, they might torture and torment him:
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wherein crueltie seem'd pleasant, and mirth full of malice (as it is well observed by Doctor Heyward: ) out of whose Threatise, called The Sanctuary of a troubled soule, give me leave, with your patience, (onely for haste to finish this point,) to insert here a few lines,
wherein cruelty seemed pleasant, and mirth full of malice (as it is well observed by Doctor Heyward:) out of whose Threatise, called The Sanctuary of a troubled soul, give me leave, with your patience, (only for haste to finish this point,) to insert Here a few lines,
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whereby they might be suspected of taking pleasure in taking punishment, nor with any extraordinary severity (excepting some few Tyrants) which might make a shew of private revenge.
whereby they might be suspected of taking pleasure in taking punishment, nor with any extraordinary severity (excepting Some few Tyrants) which might make a show of private revenge.
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For when was purple before that time used for dishonour? And who ever before that day had beene crowned with thornes? The purple reached but to a scorne; but the thornes went further:
For when was purple before that time used for dishonour? And who ever before that day had been crowned with thorns? The purple reached but to a scorn; but the thorns went further:
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having a deepe died sanguine body, as well as a purple garment. But it was not by chance and at adventure, that hee was clothed in purple, and therein mocked;
having a deep died sanguine body, as well as a purple garment. But it was not by chance and At adventure, that he was clothed in purple, and therein mocked;
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but as the holy Ghost made Caiaphas to say, It is expedient that one should dye for the people. John. 11.50. and likewise Pilate; What I have written, I have written, Joh. 19.22.
but as the holy Ghost made Caiaphas to say, It is expedient that one should die for the people. John. 11.50. and likewise Pilate; What I have written, I have written, John 19.22.
So it made the souldiers, to scorne him in a purple garment, in token that whatsover they did to his reproach, should follow afterward to his greater honour and renowne.
So it made the Soldiers, to scorn him in a purple garment, in token that whatsoever they did to his reproach, should follow afterwards to his greater honour and renown.
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and have a chaine of gold about his necke, and be the third ruler in the Kingdome, Dan. 5.16. as also Holophernes canopie of his bed on which hee rested when Judith came unto him was woven with purple, Jud. 10.21.
and have a chain of gold about his neck, and be the third ruler in the Kingdom, Dan. 5.16. as also Holofernes canopy of his Bed on which he rested when Judith Come unto him was woven with purple, Jud. 10.21.
because he was usually stiled King of the Jewes, yet his heavenly Father, and the whole Court and Councell of Heaven had an honourable purpose towards him in permitting it.
Because he was usually styled King of the Jews, yet his heavenly Father, and the Whole Court and Council of Heaven had an honourable purpose towards him in permitting it.
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For God having cursed the earth, because of Adams sinne, to b•ing forth thornes and bryars unto us, This curse hath our Saviour now taken upon himselfe;
For God having cursed the earth, Because of Adams sin, to b•ing forth thorns and briars unto us, This curse hath our Saviour now taken upon himself;
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Goe forth therefore, O yee daughters of Sion, and behold King Salomon with the crowne wherewith his mother crowned him, saith the Spouse in the Canticles, chap. 3.11.
Go forth Therefore, Oh ye daughters of Sion, and behold King Solomon with the crown wherewith his mother crowned him, Says the Spouse in the Canticles, chap. 3.11.
which if we doe, we shall see before us the unextinguishable and inconsumptible love of a kind and tender-hearted Father, offering to sacrifice his Sonne;
which if we do, we shall see before us the unextinguishable and inconsumptible love of a kind and tender-hearted Father, offering to sacrifice his Son;
And therefore, as every bird fitteth upon the thornes in the orchard, as it is said, Baruch. 6.70. so let us draw neere and make our nest in these bushes;
And Therefore, as every bird fits upon the thorns in the orchard, as it is said, baruch. 6.70. so let us draw near and make our nest in these Bushes;
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Horret tamen Christus magis asperitatem morum & linguae stimulos quàm spinarum aculeos, saith our country-man Gillebert. Although such a Diademe as this, bring not honour,
Horret tamen Christus magis asperitatem morum & linguae stimulos quàm spinarum aculeos, Says our countryman Gilbert. Although such a Diadem as this, bring not honour,
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But to proceed and grow towards an end of his sufferings under Pontius Pilate, when hee saw that Jesus was in so pittifull a plight, that he supposed the sight of his goared body and gashed head sufficient to breake the bloody purposes of his enemies:
But to proceed and grow towards an end of his sufferings under Pontius Pilate, when he saw that jesus was in so pitiful a plighted, that he supposed the sighed of his gored body and gashed head sufficient to break the bloody Purposes of his enemies:
He tooke him, and led him forth to the people and sayd unto them; Behold the man. John 19.5. what would you have more? if it be for malice that you are so violent against him; behold how miserable he is. If for feare; behold how contemptible.
He took him, and led him forth to the people and said unto them; Behold the man. John 19.5. what would you have more? if it be for malice that you Are so violent against him; behold how miserable he is. If for Fear; behold how contemptible.
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as being more innocent and harmelesse in his conversation, then Adam in his integrity. For whereas Adam bore indeed in himselfe, the whole humane nature;
as being more innocent and harmless in his Conversation, then Adam in his integrity. For whereas Adam boar indeed in himself, the Whole humane nature;
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sayth Ferus. It is the nature of envy, that the lesse it prevayleth, and the oftner it is prevented and withstood, the more eager it is in its pursuit.
say Ferus. It is the nature of envy, that the less it prevaileth, and the oftener it is prevented and withstood, the more eager it is in its pursuit.
So that being insatiable in their cruelty toward him; they importune him, some with perswasions; and others with confused clamours and cryes that hee might bee crucified.
So that being insatiable in their cruelty towards him; they importune him, Some with persuasions; and Others with confused clamours and cries that he might be Crucified.
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What a miserable case are they in, that must bee tried and judged by thee? which art content with these Jewes to honour Christ and his Ministers one day with all reverence and respect;
What a miserable case Are they in, that must be tried and judged by thee? which art content with these Jews to honour christ and his Ministers one day with all Reverence and respect;
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the wind of thy breath being turned, to cry out againe as fast on the other side (as yee see) Crucifige, Crucifige: Let him bee crucified, let him bee crucified.
the wind of thy breath being turned, to cry out again as fast on the other side (as ye see) Crucifige, Crucifige: Let him be Crucified, let him be Crucified.
For what insolences and outrages will they not perpetrate and commit, if they bee frustrated and crossed never so little in their wayes and wills? The very Sonne of God himselfe and Saviour of the World (and therefore much lesse his Ministers) being not able to scape scotfree;
For what insolences and outrages will they not perpetrate and commit, if they be frustrated and crossed never so little in their ways and wills? The very Son of God himself and Saviour of the World (and Therefore much less his Ministers) being not able to escape Scot free;
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if hee come once within their clutches, or within the compasse of their custody and command, which gave occasion to the Holy Ghost to prescribe that caveat to these people of the Jewes long since, viz. that they should not follow a multitude to doe evill;
if he come once within their clutches, or within the compass of their custody and command, which gave occasion to the Holy Ghost to prescribe that caveat to these people of the Jews long since, viz. that they should not follow a multitude to do evil;
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ut à vero devies, as the vulgar Latine reades it, neither in judgement shalt thou rest or rely upon the sentence of many to decline from truth. Exod. 23.2.
ut à vero devies, as the Vulgar Latin reads it, neither in judgement shalt thou rest or rely upon the sentence of many to decline from truth. Exod 23.2.
and delivered him to the pleasure of his enemies, to doe with him even what they would, as you may see. Luke 23.25. By which it appeares plainly, that Vox populi is not alwayes Vox Dei; the voyce of the people is not alwayes the voyce of God.
and Delivered him to the pleasure of his enemies, to do with him even what they would, as you may see. Lycia 23.25. By which it appears plainly, that Vox People is not always Vox Dei; the voice of the people is not always the voice of God.
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because hee gave sentence of death against him, whom thrice before he had pronounced innocent, which certainly was in him, the greatest piece of injustice that could possibly bee committed.
Because he gave sentence of death against him, whom thrice before he had pronounced innocent, which Certainly was in him, the greatest piece of injustice that could possibly be committed.
but givest out thy sentence of condemnation against him, notwithstanding by thine owne confession, after diligent and exact tryall, thou canst finde no just cause of death in him;
but givest out thy sentence of condemnation against him, notwithstanding by thine own Confessi, After diligent and exact trial, thou Canst find no just cause of death in him;
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Illi se proditione, tu parricidio te condemnas: For as they are guilty of treason and treachery against him; so thou of Parricide: Illi lingua, tu ferro occidis;
Illi se proditione, tu Parricidio te condemnas: For as they Are guilty of treason and treachery against him; so thou of Parricide: Illi lingua, tu Ferro occidis;
Now from the injustice of these judges under whom our blessed Saviour thus suffered, let mee take occasion to leave a few instructions to the Judges of our times.
Now from the injustice of these judges under whom our blessed Saviour thus suffered, let me take occasion to leave a few instructions to the Judges of our times.
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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;
when he said 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, Deuteronomy 16.18. quasi dicat (as an expositor upon the place) non Tantum in over habeatis justitiam; sed in Opere: as if he should say;
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 Therefore they ought not to do as the Scribes and Pharisees which our Saviour speaks of, which bind heavy burdens and such as Are grievous to be born,
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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;
and lay on other men's shoulders; when as they themselves will not move them with one of their fingers, Matthew 23.4. but they that Are Judges of the Earth, ought themselves to love righteousness, as the Wiseman exhorteth them, Sap. 1.1. The second is;
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;
according as it is commanded them by God's Law saying, when the King Sitteth upon the throne of his Kingdom, he shall write him a copy of this Law in a book which shall be with him;
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;
That they do thoroughly fift the truth and depth of the matter which they have in hand as, Job Professes that he did, saying, Caussam quam nesciebam diligently investigabam;
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 qui cognoscit in Judicio Face, non bene facit, Says the Wise man, as the Vulgar Latin reads it, Curae 28.21 He that in the time of judgement knows a difference of faces, does not well,
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;
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 clamours or favour of the multitude;
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;
For otherwise, it is said but three Verses After, Thou shalt not wrest the judgement of the poor in his cause, verse 6. That they be no bribe-takers, as the same Law still Goes on;
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 Justice is to be executed and judgement given, consilio, non prece, by counsel and deep consideration in a men self, not by request of other men:
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For as Bernard saith well, Ʋbi 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.
For as Bernard Says well, Ʋbi non licet facere quod volo, quis locus rogandi? Where it is not lawful for a Judge to do what he may have a desire, it may be to do himself, there surely can be no place left for the suits and requests of Others.
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;
There might much more have been added Concerning these particulars, but that I am not ignorant, that Verbum sapientibus sat est, A word to such wise men is enough;
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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,
and the heavy tree (as it appears by Saint Iohns Gospel in our Text, verse 17.) was At the First laid upon his own shoulders, which had been unmercifully battered with whips before, whereby they tormented him not only with the sighed,
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 with the weight also of that which was appointed to be the Instrument of his death, which painful burden notwithstanding, together with the weight of all our Sins, he refused not for our sakes to take upon him,
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as a true Isaack bearing the wood for the sacrificing of himselfe. For mortem non coactus, sed ultro subiit Christus, ut voluntarium esset sacrificium:
as a true Isaac bearing the wood for the sacrificing of himself. For mortem non Coactus, sed ultro subiit Christus, ut Voluntary esset Sacrificium:
nam sine obedientia, nobis expiatio parta non esset, saith Calvin. Christ suffered death willingly and not by constraint, that so his sacrifice might be voluntary.
nam sine obedientia, nobis expiatio Parta non esset, Says calvin. christ suffered death willingly and not by constraint, that so his sacrifice might be voluntary.
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whereupon S. Austen discoursing upon those words of S. Iohn, Et misit filium suum sacrificatorem pro peccatis nostris (as he reads them) 1 Ioh. 4.10. God loved us and sent his Sonne to bee a sacrifice for our sinnes; demands this question:
whereupon S. Austen discoursing upon those words of S. John, Et misit Son suum sacrificatorem Pro peccatis nostris (as he reads them) 1 John 4.10. God loved us and sent his Son to be a sacrifice for our Sins; demands this question:
Ʋbi invenit hostiam? ubi invenit victimam quam puram volebat offerre? where did hee finde a pure and cleane sacrifice fitting for himselfe to offer? And when hee hath thus propounded gives the answer himselfe in these words. Alium non inv•nit, seipsum obtulit.
Ʋbi invenit hostiam? ubi invenit victimam quam puram volebat offer? where did he find a pure and clean sacrifice fitting for himself to offer? And when he hath thus propounded gives the answer himself in these words. Alium non inv•nit, seipsum obtulit.
so it was suffered by him with more willingnesse, and patience to manifest his love. Answerable to that of the Apostle, he humbled himselfe and became obedient unto the death,
so it was suffered by him with more willingness, and patience to manifest his love. Answerable to that of the Apostle, he humbled himself and became obedient unto the death,
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wherefore these Iewes, howsoever they had foure kinds of death for malefactors among themselves (as our reverend and learned Bishop of Exet•r in his passion Sermon hath well observed) one of which was ordinarily used to those that did offend of their owne Nation,
Wherefore these Iewes, howsoever they had foure Kinds of death for malefactors among themselves (as our reverend and learned Bishop of Exet•r in his passion Sermon hath well observed) one of which was ordinarily used to those that did offend of their own nation,
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and turne their mischiefe and malice owards him, to his owne glory and the benefit of his Church and chosen) had other reasons in the secret of his owne counsell, which they little dream't of,
and turn their mischief and malice owards him, to his own glory and the benefit of his Church and chosen) had other Reasons in the secret of his own counsel, which they little dreamt of,
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Therefore did Christ suffer on the Crosse, that by the forme and manner of his suffering, every curse might concurre and be found in him, which was due to us,
Therefore did christ suffer on the Cross, that by the Form and manner of his suffering, every curse might concur and be found in him, which was due to us,
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Secondly, as S. Chrysostome and Theophilact assigne it, ut ipsius aeris naturam mundaret, & terram sanctificaret sanguinis suae distillatione, that he might cleanse and perfume the ayre with his holy and Heavenly breath,
Secondly, as S. Chrysostom and Theophilact assign it, ut Himself aeris naturam mundaret, & terram sanctificaret Blood suae distillation, that he might cleanse and perfume the air with his holy and Heavenly breath,
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Medicina enim quae removet maledictionem terrae, est sanguis Christi, For the onely Medicine that is able to remoove the curse of the earth is the blood of Christ.
Medicina enim Quae removet maledictionem terrae, est sanguis Christ, For the only Medicine that is able to remove the curse of the earth is the blood of christ.
By such strange and contrary meanes doth God shew his power and providence in working our salvation and redemption, giving us life even by his owne death,
By such strange and contrary means does God show his power and providence in working our salvation and redemption, giving us life even by his own death,
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worst indeed, as we shall easily perceive, if wee will vouchsafe to looke another while into the manner of it, together with the counsell and cruelty of the Iewes in inflicting it,
worst indeed, as we shall Easily perceive, if we will vouchsafe to look Another while into the manner of it, together with the counsel and cruelty of the Iewes in inflicting it,
For the better and more cleare expression whereof, it is observed by some, that Christs Passion on the Crosse, had in it all the foure dimensions, as length, breadth, height, depth.
For the better and more clear expression whereof, it is observed by Some, that Christ Passion on the Cross, had in it all the foure dimensions, as length, breadth, height, depth.
which gave no quick dispatch unto the patient, but protracted and prolonged his life, keeping him a great while together upon the Racke under the sharpe sense aswell of our sinnes as his owne paines.
which gave no quick dispatch unto the patient, but protracted and prolonged his life, keeping him a great while together upon the Rack under the sharp sense aswell of our Sins as his own pains.
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then pierced thorow with sharpe yron nayles, which were so bigge, that as Socrates in his Ecclesiasticall History reports, Constantinus eos accèptos in fraena & gal•am mutavit, & ad bella usurpavit.
then pierced thorough with sharp iron nails, which were so big, that as Socrates in his Ecclesiastical History reports, Constantinus eos accèptos in fraena & gal•am mutavit, & ad Bella usurpavit.
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Constantine having received them from his mother, made of them a bridle and an helmet for his owne use in the time of war, which if it were so, it is no marvell if the Prophet in his person complaine:
Constantine having received them from his mother, made of them a bridle and an helmet for his own use in the time of war, which if it were so, it is no marvel if the Prophet in his person complain:
Foderunt manus meas, & pedes meos, as the vulgar Latine reads it, Psal. 21.17. They digged, as it we•e, or pierced deep into my hands and feet, as it is in our English translation, Psal. 22.16. Then in the next place;
Foderunt manus meas, & pedes meos, as the Vulgar Latin reads it, Psalm 21.17. They dug, as it we•e, or pierced deep into my hands and feet, as it is in our English Translation, Psalm 22.16. Then in the next place;
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hee is raised from the ground, upon his crosse, where, by the weight of his body, his wounds are opened and inlarged, his nerves and veines rent and torne asunder,
he is raised from the ground, upon his cross, where, by the weight of his body, his wounds Are opened and enlarged, his nerves and Veins rend and torn asunder,
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the Sunne, during all the time obscured with a strange and unusuall ecclipse, as it were, with horror impatient at the sight of those indignities, which were then offered •o the Sonne of God.
the Sun, during all the time obscured with a strange and unusual eclipse, as it were, with horror impatient At the sighed of those indignities, which were then offered •o the Son of God.
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Fourthly, he is afflicted with a wonderfull & exceeding drought, which Cyril sayes, was Ʋnum ex gravissimis tormentis; one of his greatest, sharpest, and most grievous torments;
Fourthly, he is afflicted with a wonderful & exceeding drought, which Cyril Says, was Ʋnum ex gravissimis tormentis; one of his greatest, Sharpest, and most grievous torments;
which the Pharisees, Scribes and Priests breathed out against him, which is more piercing to an ingenuous and noble nature than any corporall punishment whatsoever (as I have in part shewed you before:) And in regard whereof it is said of Alexander the great;
which the Pharisees, Scribes and Priests breathed out against him, which is more piercing to an ingenuous and noble nature than any corporal punishment whatsoever (as I have in part showed you before:) And in regard whereof it is said of Alexander the great;
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For if you search the Evangelists, you shal find his arraignment and death often repeated from his owne mouth, as Matth. 17.22. and againe, Matth. 20.17. as also Luke 9.44.
For if you search the Evangelists, you shall find his arraignment and death often repeated from his own Mouth, as Matthew 17.22. and again, Matthew 20.17. as also Lycia 9.44.
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and Iacula praevisa minus feriunt: darts fore-seene doe wound the lesse. They are true, of such evills as may be avoyded and averted, either in whole, or in part.
and Javelin Praevisa minus feriunt: darts foreseen do wound the less. They Are true, of such evils as may be avoided and averted, either in Whole, or in part.
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as being the immediate workmanship of the Holy Ghost, by whom it was composed and framed in his mothers wombe without any the least help or assistance of man at all;
as being the immediate workmanship of the Holy Ghost, by whom it was composed and framed in his mother's womb without any the least help or assistance of man At all;
such was the excesse of Christs love to man, intending a plenteous Redemption, that hee would not suffer his strength as in a dying man to languish and decay by degrees, that so in the close nothing at all should remaine;
such was the excess of Christ love to man, intending a plenteous Redemption, that he would not suffer his strength as in a dying man to languish and decay by Degrees, that so in the close nothing At all should remain;
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but even to his last breath, he would retaine that vigor in him, that he might fully feel the smartnes of his pains, à principio passionis us { que } ad finem, from the first of his passion, to the last, which that strong cry of his,
but even to his last breath, he would retain that vigor in him, that he might Fully feel the smartnes of his pains, à principio passionis us { que } ad finem, from the First of his passion, to the last, which that strong cry of his,
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So that there is no questino to be made, he might have lived longer, but that (all things being once accomplished to make our Redemption perfect and intire) he would now die:
So that there is no questino to be made, he might have lived longer, but that (all things being once accomplished to make our Redemption perfect and entire) he would now die:
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For the hearing of him cry thus, made him to cry out too, verè hic homo filius Dei erat, Truely this man was the Sonne of God, verse the 39. of the former fifteenth chapter of Saint Marks Gospel.
For the hearing of him cry thus, made him to cry out too, verè hic homo filius Dei erat, Truly this man was the Son of God, verse the 39. of the former fifteenth chapter of Saint Marks Gospel.
when as the truth infused it selfe into his eares, answerable to that of the Apostle, Faith commeth by hearing, Rom. 10.17. The fourth and last is the depth thereof, which consists in this;
when as the truth infused it self into his ears, answerable to that of the Apostle, Faith comes by hearing, Rom. 10.17. The fourth and last is the depth thereof, which consists in this;
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who then shall comfort him? Himselfe? Sometimes indeed our owne thoughts find a way to succour us, unknowne to others (as my Lord Bishop of Exeter well observes) but alas, with him at this time it is not so:
who then shall Comfort him? Himself? Sometime indeed our own thoughts find a Way to succour us, unknown to Others (as my Lord Bishop of Exeter well observes) but alas, with him At this time it is not so:
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For his soule is filled with evill; as the Psalmist speaketh in his person, Psal. 88.3. who then shall doe it? His Father? Here, here was his hope, sed proh dolor! but out alas, no comfort as yet appeares from him;
For his soul is filled with evil; as the Psalmist speaks in his person, Psalm 88.3. who then shall do it? His Father? Here, Here was his hope, sed proh dolour! but out alas, no Comfort as yet appears from him;
yet we see with what courage, with what cheerefulnesse, joy and singing, they are reported to have passed through their torments; Videor mihimetipsi super rosas incedere;
yet we see with what courage, with what cheerfulness, joy and singing, they Are reported to have passed through their torments; Videor mihimetipsi super rosas incedere;
but as he delivered not their bodies, so he forsooke not their soules, but conveyed into them the dew of his Heavenly comfort, which was an abundant supply for all they could indure othe•wise.
but as he Delivered not their bodies, so he forsook not their Souls, but conveyed into them the due of his Heavenly Comfort, which was an abundant supply for all they could endure othe•wise.
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Not so heere, but Vindemiavit me, saith he in the Prophet, as the vulgar Latine reads it, Lament 1.12. that is, he hath left me bare and naked, as the vintager leaves his Vines when he hath gathered and plucked off the Grapes.
Not so Here, but Vindemiavit me, Says he in the Prophet, as the Vulgar Latin reads it, Lament 1.12. that is, he hath left me bore and naked, as the vintager leaves his Vines when he hath gathered and plucked off the Grapes.
without any the least moysture or refreshing of Divine consolation, yea he was destitutusomni solatio, as it is in Doctor Field, destitute and voyd of all that solace, hee was wont to finde in God, in this fearefull houre of darknesse and time of this his dolefull Passion.
without any the least moisture or refreshing of Divine consolation, yea he was destitutusomni solatio, as it is in Doctor Field, destitute and void of all that solace, he was wont to find in God, in this fearful hour of darkness and time of this his doleful Passion.
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as who had undertaken it, The full recompense and satisfaction for our sins, as saith Doctor Robert Abbot that learned and painefull preaching Bishop of Salisbury.
as who had undertaken it, The full recompense and satisfaction for our Sins, as Says Doctor Robert Abbot that learned and painful preaching Bishop of Salisbury.
And therefore, behold and see, all yee that passe by (sayth he himselfe) if there be any sorrow like unto my sorrow which is done unto me. Lam. 1.12. the very Chapter and Verse cited last before.
And Therefore, behold and see, all ye that pass by (say he himself) if there be any sorrow like unto my sorrow which is done unto me. Lam. 1.12. the very Chapter and Verse cited last before.
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and the assembly of the wicked have inclosed me, yea they have peirced my very Hands and my Feete, saith the kingly Prophet in his person, Psal. 22.14, 15. verses, &c. And yet for all this, Amor tenebat in cruce quem mors non potuit tenere in Sepulchro;
and the assembly of the wicked have enclosed me, yea they have pierced my very Hands and my Feet, Says the kingly Prophet in his person, Psalm 22.14, 15. Verses, etc. And yet for all this, Amor tenebat in Cruce Whom mors non Potuit tenere in Sepulchro;
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His love still held him on the Crosse (as you have heard already) whom the violence and strength of death could not hold in his grave; as you shall heare hereafter.
His love still held him on the Cross (as you have herd already) whom the violence and strength of death could not hold in his grave; as you shall hear hereafter.
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Did Christ then suffer such things, yea, and farre greater then those that you have heard related unto you? (The afflictions and anguishes of the soule, being much worse then those of the body, (These being but love trickes sayth one, to what his soule indued) which notwithstanding wee have but slightly toucht upon;
Did christ then suffer such things, yea, and Far greater then those that you have herd related unto you? (The afflictions and Anguishes of the soul, being much Worse then those of the body, (These being but love tricks say one, to what his soul endued) which notwithstanding we have but slightly touched upon;
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as not altogether, in my judgement, so properly appertaining and belonging to the Creed ) why then we shall doe well, a little to examine and consider the end and causes why he did so:
as not altogether, in my judgement, so properly appertaining and belonging to the Creed) why then we shall do well, a little to examine and Consider the end and Causes why he did so:
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which if wee doe, we shall finde, that it was not his owne, but our sinne that brought all this evill upon him, according to that of S. Peter, Christ suffered for us, leaving us an example to doe the like, who did no sinne himselfe,
which if we do, we shall find, that it was not his own, but our sin that brought all this evil upon him, according to that of S. Peter, christ suffered for us, leaving us an Exampl to do the like, who did no sin himself,
neither was there guile found in his mouth, but they were our sinnes which he bore in his body on the tree, 1 Peter 2.21, 22. verses, as the Prophet likewise had foretold, saying, he hath taken upon him our infirmities,
neither was there guile found in his Mouth, but they were our Sins which he boar in his body on the tree, 1 Peter 2.21, 22. Verses, as the Prophet likewise had foretold, saying, he hath taken upon him our infirmities,
so that whatsoever our Saviour, either Ferebat or gerebat, as one sayth, either did, or abid, it was for us, both, Natus nobis & datus nobis, Esay 9.6. Hee was delivered out of the wombe for us, and he was delivered up to the Crosse for us.
so that whatsoever our Saviour, either Ferebat or gerebat, as one say, either did, or Abided, it was for us, both, Born nobis & Datus nobis, Isaiah 9.6. He was Delivered out of the womb for us, and he was Delivered up to the Cross for us.
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So that, Peccata mea, peccata tua, peccata Adami ac omnium filiorum ejus caussa fuerunt passionis & mortis silii Dei, sayth one, they were our evill motions, our vile thoughts, our corrupt words, our ungodly works;
So that, Peccata mea, Peccata tua, Peccata Adam ac omnium Filiorum His caussa fuerunt passionis & mortis silii Dei, say one, they were our evil motions, our vile thoughts, our corrupt words, our ungodly works;
which notwithstanding, is not spoken in favour or excuse of these, or any of these. (For for such clients, I believe never any man was so leud as to become an advocate) but onely to let men see and know,
which notwithstanding, is not spoken in favour or excuse of these, or any of these. (For for such Clients, I believe never any man was so lewd as to become an advocate) but only to let men see and know,
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For hoc fonte derivata clades; all the fore spoken of and last expressed afflictions and troubles of his proceed onely from this fountaine and originall.
For hoc Fonte derivata clades; all the before spoken of and last expressed afflictions and Troubles of his proceed only from this fountain and original.
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Hither have your sins brought me downe to live a poore and contemptible life, and heere have your faults fastened me upon the Crosse, to die an ignominious and shamefull yea bloody death.
Hither have your Sins brought me down to live a poor and contemptible life, and Here have your Faults fastened me upon the Cross, to die an ignominious and shameful yea bloody death.
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What an hatred then should this beget and kindle in us against our sins, that were thus the spoylers of our Saviours life and the spillers of his blood? How should wee in an holy revenge pursue them to death, that were the authors of his death;
What an hatred then should this beget and kindle in us against our Sins, that were thus the spoilers of our Saviors life and the spillers of his blood? How should we in an holy revenge pursue them to death, that were the Authors of his death;
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and make a mocke of him, Heb. 6.6. so that we may use S. Pauls words to the Galatians, though in another sense, Jesus Christ is evidently set forth before our eyes and crucified amongst us, Gal. 3.1.
and make a mock of him, Hebrew 6.6. so that we may use S. Paul's words to the Galatians, though in Another sense, jesus christ is evidently Set forth before our eyes and Crucified among us, Gal. 3.1.
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Thus hypocrisie bends the knee with ludibrious devotion, and bids, Hayle King of the Jewes; Presumption puts a reed, a rod, and scepter into his hands:
Thus hypocrisy bends the knee with ludibrious devotion, and bids, Hail King of the Jews; Presumption puts a reed, a rod, and sceptre into his hands:
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The prophane spit in his face: The sacrilegious cast lots for his garment: the Schismaticall divide his seamelesse Coat, which the rude soldiers did not.
The profane spit in his face: The sacrilegious cast lots for his garment: the Schismatical divide his Seamless Coat, which the rude Soldiers did not.
Popularity washes her hands as innocent, yea to please men condemnes Christ. The drunkards in their carowses and unhallowed healths, give him a potion of Gall.
Popularity washes her hands as innocent, yea to please men condemns christ. The drunkards in their carouses and unhallowed healths, give him a potion of Gall.
Simony crucifies him betweene two Theeves. Heresy rackes his bones and disjoynts him. Superstition betrayes him with a kisse and despights him with seeming honours.
Simony Crucifies him between two Thieves. Heresy racks his bones and disjoints him. Superstition betrays him with a kiss and despites him with seeming honours.
But Oh beloved, was it not enough that hee died once for us, but that wee through these our sinnes must put him to death still? Were those paines of his so little and so light, that wee should every day redouble them? Is this the entertainement that so gracious a Saviour hath deserved by dying for us? Is this the recompense of that infinite love of his, that we should thus cruelly vex and wound him with our sinnes? If compassion of his smart cannot moove us;
But O Beloved, was it not enough that he died once for us, but that we through these our Sins must put him to death still? Were those pains of his so little and so Light, that we should every day redouble them? Is this the entertainment that so gracious a Saviour hath deserved by dying for us? Is this the recompense of that infinite love of his, that we should thus cruelly vex and wound him with our Sins? If compassion of his smart cannot move us;
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Let us then at the last for shame, by our true and unfeyned Repentance, forsake that tyrant sinne, which detaineth us in servitude, shake off his Chaines, cut asunder his Bands,
Let us then At the last for shame, by our true and unfeigned Repentance, forsake that tyrant sin, which detaineth us in servitude, shake off his Chains, Cut asunder his Bans,
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Secondly, hath Christ suffered all these things under Pontius Pilate? and beene content to have beene crucified on the Crosse also, onely out of love to us? Why then surely this requireth a returne of our love likewise backe againe unto him.
Secondly, hath christ suffered all these things under Pontius Pilate? and been content to have been Crucified on the Cross also, only out of love to us? Why then surely this requires a return of our love likewise back again unto him.
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If then there be any sparke of ingenuity, or dramme of good nature in us, let us not deny him the affection of our love, that spared not the effusion of his owne blood for us,
If then there be any spark of ingenuity, or dram of good nature in us, let us not deny him the affection of our love, that spared not the effusion of his own blood for us,
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but these foure at the least, custodia à peccatis, spes firmior, praesumptio infirmior, charitas flagrantior, it will keepe and preserve us from falling into notorious sins and delioquencies, strengthen and confirme our hope, weaken and abate our presumption;
but these foure At the least, Custodia à peccatis, spes Firmior, praesumptio infirmior, charitas flagrantior, it will keep and preserve us from falling into notorious Sins and delioquencies, strengthen and confirm our hope, weaken and abate our presumption;
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and lastly, kindle and inflame our love and charity, as well among our selves as towards him and his heavenly Father, which last I have especially chosen to inlarge upon at this time.
and lastly, kindle and inflame our love and charity, as well among our selves as towards him and his heavenly Father, which last I have especially chosen to enlarge upon At this time.
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yet is a King even in this world) with the crowne wherewith his mother crowned him, that is, with the crowne of thornes upon his head, wherewith his mother, the Jewes Synagogue ( quae ei non sc matrem exhibuit,
yet is a King even in this world) with the crown wherewith his mother crowned him, that is, with the crown of thorns upon his head, wherewith his mother, the Jews Synagogue (Quae ei non sc matrem Exhibited,
sed novercam, which herein proved not her selfe indeed a kind mother unto him, but rather a stepdame) crowned him, i. e. fodicavit & lancinavit, saith Tertullian, galled him and gored him.
sed Noverca, which herein proved not her self indeed a kind mother unto him, but rather a stepdame) crowned him, i. e. fodicavit & lancinavit, Says Tertullian, galled him and gored him.
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In the day also of the gladnesse of his heart, i. e. in the very season of his suffering, which was as joyfull to him as a geniall and nuptiall day unto a bridegrome:
In the day also of the gladness of his heart, i. e. in the very season of his suffering, which was as joyful to him as a genial and nuptial day unto a bridegroom:
Et palleat sub spinato capite membrum fieri delicatulum, and let us be ashamed under an head so crowned with thornes, to become members of delicacy and wanton nicenesse;
Et Palleat sub spinato capite Limb fieri delicatulum, and let us be ashamed under an head so crowned with thorns, to become members of delicacy and wanton niceness;
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sed studeamus ut membrorum vita capitis sit corona, as Austin, but let us rather indeavour that the austere and mortified lives of the members may be the crowne and glory of the head,
said studeamus ut Members vita capitis sit corona, as Austin, but let us rather endeavour that the austere and mortified lives of the members may be the crown and glory of the head,
so set me as a seale on thy soule, thinke on me, delight in me, Figar tibi totus in corde, qui totus pro te fui fixus in cruce, let me be wholly fixed,
so Set me as a seal on thy soul, think on me, delight in me, Figar tibi totus in cord, qui totus Pro te fui fixus in Cruce, let me be wholly fixed,
as well in soule as in body, here upon the earth, that at the last, per dolorum & vulnerum violentiam (as one saith) through the violence of the said wounds and afflictions, the naturall frame and complexion of his body (the conserver of his life before) being dissolved, his said soule and body were separated asunder, verè & realiter, as truly and really as when any one of us dies;
as well in soul as in body, Here upon the earth, that At the last, per Dolorum & vulnerum violentiam (as one Says) through the violence of the said wounds and afflictions, the natural frame and complexion of his body (the conserver of his life before) being dissolved, his said soul and body were separated asunder, verè & realiter, as truly and really as when any one of us die;
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and became obedient unto the death, even the death of the crosse, Phil. 2.8. yea, he was made a little inferiour to the Angels through the suffering of death, that by Gods grace he might taste of death for all men, Heb. 2.9. In which wee may behold (as one saith) Omnium Christi passionum, ac afflictionum terminum. i. e.
and became obedient unto the death, even the death of the cross, Philip 2.8. yea, he was made a little inferior to the Angels through the suffering of death, that by God's grace he might taste of death for all men, Hebrew 2.9. In which we may behold (as one Says) Omnium Christ passionum, ac afflictionum Terminus. i. e.
before his Gospel can be effectually preached, Vt sic justitia vinceretur diabolus, non potentia. That so the divell may be vanquished by justice, not by power:
before his Gospel can be effectually preached, Vt sic justitia vinceretur diabolus, non potentia. That so the Devil may be vanquished by Justice, not by power:
So that thus it behooved then, Christ to suffer and to rise againe from death; that repentance and remission of sinnes might be preached in his name to all nations,
So that thus it behooved then, christ to suffer and to rise again from death; that Repentance and remission of Sins might be preached in his name to all Nations,
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as he saith himselfe, Luke 24.46.47. verses, yea, for this cause is he the Mediator of the new Testament, that through death, which was for the redemption of the transgressions which were in the former Testament;
as he Says himself, Lycia 24.46.47. Verses, yea, for this cause is he the Mediator of the new Testament, that through death, which was for the redemption of the transgressions which were in the former Testament;
wherefore neither was the first ordained without blood Heb. 9.15, 16, 17, 18. verses, O come and hearken then what God hath done for our soules, ut animas nostras eriperet, animam suam posuit;
Wherefore neither was the First ordained without blood Hebrew 9.15, 16, 17, 18. Verses, Oh come and harken then what God hath done for our Souls, ut animas nostras eriperet, animam suam He placed;
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he hath laid downe his owne life that hee may save ours, & ut me à morte eriperet, mortem accepit, saith Arnobius; and that I might live, he hath beene contented to suffer himselfe to die, Hee gave up the ghost.
he hath laid down his own life that he may save ours, & ut me à morte eriperet, mortem accepit, Says Arnobius; and that I might live, he hath been contented to suffer himself to die, He gave up the ghost.
for transgressing of GODS Commandement, as you have often heard already, is now changed by this Death of Christ from a curse into a blessing, insomuch as blessed are the dead, which hereafter or henceforth dy in the Lord, Revelations 14.13.
for transgressing of GOD'S Commandment, as you have often herd already, is now changed by this Death of christ from a curse into a blessing, insomuch as blessed Are the dead, which hereafter or henceforth die in the Lord, Revelations 14.13.
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Yea hee therefore tooke our humane nature and Flesh upon him, that hee might destroy through his owne death, him that had the power of death, that is, the divell,
Yea he Therefore took our humane nature and Flesh upon him, that he might destroy through his own death, him that had the power of death, that is, the Devil,
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There being no condemnation to them that are in Christ Jesus; as Saint Paul concludeth, Rom. 8.1. answerable to that of Austin. Mors Christi simpla, mortem nostram duplam desiruxit:
There being no condemnation to them that Are in christ jesus; as Saint Paul Concludeth, Rom. 8.1. answerable to that of Austin. Mors Christ simpla, mortem nostram duplam desiruxit:
hath brought life and safety to others; but destruction and confusion onely to himselfe. For Ille sanguis (as he goes on) quem effadisti, te vicit, me redemit.
hath brought life and safety to Others; but destruction and confusion only to himself. For Isle sanguis (as he Goes on) Whom effadisti, te Vicit, me Redeemeth.
Which hee was willing therefore to set up: Ʋt injusta mors, justam vinceret mortem: That his undeserved death might free them from death that had deserved it.
Which he was willing Therefore to Set up: Ʋt Unjust mors, justam vinceret mortem: That his undeserved death might free them from death that had deserved it.
And here I might dismisse this point, had I not promised you at my first entrance into this discourse, to shew you a Quis aswell as a Quid: Who suffered as well as what.
And Here I might dismiss this point, had I not promised you At my First Entrance into this discourse, to show you a Quis aswell as a Quid: Who suffered as well as what.
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whether this so great, so good a person, could be subject unto death himselfe, because our Creed tels us, not onely that He suffered under Pontius Pilate & was crucified, but that he dyed too;
whither this so great, so good a person, could be Subject unto death himself, Because our Creed tells us, not only that He suffered under Pontius Pilate & was Crucified, but that he died too;
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For the salving and solving of which latter doubt (the former being sufficiently cleared before) we must know, that God, in the person of Christ, might dye, though the God-head could not.
For the salving and solving of which latter doubt (the former being sufficiently cleared before) we must know, that God, in the person of christ, might die, though the Godhead could not.
unlesse he would still have been obnoxious and lyable to the accusation of the Devill and all other adversaries, of not taking really and truly our humane dying nature upon him.
unless he would still have been obnoxious and liable to the accusation of the devil and all other Adversaries, of not taking really and truly our humane dying nature upon him.
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the inviolable and impassible nature of God, is likewise united to our nature that is passible, that so the said Mediatour may become able to performe all things requisite for our redemption, by suffering and dying in our nature,
the inviolable and impassable nature of God, is likewise united to our nature that is passable, that so the said Mediator may become able to perform all things requisite for our redemption, by suffering and dying in our nature,
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but that he might perfect and accomplish our redemption to the full, and stop the mouth of all accusers whatsoever whether wicked men or evill Angels, he did truly and indeed both suffer and dye;
but that he might perfect and accomplish our redemption to the full, and stop the Mouth of all accusers whatsoever whither wicked men or evil Angels, he did truly and indeed both suffer and die;
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And thus you see (beloved) how Christ the Sonne of God consisting of two distinct natures aswell divine as humane, should and could, might and did suffer and dye, Salva tamen proprietate utriusque naturae:
And thus you see (Beloved) how christ the Son of God consisting of two distinct nature's aswell divine as humane, should and could, might and did suffer and die, Salva tamen proprietate utriusque naturae:
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As for instance, by the vertue and power of his divine nature, he caused the souldiers and band of men which came to apprehend and take him, to goe backwards and fall to the ground:
As for instance, by the virtue and power of his divine nature, he caused the Soldiers and band of men which Come to apprehend and take him, to go backwards and fallen to the ground:
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whereas in the weakenes of his humane nature, he was afterwards apprehended, bound, imprisoned, carryed before severall Judges, scourged, spit upon, derided, buffered,
whereas in the weakness of his humane nature, he was afterwards apprehended, bound, imprisoned, carried before several Judges, scourged, spit upon, derided, buffered,
And in the weaknesse and imbecillity of his humane nature, in the greatest depth and hurle of all his troubles, he cryes out unto his Father, My God, my God,
And in the weakness and imbecility of his humane nature, in the greatest depth and hurl of all his Troubles, he cries out unto his Father, My God, my God,
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why hast thou forsaken me? By the vertue, and in the power of his divine nature, he offered up prayers and supplications, with strong cryings and teares,
why hast thou forsaken me? By the virtue, and in the power of his divine nature, he offered up Prayers and supplications, with strong cryings and tears,
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unto him that was able to save him from death; and was also heard in that which he feared, as the Apostle speakes; Heb. 5.7. whereas in the infirmity and weaknesse of his humane nature, hee yeelded up his spirit with commendations of it into his Fathers hands; and gave up the ghost.
unto him that was able to save him from death; and was also herd in that which he feared, as the Apostle speaks; Hebrew 5.7. whereas in the infirmity and weakness of his humane nature, he yielded up his Spirit with commendations of it into his Father's hands; and gave up the ghost.
Virtus in infirmitate perficitur, Power and strength is made perfect in weaknesse: 2 Cor. 12.9. For as Cyprian saith, Ibi fracta est Satanae Tyrannis; ibi devicti sunt inferi; ibi triumphatum est de Diabolo;
Virtus in Infirmity perficitur, Power and strength is made perfect in weakness: 2 Cor. 12.9. For as Cyprian Says, There fracta est Satan Tyrannis; There devicti sunt Inferi; There triumphatum est de Diabolo;
So that, as hee goes on, Quid homine mortuo contemptius? quis enim vel Caesarem mortuum metuat? sed Christi morte quid efficacius? velum Templi scissum est; terra concussa; saxa discissa;
So that, as he Goes on, Quid homine mortuo contemptius? quis enim vel Caesarem mortuum metuat? sed Christ morte quid More effectively? velum Templi scissum est; terra concussa; Rock discissa;
as can possibly be imagined and conceived: seeing in him dwelleth all the fulnesse of the Godhead bodily, as the Apostle affirmeth; Colos. 2.9. that is, by such a personall and reall union, as doth inseparably and everlastingly conjoyne that infinite Godhead, with his finite man-hood;
as can possibly be imagined and conceived: seeing in him dwells all the fullness of the Godhead bodily, as the Apostle Affirmeth; Colos 2.9. that is, by such a personal and real Union, as does inseparably and everlastingly conjoin that infinite Godhead, with his finite manhood;
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So that by reason of the strictnesse of this personall union of these two natures in the person of Christ; whatsoever may be verified of either of those natures, the same may be truly spoken of the whole person, from whethersoever of the natures it be denominated: so farre Doctor Ʋsher.
So that by reason of the strictness of this personal Union of these two nature's in the person of christ; whatsoever may be verified of either of those nature's, the same may be truly spoken of the Whole person, from whithersoever of the nature's it be denominated: so Far Doctor Ʋsher.
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even he also is the He, which suffered under Pontius Pilate, was crucified, dead, buried, &c. the worlds Creator, and mans Redeemer; the Almighty God himselfe.
even he also is the He, which suffered under Pontius Pilate, was Crucified, dead, buried, etc. the world's Creator, and men Redeemer; the Almighty God himself.
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Totus Christus, though not Totum Christi, whole Christ, though not all of Christ; was the Quis, which was the passive Agent, and active Patient in all these things:
Totus Christus, though not Totum Christ, Whole christ, though not all of christ; was the Quis, which was the passive Agent, and active Patient in all these things:
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Neither let it seeme strange to any man, that that should be predicated and spoken of the whole person of Christ, which can be verified but of one of his natures;
Neither let it seem strange to any man, that that should be predicated and spoken of the Whole person of christ, which can be verified but of one of his nature's;
Fides enim dum simpliciter proponitur, intellectum illustrat; dum autem altissima ejus mysteria aperiuntur, & applicautur; voluntatem incendit, saith one.
Fides enim dum simpliciter proponitur, Intellectum illustrate; dum autem altissima His Mysteries aperiuntur, & applicautur; voluntatem incendit, Says one.
Wherein above all, God seemes to provoke man, by the excessivenesse and superabundance of his love first shewne, to make a returne of his love and thankfulnesse backe againe unto him.
Wherein above all, God seems to provoke man, by the excessiveness and superabundance of his love First shown, to make a return of his love and thankfulness back again unto him.
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Well then, for our better proceeding in this kind, let us take notice with Aquinas, that In Christi passione & morte quatuor consideranda sunt, in the death and suffering of Christ, there are these four things to be considered. viz. Dilectio ejus, reamando: amaritudo ejus, compatiendo: Fortitudo ejus, adversa patienter sustinendo: & utilitas ejus, gratias agendo:
Well then, for our better proceeding in this kind, let us take notice with Aquinas, that In Christ passion & morte quatuor consideranda sunt, in the death and suffering of christ, there Are these four things to be considered. viz. Love His, reamando: amaritudo His, compatiendo: Fortitudo His, adversa Patienter sustinendo: & utilitas His, gratias Agendo:
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and lastly, the benefits and profits that we reape thereby, to worke gratitude and thankfulnesse in us for such his inestimable mercies extended towards us:
and lastly, the benefits and profits that we reap thereby, to work gratitude and thankfulness in us for such his inestimable Mercies extended towards us:
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And that is this, That because Christ hath suffered such a passion for us, that we be willing and ready to have compassion towards him againe for the same;
And that is this, That Because christ hath suffered such a passion for us, that we be willing and ready to have compassion towards him again for the same;
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that is, Every Christian is by so much the nearer to perfection, by how much he is more perfectly and truely sensible of anothers miseries and afflictions,
that is, Every Christian is by so much the nearer to perfection, by how much he is more perfectly and truly sensible of another's misery's and afflictions,
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Sola corda Judaeorum non moventur, onely the hearts of these his persecutors, could not be mollifyed and broken, no nor brought to shed a teare for him, that shed his blood,
Sola Corda Judaeorum non moventur, only the hearts of these his persecutors, could not be mollified and broken, no nor brought to shed a tear for him, that shed his blood,
and the whole World was overcast with the mournfull darknesse of sorrow and lamentation (as you have heard before) as if it did all suffer with him, solus homo non compateretur pro quo solo Christus patitur.
and the Whole World was overcast with the mournful darkness of sorrow and lamentation (as you have herd before) as if it did all suffer with him, solus homo non compateretur Pro quo solo Christus patitur.
yet the rock against whom they smite is of a milder and gentler temper; from whence proceed onely the noyse of water pipes running through the streames of piety,
yet the rock against whom they smite is of a milder and Gentler temper; from whence proceed only the noise of water pipes running through the streams of piety,
How wilt thou then O Lord, drench those that hunger and thirst after thee, with the full torrent and current of thy everlasting pleasures, that doest thus besprinkle those that crucifie thee with the oyle of thy mercies?
How wilt thou then Oh Lord, drench those that hunger and thirst After thee, with the full torrent and current of thy everlasting pleasures, that dost thus besprinkle those that crucify thee with the oil of thy Mercies?
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And therefore it becommeth us by compassion to carry about in our bodyes the sufferings and dying of our Lord Jesus Christ, that his life also may be made manifest in our body,
And Therefore it becomes us by compassion to carry about in our bodies the sufferings and dying of our Lord jesus christ, that his life also may be made manifest in our body,
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and shall I take my ease? So say I (beloved) shall we see our Captaine and noble Generall Jesus Christ, fervently fighting, in bloody conflcts for us and our sakes, in our defence and quarrell;
and shall I take my ease? So say I (Beloved) shall we see our Captain and noble General jesus christ, fervently fighting, in bloody conflcts for us and our sakes, in our defence and quarrel;
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but let us by true repentance and sorrow for our sinnes, have some feeling and compassion of those things which Christ suffered for us, by the sense of that sorrow which we feele for sinne in our selves:
but let us by true Repentance and sorrow for our Sins, have Some feeling and compassion of those things which christ suffered for us, by the sense of that sorrow which we feel for sin in our selves:
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Watch, O my brethren, in your hearts and soules, and let not the misteries of this solemne time of Christs Passion, passe over your heads unprofitably.
Watch, Oh my brothers, in your hearts and Souls, and let not the Mysteres of this solemn time of Christ Passion, pass over your Heads unprofitably.
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Neither let your particular and private profession of Piety and godlinesse alone, put you in minde of this your more then ordinary sollicitude and carefulnesse at this time,
Neither let your particular and private profession of Piety and godliness alone, put you in mind of this your more then ordinary solicitude and carefulness At this time,
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For all Christians whatsoever in this Great and Holy Weeke, doe observe holinesse, and practise Piety more then usuall, in assuming and taking upon them extraordinary modesty, humility, gravity, Ʋt sic Christo patienti quodammodo compati videantur, that so they may seeme to have a compassion and fellow feeling in themselves of those things which Christ suffered for them, Quis enim tam irrel•giosus, qui non conpungatur, quis tam insolens ut non humilietur, &c. For who is so void of all godlinesse and religion,
For all Christians whatsoever in this Great and Holy Week, do observe holiness, and practise Piety more then usual, in assuming and taking upon them extraordinary modesty, humility, gravity, Ʋt sic Christ patienti quodammodo Compati videantur, that so they may seem to have a compassion and fellow feeling in themselves of those things which christ suffered for them, Quis enim tam irrel•giosus, qui non conpungatur, quis tam insolens ut non humilietur, etc. For who is so void of all godliness and Religion,
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Sed quia Magna quaedam & ineffabilia bona contigerunt nobis in ea, saith Chrysostome; but because great and unspeakeable good hath in the same betided and befalne us.
said quia Magna quaedam & ineffabilia Bona contigerunt nobis in ea, Says Chrysostom; but Because great and unspeakable good hath in the same betided and befallen us.
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and his vessels broken asunder and taken from him. God is become reconciled unto men; the Heavens made passable and penetrable, all distances conjoyned; the hedge removed;
and his vessels broken asunder and taken from him. God is become reconciled unto men; the Heavens made passable and penetrable, all distances conjoined; the hedge removed;
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And for this cause doe I call this, The Great Weeke (saith he) because herein the Lord hath conferred such a many and multitude of his Great gifts amongst us.
And for this cause do I call this, The Great Week (Says he) Because herein the Lord hath conferred such a many and multitude of his Great Gifts among us.
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In regard whereof also it is, That all the Faithfull doe the more diligently at this time, apply themselves to the works of mortification, fastings, watchings, nightly devotions,
In regard whereof also it is, That all the Faithful doe the more diligently At this time, apply themselves to the works of mortification, Fastings, watchings, nightly devotions,
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shutting up the dores of all Judiciall Courts and places of Judicature, and by removing out of the way for this time all shewes of difference and debate, strife and contention amongst men, whereby with the greater freedome, tranquility and peace of minde;
shutting up the doors of all Judicial Courts and places of Judicature, and by removing out of the Way for this time all shows of difference and debate, strife and contention among men, whereby with the greater freedom, tranquillity and peace of mind;
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Liceat ad spiritualia recte perficienda festinare; they may performe rightly and reverently their spirituall devotions. And not onely so, Sed & aliam liberalitatem ostendunt;
Liceat ad spiritualia recte perficienda festinare; they may perform rightly and reverently their spiritual devotions. And not only so, said & aliam liberalitatem ostendunt;
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that so they may imitate and follow the example of our Lord himselfe. Because, Sicut ipse gravi nos peccatorum carcere exolvit, & innumeris bonis frui fecit:
that so they may imitate and follow the Exampl of our Lord himself. Because, Sicut ipse gravi nos peccatorum carcere exolvit, & innumeris bonis frui fecit:
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and with pure mindes purged from all impieties and corruptions, as well of flesh as spirit, you would with diligence and watchfulnesse attend to your devotions.
and with pure minds purged from all impieties and corruptions, as well of Flesh as Spirit, you would with diligence and watchfulness attend to your devotions.
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For as Jonas was three dayes and three nights in the Whales belly, so shall the Sonne of man be in the heart of the earth, saith he of himselfe: Matth. 12.40.
For as Jonah was three days and three nights in the Whale's belly, so shall the Son of man be in the heart of the earth, Says he of himself: Matthew 12.40.
Saint John shall serve for my purpose in this place, as being somewhat larger in some circumstances then the rest, who describes the order of Christs buriall in this sort.
Saint John shall serve for my purpose in this place, as being somewhat larger in Some Circumstances then the rest, who describes the order of Christ burial in this sort.
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Ʋt quid enim illi propria sepultura, qui in se propriam non habebat mortem? saith the same Austin: For why should he have a Sepulcher of his owne, to whom death nor buriall did not properly belong? Ʋt quid illi tumulus in terris;
Ʋt quid enim illi propria sepultura, qui in se propriam non habebat mortem? Says the same Austin: For why should he have a Sepulcher of his own, to whom death nor burial did not properly belong? Ʋt quid illi tumulus in terris;
cujus sedes manebat in coelis? Or, why should he looke for a Tombe on earth, whose habitation and abiding place was onely in Heaven? neither indeed had he any:
cujus sedes manebat in Coelis? Or, why should he look for a Tomb on earth, whose habitation and abiding place was only in Heaven? neither indeed had he any:
was in regard thereof to be returned to ' its proper and accustomed place under the ground: ( Locus enim corporibus debetur secundum materiam praedominantis elementi;
was in regard thereof to be returned to ' its proper and accustomed place under the ground: (Locus enim corporibus debetur secundum Materiam praedominantis elementi;
that is, Place is due to bodies according to the matter of the predominant element, which is Earth.) So the frame and composure of his body, comming not from man;
that is, Place is due to bodies according to the matter of the predominant element, which is Earth.) So the frame and composure of his body, coming not from man;
Thirdly, hee was therefore buried, to shew that wee by Baptisme are buried with him into death; (as the Apostle speaketh) that like as hee was raised up from the dead by the glory of the Father;
Thirdly, he was Therefore buried, to show that we by Baptism Are buried with him into death; (as the Apostle speaks) that like as he was raised up from the dead by the glory of the Father;
Fourthly, he was buryed and rested in his grave the whole day of the Jewes Sabbath, that he might sanctify an eternall Sabbath of rest unto his children,
Fourthly, he was buried and rested in his grave the Whole day of the Jews Sabbath, that he might sanctify an Eternal Sabbath of rest unto his children,
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:
Fifthly, he was buried, to the end that he might hallow the earth by his sacred body, to become a receptacle of rest for the receiving of our bodies also:
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:
In regard whereof also the Prophet Says: That Sepulchre His erit Gloriosum, as the Vulgar Latin reads it: Isaiah 11.10. that is, His Sepulcher or burial shall be glorious:
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 th•ir labours till the generall resurrection at the the latter day,
Yet we which Are Christians, do expect and look for both by reason of the burial of this our Saviour who (as you have herd) hath hereby sanctified our graves to be unto us as our Beds, wherein our bodies rest from th•ir labours till the general resurrection At thee the latter day,
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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,
we may from this burial and sepulture of christ, Learn and note the civil use of the grave, to be necessary and fitting for all Persons and people whatsoever, to bury their dead out of sighed,
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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.
And the Son of God himself (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.
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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:
as it appears, Revel. 11.8, 9. Let all men know, that this is no hurt or detriment unto them either in the resurrection of their bodies, or salvation of their Souls:
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For all the pompe and honour done unto their bodyes, cannot keepe their name and fame, from shame and dishonour, no• their soules from the fire of hell torments and confusion.
For all the pomp and honour done unto their bodies, cannot keep their name and fame, from shame and dishonour, no• their Souls from the fire of hell torments and confusion.
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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 so lifted up upon the Cross naked, in the wide and open air: To be accounted and Crucified among thieves, to be offered Vinegar and Gall to drink,
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