The copie of a sermon preached on good Friday last before the Kings Maiestie, by D. Andrevves Deane of Westminster. 6. April 1604

¶ Lament. Ierem. CAP. 1. 12. HAue ye no Regard , ô all ye that passe by the way ? Consider , and behold , If euer there were sorrow like my Sorrow , which was done vnto me , wherewith the Lord did afflict me in the day of the fiercenesse of his wrath .

AT the very reading or hearing of which verse , there is none but will presently conceiue , it is the voice of a party in great extremitie . In great extremitie two wayes : A complaint . First , In such distresse , as neuer was any , If euer there were sorrow like my sorrow ? And then , in that distresse hauing none to regard him : Haue ye no regard all ye ?

To be afflicted , and so afflicted , as none euer was , is very much : In that affliction to finde none to respect him or care for him , what can be more ? In all our sufferings it is a comfort to vs that wee haue a Sicut : that 1. Cor. 10.13 . nothing hath befallen vs , but such as others haue felt the like : But here , Si fuerit sicut ? If euer the like were ( that is ) neuer the like was .

Againe , in our greatest paines , it is a kind of ease , euen to find some regard . Naturally we desire it , if we cannot be deliuered , if we cannot be relieued , yet to be pitied : It sheweth Iob 19. 21. there be yet some , that are touched with the sense of our miserie , that wish vs well , and would giue vs ease if they could : But this afflicted here , findeth not so much , neither the one nor the other : but is euen as he were an outcast both of Heauen and Earth . Now verily a heauie case , and worthy to be put in this booke of Lamentations .

I demaund then , Of whom speaketh the Christes complaint . Prophet this ? of himselfe , or of some other ? This I finde , there is not any of the ancient writers , but doe apply , yea , in a maner appropriate this speach to our Sauiour Christ , And that this very day , the day of his Passion , ( truely termed heere the day of Gods wrath : ) And wheresoeuer they treat of the Passion , euer this verse commeth in : And ( to say the trueth ) to take the words strictly as they lie , they cannot agree , or be verified of any , but of him , & him only . For though some other , not vnfitly , may bee allowed to say the same words : it must be in a qualified sense : for , in full and perfect proprietie of speach , He , and none but he : None can say , ( neither Ieremie nor any other ) Si fuerit dolor , sicut dolor meus , as Christ can : No day of wrath , like to his day : no sorow to be compared to his , ( all are short of it , ) nor his to any , it exceedeth them all .

And yet , according to the letter , it can not be denied , but they be set downe by Ieremie , in the person of his own people , being then come to great miserie , and of the holy Citie , then layde waste , and desolate by the Chaldaees . What then ? Ex Aegypto vocaui Hos. 11. 1. Filium meum . Out of Aegypt haue I called my Sonne , was literally spoken of this peo-people too : yet is by the Euangelist applied Mat. 2. 15. Psal. 22. 1. to our Sauiour Christ . My God , my God , why hast thou forsaken mee ? at the first vttered by Dauid , yet the same words our Sauiour taketh to himselfe , and that more truely and Mat. 27. 46. properly , then euer Dauid could : and of those of Dauids , and of these of Ieremies , there is one and the same reason .

Of all which the ground is ; that correspondence which is between Christ and the Patriarches , Prophets , and People before Christ , of whom the Apostles rule is , Omnia 1. Cor. 10.11 . in figura contingebant illis : That they were themselues Types : and their suffrings , fore-running figures of the great suffering of the Son of God ; which maketh Isaaks offering and Iosephs selling , and Israels calling from Aegypt , and that complaint of Dauids , and this of Ieremies , appliable to him ; That hee may take them to himselfe , and the Church ascribe them to him , and that in more fitnesse of termes , and more fulnesse of trueth , then they were at the first spoken by Dauid , or Ieremie , or any of them all .

And this rule , and the steps of the Fathers proceeding by this rule , are to me a warrant , to expound and apply this verse ( as they haue done before , ) to the present occasion of this time ; which requireth some such Scripture to bee considered by vs , as doeth belong to his Passion , who this Day powred out his most precious Blood , as the onely sufficient Price , of the deare purchase of all our Redemptions .

Be it then to vs , ( as to them it was , and as most properly it is ) The speech of the Sonne of God , as this Day hanging on the Crosse , to a sort of carelesse people , that goe vp and downe without any manner of Regard of these his Sorowes and sufferings , so worthy of all Regard . Haue ye no regard ? ô all ye that passe by the way , Consider and behold , if euer there were sorrow , like to my Sorrow , which was done vnto me , wherwith the Lord afflicted me in the day of the fiercenesse of his wrath . Here is a Complaint , and here is a Request . The parts . A complaint , that we haue not : A Request , that we would haue the Paines & Passions of our Sauiour Christ in some Regard . For first he complaineth ( and not without cause ) Haue ye no regard ? And then ( as willing to forget their former neglect , so they will yet doe it ) he falleth to entreate , ô consider and behold !

And what is that wee should Consider ? The Sorrow which hee suffereth : and in it , two things : The Qualitie , and the Cause . 1. The Qualitie , Si fuerit sicut : If euer the like were ; And that either in respect of Dolor , or Dolor meus . The Sorrow suffered , or the Person suffering . 2. The Cause : that is God , that in his wrath , in his fierce wrath , doeth all this to Him , which cause will not leaue vs , till it haue led vs to another cause in our selues , and to another yet in him ; All which serue to ripen vs to Regard .

These two then specially we are mooued to Regard . 1. Regard is the maine point . But , because therefore we Regard but faintly , because either we Consider not , or not aright ; we are called to consider seriously of them . As if he should say , Regard you not ? If you did Consider , you would : if you Considered as you should , you would Regard as you ought . Certainely the Passion , if it were throughly Considered , would be duely Regarded . Consider then .

So the points are two : The Qualitie , and the Cause of his suffering : and the dueties two : To Consider , and Regard . So to Consider , that we Regard them , & him for them .

Haue ye no Regard ? &c.

TO cease this Complaint , and to graunt this Request : we are to Regard : and that we may Regard , we are to Consider the paines of his Passion . Which , that we may reckon no easie common The parties to whom . matter of light moment , to doe , or not doe , as we list : First , a generall stay is made O all ye that passe by the way , Consider . of all passengers , this day . For ( as it were from his Crosse ) doth our Sauiour addresse this his speech to them that goe to and fro , the day of his Passion , without so much as entertaining a thought , or vouchsafing a looke that way . O vos qui transitis ! ô you that passe by the way , stay and Consider . To them frameth he this speech , that passe by : To them , and to them all . O vos omnes , qui transitis , ô all ye that passe by the way , stay and Consider .

Which very stay of his , sheweth it to bee some important matter , in that it is , of all . For , as for some to be stayed , and those the greater some , there may be reason ; the most part of those that goe thus to and fro , may well intend it , they haue litle els to doe . But to except none , not some speciall Persons , is hard . What know wee their haste ? Their occasions may be such , & so vrgent , as they cannot stay . Well , what haste , what businesse soeuer , passe not by , stay though . As much to say , as , Bee they neuer so great , your occasions ; they are not , they cannot be so great as this : How vrgent soeuer , this is more , and more to be intended . The Regard of this , is worthy the staying of a iourney . It is worth the Considering of those , that haue neuer so great affaires in hand . So materiall is this sight in his accompt ; which serueth to shew the exigence of this duetie . But as for this point it needeth not to be stood vpon to vs here at this time : we are not going by , we need not to be stayed ; wee haue stayed all other our affaires , to come hither , and here we are all present before God , to haue it set before vs , that wee may consider it . Thither then let vs come .

That which we are called to behold and Sorow . consider , is his Sorow : And Sorow is a thing , which of it selfe Nature enclineth vs to behold , as being our selues in the bodie which Herb. 13. 3. may bee one day in the like sorowfull case . Therefore wil euery good eye turne it selfe , and looke vpon them that lye in distresse . 1. Behold . Those two in the Gospel , that passed by the Luke 10. 32. wounded man , before they passed by him , ( though they helped him not as the Samaritane did ) yet they looked vpon him as hee lay . But this partie here , lieth not , he is lift vp , as the Serpent in the wildernes , that vnlesse Ioh. 3. 14 we turne our eyes away purposely , we can neither will nor chuse , but behold him .

But because to Behold , and not to Consider , Acts 1. 11. is but to gaze ; And gazing the Angel blameth in the Apostles themselues , wee must doe both : both Behold , and Consider : 2. Consider . looke vpon , with the eye of the Body , that is , Beholde ; and looke into with the eye of the Mind , that is , Cosider . So saith the Prophet here . And the very same doeth the Apostle Hebr. 12. 23. aduise vs to do , First , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to looke vpon him , ( that is , to Behold ) and then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to thinke vpon him , that is , to Consider his Sorow : Sorow sure would be considered .

Now then , because as the qualitie of the The qualitie , If euer the like . Sorow is , accordingly it would be considered , ( for if it be but a common Sorow , the lesse will serue , but if it be some special , some very heauy case , the more would be allowed it : for proportionably with the suffering , the consideration is to arise : ) To raise our consideration to the full , and to eleuate it to the highest point , there is vpon this Sorow set a Si fuerit sicut , a note of highest eminencie : for Si fuerit sicut , are words that haue life in them , & are able to quicken our consideration , if it bee not quite dead : For , by them we are prouoked , as it were , to Consider , and considering , to see whether euer any Sicut may be found , to set by it , whether euer any like it .

For if neuer any , Our nature is , to regard things exceeding rare and strange ; and such as the like whereof is not els to bee seene . Vpon this point then , there is a Case made , As if he should say , If euer the like , Regard not this ; But if neuer any , Be like your selues in other things , and vouchsafe this , ( if not your chiefest , ) yet some Regard .

To enter then this Comparison , and to In the three parts of his Sorrow . shew it for such . That , are we to doe , three sundry wayes : For three sundry wayes , in three sundry words , are these Sufferings of his here expressed : all three within the compasse of the Verse .

The first is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mac-ob ( which we reade 1. Sorow , ) taken from a wound or stripe , as all doe agree .

The second is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gholel we reade Done 2. to me , taken from a word that signifieth Melting in a fornace ; as S. Hierom noteth out of the Chaldaee ( who so translateth it . )

The third is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hoga where we reade 3. Afflicted , from a word which importeth Renting off , or bereauing . The old Latine turneth it , Vindemiauit me , As a Vine whose fruit is all plucked off . The Greeke with Theodoret , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as a Vine or tree , whose leaues are all beaten off , and it left naked and bare .

In these three are comprised his Sufferings , Wounded , Melted , & Bereft , leafe and fruit , ( that is ) all maner of comfort .

Of all that is poenal , or can be suffred , the 1. Of the qualitie . common diuision is , Sensus , & Damni , Griefe for that we feele , or , for that we forgo . For that we feele , in the two former , Wounded in First of the qualitie of his Passion . body , Melted in Soule : For that we forgoe , in the last ; Bereft all , left neither fruit , nor so much as a leafe to hang on him .

According to these three , To consider 1. Poena sensus in the Body . his Sufferings , & to begin first with the first . The paines of his Body , his wounds and his stripes .

Our very eye will soone tell vs , No place was left in his Body , where he might bee smitten , & was not . His Skin and flesh rent with the whips & scourges , His hands and feet wounded with the nailes , His head with the thornes , His very Heart with the speare point ; All his sences , all his parts loden with whatsoeuer wit or malice could inuent . His blessed Body giuen as an Anuile to bee beaten vpon , with the violent handes of those barbarous miscreants , til they brought him into this case , of Si fuerit sicut . For , Pilates Iohn 19. 5. ( Ecce Homo ! ) His shewing him with an Ecce , as if he should say , Behold , looke if euer you saw the like ruefull spectacle . This very shewing of his , sheweth plainely , hee was then come into a wofull plight ; So wofull , as Pilate verily beleeued , his very sight so pitifull , as , it would haue moued the hardest heart of them all to haue relented , and said , This is ynough , we desire no more . And this for the wounds of his Body , ( for on this we stand not . )

In this one peraduenture some Sicut may 2. Poena sensus in the Soule . be found , in the Paines of the Body : but in the second , the Sorrow of the Soule , I am sure , none . And indeede , the Paine of the Body is but the Body of Paine : the very soule of Sorow and Paine , is the soules Sorrow and Paine . Giue me any griefe , saue the Syra . 15. 57. griefe of the minde , saith the Wiseman . For ( saith Salomon ) the spirit of a man wilsustain Prou. 18. 14. all his other infirmities , but a wounded spirit , who can beare ? And of this , this of his Soule , I dare make a Case , Si fuerit sicut .

He began to be troubled in Soule , saith S. Iohn 12. 27. Iohn : To be in an agonie , saith S. Luke : To be Luke 22. 44. in anguish of minde and deepe distresse , saith S. Marke . To haue his Soule round about on Mark . 14. 35. euery side inuironed with Sorow , and that , Sorow to the death , Here is trouble , anguish , Matt. 26. 38. agonie , sorow and deadly sorow : but it must be such , as neuer the like ; So it was too .

The aestimate whereof we may take from the second word , of Melting , that is , from his sweat in the Garden ; strange and the Luk. 22. 44. like whereof was neuer heard or seene .

No maner violence offred him in Body ; no man touching him , or being neere him , in a colde night ( for they were faine to haue a fire within doores ) lying abroad in the ayre , and vpon the colde earth , to be all of a sweat , and that Sweat to be Blood ; and not as they call it , Diaphoreticus , a thinne faint Sweat ; but Grumosus , of great Drops , and those , so many , so plenteous , as they went through his apparell and all ; and through all , streamed to the ground , & that in great abundance ; Reade , Enquire , and Consider , Si fuerit sudor sicut sudor iste . If euer there were Sweat like this Sweat of his ? Neuer the like Sweat certainely , and therefore neuer the like Sorrow . Our translation is , Done vnto me : but we said , the word properly signifieth ( and so S. Hierome & the Chaldey Paraphrast read it ) Melted me . And truly it should seeme by this fearefull Sweat of his , hee was neere some fornace , the feeling whereof , was able to cast him into that Sweat , and to turne his Sweat into drops of Blood . And sure it was so : For see , euen in the very next wordes of all to this verse , he Verse 13. complaineth of it , Ignem misit in ossibus me is , That a fire was sent into his bones which melted him , and made that bloody Sweat to distill from him . That houre , what his feelings were , it is dangerous to define : wee know them not , we may be too bold to determine of them . To very good purpose it was , that the ancient Fathers of the Greeke Church in their Liturgie , after they haue recounted all the particular Paines as they are set downe in his Passion , and by all , and by euery one of them , called for mercy ; doe , after all , shut vp all with his , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , By thine vnknowen Sorowes and Sufferings felt by thee , but not distinctly knowen by vs , haue mercy vpon vs and saue vs .

Now , though this suffice not , nothing neere ; yet let it suffice , ( the time being short ) for his paines of Body and Soule : for those of the Body , it may be some may haue endured the like : but the sorrowes of his Soule are vnknowen sorowes : & for them , none euer haue , euer haue , or euer shall suffer the like ; the like , or neere the like in any degree .

And now to the third . It was said before , 3 Poena Damni . To be in distresse , such distresse as this was , & to find none to comfort , nay not so much as to regard him , is all that can be sayd , to make his sorow a Non sicut . Comfort is it , by which in the midst of all our sorowes , we are Confortati , that is , strengthened & made the better able to beare them all out . And who is there , euen the poorest creature among vs , but in some degree findeth some confort , or some regard at some bodies hands ? For if that be not left , the state of that partie is here in the third word said to be like the tree , whose leaues and whose sruit are all beaten off quite , and it selfe left bare and naked both or the one and of the other .

And such was our Sauiours case in these 1 Leaues . his Sorowes this day , and that so , as what is left the meanest of the sons of men , was not left him : Not a leafe . Not a leafe ! Leaues I 1 Withered leaues . may wel call all humane Comforts and Regards , where of he was then left cleane desolate . 1. His owne , they among whom he had gone about all his life long , healing them , teaching them , feeding them , doing them all the good he could , it is they that cry , Not him , no , but Barabbas rather ; Away Iohn 18. 40 and 19.15 . Mat. 27. 25. Mar. 15. 29.36 . with him , his blood bee vpon vs and our children . It is they that in the middest of his sorowes , shake their head at him and cry , Ah thou wretch : they that in his most disconsolate estate & cry , Eli , Eli , in most barbarous maner deride him , and say , Stay , and you shal see Elias come presently and take him downe . And this was their Regard .

But these were but withered leaues . They 2 Greene leaues . then that on earth were neerest him of all , the greenest leaues & likest to hang on , and to giue him some shade : euen of them , some bought and sold him , others denied & forswore him , but all fel away & forsooke him . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( saith Theodoret ) not a leafe left .

But , leaues are but leaues , and so are all 2 Fruit. earthly stayes . The fruit then , the true fruit of the Vine indeed , the true comfort in all heauinesse , is Desuper , from aboue , is diuine consolation . But Vindemiauit me , ( saith the Latine text ) euen that was in this his Sorow , this day , bereft him too . And that was his most sorowfull complaint of all others : not that his friends vpon earth , but that his Father from heauen had forsaken him , that neither heauen nor earth yeelded him any regard ; but that betweene the passioned powers of his soule , and whatsoeuer might any waies refresh him , there was a Trauerse drawen , & he left in the estate of a weather-beaten tree , all desolate and forlorne . Euident , too euident , by that his most dreadful crie , which at once moued all the powers in heauen and earth , My God , my God , why hast Mat. 27. 46. thou forsaken me ? Weigh well that crie , consider it well , and tell me , Sifuerit clamor sicut clamor iste , If euer there were crie , like to that of his : Neuer the like crie , and therefore neuer the like sorow .

It is strange , very strange , that of none of the Martyrs the like can be read ; who yet endured most exquisite paines in their Martyrdomes ; yet wee see with what courage , with what chearefulnes , how euen singing they are reported to haue passed through their torments . Will ye know the reason ? S Augustine setteth it downe , Martyres non eripuit , sed nunquid deseruit ? He deliuered not his Martyrs , but did he forsake them ? He deliuered not their bodies , but he forsooke not their soules , but distilled into them the dew of his heauenly comfort ; an abundant supply for all they could endure . Not so here , Vindemiauit me ( saith the Prophet ) Dereliquisti me ( sayeth hee himselfe : ) No comfort , no supply at all .

Leo it is that first said it , ( and all antiquitie allow of it , ) Non soluit Vnionem , sed subtraxit visionem . The Vnion was not dissolued ; True , but the beames , the influence was restrained , and for any comfort from thence , his Soule was , euen as a scorched heath ground , without so much as any drop of dew of Diuine comfort : as a naked tree , no fruit to refresh him within , no lease to giue him shadow without : The power of darknesse let loose to afflict him : the influence of comfort , restrained to relieue him . It is a Non sicut this , It cannot be expressed as it should , and as other things may ; In silence we may admire it , but all our words wil not reach it . And though to draw it so farre as some doe , is little better then blasphemie ; Yet on the other side , to shrinke it so short , as other some doe , cannot be but with derogation to his loue , who to kindle our loue and louing Regard , would come to a Non sicut in his suffering : For , so it was , and so we must allow it to be . This in respect of his Passion . Dolor .

Now in respect of his Person , Dolor meus . Secondly of the qualitie of his Person . Wherof , if it please you to take a view , euen of the Person thus wounded , thus afflicted and forsaken , you shall then haue a perfect Non sicut . And in deed , the Person is here a weighty circumstance , it is thrice repeated , Meus , Mihi , Me. And we may not leaue it out . For , as is the Person , so is the Passion ; and any one , euen the very least degree of wrong or disgrace , offered to a Person of excellencie , is more then a hundreth times more , to one of meane condition : So weightie is the circumstance of the Person . Consider then , how great the Person was ; And I rest fully assured , here may we boldly challenge , and say , Si fuerit sicut .

Ecce Homo , saith Pilate first , A man he 1. Ioh. 19. 5 is , as we are : and were he but a man , Nay , were he not a man , but some poore dumbe creature , it were great ruth to see him so handled , as he was .

A man , saith Pilate , and a Iust man , saith 2. Matt. 27. 19. Pilates wife . Haue thou nothing to doe with that Iust man . And that is one degree further . For though we pitie the punishment euen of male factours themselues : yet euer , most compassion we haue of them that suffer , and be innocent . And he was Innocent : Luke 23. 14. & 15. Iohn 14. 30. Pilate , and Herode , and the Prince of this world , his very enemies , being his Iudges .

Now , among the Innocent , the more 3 Noble the Person , the more heauie the spectacle : and neuer doe our bowels earne so much , as ouer such . Alas , alas for that noble Iere. 22. 18. Prince , ( sayeth this Prophet , ) ( the stile of mourning for the death of a great Personage . ) And , he that suffereth here , is such , euen a principall Person among the sonnes of men , of the race Royall , descended from Kings ; Pilate stiled him so in his Title , and Ioh. 19. 22. he would not alter it .

Three degrees . But , yet we are not at 4. our true Quantus . For he is yet more : More , then the highest of the sonnes of men : for he is THE SONNE OF THE MOST HIGH GOD . Pilate saw no further , but Ioh. 19.5 Mar. 15. 39. Ecce Homo ; The Centurion did , Verè Filius Dei erat hic . Now truely this was the Sonne of God . And here , all wordes forsake vs , and euery tongue becommeth speechlesse .

We haue no way to expresse it , but à Minore ad Maius . ( Thus , ) Of this booke , the booke of Lamentations , one speciall occasion was , the death of King Iosias ; But behold , a greater then Iosias is here .

Of King Iosias ( as a speciall reason of C. 4.20 . mourning ) the Prophet saith , Spiritus oris nostri , Christus Domini , The very breath of our nosethrils , The Lords Anointed ; ( for so are all good Kings in their Subiects accompts ) He is gone . But behold , here is not Christus Domini , but Christus Dominus , The Lords Christ , but the Lord Christ himselfe : And that , not comming to an Honourable death in battaile , as Iosias did , But , to a most vile reprochfull death , the death of malefactors in the highest degree . And not slaine outright , as Iosias was : but mangled and massacred in most pitifull strange maner ; wounded in body , wounded in Spirit , left vtterly desolate . O consider this well , and confesse the Case is truely put , Si fuerit Dolor sicut Dolor meus . Neuer , neuer the like Person : And if , as the Person is , the Passion be , Neuer the like Passion to his .

It is truely affirmed , that any one , euen the least drop of Blood , euen the least pain , yea of the body onely , of this so great a Person ; any Dolor with this Meus , had bene enough to make a Non sicut of it . That is enough , but that is not all : for adde now the three other degrees ; Adde to this Person , those Wounds , that Sweat , and that Cry , and put all together : And , I make no manner question , the like was not , shall not , cannot euer be . It is farre aboue all that euer were , or can be . Abyssus est : Men may drowsily heare it , and coldly affect it : But Principalities and Powers , stand abashed at it . And for the Quality , both of the Passion & of the Person , That Neuer the like ; thus much .

NOw to proceed to the Cause , and 2. Of the cause . to consider it : for without it , we shall haue but halfe a Regard , and scarse that . In deed , set the Cause aside , and the Passion ( as rare as it is , ) is yet but a dul and heauy sight : we list not much looke vpon spectacles of that kind , though neuer so strange : they fill vs ful of pensiue thoughts , and make vs Melancholique ; and so doeth this , till vpon examination of the Cause , we finde it toucheth vs neere ; And so neere so many wayes , as we cannot chuse , but haue some Regard of it .

What was done to Him we see . Let there 1. GOD . now be a Quaest of Inquirie , to finde who was the doer of it . Who ? who , but the Power of darkenesse , wicked Pilate , bloody Caiaphas , the enuious Priests , the barbarous Souldiers ? None of these are returned here . We are too low , by a great deale , if we thinke to finde it among men . Quae fecit mihi Deus . It was God that did it . An houre of that day was the houre of the Luke 22. 53. Power of darkenesse : but the whole day it selfe , is said here plainely , was the day of the wrath of God . God was a doer in it ; Wherewith God hath afflicted me .

God afflicteth some in Mercy : and others Gods wrath . in wrath . This was in his wrath . In his wrath God is not alike to all ; Some he afflicteth in his more gentle and milde : others in his fierce wrath . This was in the very fiercenesse of his wrath . His Sufferings , his Sweate , and Cry , shew as much ; They could not come , but from a wrath , Si fuerit sicut , ( For we are not past Non sicut , no not here in this part : it followeth vs still , and will not leaue vs in any point , not to the end . )

The Cause then in God , was wrath . 2. Sinne . . What caused this wrath ? God is not wroth , but with sinne ; Nor grieuously wroth , but with grieuous sinne . And in CHRIST there was no grieuous sinne , Nay , no sinne Not his . at all . God did it , ( the text is plaine . ) And in his fierce wrath he did it . For what cause ? For , God forbid God should doe as did Ioh. 18. 22. Annas the high Priest , cause him to be smitten without cause . God forbid ( saith Abraham ) the Iudge of the world should doe Gen. 18. 25. wrong to any . To any , but specially to his owne Sonne : That his Sonne , of whom with thundring voyce from Heauen , he testifieth all his ioy and delight were in Him , in him onely he was wel pleased . And how then could his wrath waxe hot , to doe all this vnto him ?

There is no way to preserue Gods Iustice , and Christs Innocency both , but to say as the Angel said of him to the Prophet Daniel , Dan. 9. 26. The Messias shall be slaine , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ve-en lo , shal be slaine , but not for himselfe . Not for himselfe ? for whom then ? for some others . Other mens He tooke vpon him the person of others ; and so doing , Iustice may haue her course and proceede .

Pity it is to see a man pay that he neuer tooke : but if he will become a Surety , if he will take on him the person of the Debtor , so he must . Pity to see a sillie poore Lambe lie bleeding to death ; but if it must be a Sacrifice , ( such is the nature of a sacrifice ) so it must . And so Christ , though without sinne in himselfe , yet as a Suretie , as a Sacrifice , may iustly suffer for others , if he will take vpon him their persons ; and so , God may iustly giue way to his wrath against him .

And who be those others ? The Prophet Ours . Esay telleth vs , and telleth it vs seuen times ouer for failing , He tooke vpon him our infirmities , Esa. 53. 4 , 5 , 6. and bare our maladies : He was wounded for our iniquities , and broken for our transgressions . The chastisement of our peace was vpon him , and with his stripes were we healed . All wee as sheepe were gone astray , and turned euery man to his owne way : and the Lord hath layd vpon him the iniquities of vs all . All , all , euen those , that passe to and fro , and for all this , Regard neither him nor his Passion .

The short is : It was wee , that for our sinnes , our many , great , and grieuous sins , ( Si fuerint sicut , the like whereof neuer were ) should haue swet this Sweat , and haue cryed this Cry ; should haue bene smitten with these sorrowes by the fierce wrath of God , had not he stepped betweene the blow and vs , and latched it in his owne body and soule , euen the dint of the fiercenesse of the wrath of God . O the Non sicut of our sins , that could not otherwise be answered !

To returne then a true verdict . It is we , ( we wretched sinners that we are ) that are to be found the principals in this acte ; and those on whom wee seeke to shift it , to deriue it from our selues , Pilate and Caiaphas and the rest , but instrumentall causes onely . And it is not the executioner that killeth the man properly , ( that is , They : ) No , nor the Iudge , ( which is God in this case : ) onely sinne , Solum peccatum homicida est , Sinne onely is the murtherer , ( to say the trueth ; ) and our sinnes the murtherers of the Sonne of God : and the Non sicut of them , the true cause of the Non sicut both of Gods wrath , and of his sorowfull sufferings .

Which bringeth home this our text to vs , euen into our owne bosomes ; and applieth it most effectually , to mee that speake , and to you that heare , to euery one of vs ; and that with the Prophet Nathans application , Tu es homo , Thou art the Man , euen 2. Sam. 12.7 . thou , for whom God in his fierce wrath thus afflicted him . Sinne then was the cause on our part , why we , or some other for vs .

But yet , what was the cause why Hee on 3 Loue of vs . his part ? what was that that mooued him thus to become our Suretie , and to take vpon him our debt and danger ? that mooued him thus to lay downe his Soule , a sacrifice for our sinne ? Sure , Oblatus est quia voluit , faith Esay againe , Offered he was for no other Esa. 53.7 . cause , but because he would : For vnlesse he would , he needed not : Needed not , for any necessitie of Iustice ; for no Lambe was euer more innocent : Nor for any necessitie of constraint ; For twelue legions of Angels were ready at his command : But , because he would .

And why would hee ? No reason can be giuen , but , because hee Regarded vs : ( Marke that reason . ) And what were we ? Verily , vtterly vnworthy euen his least regard ; not worth the taking vp , not worth Rom. 5. 8 the looking after : Cum inimici essemus , ( saith the Apostle ) we were his enemies when he did it ; without all desert before , and without all regard after he had done and suffered all this for vs : and yet hee would Regard vs , that so little regard him . For when he saw vs ( a sort of forlorne sinners ) Non priùs natos , quàm damnatos , Damned as fast as borne , as being by nature children Eph. 2. 3. of wrath , and yet still heaping vp wrath against the day of wrath , by the errours of Rom. 2. 5 our life , till the time of our passing hence : and then the fierce wrath of God , ready to ouerwhelme vs , and to make vs endure the terrour & torments of a neuer dying death , ( another Non sicut yet ) When ( I say ) he saw vs in this case , hee was mooued with compassion ouer vs , and vndertooke all this for vs . Euen then , in his loue he regarded vs , and so regarded vs , that he regarded not himselfe , to regard vs .

Bernard sayth most truely , Dilexistime Domine , magis qudm te , quando mori voluisti prome : In suffring all this for vs , thou shewedst ( Lord ) that wee were more deare to thee , that thou regardest vs more , then thine owne selfe : And shall this Regard finde no regard at our hands ?

It was Sinne then , and the hainousnesse of Sinne in vs , that prouoked wrath and the fiercenesse of his wrath in God : It was loue , and the greatnes of his loue in Christ , that caused him to suffer these Sorrowes , and the grieuousnes of these Sorrowes , and all for our sakes .

And indeed , but onely to testifie the Non sicut of this his Loue , all this needed not , that was done to him . One , any one , euen the very least of all the paines hee endured , had bene ynough ; ynough , in respect of the Meus : ynough , in respect of the Non sicut of his Person . For that which setteth the high price on this Sacrifice , is this ; That he which offereth it vnto God , is God . But , if little had bene suffered , little would the Loue haue bene thought , that suffered so little ; and as little Regard would haue bene had of it . To awake our Regard then , or to leaue vs excuselesse , if we continue regardlesse ; all this he bare for vs : that he might as truely make a Case of Si fuerit Amor , sicut Amormeus , as he did before , of Si fuerit Dolor , sicut Dolormeus . We say we will Regard Loue ; if we will , here it is to Regard .

So haue we the Causes all three : Wrath in God : Sinne in our selues : Loue in Him .

Yet haue we not all we should . For , what Our benefite by it . Perteines it not to vs ? of all this ? What good ? Cuibono ? That , that is it indeed that we will Regard , if any thing : as being matter of Benefit , the onely thing in a manner the world regardeth , which bringeth vs about to the very first words againe . For , the very first words which we reade , Haue ye no regard ? are in the Originall , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 lo alechem , which the Seuentie turne ( word for word ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; and the Latine likewise , Nonne ad vos pertinet ? Perteines it not to you , that you Regard it no better ? For these two , Perteining , and Regarding , are folded one in another , and goe together so commonly , as one is taken often for the other . Then to be sure to bring vs to Regard , he vrgeth this , Perteines not all this to you ? Is it not for your good ? Is not the benefit yours ? Matters of benefite , they perteine to you , and without them , Loue , and all the rest , may pertaine to whom they will .

Consider then , the inestimable benefite that groweth vnto you , from this incomparable Loue . It is not impertinent this ; Euen this ; That to vs hereby , all is turned about cleane contrary : That by his Stripes , we are healed : by his Sweat , we refreshed : By his forsaking , wee receiued to Grace : That this day , to Him the day of the fiercenesse of Gods wrath : is to vs the Day of the fulnesse of Gods fauour , ( as the Apostle 2. Cor. 6. 2. colleth it ) A day of Saluation . In respect of that hee suffered , ( I denie not ) an euill day : a day of heauinesse : But , in respect of that , which He , by it hath obtained for vs : It is , ( as we truely call it , ) A good Day , a Day of Ioy and Iubilee . For it doeth not onely ridde vs of that wrath , which pertained to vs for our Sinnes : but , further it maketh that pertaine to vs , whereto we had no maner of right at all .

For , not onely by his death , as by the death of our sacrifice ; by the blood of his Crosse , as by the blood of the Paschal Lambe , the Destroyer passeth ouer vs , and Exod. 12. 15. we shall not perish : But also by his death , as by the death of our High Priest ( for hee Num. 15. 28. is Priest and Sacrifice both ) we are restored from our exile , euen to our former forfeited estate in the lande of Promise . Or rather ( as the Apostle sayeth ) Non sicut delictum , sic donum : Not to the same estate , Rom. 8. 15. but to one nothing like it : ( that is ) One farre better , then the estate our sinnes berest vs : For they depriued vs of Paradise , a place on earth : but by the purchase of his Blood , wee are entitled to a farre higher , euen the kingdom of Heauen : & his blood , not onely the blood of Remission to acquite vs of Matt. 26. 28. our sinnes ; but the blood of the Testament too , to bequeath vs , and giue vs estate , in that heauenly inheritance .

Now whatsoeuer else , this ( I am sure ) is a Non sicut : as that which the eye , by all it can see ; the eare , by all it can heare ; the heart , by all it can conceiue , cannot patterne it , or set the like by it . Pertaines not this vnto vs neither ? Is not this worth the regard ? Sure if any thing be worthy the regard , this is most worthy of our very worthiest and best Regard .

Thus haue we considered and seene , not The recapitulation of all . so much as in this sight we might or should , but as much as the time will giue vs leaue . And now , lay all these before you , ( euery one of them a Non sicut of it self ) the paines of his Body , esteemed by Pilates Ecce ; the sorrowes of his Soule , by his sweate in the Garden ; the comfortlesse estate of his Sorrowes , by his crie on the Crosse : And with these , his Person , as being the Sonne of the great and eternall God . Then ioyne to these , the Cause : In God , his fierce wrath : In vs , our heinous sinnes deseruing it : In him , his exceeding great Loue , both suffering that for vs which we had deserued ; and procuring for vs , that wee could neuer deserue : making that to appertaine to himselfe , which of right pertained to vs ; and making that pertaine to vs , which pertained to him onely , and not to vs at all , but by his meanes alone . And after their view in seuerall , lay them all together , so many Non sicuts into one , and tell me , if his Complaint bee not Iust , and his Request most Reasonable .

Yes sure , his Complaint is Iust , Haue ye 1. The Complaint . The matter Iust . no Regard ? None ? and yet neuer the like ? None ? and it pertaines vnto you ? No Regard ? As if it were some common ordinary matter , and the like neuer was ? No Regard ? As if it concern'd you not a whit , and it toucheth you so neere ? As if hee should say : Rare things you regard , yea though they no wayes pertaine to you ; this is exceeding rare , and will you not regard it ? Againe , things that neerely touch you , you regard , though they be not rare at all ; this toucheth you exceeding neere , euen as neere as your soule toucheth you , and will you not yet regard it ? will neither of these by it selfe , mooue you ? will not both these together mooue you ? what will mooue you ? will Pitie ? Here is Distresse , Neuer the like : will Duetie ? heere is a Person , neuer the like : will Feare ? here is wrath , neuer the like : will Remorse ? heere are sinnes , neuer the like : will Kindnesse ? heere is Loue , neuer the like : will Bountie ? heere are Benefits , neuer the like : will all these ? heere they be all , all aboue any Sicut , all in the highest degree .

Truely the Complaint is Iust , it may The maner earnest . mooue vs : it wanteth no reason , it may mooue : and it wanteth no affection in the deliuerie of it to vs , on his part to mooue vs . Sure it mooued him exceeding much : for among all the deadly sorrowes of his most bitter Passion , This , euen this seemeth to bee his greatest of all , and that which did most affect him , euen the griefe of the slender reckoning most men haue it in ; as little respecting him , as if he had done , or suffered nothing at all for them . For loe , of all the sharpe paines he endureth , he complaineth not : but of this he complaineth , of No Regard : That , which grieueth him most , that , which most he moaneth , is this . It is strange , he should be in paines , such paines as neuer any was , and not complaine himselfe of them , But , of want of Regard onely . Strange , he should not make request , ô Deliuer me , or Relieue me : But onely , ô Consider and Regard me . In effect , as if he said , None , no deliuerance , no reliefe do I seeke : Regard I seeke . And all that I suffer , I am content with it , : I regard it not : I suffer most willingly , if this I may finde at your hands , Regard .

Truely , This so passionate a Complaint The regard of the Creatures of it . may mooue vs ; it mooued all but vs : For most strange of all it is , that all the Creatures in heauen and earth , seemed to heare this his mournefull Complaint , & in their kind , to shew their Regard of it : The Sunne in heauen shrinking in his light ; the earth trembling vnder it ; the very stones cleauing in sunder , as if they had sense and Sympathie of it : and sinfull men onely , not mooued with it . And yet it was not for the Creatures , this was done to Him , to them it pertaineth not : But for vs it was , and to vs it doeth ; And shall wee not yet Regard it ? Shall the Creature , and not we ? Shall we not ?

If we doe not , it may pertaine to vs , but The benefite , if . wee pertaine not to it : It pertaines to all , but all pertaine not to it . None pertaine to it , but they that take benefite by it ; and none take benefite by it , no more then by the brasen Serpent , but they that fixe their eye on it . Behold , Consider , and Regard it : the profite , the benefite is lost without Regard .

If we doe not , as this was a day of Gods The perill , if not . fierce wrath against him , onely for regarding vs ; so there is another day comming , and it will quickly bee heere , a day of like fierce wrath against vs , for not regarding Psal. 90. 11. him . And who regardeth the power of this wrath ? Hee that doeth , will surely Regard this .

In that day , there is not the most carelesse of vs all , but shall cry as they did in the Gospel , Domine , non ad te pertinet , si perimus ? Mark . 4. 38. Pertaines it not to thee , Carest thou not that we perish ? Then would we be glad to pertaine to him , and his Passion . Pertaines it to vs then , and pertaines it not now ? Sure now it must , if then it shall .

Then , to giue end to his Complaint , let 2 The Request . Haue some Regard . vs graunt him his Request , and Regard his Passion . Let the Rarenesse of it : The Neerenesse to vs : Let Pitie , or Duety : Feare , or Remorse : Loue , or Bountie . Any of them , or all of them . Let the Iustnesse of his Complaint : Let his affectionate maner of Complaining of this , and onely this . Let the shame of the Creatures Regard : Let our Profit , or our Perill . Let some thing preuaile with vs , to haue it in some Regard .

Some Regard ! Verily , as his sufferings , I Our best Regard . his Loue , our good by them are : so should our Regard bee , a Non sicut too , That is , a Regard of these , and of nothing in comparison of these . It should be so : For with the benefit , euer the Regard should arise .

But God helpe vs poore sinners , and bee mercifull vnto vs . Our Regard is a Non sicut , indeed : but it is backward , & in a contrary sense ; That is , no where so shallow , so short , or so soone done . It should be otherwise , it should haue our deepest consideration , this ; and our highest Regard .

But if that cannot be had , ( our nature is 2. At least , some Regard . so heauy , and flesh and blood so dull of apprehension in Spirituall things , ) yet at leastwise some Regard . Some , I say : The more the better ; But in any wise some . And not as here , no Regard , none at all : Some wayes to shew , wee make accompt of it , to withdraw our selues , to void our minds of other matters , to set this before vs , to thinke vpon it , to thanke him for it ; to Regard him , and stay and see , whether he will regard vs , or no. Sure he wil , and we shal feele our hearts pricked with sorow , by consideration of the Act. 2. 37 cause in vs , our Sinne : And againe , warme within vs , by consideration of the cause in him , his Loue ; till by some motion of Grace Luke 24. 32. he answere vs , and shew , that our Regard is accepted of him . And this , as at all other times , ( for no day is amisse , but at all times , 3 This day specially . some time to be taken for this duety ) so specially on this day ; this Day which we hold holy to the memorie of his Passion , this Day to doe it ; to make this Day , the Day of Gods wrath and Christes Suffering , a Day to vs of serious consideration and Regard of them both .

It is kindly to consider Opus diei , in die suo , The worke of the Day , in the Day it was wrought : and this day it was wrought . This Day therefore , whatsoeuer our businesse be , to lay them aside a little ; whatsoeuer our haste , yet to stay a little , and to spend a few thoughts in calling to minde and taking to Regard , what this Day the Sonne of God did and suffered for vs : and all for this end , that what he was then , wee might not be ; and what he is now , we might be for euer .

Which , Almighty God graunt we may all doe , more or lesse , euen euery one of vs , according to the seuerall measures of his grace in vs , &c.