cross was the cement, joining the parts of the world. There, together with all our enemies, did hang all those causes of woe and misery to us, those yokes of bondage, those instruments of vexation, those hard laws, which did so much burden and encumber men, did set them at such distance and variance, did so far subject them to guilt and condemnation; all that bond of ordinances, inducing our obligation to so grievous forfeitures and penalties, was nailed to the cross," being cancelled and expunged by our Saviour's performances there. 9. This consideration is a strong inducement to the practice of charity toward our neighbour: for can we forbear to love those, toward whom our Lord bore such tender affection, for whom he did sustain so woful tortures and indignities? Shall we not, in obedience to his most urgent commands, in conformity to his most notable example, in grateful return to him for his benefits, who thus did suffer for us, discharge this most sweet and easy duty toward his beloved friends? Shall we not comport with an infirmity, or bear a petty neglect, or forgive a small injury to our brother, whenas our Lord did bear a cross for us, and from us, obtaining pardon for our numberless most heinous affronts and offences against God? It is St. Paul's reasoning: We that are strong ought to bear the infirmities of the weak-for even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me." Can we hear our Lord say, This is my command, That ye love one another, as I have loved you; and, Hereby shall all men know that ye are my disciples, if ye love one another can we hear St. Paul exhorting, Walk in love, as Christ also hath loved us, and hath given himself for us, an offering and a sacrifice to God for a sweet smelling sa vour can we consider St. John's arguing, Beloved, if God so loved us, then ought we also to love one another: Hereby we perceive the love of God, because he laid down his life for us: wherefore we ought to lay down our lives for the brethren ? can, I say, we consider such discourses, without being disposed to comn Col. ii. 14. • Rom. xv. 1, 3. ⚫ Eph. v. 2. P John xv. 12; xiii. 35. 1 John iv. 11; iii. 16. ply with them for the sake of our crucified Saviour; all whose life and death were nothing else but one continual recommendation and enforcement of this duty?s 10. Furthermore, What can be more operative than this consideration toward breeding a disregard of this world, with all its deceitful vanities and mischievous delights; toward reconciling our minds to the worst condition it can bring us into; toward supporting our hearts under the heaviest pressures of affliction it can lay upon us? How can we refuse, in submission to God's pleasure, to bear contentedly a slight grievance, when he, as he gladly did, bore a cross, infinitely more grievous to carnal will and sense than Can we that can befall us? any expect, can we affect, can we desire great prosperity, whenas the Son of God, our Lord and Master, did only taste such adversity? Who can admire those splendid trifles which our Lord did never regard in his life, which at his death did only serve to mock and abuse him? Who can relish those sordid pleasures, of which he living did not vouchsafe to taste, and the contraries whereof he dying choose to feel in all extremity? Who will dare to vilify, to disdain, to reject a state of sorrow or disgrace, which he by a voluntary susception of it hath so dignified and graced; by which we resemble and become conformable to him;t by which we concur and partake with him; yea, by which we may promote, and in a sort complete, his designs; filling up (as St. Paul speaketh) that which is behind of the afflictions of Christ in our flesh ?a Who now can much prefer being esteemed, applauded, approved, or favoured by men, before infamy, reproach, derision, or persecution from them, especially when those do follow conscientious adherence to righteousness? Who can be very ambitious of worldly honour or repute, covetous of wealth, or greedy of pleasure, who observeth the only Son of God choosing rather to hang upon a cross than to sit upon a throne; inviting the clamours of spite and scorn, rather than acclamations of blessing and praise; divesting himself of all secular tures, as we are taught; for because pomp, plenty, conveniences, and solaces; embracing the garb of a slave and the repute of a malefactor, before the dignity and respect of a prince, which were his due, and which he easily could have obtained? Can we imagine it a very happy thing to be high and prosperous in this world, to swim here in affluence and pleasure; can we take it for a misery to be mean and low, to conflict with any wants or straits here, seeing the fountain of all happiness did himself condescend to so forlorn a state, and was pleased to become so deep a sufferer? If with the eyes of our mind we do behold our Lord hanging naked upon a gibbet, besmeared with his own blood, groaning under extreme anguish of pain, encompassed with all sorts of disgraceful abuses, yielding (as the prophet foretold of him) his back to the smiters, and his cheeks to them who plucked off the hair, hiding not his face from shame and spitting; will not the imagination of such a sight dim the lustre of all earthly grandeurs and beauties, damp the sense of all carnal delights and satisfactions, quash all the glee which we can find in any wild frolics or riotous merriments? W 11. It is surely a great commendation of afflictions, and a strong consolation under them, to ponder well this point; for if hardship was to our Lord a school of duty, he (as the apostle saith) learning obedience from what he suffered ;t if it was to him an instrument of perfection, as the same apostle implieth, when he saith, that it became God to perfect the Captain of our salvation by suffering; if it was a means of procuring the Divine favour even to him, as those words import, Therefore the Father loveth me, because I lay down my life; if it was to him a step unto glory, according to that saying, Was not Christ to suffer, and so to enter into his glory? yea, if it was a ground of conferring on him that sublimest pitch of dignity above all crea (saith St. Paul) he was obedient to death, of submission to the divine will, self-de- | semblance devoted to so opprobrious and nial and self-resignation, so fairly set him slavish usage should be the Lord and Reby the instruction and example of Christ: deemer of mankind, the King and Judge Forasmuch then as Christ hath suffered of all the world; let this doctrine, I say, for us in the flesh, arm yourselves like- be scandalous and distasteful to some wise with the same mind; and, Christ persons tainted with prejudice; let it apsuffered for us, leaving us as an exam- pear strange and incredible to others ple, that we should follow his steps, saith blinded with self-conceit; let all the St. Peter. proud, all the profane, all the inconsiderate part of mankind slight and reject it ; yet to us it must appear grateful and joyous; to us it is moos ojos, a faithful (and credible) proposition, worthy of all acceptation, that Jesus Christ came into the world thus to save sinners: to us, who discern by a clearer light, and are endued with a purer sense, kindled by the divine Spirit, from whence, with comfortable satisfaction of mind, we may apprehend and taste that God could not in a higher measure, or a fitter manner illustrate his glorious attributes of goodness and justice, his infinite grace and mercy toward his poor creatures, his holy displeasure against wickedness, his impartial severity in punishing iniquity, and impiety, or in vindicating his own honour and authority, than by thus ordering his Son to suffer for us; that also true virtue and goodness could not otherwise be taught, be exemplified, be commended and impressed with greater advantage.' 12. The willing susception and the cheerful sustenance of the cross is indeed the express condition, and the proper character of our Christianity; in signification whereof it hath been from immemorial time a constant usage to mark those who enter into it with the figure of the cross. The cross, as the instrument by which qur peace with God was wrought, as the stage whereon our Lord did act the last part of his miraculous obedience, consummating our redemption;* as the field wherein the Captain of our salvation did achieve his noble victory, and erect his glorious trophies over all the enemies thereof, was well assumed to be the badge of our profession, the ensign of our spiritual warfare, the pledge of our constant adherence to our crucified Saviour; in relation to whom our chief hope is grounded, our great joy and sole glory doth consist; for God forbidt (saith St. Paul) that I should glory sare in the cross of Christ. We might allege the suffrages of emiLet it be to the Jews a scandal, or of-nent philosophers, persons esteemed most fensive to their fancy, prepossessed with expectations of a Messias flourishing in secular pomp and prosperity; let it be folly to the Greeks, or seem absurd to men imbued (puffed up, corrupted) with fleshly notions and maxims of worldly craft, disposing men to value nothing which is not grateful to present sense or fancy; that God should put his own most beloved Son into so very sad and despicable a condition; that salvation from death and misery should be procured by so miserable a death; that eternal joy, glory, and happiness should issue from these fountains of extreme sorrow and shame; that a person in external wise by improvement of natural light, who have declared, that perfection of virtue can hardly be produced or expressed otherwise than by undergoing most sharp afflictions and tortures;* and that God therefore, as a wise Father, is wont with them to exercise those whom he best loveth: we might also produce instances of divers persons, even among Pagans,† most famous and honourable in the judgment of all posterity for their singular virtue and wisdom, who were tried in this furnace, and thereby shone most brightly; their suffering, by the iniquity and ingratitude, by the envy and malignity of their times, in their reputa *Plat. de Rep. ii. p. 594-Magnum exemplum, nisi mala fortuna non invenit.-Sen. de Prov. iii. Plut. de Stoic. contr. p. 1931. † Socrates, Phocion, Thraceas, Aristides, &c.-Vide Elian. Var. xi. 9, 2, 43. 1 Tim. i. 15; 2 Tim. ii. 11. Grot. de Ver. iv. 12. And, Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father: to him be glory and dominion for ever and ever. Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever. Amen. tion, liberty, and life; their undergoing devoutly render all thanks, all praise, and foul slanders, infamous punishments, and glory. ignominious deaths, more than any other practices of their life, recommending them to the regard and admiration of future ages;* although none of them, as our Lord, did suffer of choice, or upon design to advance the interests of goodness, but upon constraint, and irresistible force put on them; none of them did suffer in a manner so signal, with circumstances so rare, and with events so wonderful; yet suffering as they did was their chief glory; whence it seemeth, that even according to the sincerest dictates of common wisdom this dispensation was not so unaccountable; nor ought the Greeks, in consistency with themselves, and in respect to their own admired philosophy, to have deemed our doctrine of the cross foolish, or unreasonable. 1 Dead and Buried. SERMON XXVII. COR. xv. 3.-For I delivered unto you first of all, that which I also received, how that Christ died for our sins, according to the scriptures. To conclude: since thereby a charity and humanity so unparalleled (far trans- ST. PAUL, meaning in this chapter to cending theirs who have been celebrated maintain a very fundamental point of our for devoting their lives out of love to their religion (the resurrection of the dead) country or kindness to their friends), a against some infidels or heretics, who meekness so incomparable, a resolution so among the Corinthians, his scholars in the invincible, a patience so heroical, were faith, did oppose it; doth, in order to the manifested for the instruction and direc- proof of his assertion, and refutation of tion of men; since never were the vices that pernicious error, premise those docand the vanities of the world (so prejudi- trines, which he having received both cial to the welfare of mankind) so re- from the relation of the other apostles, markably disparaged; since never any and by immediate revelation from God suffering could pretend to so worthy and himself, had delivered unto them, v beneficial effects, the expiation of the ooros, in the first place, or among the whole world's sin, and reconciliation of prime things; that is, as most eminent mankind to God, such as no performance and important points of Christian docbeside, nor any other sacrifice, did ever trine: the truth whereof consequently aim to procure; since, in fine, no virtue (standing upon the same foundations with had ever so glorious rewards, as sover- Christianity itself, upon divine revelation eign dignity to him that exercised it, and and apostolical testimony) could nowise. eternal happiness to those who imitate it; be disputed of, or doubted, by any good since, I say, there be such excellent uses Christian. Of which doctrines (the coland fruits of the cross borne by our bless-lection of which he styleth the Gospel ; ed Saviour, we can have no reason to be offended at it, or ashamed of it; but with all reason heartily we should approve and humbly adore, as well the deep wisdom of God, as all other his glorious at tributes illustriously displayed therein to whom, therefore, as is most due, let us *Cicuta Socratem magnum fecit, &c.-Sen. Ep. 13, et 67, et 104; (Sen. Ep. 81, 113.) Rutilii innocentia ac virtus laterest, nisi accepisset injuriam; dum violatur effulsit.-Sen. Ep. 79. that Gospel, by embracing and retaining which they were, he saith, to be saved), the first is that in our text concerning the death of our Lord, undergone by him for our salvation: which point, as of all others in our religion it is of peculiar conse quence, so it much concerneth us both firmly to believe it and well to understand it; for it is by faith in his blood that we are justified, and by knowing Christ crucified we shall be chiefly edified; the * Rev. i. 5, 6; v. 13. Daniel; agúrtabat, to be slaughtered; Oveσ0, to be sacrificed:" which words do all of them fully import a real and proper death to have ensued upon those violent usages toward him. word imparting this knowledge being the it was taken, and the spirit unto God who power of God to salvation." It therefore gave it. Such causes antecedent are I mean now, by God's assistance, to ex-specified in the story; such signs followplain and apply; the which I shall do ing are plainly implied, such a state is generally and absolutely; without any expressed, in the very terms whereby our particular accommodation of my discourse death is commonly signified: the same to the words of this text; yet so as to extremity of anguish, the same dilaceracomprehend all the particulars observa- tion of parts, the same effusion of blood, ble in them. The death of our Lord, which would destroy our vital temper, then, is my subject, and about it I shall quench our natural heat, stop our animal consider, 1. Its nature, or wherein it did motions, exhaust our spirits, and force out consist. 2. Some peculiar adjuncts and our breath, did work upon him; necesrespects thereof, which commend it to sarily producing the like effects on him, our regard, and render it considerable to as who had assumed the common imperus. 3. The principles and (impressive fections and infirmities of our nature; in and meritorious) causes thereof. 4. The regard to which violences inflicted upon ends which it aimed at; together with the him he is said, лozrelvɛσdmi, to be killed fruits and effects of it. 5. Some practi- or slain; diαzeigeσba, to be despatchcal influences, which the consideration ed; avageìobai, to be made away; úлothereof may and should have upon us. Léoba, to perish, or be destroyed; ¿c1. As for the nature of it, we must af-009ɛúεσbai, to be cut off, as it is said in firm, and believe assuredly, that it was a true and proper death; in kind not different from that death to the which all we mortal creatures are by the law and condition of our nature subject, and which we must all sometime undergo; for, What man is he that liveth, and shall not see death; that shall deliver his soul from the hand of the grave? that death, which is signified by cessation from vital operations (of all motions natural or vol-all the world was satisfied thereof; both untary, of all sense and knowledge, appetite and passion ;) that death, which is caused by violent disunion, or dislocation, by distempering, or however indisposing the parts, humours, spirits of the body, so that the soul can no longer in them and by them continue to exercise those functions, for which its conjunction thereto was intended, and cannot therefore fitly reside therein;* that death, which is supposed to consist in the dissolution of that vital band, whatever it be, whereby the soul is linked and united to the body; or in that which is thereupon consequent, the separation, department, and absence of the soul from the body; each of that couple, upon their divorce, returning home to their original principles, as it were; the body to the earth from whence Επεί κε πρῶτα λίπῃ μεύκ ̓ ὀστέα θυμός Ψυχὴ δ', ἠΰτ' ὄνειρος, αποπταμένη πεπότηται. Hom. Od. A. 220. Rom. iii. 25; 1 Cor. ii. 2; Rom. i. 16; Philip. iii. 10. Psal. lxxxix. 48. And by the ordinary signs of death, apparent to sense, the soldiers judged him dead; and therefore, og sidor actor idy Orzóru, seeing him already dead, they forbear to break his legs by the same his spiteful enemies, that stood with delight, waiting for this utmost success of their malicious endeavours to destroy him; and his loving friends, who with compassionate respect attended upon him through the course of his suffering; and those who were ready to perform their last offices of kindness, in procuring a decent interment of his body." His transition also, and abiding in this state, are expressed by terms declaring the propriety of his death, and its agreement with our death. St. Mark telleth us, that arevos, animan efflavit, he expired, breathed out his soul, or his last breath; St. Matthew, qîzɛ tò яrevμɑ, animam egit, he let go his spirit, or gave up the ghost; St. John, augédore To ve vua, he delivered up his spirit into |