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CMF eZine


The online magazine of the Christian Military Fellowship.


Author: Lancelot Andrewes

Known as the "star of preachers," Lancelot Andrewes was one of the foremost scholars and theologians during the reigns of Elizabeth I and James I of England. So great was his command of language that he was appointed head of the committee that created the Authorized Version (or King James Version) of the Bible. After Andrewes’ death, King Charles I ordered that his sermons be collected and published. T. S. Eliot converted to Christianity (from Unitarianism) after reading these collected sermons. According to Eliot, "they rank with the finest English prose of their time, of any time." Volume two contains "Sermons Preached in Lent" and "Sermons of the Resurrection: Preached on Easter Day."


Easter 1608 - Bishop Lancelot Andrewes

Easter 1608 - Bishop Lancelot Andrewes

Easter 1608 — Bishop Lancelot Andrewes

Mark 16:1–7

And when the Sabbath day was past, Mary Magdalene, and Mary the mother of James, and Salome, bought sweet ointments, that they might come and embalm Him.

Therefore early in the morning, the first day of the week, they came unto the sepulchre, when the sun was yet rising.

And they said one to another, Who shall roll us away this stone from the door of the sepulchre?

And when they looked, they saw that the stone was rolled away; for it was a very great one.

So they went into the sepulchre, and saw a young man sitting at the right side, clothed in a long white robe; and they were afraid.

But he said unto them, Be not afraid: ye seek Jesus of Nazareth, Which hath been crucified; He is risen, He is not here; Behold the place where they put Him.

But go your way and tell His disciples, and Peter, that He will go before you into Galilee: there shall ye see Him, as He said unto you.

The sum of this Gospel is a gospel, that is, a message of good tidings. In a message these three points fall in naturally: I. the parties to whom it is brought; II. the party by whom; III. and the message itself. These three: 1. the parties to whom,—three women, the three Maries. 2. The party by whom,—an Angel. 3. The message itself, the first news of Christ’s rising again. These three make the three parts in the text. 1. The women, 2. the Angel, 3. the message.

Seven verses I have read ye. The first four concern the women, the fifth the Angel, the two last the Angel’s message. In the women, we have to consider 1. themselves in the first; 2. their journey in the second and third; and 3. their success in the fourth.

In the Angel, 1. the manner of his appearing, 2. and of their affecting with it.

In the message, the news itself: 1. that Christ "is risen;" 2. that "He is gone before them to Galilee;" 3. that "there they shall see Him;" 4. Peter and all. 5. Then, the Ite et dicite, the commission ad evangelizandum; not to conceal these good news but publish it, these to His Disciples, they to others, and so to us; we to day, and so to the world’s end.

As the text lieth, the part that first offereth itself, is the parties to whom this message came. Which were three women. Where, finding that women were the first that had notice of Christ’s resurrection, we stay. For it may seem strange that passing by all men, yea the Apostles themselves, Christ would have His resurrection first of all made known to that sex. Reasons are rendered, of divers diversely. We may be bold to allege that the Angel doth in the text, verse 5. Vos enim quœritis,* for they sought Christ. And, Christ "is not unrighteous to forget the work and labour of their love" that seek Him. Verily there will appear more love and labour in these women, than in men, even the Apostles themselves. At this time, I know not how, men were then become women and did animos gerere muliebres,* and women were men. Sure the more manly of the twain. The Apostles, they set mured up,* all "the doors fast" about them; sought not,* went not to the sepulchre. Neither Peter that loved Him, nor John whom He loved, till these women brought them word. But these women we see were last at His Passion, and first at His Resurrection; stayed longest at that, came soonest to this, even in this respect to be respected. Sure, as it is said of the Law, Vigilantibus et non dormientibus succurrit Lex, so may it no less truly be said of the Gospel. We see it here, it cometh not to sleepers, but to them that are awake, and up and about their business, as these women were. So that there was a capacity in them to receive this prerogative.

Before I leave this part of the parties, I may not omit to observe Mary Magdalene’s place and precedence among the three. All the Fathers are careful to note it. That she standeth first of them, for it seemeth no good order. She had had seven devils in her,* as we find, verse 9. She had had the blemish to be called peccatrix,* as one famous and notorious in that kind. The other were of honest report, and never so stained, yet is she named with them. With them were much, but not only with them, but before them. With them;—and that is to shew Christ’s resurrection, as well as His death, reacheth to sinners of both sexes; and that, to sinners of note, no less than those that seem not to have greatly gone astray;—but before them too, and that is indeed to be noted; that she is the first in the list of women, and St. Peter in that of men. These two, the two chief sinners, either of their sex. Yet they, the two, whose lots came first forth in sorte sanctorum,* in partaking this news. And this to shew that chief sinners as these were, if they carry themselves as they did, shall be at no loss by their fall; shall not only be pardoned but honoured even as he was,* like these, with stolâ primâ, "the first robe" in all the wardrobe, and stand foremost of all. And it is not without a touch of the former reason, in that the sinner, after his recovery, for the most part seeketh God more fervently, whereas they that have not greatly gone astray, are but even so so; if warm, it is all. And with God it is a rule, plus valet hora fervens quam mensis tepens, ‘an hour of fervour more worth than a month of tepor.’ Now such was Mary Magdalene, here and elsewhere vouchsafed therefore this degree of exaltation,* to be "of the first three;" nay, to be the first of the three, that heard first of His rising; yea, as in the ninth verse, that first saw Him risen from the dead. This of the persons.

And now, because their endeavours were so well liked as they were for them counted worthy this so great honour, it falleth next to consider what those were, that we being like prepared may partake the like good hap. So seeking as they, we may find as they did. They were four in number. The first and third in the second, the second in the first, and the last in the third verse. All reduced, as Christ reduced them in Mary Magdalene, to dilexit multum, ‘their great love,’ of which these four be four demonstrations; or, if love be an "ensign" as it is termed Cant. 2.,* the four colours of it. 1. That they went to the sepulchre;—love to one dead. 2. That they bought precious odours;—love that is at charges. 3. That out they went early, before break of day;—love that will take pains. 4. That for all the stone, still they went on;—love that will wrestle with impediments. The first is constant as to the dead; the second bounteous, as at expense; the third diligent, as up betimes; the last resolute, be the stone never so great. According to which four, are the four denominations of love: 1. Amor, a mor-te, when it surviveth death. 2. When it buyeth dearly, it is charitas; 3. When it sheweth all diligence, it is dilectio; 4. When it goeth per saxa, when stones cannot stay it, it is zelus, which is specially seen in encountering difficulties. It shall not be amiss to touch them severally; it will serve to touch our love, whether ours be of the same assay.

The first riseth out of these words, "They went to the sepulchre;" and indeed, ex totâ substantiâ, ‘out of the whole text.’ For, for whom is all this ado, is it not for Christ? But Christ is dead, and buried three days since, and this is now the third day. What then, though He be dead, to their love He liveth still: death may take His body from their eyes, but shall never take His remembrance from their hearts. Herein is love, this is the first colour, saith a great master in that faculty,* fortis sicut mors, "love, that death cannot foil," but continueth to the dead, as if they still were alive. And when I say the dead, I mean not such as the dead hath left behind them, though that be a virtue, and Booz worthily blessed for it that shewed mercy to the living for the dead’s sake;* but I mean performing offices of love to the dead himself; to see he have a sepulchre to go to; not so to bury his friend, as he would bury his ass being dead. To see he have one, and not thither to bring him, and there to leave him, and bury him and his memory both in a grave. Such is the world’s love.* Solomon sheweth it by the lion and the dog. All after Christ living, but go to His sepulchre who will, not we. The love that goeth thither, that burieth not the memory of Him that is buried, is love indeed.

The journey to the sepulchre is iter amoris; had it been but to lament, as Mary Magdalene to Lazarus:—but then here is a farther matter, they went to anoint Him. That is set for another sign,* that they spared for no cost, but bought precious odours wherewith to embalm Him.

1. To go to anoint Christ, is kindly; it is to make Him Christ, that is, "Anointed." That term referreth principally to His Father’s anointing, I grant; but what, if we also anoint Him, will He take it in evil part? Clearly not, neither quick,* nor dead. Not quick, Luke 7. Mark 14. Not dead; this place is pregnant,* it is the end of their journey to do this. He is well content to be their, and our Anointed, not His Father’s only; yea, it is a way to make Him Christum nostrum, ‘our Christ,’ if we break our boxes, and bestow our odours upon Him.

2. To anoint Him, and not with some odd cast ointment, lying by them, kept a little too long, to throw away upon Him; but to buy, to be at cost, to do it emptis odoribus, ‘with bought odours.’

3. This to do to Him alive, that would they with all their hearts; but if that cannot be, to do it to Him dead, rather than not at all. To do it to whatsoever is left us of Christ, to that to do it.

4. To embalm Christ, Christ dead, yea though others had done it before,* for so is the case. Joseph and Nicodemus had bestowed myrrh and aloes to that end already. What then? though they had done it, it is not enough, nay, it is nothing. Nay, if all the world should have done it, unless they might come with their odours and do it too, all were nothing. In hoc est charitas, ‘herein is love,’ and this a sign of it. A sign of it every where else, and to Christ a sign it was. Indeed, such a sign there was, but it is beaten down now. We can love Christ absque hoc, and shew it some other way well enough. It sheweth our love is not charitas, no dear love; but vilitas, love that loves to be at as little charges with Christ as may be, faint love. You shall know it thus: Ad hoc signum se contrahit, ‘at this sign it shrinks,’ at every word of it. 1. "They bought,"—that is charge; we like it not,* we had rather hear potuit vendi. 2. "Odours." What need odours? An unnecessary charge. We like no odour but odor lucri. 3. To Christ. Nay, seeing it is unnecessary, we trust Christ will not require it. 4. Not alive, but especially, not dead. There was much ado while He lived to get allowance for it; there was one of His own Apostles, a good charitable man,* pater pauperum, held it to be plain perditio. Yet, to anoint the living, that many do, they can anoint us again; but to the dead, it is quite cast away. But then, if it had been told us, He is embalmed already, why then, take away their odours, that at no hand would have been endured. This sheweth our love is not charitas. But so long as this is a Gospel, it shall sound every Easter-day in our ear, That the buying of odours, the embalming of whatsoever is left us of Christ, is and will be still a sign of our loving and seeking Him, as we should; though not heretofore, yet now; now especially, when that objection ceaseth, He is embalmed enough already. He was indeed then, but most of the myrrh and aloes is now gone. That there is good occasion left, if any be disposed in hoc signo signari, ‘with this sign to seal his love to Christ anew again.’

From this of their expense, charitas, we pass to the third, of their diligence, dilectio, set down in the second verse in these words "very early," &c. And but mark how diligent the Holy Ghost is in describing their diligence. "The very first day of the week," the very first part of that first day, "in the morning;" the very first hour of that first part, "very early, before the sun was up," they were up. Why good Lord, what need all this haste? Christ is fast enough under His stone. He will not run away ye may be sure; ye need never break your sleep, and yet come to the sepulchre time enough. No, if they do it not as soon as it may be done, it is nothing worth. Herein is love, dilectio, whose proper sign is diligentia, in not slipping the first opportunity of shewing it. They did it not at their leisure, they could not rest, they were not well, till they were about it. Which very speed of theirs doubleth all the former. For cito we know is esteemed as much as bis. To do it at once is to do it more than once, is to do it twice over.

Yet this we must take with us, Διαγενομένου σαββάτου. Where falleth a very strange thing, that as we have commended them for their quickness, so must we now also for their slowness, out of the very first words of all. "When the Sabbath was past," then, and not till then, they did it. This diligence of theirs, as great haste as it made, stayed yet till the Sabbath were past, and by this means hath two contrary commendations: 1. One, for the speed; 2. another for the stay of it. Though they fain would have been embalming Him as soon as might be, yet not with breach of the Sabbath. Their diligence leapt over none of God’s commandments for haste. No, not this commandment, which of all other the world is boldest with; and if they have haste, somewhat else may, but sure the Sabbath shall never stay them. The Sabbath they stayed, for then God stayed them. But that was no sooner over, but their diligence appeared straight. No other thing could stay them. Not their own sabbath, sleep—but "before day-light" they were well onward on their way.

The last is in the third verse, in these words, "As they went, they said," &c. There was a stone, a very great one, to be rolled away ere they could come at Him. They were so rapt with love, in a kind of ecstacy, they never thought of the stone; they were well on their way before they remembered it. And then, when it came to their minds, they went not back though, but on still, the stone non obstante. And herein is love, the very fervor of it, zeal; that word hath fire in it. Not only diligence as lightness to carry it upward, but zeal as fire to burn a hole and eat itself a way, through whatsoever shall oppose to it. No stone so heavy as to stay them, or turn them back.* And this is St. John’s sign: foras pellit timorem, "love, if it be perfect, casts out fear;" et erubescit nomen difficultatis, ‘shames to confess any thing too hard for it.’ Ours is not so; we must have, not great stones, God wot, but every scruple removed out of our way, or we will not stir. But as, if you see one qui laborem fingit in prœcepto, ‘that makes a great deal more labour in a precept’ than needs, that is afraid where no fear is;* of leo in viâ, "a lion" or I wot not what perilous beast "in the way," and no such matter; it is a certain sign his love is small, his affection cold to the business in hand; so, on the other side, when we see, as in these here, such zeal to that they went about, as first they forgot there was any stone at all, and when they bethought them of it, they brake not off, but went on though; ye may be bold to say of them, dilexerunt multum, ‘their love was great’ that per saxa, ‘through stones’ and all, yet goeth forward; that neither cost nor pains nor peril can divert. Tell them the party is dead they go to; it skills not, their love is not dead; that will go on. Tell them He is embalmed already, they may save their cost; it is not enough for them except they do it too, they will do it nevertheless for all that. Tell them they may take time then, and do it; nay, unless it be done the first day, hour, and minute, it contents them not. Tell them there is a stone, more than they remember, and more than they can remove; no matter, they will try their strength and lift at it, though they take the foil. Of these thus qualified we may truly say, They that are at all this cost, labour, pains, to anoint Him dead, shew plainly, if it lay in them to raise Him again, they would not fail but do it; consequently would be glad to hear He were risen, and so are fit hearers of this Gospel; hearers well disposed, and every way meet to receive this Messenger, and this message. Now to the success.

We see what they sought, we long to see what they found. Such love and such labour would not be lost. This we may be sure of, there is none shall anoint Him alive or dead, without some recompense or consideration; which is set down of two sorts. 1. "They found the stone rolled away," as great as it was. That which troubled them most, how it might be removed, that found they removed ere they came. They need never take pains with it, the Angel had done it to their hands. 2. They found not indeed Whom they sought, Christ; but His Angel they found, and heard such a gospel of Him, so good news, as pleased them better than if they had found His body to embalm it. That news which of all other they most longed to hear, that He they came to anoint needed no such office to be done to Him, as being alive again. This was the success.

And from this success of theirs our lesson is. 1. That as there is no virtue, no good work, but hath some impediment, as it were some great stone to be lifted at,—Quis revolvet? so that it is ofttimes the lot of them that seek to do good, to find many imaginary stones removed to their hands; God so providing, ut quod admovit Satanas, amoveat Angelus, ‘what Satan lays in the way, a good Angel takes out of the way;’ that it may in the like case be a good answer to Quis revolvet? to say, Angelus Domini, "the Angel of the Lord," he shall do it, done it shall be: so did these here, and as they did, others shall find it.

2. Again, it is the hope that all may have that set themselves to do Christ any service, to find His Angel at least, though not Himself; to hear some good news of Him, though not see Him at the first. Certain it is with ungentes ungentur, ‘none shall seek ever to anoint Him but they shall be anointed by Him again,’ one way or other; and find, though not always what they seek, yet some supply that shall be worth the while. And this we may reckon of, it shall never fail us.

To follow this farther. Leave we these good women, and come first to the Angel, the messenger, and after to his message. An Angel was the messenger, for none other messenger was meet for this message.* For if His birth were tidings of so great joy as none but an Angel was meet to report it, His resurrection is as much. As much? nay, much more. As much; for His resurrection is itself a birth too. To it doth the Apostle apply the verse in the Psalm,* "This day have I begotten Thee." Even this day when He was born anew, tanquam ex utero sepulchri, ‘from the womb of the grave.’ As much then, yea much more. For the news of His birth might well have been brought by a mortal, it was but His entry into a mortal life; but this here not properly but by an Angel,* for that in the Resurrection we shall be "like the Angels," and shall die no more; and therefore an immortal messenger was meetest for it.

We first begin with what they saw,—the vision. They saw an Angel in the sepulchre. An Angel in a sepulchre is a very strange sight. A sepulchre is but an homely place—neither savoury, nor sightly, for an Angel to come in. The place of dead men’s bones, of stench, of worms, and of rottenness;—What doth an Angel there? Indeed, no Angel ever came there till this morning. Not till Christ had been there; but, since His body was there, a great change hath ensued. He hath left there odorem vitœ, and changed the grave into a place of rest. That not only this Angel here now, but after this,* two more, yea divers Angels upon divers occasions, this day did visit and frequent this place. Which very finding of the Angels thus, in the place of dead bodies, may be and is to us a pledge, that there is a possibility and hope, that the dead bodies may come also into the place of Angels. Why not the bodies in the grave to be in Heaven one day, as well as the Angels of Heaven to be in the grave this day?

This for the vision. The next for the manner of his appearing, in what form he shewed himself. A matter worth our stay a little as a good introduction to us, in him as in a mirror to see what shall be the state of us and our bodies in the Resurrection, inasmuch as it is expressly promised we shall then be ἰσάγγελοι,* "like and equal to the Angels themselves."

2. They saw "a young man," one in the vigour and strength of his years, and such shall be our estate then; all age, sickness, infirmity removed clean away. Therefore it was also that the Resurrection fell in the spring, the freshest time of the year; and in the morning, the freshest time of the day,* when saith Esay "the dew is on the herbs." Therefore, that it was in a garden, (so it was in Joseph of Arimathea’s garden) that look, as that garden was at that time of the year, the spring, so shall our estate then be in the very flower and prime of it.

They saw him "sitting," which is we know the site of rest and quietness, of them that are at ease. To shew us a second quality of our estate then; that in it all labour shall cease, all motions rest, all troubles come utterly to an end for ever, and the state of it a quiet, a restful state.

They saw him sit "on the right side." And that side is the side of pre-eminence and honour, to shew that those also shall accompany us rising again. That we may fall on the left side,* but we shall rise on the right; be "sown in dishonour," but shall "rise again in honour," that honour which His Saints and Angels have and shall have for ever.

Lastly, they saw him "clothed all in white." And white is the colour of gladness, as we find Eccles. 9:8. All to shew still,* that it shall be a state, as of strength, rest, and honour, so of joy likewise. And that, robe-wise; not short or scant, but as his stole, all over, down to the ground.

Neither serves it alone to shew us, what then we shall be, but withal what now we ought to be this day, the day of His rising.* In that we see, that as the heavens at the time of His Passion were in black, by the great eclipse shewing us it was then a time of mourning; so this day the Angels were all in white, to teach us thereby with what affection, with how great joy and gladness, we are to celebrate and solemnize this feast of our Saviour’s rising.

Their affection here was otherwise, and that is somewhat strange. In the apparition there was nothing fearful as ye see, yet it is said, "they were afraid." Even now they feared nothing, and now they fall to be afraid at this so comfortable a sight. Had they been guilty to themselves of any evil they came to do, well might they then have feared, God first, as the malefactor doth the judge, and then His Angel, as the executioner of His wrath. But their coming was for good. But I find it is not the sinner’s case only, but even of the best of our nature.* Look the Scripture; Abraham and Jacob in the Old,* Zachary and the Blessed Virgin in the New,* all strucken with fear still, at the sight of good Angels; yea even then,* when they came for their good.

It fareth with the Angels of light, as it doth with the light itself. Sore eyes and weak cannot endure it, no more can sinners them. No more can the strongest sight neither bear the light, if the object be too excellent, if it be not tempered to a certain proportion; otherwise, even to the best that is, is the light offensive. And that is their case. Afraid they are, not for any evil they were about, but for that our very nature is now so decayed, ut lucem ad quam nata est sustinere nequeat, as the Angels’ brightness, for whose society we were created, yet as now we are, bear it we cannot, but need to be comforted at the sight of a comfortable Angel. It is not the messenger angelical, but the message evangelical that must do it.

Which leadeth us along from the vision that feared them, to the message itself that relieved them; which is the third part. The stone lay not more heavy on the grave, than did that fear on their hearts, pressing them down hard. And no less needful was it, the Angel should roll it away, this spiritual great stone from their hearts, than he did that other material from the sepulchre itself. With that he begins.

1. "Fear not." A meet text for him, that maketh a sermon at a sepulchre. For the fear of that place maketh us out of quiet all our life long.* It lieth at our heart like a stone, and no way there is to make us willing to go thither, but by putting us out of fear; by putting us in hope, that the great stones shall be rolled away again from our sepulchres, and we from thence rise to a better life. It is a right beginning for an Easter-day’s sermon, nolite timere.

2. And a good reason he yields, why not. For it is not every body’s case, this nolite timere vos, "fear not you." Why not? For "you seek Jesus of Nazareth Which hath been crucified." "Nazareth" might keep you back, the meanness of His birth, and "crucified" more, the reproach of His death. Inasmuch as these cannot let you, but ye seek Him; are ashamed neither of His poor birth, nor of His shameful death, but seek Him; and seek Him, not as some did when He was alive, when good was to be done by Him, but even now, dead, when nothing is to be gotten; and not to rob or rifle Him, but to embalm Him, an office of love and kindness, (this touched before) "fear not you," nor let any fear that so seek Him.

Now, that they may not fear, He imparts them His message full of comfort. And it containeth four comforts of hope, answerable to the four former proofs of their love: "1. He is risen;" 2. But "gone before you;" 3. "Ye shall see Him;" 4. "All His Disciples," "Peter" and all; "Go tell them so."

In that you thus testify your love in seeking Him, I dare say ye had rather He ye thus come to embalm, that He were alive again; and no more joyful tidings could come to you than that He were so. Ye could I dare say with all your hearts be content to lose all your charge you have been at, in buying your odours, on condition it were so. Therefore I certify you that He is alive,* He is risen. No more than Gaza gates could hold Samson,* or the whale Jonas, no more could this stone keep Him in the sepulchre, but risen He is.

First, of this ye were sure, here He was: ye were at His laying in, ye saw the stone sealed, and the watch set, so that here He was. But here He is not now; come see the place, trust your own eyes, non est hîc.

But what of that, this is but a lame consequence for all that; He is not here, therefore He is risen. For may it not be, He hath been taken away? Not with any likelihood; though such a thing will be given out,* that the Disciples stole Him away while the watch was asleep. But your reason will give you; 1. small probability there is, they could be asleep, all the ground shaking and tottering under them by means of the earthquake.* 2. And secondly, if they did sleep for all that, yet then could they not tell sleeping, how, or by whom, He was taken away. 3. And thirdly, that His Disciples should do it; they you know of all other were utterly unlike to do any such thing; so fearful as miserably they forsook Him yet alive, and have ever since shut themselves up since He was dead. 4. And fourthly, if they durst have done such a thing, they would have taken Him away, linen, clothes, and all, as fearful men will make all the haste they can possibly, and not stood stripping Him and wrapping up the clothes, and laying them every parcel, one by one in order, as men use to do that have time enough and take deliberation, as being in no haste, or fear at all. To you therefore, as we say, ad hominem, this consequence is good; not taken away, and not here, therefore risen He is.

But, to put all out of doubt, you shall trust your own eyes; videbitis, ‘you shall see’ it is so; you shall see Him. Indeed, non hîc would not serve their turns; He knew there question would be, Where is He? Gone He is; not quite gone, but only gone before, which is the second comfort; for if He be but gone before, we have hope to follow after; I prœ, sequar; so is the nature of relatives. But that we may follow then, whither is He gone? Whither He told ye Himself, a little before His Passion, chap. 14:28. "into Galilee."

1. No meeter place for Jesus of Nazareth to go, than to "Galilee:"* there He is best known, there in Nazareth He was brought up,* there in Cana He did His first miracle, shewed His first glory—meet therefore to see His last; there in Capernaum, and the coasts about, preached most, bestowed most of His labour.

2. "Galilee;" it was called "Galilee of the Gentiles,"* for it was in the confines of them; to shew, His resurrection, tanquam in meditullio, ‘as in a middle indifferent place,’ reacheth to both;* concerneth and benefiteth both alike. As Jonas after his resurrection went to Nineveh, so Christ after His to Galilee of the Gentiles.

3. "Galilee;" that from Galilee, the place from whence they said, No good thing could ever come, He might bring one of the best things, and of most comfort that ever was; the sight and comfort of His Resurrection.

4. "Galilee" last, for Galilee signifieth a revolution or turning about to the first point, whither they must go that shall see Him, or have any part or fellowship in this feast of His Resurrection. Thither is He gone before, and thither if ye follow, there ye shall see Him.

This is the third comfort, and it is one indeed. For sight is the sense of certainty, and all that they can desire, and there they did see Him. Not these here only, or the twelve only,* or the one hundred and twenty names, in Acts 1. only, but even five hundred of them at once,* saith the Apostle; a whole "cloud of witnesses,*" to put it clean out of question. And of purpose doth the Angel point to that apparition, which was the most famous and public of all the ten.

This was good news for those here, and they were worthy of it, seeking Him as they did. But what shall become of the rest, namely of His Disciples that lost Him alive, and seek Him not dead? They shall never see Him more? Yes (which is evangelicum, ‘good tidings’ indeed, the chief comfort of all) they too that left Him so shamefully but three days ago, them He casts not off, but will be glad to see them in Galilee. Well, whatsoever become of other, Peter that so foully forsook, and forsware Him both, he shall never see Him more? Yes, Peter too, and Peter by name. And indeed, it is more than needful He should name him, he had greatest cause of doubt; the greatest stone upon him to be rolled away of any, that had so often with oaths and execrations so utterly renounced Him.* This is a good message for him, and Mary Magdalene as fit a messenger as can be to carry it, one great sinner to another. That not only Christ is risen, but content that His forsakers, deniers, forswearers, Peter and all, should repair to Him the day of His Resurrection; that all the deadly wounds of His Passion have not killed His compassion over sinners; that though they have made wrack of their duty, yet He hath not lost His mercy, not left it in the grave, but is as ready to receive them as ever. His Resurrection hath made no change in Him. Dying and rising, He is to sinners still one and the same, still like Himself, a kind, loving, and merciful Saviour. This is the last; Peter and all may see Him.

And with this He dismisseth them, with ite et dicite, with a commission and precept, by virtue whereof He maketh these women Apostolos Apostolorum, ‘Apostles to the Apostles themselves,’—for this article of the Resurrection did they first learn of these women, and they were the first of all that preached this Gospel—giving them in charge, that seeing this day is a day of glad tidings, they would not conceal it, but impart it to others, even to so many as then were, or would ever after be Christ’s disciples.

They came to embalm Christ’s body natural; that needs it not, it is past embalming now. But another Body He hath, a mystical body, a company of those that had believed in Him, though weakly; that they would go and anoint them, for they need it. They sit drying away, what with fear, what with remorse of their unkind dealing with Him; they need to have some oil, some balm to supple them. That they do with this Gospel, with these four; of which four ingredients is made the balm of this day.

Thus we see, these that were at cost to anoint Christ were fully recompensed for the costs they had been at; themselves anointed with oil and odours of a higher nature, and far more precious than those they brought with them,* Oleum lœtitiœ, saith the Psalm,* Odor vitœ, saith the Apostle. And that so plenteously, as there is enough for themselves, enough too for others, for His Disciples, for Peter and all.

But what is this to us? Sure, as we learned by way of duty how to seek Christ after their example, so seeking Him in that manner, by way of reward we hope to have our part in this good news no less than they.

1. "Christ is risen."* That concerneth us alike. "The head" is got above the water,* "the root" hath received life and sap, "the first fruits" are lift up and consecrate;* we no less than they, as His members, His branches, His field, recover to this hope.

2. And for His going before, that which the Angel said here once, is ever true. He is not gone quite away, He is but gone before us; He is but the antecedent, we as the consequent to be inferred after. Yea, though He be gone to Galilœa superior, ‘the Galilee that is above,’ Heaven, the place of the celestial spheres and revolutions, even thither is He gone, not as a party absolute, of or for Himself, but as "a Harbinger,"* saith the Apostle, with relation to others that are coming after, for whom He goeth before to take up a place. So the Apostle there, so the Angel here. So He Himself, Vado;* not Vado alone, but Vado parare locum vobis, "I go to prepare a place wherein to receive you," when the number of you and your brethren shall be full.

3. To us likewise pertaineth the third videbitis, that is, the Gospel indeed. "He is risen." Rising of itself is no Gospel, but He is risen and we shall see Him; that is it. That the time will come also, that we shall see Him in the Galilee celestial that is above;* yea, that all shall see Him, even "they that pierced Him." But they that came to embalm Him,* with joy and lifting up their heads they shall see Him; with that sight shall they see Him, That shall evermore make them blessed.

4. Lastly, which is worth all the rest, That we shall not need to be dismayed with our unworthiness, in that willing He is Peter should have word of this, and Mary Magdalene should carry it. That such as they were, sinners, and chief sinners, should have these tidings told them, this Gospel preached them; that He is as ready to receive them to grace as any of the rest, and will be as glad to see them as any others in Galilee.

But then are we to remember the condition, that here we get us into Galilee, or else it will not be. And Galilee is ‘a revolution, or turning’ ad principia ‘to the first point,’ as doth the Zodiac at this time of the year. The time of His resurrection is pascha, ‘a passing over;’ the place Galilee, ‘a turning about.’ It remaineth then that we pass over as the time, and turn as the place, putteth us in mind. Re-uniting ourselves to His Body and Blood in this time of His rising, of the dissolving and renting whereof our sins were the cause. The time of His suffering, keeping the feast of Christ our new Passover offered for us; leaving whatsoever formerly hath been amiss in Christ’s grave as the weeds of our dead estate, and rising to newness of life, that so we may have our parts "in the first resurrection;"* which they are happy and blessed that shall have, for by it they are sure of the second. Of which blessing and happiness, He vouchsafe to make us all partakers, That this day rose for us, Jesus Christ the Righteous!

Andrewes, L. (1841). Ninety-Six Sermons (Vol. 2). Oxford: John Henry Parker. (Public Domain)

Easter 1607 - Bishop Lancelot Andrewes

Easter 1607 - Bishop Lancelot Andrewes

EASTER 1607 — Biship Lancelot Andrewes

1 Corinthians 15:20

But now is Christ risen from the dead, and was made the first fruits of them that sleep.

The same Apostle that out of Christ’s resurrection taught the Romans matter of duty, the same here out of the same resurrection teacheth the Corinthians matter of hope. There, similiter et vos,* by way of pattern to conform ourselves to Him "in newness of life;" and here, similiter et vos, in another sense by way of promise; that so doing, He shall hereafter conform us to Himself,* "change our vile bodies," and make them like "His glorious body." That former is our first resurrection from sin, this latter our second resurrection from the grave; this, the reward of that. In that, the work what to do; in this, our reward, what to hope for. These two, labour and hope, the Church joineth in one Anthem to day, her first Anthem. They sort well, and being sung together make a good harmony. But that without this, labour without hope, is no good music.

To rise, and to reclaim ourselves from a sinful course of life we have long lived in, is labour sure, and great labour. Now labour of itself is a harsh unpleasant thing, unless it be seasoned with hope.* Debet qui arat in spe arare, saith the Apostle above at the ninth chapter, in the matter of the Clergy’s maintenance,* "He that plows must plow in hope;" his plough will not go deep else, his furrows will be but shallow. Men may frame to themselves what speculations they please, but the Apostle’s saying will prove true: sever hope from labour, and you must look for labour and labourers accordingly, slight and shallow God knoweth. Labour then leads us to hope.

The Apostle saw this, and therefore is careful, whom he thus presseth to newness of life and the labour therefore, to raise for them, and to set before them, matter of hope. Hope here in this life he could set them none. They were, as he was himself,* at quotidie morior every hour,* in danger to be drawn to the block. It must therefore be from another, or at least as the text is, by a hope of being restored to life again. It was their case at Corinth, here in this chapter, plainly: If we must die to-morrow, if there be all that shall become of us,* then "let us eat and drink" while we may. If we be not sure of another life, let us make sure of this. But when in the sequel of the chapter, he had shewed there was restoring, and that so sure he was of it that he falls to insult over them in these terms, they gird up their loins again, and fall to their labours afresh,* as knowing their labour should not be "in vain in the Lord." This hope leads us to our restoring.

Our restoring is but a promise—shall be restored: that necessarily refers to a party that is to make it good. Who is that? Christ.* "Christ is our hope." Why, "hope is joined to the living,"* saith the Wise Man. Christ is dead; buried last Friday. If He be our hope, and He be dead, our hope is dead too; and if our hope be dead, our labour will not live long, nay both are buried with Christ in His grave. It was their case this day that went to Emmaus: say they, supposing Christ to be dead,* nos autem sperabamus, "we were once in good hope" by Him, that is, while He lived; as much to say as ‘Now He is in His grave, our hope is gone, we are even going to Emmaus.’ But then after, as soon as they saw He was alive again, their hope revived, and with their hope their labour; and presently back again to Jerusalem to the Lord’s work, and bade Emmaus farewell. So He leads us to labour; labour, to hope; hope, to our restoring; our restoring to Christ’s, Who, as He hath restored Himself, will restore us also to life. And this keeps us from going to Emmaus. It is used proverbially. Emmaus signifieth ‘a people forlorn:’ all that are at sperabamus, have lost their hopes, are said to go thither; and thither we should all go, even to Emmaus, but for the hope that breathes from this verse, without which it were a cold occupation to be a Christian.

This then is the hope of this text, spes viva, spes beata, worth all hopes else whatsoever. All hopes else are but spes spirantium, ‘hopes while we breath;’ this is spes expirantium, ‘the hope when we can fetch our breath no longer.’ The carnal man—all he can say is, dum spiro spero, ‘his hope is as long as his breath.’ The Christian aspireth higher, goeth farther by virtue of this verse and saith, dum expiro spero; ‘his hope fails him not when his breath fails him.’* Even then, saith Job, reposita est mihi spes in sinu meo; this hope, and only this, is laid up in our bosom, that though our life be taken from us, yet in Christ we to do it, and it to us shall be restored again.

Our case is not as theirs then was: no persecution, nor we at quotidie morior, and therefore not so sensible of this doctrine. But yet to them that are daily falling toward death, rising to life is a good text; peradventure not when we are well and in good health, but the hour is coming, when we shall leave catching at all other hopes, and must hold only by this; in horâ mortis, when all hope save the hope of this verse shall forsake us. Sure it is, under these very words are we laid into our graves, and these the last words that are said over us, as the very last hold we have; and we therefore to regard them with Job, and lay them up in our bosom.

There is in this text, I. a text, and an II. exposition. I. The text, we may well call the Angels’ text, for from them it came first. II. The exposition is St. Paul’s. These words,* "Christ is risen," were first uttered by an Angel this day in the sepulchre;* all the Evangelists so testify.

This text is a good text,* but reacheth not to us, unless it be helped with the Apostle’s exposition, and then it will. The exposition is it that giveth us our hope, and the ground of our hope. "Christ is risen," saith the Angel. "Christ the first fruits," saith the Apostle. And mark well that word "first fruits," for in that word is our hope. For if He be as the "first fruits" in His rising, His rising must reach to all that are of the heap whereof He is the "first fruits." This is our hope.

But our hope must have "a reason," saith St. Peter, and we be ready with it.* The hope that hath a ground, saith St. Paul, that is,* spes quæ non confundit. Having then shewed us this hope,* he sheweth us the ground of it. This: that in very equity we are to be allowed to be restored to life, the same way we lost it. But we lost it by man, or to speak in particular, by Adam we came by our attainder. Meet therefore, that by man, and to speak in particular, that by Christ, we come to our restoring. This is the ground or substance of our hope.

And thus he hath set before us this day life and death, in themselves and their causes, two things that of all other do most concern us. Our last point shall be to apply it to the means, this day offered unto us toward the restoring us to life.

The doctrine of the Resurrection is one of the foundations, so called by the Apostle. It behoveth him therefore, as a skilful workman,* to see it surely laid. That is surely laid that is laid on the rock,* and "the rock is Christ." Therefore he laid it on Christ by saying first, "Christ is risen."

Of all that be Christians, Christ is the hope; but not Christ every way considered, but as risen. Even in Christ un-risen there is no hope. Well doth the Apostle begin here; and when he would open to us "a gate of hope,"* carry us to Christ’s sepulchre empty; to shew us, and to hear the Angel say, "He is risen." Thence after to deduce; if He were able to do thus much for Himself, He hath promised us as much, and will do as much for us. We shall be restored to life.

Thus had he proceeded in the four verses before, destructive.* 1. Miserable is that man, that either laboureth or suffereth in vain.* 2. Christian men seem to do so, and do so, if there be no other life but this. 3. There is no other life but this, if there be no resurrection.* 4. There is no resurrection, "if Christ be not risen;" for ours dependeth on His. And now he turneth all about again. "But now," saith he, 1. "Christ is risen." 2. If He be, we shall. 3. If we shall,* we have, as St. Paul calleth it, a "blessed hope," and so a life yet behind. 4. If such hope we have, we of all men "labour not in vain." So there are four things: 1. Christ’s rising; 2. our restoring; 3. our hope; and 4. our labour. All the doubt is of the two first, the two other will follow of themselves. If a restoring, we have good hope; if good hope, our labour is not lost. The two first are in the first; the other, in the last words. The first are, "Christ is risen;" the last, we shall be restored to life. Our endeavour is to bring these two together, but first to lay the cornerstone.

"Christ is risen," is the Angel’s text, a part of the "great mystery of godliness,"* which, as the Apostle saith, was "seen of Angels," by them "delivered," and "believed on by the world." Quod credibile primum fecit illis videntium certitudo, post morientium fortitudo, jam credibile mihi facit credentium multitudo. ‘It became credible at first by the certainty of them that saw it, then by the constancy of them that died for confession of it, and to us now the huge multitude of them that have and do believe it, maketh it credible.’ For if it be not credible, how is it credible that the world could believe it? the world, I say, being neither enjoined by authority, nor forced by fear, nor inveigled by allurements; but brought about by persons, by means less credible than the thing itself. Gamaliel said,* "If it be of God, it will prevail." And though we cannot argue, all that hath prevailed is of God, yet thus we can: that which hath been mightily impugned, and weakly pursued, and yet prevailed, that was of God certainly. That which all the powers of the earth fought but could not prevail against, was from Heaven certainly. Certainly, "Christ is risen;" for many have risen, and lift up themselves against it, but all are fallen. But the Apostle saith, it is a "foundation," that he will not lay it again; no more will we, but go forward and raise upon it, and so let us do.

"Christ is risen:" suppose He be, what then? Though Christ’s rising did no way concern us or we that, yet 1. first, In that a man, one of our own flesh and blood hath gotten such a victory, even for humanity’s sake; 2. Then, in that One that is innocent hath quit Himself so well for innoceney’s sake; 3. thirdly, In that He hath foiled a common enemy, for amity’s sake; 4. lastly, In that He hath wiped away the ignominy of His fall with the glory of His rising again, for virtue and valour’s sake; for all these we have cause to rejoice with Him, all are matter of gratulation.

But the Apostle is about a farther matter; that text, the Angel’s text, he saw would not serve our turn, farther than I have said. Well may we congratulate Him, if that be all, but otherwise it pertains to us, "Christ is risen." The Apostle therefore enters farther, telling us that Christ did thus rise, not as Christ only, but as "Christ the first fruits." "Christ is risen," and in rising become the "first fruits;" risen, and so risen; that is, to speak after the manner of men, that there is in Christ a double capacity. 1. One as a body natural, considered by Himself, without any relative respect unto us, or to any; in which regard well may we be glad, as one stranger is for another, but otherwise His rising concerns us not at all. 2. Then that He hath a second, as a body politic, or chief part of a company or corporation, that have to Him, and He to them, a mutual and reciprocal reference, in which respect His resurrection may concern us no less than Himself; it is that He giveth us the first item of in the word primitiæ, that Christ in His rising cometh not to be considered as a totum integrale, or body natural alone, as Christ only; but that which maketh for us, He hath besides another capacity, that He is a part of a corporation or body, of which body we are the members. This being won, look what He hath suffered or done, it pertaineth to us, and we have our part in it.

You shall find, and ever when you find such words make much of them, Christ called a "Head,"—a head is a part; Christ called a "Root,"*—a root is a part; and here Christ called "first fruits,"* which we all know is but a part of the fruits, but a handful of a heap or a sheaf, and referreth to the rest of the fruits, as a part to the whole. So that there is in the Apostle’s conceit one mass or heap of all mankind, of which Christ is the "first fruits," we the remainder. So as by the law of the body all His concern us no less than they do Him, whatsoever He did, He did to our behoof. Die He, or rise, we have our part in His death and in His resurrection, and all: why? because He is but the "first fruits."

And if He were but Primus, and not Primitiæ dormientium, there were hope. For primus is an ordinal number, and draweth after a second, a third, and God knoweth how many. But if in that word there be any scruple, as sometime it is, ante quem non est rather than post quem est alius, if no more come by one; all the world knows the first fruits is but a part of the fruits, there are fruits beside them, no man knoweth how many.

But that which is more, the "first fruits" is not every part, but such a part as representeth the whole, and hath an operative force over the whole. For the better understanding whereof, we are to have recourse to the Law, to the very institution or first beginning of them.* Ever the legal ceremony is a good key to the evangelical mystery. Thereby we shall see why St. Paul made choice of the word "first fruits," to express himself by; that he useth verbum vigilans, ‘a word that is awake,’* as St. Augustine saith, or as Solomon, "a word upon his own wheel." The head or the root would have served, for if the head be above the water, there is hope for the whole body, and if the root hath life, the branches shall not long be without; yet he refuseth these and other that offered themselves, and chooseth rather the term of "first fruits." And why so?

This very day, Easter-day, the day of Christ’s rising, according to the Law, is the day or feast of the "first fruits;" the very feast carrieth him to the word, nothing could be more fit or seasonable for the time. The day of the Passion is the day of the Passover, and "Christ is our Passover;"* the day of the Resurrection is the day of the first fruits, and Christ is our "first fruits."

And this term thus chosen, you shall see there is a very apt and proper resemblance between the Resurrection and it. The rite and manner of the first fruits, thus it was. Under the Law, they might not eat of the fruits of the earth so long as they were profane. Profane they were, until they were sacred, and on this wise were they sacred. All the sheaves in a field,* for example’s sake, were unholy. One sheaf is taken out of all the rest, which sheaf we call the first fruits. That in the name of the rest is lift up aloft and shaken to and fro before the Lord,* and so consecrated.* That done, not only the sheaf so lifted up was holy, though that alone was lift up, but all the sheaves in the field were holy, no less than it.* The rule is, "If the first fruits be holy, all the lump is so too."

And thus, for all the world, fareth it in the Resurrection. "We were all dead,"* saith the Apostle, dead sheaves all. One, and that is Christ, this day, the day of first fruits, was in manner of a sheaf taken out of the number of the dead, and in the name of the rest lift up from the grave, and in His rising He shook,* for there was a great earthquake, by virtue whereof the first fruits being restored to life, all the rest of the dead are in Him entitled to the same hope, in that He was not so lift up for Himself alone, but for us and in our names; and so the substance of this feast fulfilled in Christ’s resurrection.

Now upon this lifting up, there ensueth a very great alteration, if you please to mark it. It was even now, "Christ is risen from the dead, the first fruits"—it should be of the dead too, for from thence He rose; it is not so, but "the first fruits"—"of them that sleep;" that you may see the consecration hath wrought a change. A change and a great change certainly, to change νεκροὶ into κεκοιμημένοι, a burial place into a cemetery, that is a great dortor; graves into beds, death into sleep, dead men into men laid down to take their rest,* a rest of hope, of hope to rise again. "If they sleep, they shall do well."

And that which lieth open in the word, dormientium, the very same is enfolded in the word "first fruits:" either word affordeth comfort. For first fruits imply fruits, and so we, as the fruits of the earth, falling as do the grains or kernels into the ground, and there lying, to all men’s seeming putrified and past hope, yet on a sudden, against the great feast of first fruits, shooting forth of the ground again. The other of dormientium the Apostle letteth go, and fastens on this of fruits, and followeth it hard through the rest of the chapter;* shewing, that the rising again of the fruits sown would be no less incredible than the Resurrection, but that we see it so every year.

These two words of 1. sleeping and 2. sowing would be laid up well. That which is sown riseth up in the spring, that which sleepeth in the morning. So conceive of the change wrought in our nature; that feast of first fruits, by "Christ our first fruits." Neither perish, neither that which is sown, though it rot, nor they that sleep, though they lie as dead for the time. Both that shall spring, and these wake well again. Therefore as men sow not grudgingly, nor lie down at night unwillingly, no more must we, seeing by virtue of this feast we are now dormientes, not mortui; now not as stones, but as fruits of the earth, whereof one hath an annual, the other a diurnal resurrection. This for the first fruits, and the change by them wrought.

There is a good analogy or correspondence between these, it cannot be denied. To this question, Can one man’s resurrection work upon all the rest? it is a good answer, Why not as well as one sheaf upon the whole harvest? This simile serves well to shew it, to shew but not prove. Symbolical Divinity is good, but might we see it in the rational too? We may see it in the cause no less; in the substance, and let the ceremony go. This I called the ground of our hope.

Why, saith the Apostle, should this of the first fruits seem strange to you, that by one Man’s resurrection we should rise all, seeing by one man’s death we die all? "By one man,"* saith he, "sin entered into the world, and by sin death;" to which sin we were no parties, and yet we all die, because we are of the same nature whereof he the first person; death came so certainly, and it is good reason life should do so likewise. To this question, Can the resurrection of one, a thousand six hundred years ago, be the cause of our rising? it is a good answer, Why not, as well as the death of one, five thousand six hundred years ago, be the cause of our dying? The ground and reason is, that there is like ground and reason of both. The wisest way it is, if wisdom can contrive it, that a person be cured by mithridate made of the very flesh of the viper bruised, whence the poison came, that so that which brought the mischief might minister also the remedy; the most powerful way it is, if power can effect it, to make strength appear in weakness; and that he that overcame should by the nature which he overcame, be "swallowed up in victory." The best way it is, if goodness will admit of it, that as next to Sathan man to man oweth his destruction, so next to God man to man might be debtor of his recovery. So agreeable it is to the power, wisdom, and goodness of God this, the three attributes of the blessed and glorious Trinity.

And let justice weigh it in her balance, no just exception can be taken to it, no not by justice itself; that as death came, so should life too, the same way at least. More favour for life, if it may be, but in very rigour the same at the least. According then to the very exact rule of justice, both are to be alike; if by man one, by man the other.

We dwell too long in generalities; let us draw near to the persons themselves, in whom we shall see this better. In them all answer exactly, word for word. Adam is fallen, and become the first fruits of them that die. "Christ is risen, and became the first fruits of them" that live,—for they that sleep live. Or you may, if you please, keep the same term in both, thus: Adam is risen, as we use to call rebellions risings;* he did rise against God by eritis sicut Dii; he had never fallen, if he had not thus risen; his rising was his fall.

We are now come to the two great persons, that are the two great authors of the two great matters in this world, life and death. Not either to themselves and none else, but as two heads, two roots, two first fruits, either of them in reference to his company whom they stand for. And of these two hold the two great corporations: 1. Of them that die, they are Adam’s; 2. Of them that sleep and shall rise, that is Christ’s.

To come then to the particular: no reason in the world that Adam’s transgression should draw us all down to death, only for that we were of the same lump; and that Christ’s righteousness should not be available to raise us up again to life, being of the same sheaves, whereof He the first fruits, no less than before of Adam. Look to the things, death and life; weakness is the cause of death, raising to life cometh of power.* Shall there be in weakness more strength to hurt, than in power to do us good? Look to the persons, Adam and Christ: shall Adam,* being but a "living soul," infect us more strongly than Christ, "a quickening Spirit," can heal us again?* Nay then, Adam was but "from the earth, earthy, Christ the Lord from Heaven." Shall earth do that which Heaven cannot undo? Never. It cannot be; sicut, sic, ‘as’ and ‘so,’—so run the terms.

But the Apostle, in Rom. 5. where he handleth this very point,* tells us plainly, non sicut delictum, ita et donum; "not as the fault, so the grace;" nor as the fall, so the rising, but the grace and the rising much more abundant. It seemeth to be a pari; it is not indeed, it is under value. Great odds between the persons, the things, the powers, and the means of them. Thus then meet it should be; let us see how it was.

Here again the very terms give us great light. We are, saith he, restored; restoring doth always presuppose an attainder going before, and so the term significant; for the nature of attainder is, one person maketh the fault, but it taints his blood and all his posterity. The Apostle saith that a statute there is,* "all men should die;" but when we go to search for it,* we can find none, but pulvis es, wherein only Adam is mentioned, and so none die but he. But even by that statute, death goeth over all men; even "those," saith St. Paul,* "that have not sinned after the like manner of transgression of Adam." By what law? By the law of attainders.

The restoring then likewise was to come, and did come, after the same manner as did the attainders; that by the first, this by the second Adam, so He is called verse 45. There was a statute concerning God’s commandments, qui fecerit ea,* vivet in eis; ‘he that observed the commandments should live by that his obedience,’ death should not seize on him. Christ did observe them exactly, therefore should not have been seized on by death; should not but was, and that seizure of his was death’s forfeiture. The laying of the former statute on Christ was the utter making it void; so judgment was entered, and an act made, Christ should be restored to life. And because He came not for Himself but for us, and in our name and stead did represent us, and so we virtually in Him, by His restoring we also were restored, by the rule,* si primitiæ, et tota conspersio sic; "as the first fruits go, so goeth the whole lump," as the root the branches. And thus we have gotten life again of mankind by passing this act of restitution, whereby we have hope to be restored to life.

But life is a term of latitude, and admitteth a broad difference, which it behoveth us much that we know. Two lives there be; in the holy tongue, the word which signifieth life is of the dual number, to shew us there is a duality of lives, that two there be, and that we to have an eye to both. It will help us to understand our text. For all restored to life; all to one, not all to both. The Apostle doth after, at the forty-fourth verse, expressly name them both. 1. One a natural life, or life by the "living soul;" the other, 2. a spiritual life, or life by the "quickening Spirit." Of these two, Adam at the time of his fall had the first, of a "living soul," was seized of it; and of him all mankind, Christ and we all, receive that life. But the other, the spiritual, which is the life chiefly to be accounted of, that he then had not, not actually; only a possibility he had, if he had held him in obedience,* and "walked with God," to have been translated to that other life. For clear it is, the life which Angels now live with God, and which we have hope and promise to live with Him after our restoring,* when we "shall be equal to the Angels," that life Adam at the time of his fall was not possessed of.

Now Adam by his fall fell from both, forfeited both estates. Not only that he had in reversion, by not fulfilling the conditions, but even that he had in esse too. For even on that also did death seize after et mortuus est.

Christ in His restitution, to all the sons of Adam, to all our whole nature, restoreth the former; therefore all have interest, all shall partake that life. What Adam actually had we shall actually have, we shall all be restored. To repair our nature He came, and repair it He did; all is given again really that in Adam really we lost touching nature. So that by his fall, no detriment at all that way.

The other, the second, that He restoreth too; but not promiscue, as the former, to all. Why? for Adam was never seized of it, performed not that whereunto the possibility was annexed, and so had in it but a defeasible estate. But then, by His special grace, by a second peculiar act, He hath enabled us to attain the second estate also which Adam had only a reversion of, and lost by breaking of the condition whereto it was limited. And so to this second restored so many as, to use the Apostle’s words in the next verse, "are in Him;" that is, so many as are not only of that mass or lump whereof Adam was the first fruits, for they are interested in the former only, but that are besides of the nova conspersio, whereof Christ is the primitiæ.

"They that believe in Him,"* saith St. John, them He hath enabled, "to them He hath given power to become the sons of God," to whom therefore He saith, this day rising, Vado ad Patrem vestrum;* in which respect the Apostle calleth Him Primogenitum inter multos fratres.* Or, to make the comparison even, to those that are—to speak but as Esay speaketh of them—"His children;"* "Behold, I and the children God hath given Me." The term He useth Himself to them after His resurrection,* and calleth them "children;" and they as His family take denomination of Him—Christians, of Christ.

Of these two lives, the first we need take no thought for. It shall be of all, the unjust as well as the just. The life of the "living soul," shall be to all restored. All our thought is to be for the latter, how to have our part in that supernatural life, for that is indeed to be restored to life. For the former, though it carry the name of life, yet it may well be disputed and is, Whether it be rather a death than a life, or a life than a death? A life it is, and not a life, for it hath no living thing in it. A death it is, and not a death, for it is an immortal death. But most certain it is, call it life if you will, they that shall live that life shall wish for death rather than it, and, this is the misery—not have their wish, for death shall fly from them.

Out of this double life and double restoring, there grow two resurrections in the world to come, set down by our Saviour in express terms. Though both be to life, yet, 1. that is called "condemnation to judgment;"* and 2. this only "to life."* Of these the Apostle calleth one "the better resurrection," the better beyond all comparison. To attain this then we bend all our endeavours, that seeing the other will come of itself, without taking any thought for it at all, we may make sure of this.

To compass that then, we must be "in Christ:" so it is in the next verse;* to all, but to "every one in order, Christ" first, "the first fruits, and then, they that be in Him."

Now He is in us by our flesh, and we in Him by His Spirit; and it standeth with good reason, they that be restored to life, should be restored to the Spirit. For the Spirit is the cause of all life, but specially of the spiritual life which we seek for.

His Spirit then we must possess ourselves of, and we must do that here; for it is but one and the same Spirit That raiseth our souls here from the death of sin,* and the same That shall raise our bodies there from the dust of death.

Of which Spirit there is "first fruits," to retain the words of the text, and "a fulness;" but the fulness in this life we shall never attain; our highest degree here is but to be of the number whereof he was that said,* Et nos habentes primitias Spiritus.

These first fruits we first receive in our Baptism, which is to us our "laver of regeneration,"* and of our "renewing by the Holy Spirit," where we are made and consecrate primitiæ.

But as we need be restored to life, so I doubt had we need to be restored to the Spirit too. We are at many losses of it, by this sin that "cleaveth so fast" to us. I doubt, it is with us,* as with the fields, that we need a feast of first fruits, a day of consecration every year. By something or other we grow unhallowed, and need to be consecrate anew, to re-seize us of the first fruits of the Spirit again. At least to awake it in us, as primitiæ dormientium at least. That which was given us, and by the fraud of our enemy, or our own negligence, or both,* taken from us and lost, we need to have restored; that which we have quenched,* to be lit anew; that which we have cast into a dead sleep, awaked up from it.

If such a new consecrating we need, what better time than the feast of first fruits, the sacrificing time under the Law? and in the Gospel, the day of Christ’s rising, our first fruits, by Whom we are thus consecrate? The day wherein He was Himself restored to the perfection of His spiritual life, the life of glory, is the best for us to be restored in to the first fruits of that spiritual life, the life of grace.

And if we ask, what shall be our means of this consecrating? The Apostle telleth us, we are sanctified by the "oblation of the body of Jesus." That is the best means to restore us to that life.* He hath said it, and shewed it Himself; "He that eateth Me shall live by Me." The words spoken concerning that,* are both "spirit and life," whether we seek for the spirit or seek for life. Such was the means of our death, by eating the forbidden fruit, the first fruits of death; and such is the means of our life, by eating the flesh of Christ, the first fruits of life.

And herein we shall very fully fit, not the time only and the means, but also the manner. For as by partaking the flesh and blood, the substance of the first Adam, we came to our death, so to life we cannot come, unless we do participate with the flesh and blood of the "second Adam," that is Christ. We drew death from the first, by partaking the substance; and so must we draw life from the second, by the same. This is the way; become branches of the Vine, and partakers of His nature, and so of His life and verdure both.

So the time, the means, the manner agree. What letteth then but that we, at this time, by this means, and in this manner, make ourselves of that conspersion whereof Christ is our first fruits; by these means obtaining the first fruits of His Spirit, of that quickening Spirit, Which being obtained and still kept, or in default thereof still recovered, shall here begin to initiate in us the first fruits of our restitution in this life, whereof the fulness we shall also be restored unto in the life to come;* as St. Peter calleth that time, the "time of the restoring of all things." Then shall the fulness be restored us too, when God shall be "all in all;" not some in one, and some in another, but all in all. Atque hic est vitœ finis, pervenire ad vitam cujus non est finis; ‘this is the end of the text and of our life, to come to a life whereof there is no end.’ To which, &c.

Andrewes, L. (1841). Ninety-Six Sermons (Vol. 2). Oxford: John Henry Parker. (Public Domain)

Easter 1606 - Bishop Lancelot Andrewes

Easter 1606 - Bishop Lancelot Andrewes

Easter 1606 — Bishop Lancelot Andrewes

Romans 6:9–11

Knowing that Christ, being raised from the dead, dieth no more; death hath no more dominion over Him.

For, in that He died, He died once to sin; but in that He liveth, He liveth to God.

Likewise think (or account) ye also, that ye are dead to sin, but are alive to God in Jesus Christ our Lord.

The Scripture is as the feast is, both of them of the Resurrection. And this we may safely say of it, it is thought by the Church so pertinent to the feast, as it hath ever been and is appointed to be the very entry of this day’s service; to be sounded forth and sung, first of all, and before all, upon this day, as if there were some special correspondence between the day and it.

Two principal points are set down to us, out of the two principal words in it: one, scientes, in the first verse, "knowing;" the other, reputate, in the last verse, "count yourselves;"—knowing and counting, knowledge and calling ourselves to account for our knowledge.

Two points very needful to be ever jointly called upon, and more than needful for our times, being that much we know, and little we count; oft we hear, and when we have heard, small reckoning we make of it. What Christ did on Easter-day we know well; what we are then to do, we give no great regard: our scientes is without a reputantes.

Now this Scripture, ex totâ substantiâ, ‘out of the whole frame of it’ teacheth us otherwise; that Christian knowledge is not a knowledge without all manner of account, but that we are accountants for it; that we are to keep an audit of what we hear, and take account of ourselves of what we have learned. Λογίζεσθε is an auditor’s term: thence the Holy Ghost hath taken it, and would have us to be auditors in both senses.

And this to be general in whatsoever we know, but specially in our knowledge touching this feast of Christ’s Resurrection, where there are special words for it in the text, where in express terms an account is called for at our hands as an essential duty of the day. The benefit we remember is so great, the feast we hold so high, as though at other times we might be forborne, yet on this day we may not.

Now the sum of our account is set down in these words,* similiter et vos; that we fashion ourselves like to Christ, dying and rising, cast ourselves in the same moulds, express Him in both as near as we can.

To account of these first, that is, to account ourselves bound so to do.

To account for these second, that is, to account with ourselves whether we do so.

First, to account ourselves bound thus to do, resolving thus within ourselves, that to hear a Sermon of the Resurrection is nothing; to keep a feast of the Resurrection is as much, except it end in similiter et vos. Nisi, saith St. Gregory, quod de more celebratur etiam quoad mores exprimatur, ‘unless we express the matter of the feast in the form of our lives;’ unless as He from the grave so we from sin, and live to godliness as He unto God.

Then to account with ourselves, whether we do thus; that is, to sit down and reflect upon the sermons we hear, and the feasts we keep; how, by knowing Christ’s death, we die to sin; how, by knowing His resurrection, we live to God; how our estate in soul is bettered; how the fruit of the words we hear, and the feasts we keep, do abound daily toward our account against the great audit. And this to be our account, every Easter-day.

Of these two points, the former is in the two first verses, what we must know; the latter is in the last, what we must account for. And they be joined with similiter, to shew us they be and must be of equal and like regard; and we as know, so account.

But because, our knowing is the ground of our account, the Apostle beginneth with knowledge. And so must we.

Knowledge, in all learning, is of two sorts: 1. rerum, or 2. causarum, ὅτι, or δίοτι, ‘that,’ or ‘in that.’ The former is in the first verse: "knowing that Christ," &c. The latter, in the second; "for, in that," &c. And because we cannot cast up a sum, except we have a particular, the Apostle giveth us a particular of either. A particular of our knowledge quoad res, which consisteth of these three: 1. that "Christ is risen from the dead." 2. That now "He dieth not." 3. That "from henceforth death hath no dominion over Him." All in the first verse. Then a particular of our knowledge quoad causas. The cause 1. of His death, sin; "He died to sin." 2. Of His life, God; "He liveth to God." And both these but once for all. All in the second verse.

Then followeth our account, in the third verse. Wherein we consider, first, 1. the charge; 2. and then the discharge. 1. The charge first, similiter et vos; that we be like to Christ. And then wherein; 1. like, in dying to sin; 2. like, in living to God. Which are the two moulds wherein we are to be cast, that we may come forth like Him. This is the charge. 2. And last of all, the means we have to help us to discharge it, in the last words, "in Christ Jesus our Lord."

Before we take view of the two particulars, it will not be amiss to make a little stay at scientes, the first word, because it is the ground of all the rest. "Knowing that Christ is risen." This the Apostle saith, the Romans did;—"knowing." Did know himself indeed, that Christ was risen, for he saw Him. But how knew the Romans, or how know we? No other way than by relation, either they or we, but yet we much better than they. I say by relation, in the nature of a verdict, of them that had seen Him, even Cephas and the twelve; which is a full jury, able to find any matter of fact, and to give up a verdict in it. And that Christ is risen, is matter of fact. But if twelve will not serve in this matter of fact, which in all other matters with us will, if a greater inquest far, if five hundred will serve,* you may have so many; for "of more than five hundred at once was He seen," many of them then living ready to give up the same verdict, and to say the same upon their oaths.

But to settle a knowledge, the number moveth not so much as the quality of the parties. If they were persons credulous, light of belief, they may well be challenged, if they took not the way to ground their knowledge aright. That is ever best known that is most doubted of; and never was matter carried with more scruple and slowness of belief, with more doubts and difficulties, than was this of Christ’s rising. Mary Magdalene saw it first, and reported it. "They believed her not."* The two that went to Emmaus, they also reported it. They believed them not. Divers women together saw Him,* and came and told them; "their words seemed to them λῆρος,* an idle, feigned, fond tale." They all saw Him, and even seeing Him, yet they "doubted." When they were put out of doubt,* and told it but to one that happened to be absent, it was St. Thomas, you know how peremptory he was; "not he,* unless he might not only see with his eyes, but feel with his fingers, and put in his hand into His side." And all this he did. St. Augustine saith well: Profecto valde dubitatum est ab illis, ne dubitaretur a nobis; ‘all this doubting was by them made, that we might be out of doubt, and know that Christ is risen.’

Sure, they took the right course to know it certainly; and certainly they did know it, as appeareth. For never was any thing known in this world, so confidently, constantly, certainly testified as was this, that Christ is risen. By testifying it, they got nothing in the earth. Got nothing? Nay, they lost by it their living, their life, all they had to lose. They might have saved all, and but said nothing. So certain they were, so certainly they did account of their knowing, they could not be got from it, but to their very last breath, to the very last drop of their blood, bare witness to the truth of this article; and chose rather to lay down their lives and to take their death, than to deny, nay than not to affirm His rising from death. And thus did they know, and knowing testify, and by their testimony came the Romans to their knowing, and so do we. But, as I said before, we to a much surer knowing than they. For when this was written, the whole world stopped their ears at this report, would not endure to hear them, stood out mainly against them. The Resurrection! why it was with the Grecians at Athens, χλευασμὸς, a very ‘scorn.’* The Resurrection! why it was with Festus the great Roman, μανία, ‘a sickness of the brain, a plain frenzy.’* That world that then was and long after in such opposition, is since come in; and upon better examination of the matter so strangely testified, with so many thousand lives of men, to say the least of them, sad and sober, hath taken notice of it, and both known and acknowledged the truth of it. It was well foretold by St. John, hæc est victoria quæ vincit mundum,* fides vestra. It is proved true since, that this faith of Christ’s rising hath made a conquest of the whole world. So that, after all the world hath taken knowledge of it, we come to know it. And so more full to us, than to them, is this scientes, "knowing." Now to our particulars, what we know.

Our first particular is, That Christ is risen from the dead. Properly, we are said to rise from a fall, and from death rather to revive. Yet the Apostle rather useth the term of rising than reviving, as serving better to set forth his purpose. That death is a fall we doubt not, that it came with a fall, the fall of Adam. But what manner of fall? for it hath been holden a fall, from whence is no rising. But by Christ’s rising it falls out to be a fall, that we may fall and yet get up again. For if Christ be risen from it, then is there a rising; if a rising of one, then may there be of another; if He be risen in our nature, then is our nature risen; and if our nature be, our persons may be. Especially seeing, as the Apostle in the fourth verse before hath told us, He and we are σύμφυτοι, that is, so "grafted" one into the other, that He is part of us, and we of Him;* so that as St. Bernard well observeth, Christus etsi solus resurrexit, tamen non totus, ‘that Christ, though He be risen only, yet He is not risen wholly,’ or all, till we be risen too. He is but risen in part, and that He may rise all, we must rise from death also.

This then we know first: that death is not a fall like that of Pharaoh into the sea,* that "sunk down like a lump of lead" into the bottom, and never came up more;* but a fall like that of Jonas into the sea,* who was received by a fish,* and after cast up again. It is our Saviour Christ’s own simile. A fall,* not like that of the Angels into the bottomless pit, there to stay for ever; but like to that of men into their beds, when they make account to stand up again. A fall, not as of a log or stone to the ground, which, where it falleth there it lieth still;* but as of a wheat-corn into the ground, which is quickened and springeth up again.*

The very word which the Apostle useth, ἐγερθεὶς, implieth the two latter: 1. either of a fall into a bed in our chamber, where, though we lie to see to little better than dead for a time, yet in the morning we awake and stand up notwithstanding; 2. or of a fall into a bed in our garden, where, though the seed putrify and come to nothing, yet we look to see it shoot forth anew in the spring. Which spring is, as Tertullian well calleth it, the very resurrection of the year; and Christ’s Resurrection falleth well with it;* and it is, saith he, no way consonant to reason, that man for whom all things spring and rise again, should not have his spring and rising too. But he shall have them, we doubt not, by this day’s work. He That this day did rise, and rising was seen of Mary Magdalene in the likeness of a gardener,* this Gardener will look to it, that man shall have his spring. He will, saith the Prophet, "drop upon us a dew like the dew of herbs,* and the earth shall yield forth her dead." And so, as Christ is risen from the dead, even so shall we.

Our second particular is, That as He is risen, so now He dieth not. Which is no idle addition, but hath his force and emphasis. For one thing it is to rise from the dead, and another, not to die any more. The widow’s son of Nain,* the ruler’s daughter of the synagogue,* Lazarus,—all these rose again from death,* yet they died afterward; but "Christ rising from the dead, dieth no more." These two are sensibly different, Lazarus’ resurrection, and Christ’s; and this second is sure a higher degree than the former. If we rise as they did, that we return to this same mortal life of ours again, this very mortality of ours will be to us as the prisoner’s chain he escapes away withal: by it we shall be pulled back again, though we should rise a thousand times. We must therefore so rise as Christ, that our resurrection be not reditus, but transitus; not a returning back to the same life, but a passing over to a new. Transivit de morte ad vitam, saith He.* The very feast itself puts us in mind of as much; it is Pascha, that is, the Passover,* not a coming back to the same land of Egypt, but a passing over to a better, the Land of Promise, whither "Christ our Passover" is passed before us,* and shall in His good time give us passage after Him. The Apostle expresseth it best where he saith, that Christ by His rising hath "abolished death,* and brought to light life and immortality;" not life alone, but life and immortality, which is this our second particular. Risen, and risen to die no more, because risen to life, to life immortal.

But the third is yet beyond both these, more worth the knowing, more worthy our account; "death hath no dominion over Him." Where, as we before said, one thing it was to rise again, another to die no more, so say we now; it is one thing not to die, another not to be under the dominion of death. For death, and death’s dominion are two different things. Death itself is nothing else but the very separation of the life from the body, death’s dominion a thing of far larger extent. By which word of "dominion," the Apostle would have us to conceive of death, as of some great lord having some large signory.* Even as three several times in the chapter before he saith, regnavit mors, "death reigned," as if death were some mighty monarch, having some great dominions under him. And so it is; for look how many dangers, how many diseases, sorrows, calamities, miseries there be of this mortal life; how many pains, perils, snares of death; so many several provinces are there of this dominion. In all which, or some of them, while we live, we still are under the jurisdiction and arrest of death all the days of our life. And say that we escape them all, and none of them happen to us, yet live we still under fear of them, and that is death’s dominion too. For he is, as Job calleth him, Rex pavoris, "King of fear." And when we are out of this life too,* unless we pertain to Christ and His resurrection, we are not out of his dominion neither. For hell itself is secunda mors, so termed by St. John, "the second death,"* or second part of death’s dominion.*

Now, who is there that would desire to rise again to this life, yea, though it were immortal, to be still under this dominion of death here; still subject, still liable to the aches and pains, to the griefs and gripings, to the manifold miseries of this vale of the shadow of death? But then the other, the second region of death, the second part of his dominion, who can endure once to be there? There they seek and wish for death, and death flieth from them.

Verily, rising is not enough; rising, not to die again is not enough, except we may be quit of this dominion, and rid of that which we either feel or fear all our life long. Therefore doth the Apostle add, and so it was needful he should, "death hath no dominion over Him." "No dominion over Him?" No; for He, dominion over it. For lest any might surmise he might break through some wall, or get out at some window, and so steal a resurrection, or casually come to it, he tells them—No, it is not so.* Ecce claves mortis et inferni; see here, the keys both of the first and second death. Which is a plain proof He hath mastered, and got the dominion over both "death and him that hath the power of death,* that is the devil." Both are swallowed up in victory, and neither death any more sting, nor hell any more dominion.* Sed ad Dominum Deum nostrum spectant exitus mortis;* "but now unto God our Lord belong the issues of death;" the keys are at His girdle, He can let out as many as He list.

This estate is it, which he calleth coronam vitæ;* not life alone, but "the crown of life," or a life crowned with immunity of fear of any evil, ever to befal us. This is it which in the next verse he calleth "living unto God,"* the estate of the children of the resurrection, to be the sons of God, equal to the Angels, subject to no part of death’s dominion, but living in security, joy, and bliss for ever.

And now is our particular full. 1. Rising to life first; 2. and life freed from death, and so immortal; 3. and then exempt from the dominion of death, and every part of it; and so happy and blessed. Rise again? so may Lazarus, or any mortal man do; that is not it. Rise again to life immortal? so shall all do in the end, as well the unjust as the just; that is not it. But rise again to life immortal, with freedom from all misery, to live to, and with God, in all joy and glory evermore;—that is it, that is Christ’s resurrection. Et tu, saith St. Augustine, spera talem resurrectionem, et propter hoc esto Christianus, ‘live in hope of such a resurrection, and for this hope’s sake carry thyself as a Christian.’ Thus have we our particular of that we are to know touching Christ risen.

And now we know all these, yet do we not account ourselves to know them perfectly until we also know the reason of them. And the Romans were a people that loved to see the ground of that they received, and not the bare articles alone. Indeed it might trouble them why Christ should need thus to rise again, because they saw no reason why He should need die. The truth is, we cannot speak of rising well without mention of the terminus a quo, from whence He rose. By means whereof these two, 1. Christ’s dying, and 2. His rising, are so linked together, and their audits so entangled one with another, as it is very hard to sever them. And this you shall observe, the Apostle never goeth about to do it, but still as it were of purpose suffers one to draw in the other continually. It is not here alone, but all over his Epistles; ever they run together, as if he were loath to mention one without the other.

And it cannot be denied but that their joining serveth to many great good purposes. These two, 1. His death, and 2. His rising, they shew His two natures, human and Divine; 1. His human nature and weakness in dying, 2. His Divine nature and power in rising again. 2. These shew His two offices; His Priesthood and His Kingdom. 1. His Priesthood in the sacrifice of His death; 2. His Kingdom in the glory of His resurrection. 3. They set before us His two main benefits, 1. interitum mortis, and 2. principium vitæ. 1. His death, the death of death; 2. His rising, the reviving of life again; the one what He had ransomed us from, the other what He had purchased for us. 4. They serve as two moulds, wherein our lives are to be cast, that the days of our vanity may be fashioned to the likeness of the Son of God; which are our two duties, that we are to render for those two benefits, proceeding from the two offices of His two natures conjoined. In a word, they are not well to be sundered; for when they are thus joined, they are the very abridgment of the whole Gospel.

Of them both then briefly. Of His dying first: "In that He died, He died once to sin." Why died He once, and why but once? Once He died to sin, that is, sin was the cause He was to die once. As in saying "He liveth to God," we say God is the cause of His life, so in saying "He died to sin" we say sin was the cause of His death. God of His rising, sin of His fall. And look, how the Resurrection leadeth us to death, even as naturally doth death unto sin, the sting of death.

To sin then He died; not simply to sin, but with reference to us. For as death leadeth us to sin, so doth sin to sinners, that is, to ourselves; and so will the opposition be more clear and full: "He liveth unto God," "He died unto man." With reference, I say, to us. For first He died unto us; and if it be true that Puer natus est nobis,* it is as true that Vir mortuus est nobis; if being a Child He was born to us, becoming a Man He died to us. Both are true.

To us then first He died because He would save us. To sin secondly, because else He could not save us. Yes he could have saved us and never died for us, ex plenitudine potestatis, ‘by His absolute power,’ if He would have taken that way. That way He would not, but proceed by way of justice, do all by way of justice. And by justice sin must have death,—death, our death, for the sin was ours. It was we that were to die to sin. But if we had died to sin, we had perished in sin; perished here, and perished everlastingly. That His love to us could not endure, that we should so perish. Therefore, as in justice He justly might, He took upon Him our debt of sin, and said, as the Fathers apply that speech of His, Sinite abire hos, "Let these go their ways."* And so that we might not die to sin He did. We see why he died once.

Why but once? because once was enough, ad auferenda, saith St. John; ad abolenda,* saith St. Peter; ad exhaurienda, saith St. Paul; ‘to take away,* to abolish, to draw dry,’ and utterly to exhaust all the sins,* of all the sinners, of all the world. The excellency of His Person That performed it was such; the excellency of the obedience that He performed, such; the excellency both of His humility and charity wherewith He performed it, such; and of such value every of them, and all of them much more; as made that His once dying was satis superque, ‘enough, and enough again;’ which made the Prophet call it copiosam redemptionem,* "a plenteous redemption." But the Apostle, he goeth beyond all in expressing this;* in one place terming it ὑπερβάλλων,* in another ὑπερεκπερισσεύων, in another πλεονάζων,—mercy, rich,* exceeding; grace over-abounding, nay, grace superfluous, for so is πλεονάζων, and superfluous is enough and to spare; superfluous is clearly enough and more than enough. Once dying then being more than enough, no reason He should die more than once. That of His death.

Now of His life: "He liveth unto God." The rigour of the law being fully satisfied by His death, then was He no longer justly, but wrongfully detained by death. As therefore by the power He had, He laid down His life, so He took it again, and rose again from the dead. And not only rose Himself, but in one concurrent action, God, Who had by His death received full satisfaction, reached Him as it were His hand, and raised Him to life. The Apostle’s word ἐγερθεὶς, in the native force doth more properly signify, "raised by another," than risen by himself, and is so used, to shew it was done, not only by the power of the Son, but by the will, consent, and co-operation of the Father; and He the cause of it, Who for the over-abundant merit of His death, and His humbling Himself, and "becoming obedient to death, even the death of the cross," not only raised Him,* but propter hoc, "even for that cause," exalted Him also, to live with Him, in joy and glory for ever. For, as when He lived to man He lived to much misery, so now He liveth to God He liveth in all felicity. This part being oppositely set down to the former; living, to exclude dying again; living to God, to exclude death’s dominion, and all things pertaining to it. For, as with "God is life and the fountain of life" against death,* even the fountain of life never failing, but ever renewing to all eternity; so with Him also is torrens deliciarum, "a main river of pleasures," even pleasures for evermore; never ebbing, but ever flowing to all contentment, against the miseries belonging to death’s dominion. And there He liveth thus: not now, as the Son of God, as He lived before all worlds, but as the Son of man, in the right of our nature; to estate us in this life in the hope of a reversion, and in the life to come in perfect and full possession of His own and His Father’s bliss and happiness; when we shall also live to God, and God be all in all, which is the highest pitch of all our hope. We see then His dying and rising, and the grounds of both, and thus have we the total of our scientes.

Now followeth our account. An account is either of what is coming to us, and that we like well, or what is going from us, and that is not so pleasing. Coming to us I call matter of benefit, going from us matter of duty; where I doubt many an expectation will be deceived, making account to hear from the Resurrection matter of benefit only to come in, where the Apostle calleth us to account for matter of duty which is to go from us.

An account there is growing to us by Christ’s rising, of matter of benefit and comfort; such an one there is, and we have touched it before. The hope of gaining a better life, which groweth from Christ’s rising, is our comfort against the fear of losing this. Thus do we comfort ourselves against our deaths:* "Now blessed be God that hath regenerated us to a lively hope, by the resurrection of Jesus Christ." Thus do we comfort ourselves against our friends’ death:* "Comfort yourselves one another," saith the Apostle, "with these words." What words be they? Even those of our Saviour in the Gospel, Resurget frater tuus,* "Thy brother" or thy father, or thy friend, "shall rise again." And not only against death, but even against all the miseries of this life. It was Job’s comfort on the dunghill: well yet,* videbo Deum in carne meâ; "I shall see God in my flesh." And not in our miseries alone, but when we do well, and no man respecteth us for it. It is the Apostle’s conclusion of the chapter of the Resurrection: Be of good cheer yet, labor vester non erit inanis in Domino,* your "labour is not in vain in the Lord," you shall have your reward at the resurrection of the just. All these ways comfort cometh unto us by it.

But this of ours is another manner of account, of duty to go from us, and to be answered by us. And such an one there is too, and we must reckon of it. I add that this here is our first account, you see it here called for in the Epistle to the Romans; the other cometh after, in the Epistle to the Corinthians.

In very deed, this of ours is the key to the other, and we shall never find sound comfort of that, unless we do first well pass this account here. It is I say, first, because it is present, and concerneth our souls, even here in this life. The other is future, and toucheth but our bodies, and that in the life to come. It is an error certainly, which runneth in men’s heads when they hear of the Resurrection, to conceive of it as of a matter merely future, and not to take place till the latter day. Not only "Christ is risen," but if all be as it should be, "We are already risen with Him,"* saith the Apostle, in the Epistle this day, the very first words of it; and even here now, saith St. John, is there a "first resurrection,"* and happy is he that "hath his part in it." A like error it is to conceit the Resurrection as a thing merely corporal, and no ways to be incident into the spirit or soul at all. The Apostle hath already given us an item to the contrary, in the end of the fourth chapter before, where he saith:* "He rose again for our justification," and justification is a matter spiritual;* Justificatus est Spiritu, saith the Apostle, of Christ Himself. Verily, here must the spirit rise to grace, or else neither the body nor it shall there rise to glory. This then is our first account, that account of ours, which presently is to be passed, and out of hand; this is it which first we must take order for.

The sum or charge of which account is set down in these words, similiter et vos; that we be like Christ, carry His image Who is heavenly, as we have carried the image of the earthly, "be conformed to His likeness;" that what Christ hath wrought for us, the like be wrought in us; what wrought for us by His flesh, the like wrought in us by His Spirit. It is a maxim or main ground in all the Fathers, that such an account must be: the former, what Christ hath wrought for us, Deus reputat nobis, ‘God accounteth to us;’ for the latter, what Christ hath wrought in us, reputate vos, we must account to God. And that is, similiter et vos, that we fashion ourselves like Him.

Like Him in as many points as we may, but namely and expressly, in these two here set down: 1. "In dying to sin," 2. "In living unto God." In these two first; then secondly, in doing both these, ἐφάπαξ, but "once for all."

Like Him in these two: 1. In His dying. For He died not only to offer "a sacrifice" for us,* saith St. Paul, but also to leave "an example" to us, saith St. Peter.* That example are we to be like. 2. In His rising: for He arose not only that we might be "regenerated to a lively hope,"* saith St. Peter, but also that we might be "grafted into the similitude of His resurrection," saith St. Paul, a little before, in the fifth verse of this very chapter. That similitude are we to resemble. So have we the exemplary part of both these, whereunto we are to frame our similiter et vos.

"He died to sin:"—there is our pattern. Our first account must be, "count yourselves dead to sin." And that we do when there is neither action, nor affection, nor any sign of life in us toward sin, no more than in a dead body; when, as men crucified, which is not only His death, but the kind of His death too, we neither move hand, nor stir foot toward it, both are nailed down fast. In a word, to "die to sin," with St. Paul here, is to "cease from sin,"* with St. Peter.

To "cease from sin" I say, understanding by sin, not from sin altogether—that is a higher perfection than this life will bear, but as the Apostle expoundeth himself in the very next words,* Ne regnet peccatum, that is, from the "dominion of sin" to cease. For till we be free from death itself, which in this life we are not, we shall not be free from sin altogether; only we may come thus far, ne regnet, that sin "reign not," wear not a crown, sit not in a throne, hold no parliaments within us, give us no laws; in a word, as in the fourth verse before, that we serve it not.* To die to the dominion of sin,—that by the grace of God we may, and that we must account for.

"He liveth to God." There is our similitude of His resurrection: our second account must be, count yourselves "living unto God." Now how that is, he hath already told us in the fourth verse, even "to walk in newness of life." To walk is to move; moving is a vital action, and argueth life. But it must not be any life, our old will not serve; it must be a new life, we must not return back to our former course, but pass over to another new conversation. And in a word as before, to live to God with St. Paul here, is to live secundum Deum,* "according to God in the Spirit," with St. Peter. And then live we according to Him, when His will is our law, His word our rule, His Son’s life our example, His Spirit rather than our own soul the guide of our actions. Thus shall we be grafted into the similitude of His resurrection.

Now this similitude of the Resurrection calleth to my mind another similitude of the Resurrection in this life too, which I find in Scripture mentioned; it fitteth us well, it will not be amiss to remember you of it by the way, it will make us the better willing to enter into this account.

At the time that Isaac should have been offered by his father,* Isaac was not slain: very near it he was, there was fire, and there was a knife, and he was appointed ready to be a sacrifice. Of which case of his, the Apostle in the mention of his father Abraham’s faith,—"Abraham," saith he,* "by faith," λογισάμενος, "made full account," if Isaac had been slain, "God was able to raise him from the dead." And even from the dead God raised him, and his father received him, ἐν παραβολῇ, "in a certain similitude," or after a sort. Mark that well: Raising Isaac from imminent danger of present death, is with the Apostle a kind of resurrection. And if it be so, and if the Holy Ghost warrant us to call that a kind of resurrection, how can we but on this day, the day of the Resurrection, call to mind, and withal render unto God our unfeigned thanks and praise, for our late resurrection ἐν παραβολῇ, for our kind of resurrection, He not long since vouchsafed us. Our case was Isaac’s case without doubt: there was fire, and instead of a knife, there was powder enough, and we were designed all of us, and even ready, to be sacrificed, even Abraham, Isaac, and all. Certainly if Isaac’s were, ours was a kind of resurrection, and we so to acknowledge it. We were as near as he; we were not only within the dominion, but within the verge, nay even within the very gates of death. From thence hath God raised us, and given us this year this similitude of the Resurrection, that we might this day of the resurrection of His Son, present Him with this, in the text, of "rising to a new course of life."

And now to return to our fashioning ourselves like to Him, in these: As there is a death natural, and a death civil, so is there a death moral, both in philosophy and in divinity; and if a death, then consequently a resurrection too. Every great and notable change of our course of life, whereby we are not now any longer the same men that before we were, be it from worse to better, or from better to worse, is a moral death; a moral death to that we change from, and a moral resurrection to that we change to. If we change to the better, that is sin’s death; if we alter to the worse, that is sin’s resurrection. When we commit sin, we die, we are dead in sin; when we repent, we revive again; when we repent ourselves of our repenting and relapse back, then sin riseth again from the dead: and so toties quoties. And even upon these two, as two hinges, turneth our whole life. All our life is spent in one of them.

Now then that we be not all our life long thus off and on, fast or loose, in dock out nettle, and in nettle out dock, it will behove us once more yet to look back upon our similiter et vos, even upon the word ἐφάπαξ, semel, "once." That is, that we not only "die to sin," and "live to God," but die and live as He did, that is, "once for all;" which is an utter abandoning "once" of sin’s dominion, and a continual, constant, persisting in a good course "once" begun. Sin’s dominion, it languisheth sometimes in us, and falleth haply into a swoon, but it dieth not quite "once for all." Grace lifteth up the eye, and looketh up a little, and giveth some sign of life, but never perfectly receiveth. O that once we might come to this! no more deaths, no more resurrections, but one! that we might once make an end of our daily continual recidivations to which we are so subject, and once get past these pangs and qualms of godliness, this righteousness like the morning cloud, which is all we perform; that we might grow habituate in grace, radicati et fundati, "rooted and founded in it;" ἐῤῥιζωμένοι, "steady,"* and ἑδραῖοι, "never to be removed;"* that so we might enter into, and pass a good account of this our similiter et vos!

And thus are we come to the foot of our account, which is our onus, or ‘charge.’ Now we must think of our discharge, to go about it; which maketh the last words no less necessary for us to consider, than all the rest. For what? is it in us, or can we, by our own power and virtue, make up this account? We cannot, saith the Apostle;* nay we cannot, saith he, λογίσασθαι, "make account of any thing," no not so much as of a good thought toward it, as of ourselves. If any think otherwise, let him but prove his own strength a little, what he can do, he shall be so confounded in it, as he shall change his mind, saith St. Augustine, and see plainly, the Apostle had reason to shut up all with in Christo Jesu Domino nostro: otherwise our account will stick in our hands. Verily, to raise a soul from the death of sin, is harder, far harder, than to raise a dead body out of the dust of death. St. Augustine hath long since defined it, that Mary Magdalene’s resurrection in soul, from her long lying dead in sin, was a greater miracle than her brother Lazarus’ resurrection, that had lain four days in his grave. If Lazarus lay dead before us, we would never assay to raise him ourselves; we know we cannot do it. If we cannot raise Lazarus that is the easier of the twain, we shall never Mary Magdalene which is the harder by far, out of Him, or without Him, That raised them both.

But as out of Christ, or without Christ, we can do nothing toward this account; not accomplish or bring to perfection, but not do—not any great or notable sum of it, but nothing at all; as saith St. Augustine,* upon sine Me nihil potestis facere.* So, in Him and with Him enabling us to it, we can think good thoughts, speak good words, and do good works, and die to sin,* and live to God, and all. Omnia possum, saith the Apostle. And enable us He will, and can, as not only having passed the resurrection, but being the Resurrection itself; not only had the effect of it in Himself, but being the cause of it to us. So He saith Himself:* "I am the Resurrection and the Life;" the Resurrection to them that are dead in sin, to raise them from it; and the Life to them that live unto God, to preserve them in it.

Where, besides the two former, 1. the article of the Resurrection, which we are to know; 2. and the example of the Resurrection, which we are to be like; we come to the notice of a third thing, even a virtue or power flowing from Christ’s resurrection, whereby we are made able to express our similiter et vos, and to pass this our account of "dying to sin," and "living to God." It is in plain words called by the Apostle himself,* virtus resurrectionis "the virtue of Christ’s resurrection," issuing from it to us; and he prayeth that as he had a faith of the former, so he may have a feeling of this; and as of them he had a contemplative, so he may of this have an experimental knowledge. This enabling virtue proceedeth from Christ’s resurrection. For never let us think, if in the days of His flesh there "went virtue out" from even the very edge of His garment to do great cures,* as in the case of the woman with the bloody issue we read, but that from His Ownself, and from those two most principal and powerful actions of His Ownself, His 1. death and 2. resurrection, there issueth a divine power; from His death a power working on the old man or flesh to mortify it; from His resurrection a power working on the new man, the spirit, to quicken it. A power able to roll back any stone of an evil custom, lie it never so heavy on us; a power able to dry up any issue, though it have run upon us twelve years long.

And this power is nothing else but that divine quality of grace, which we receive from Him. Receive it from Him we do certainly: only let us pray, and endeavour ourselves, that we "receive it not in vain,"* the Holy Ghost by ways to flesh and blood unknown inspiring it as a breath, distilling it as a dew, deriving it as a secret influence into the soul. For if philosophy grant an invisible operation in us to the celestial bodies, much better may we yield it to His eternal Spirit, whereby such a virtue or breath may proceed from it, and be received of us.

Which breath, or spirit, is drawn in by prayer, and such other exercises of devotion on our parts; and, on God’s part, breathed in, by, and with, the word, well therefore termed by the Apostle,* "the word of grace." And I may safely say it with good warrant, from those words especially and chiefly; which, as He Himself saith of them,* are "spirit and life," even those words, which joined to the element make the blessed Sacrament.

There was good proof made of it this day. All the way did He preach to them, even till they came to Emmaus, and their hearts were hot within them, which was a good sign; but their eyes were not opened but "at the breaking of bread,"* and then they were. That is the best and surest sense we know, and therefore most to be accounted of. There we taste, and there we see;* "taste and see how gracious the Lord is."* There we are made to "drink of the Spirit,"* there our "hearts are strengthened and stablished with grace."* There is the Blood which shall "purge our consciences from dead works," whereby we may "die to sin." There the Bread of God, which shall endue our souls with much strength; yea, multiply strength in them, to live unto God; yea,* to live to Him continually; for he that "eateth His flesh and drinketh His blood,* dwelleth in Christ, and Christ in him;" not inneth, or sojourneth for a time, but dwelleth continually. And, never can we more truly, or properly say, in Christo Jesu Domino nostro, as when we come new from that holy action, for then He is in us, and we in Him, indeed. And so we to make full account of this service, as a special means to further us to make up our Easter-day’s account, and to set off a good part of our charge. In Christ, dropping upon us the anointing of His grace. In Jesus, Who will be ready as our Saviour to succour and support us with His auxilium speciale, ‘His special help.’ Without which assisting us, even grace itself is many times faint and feeble in us; and both these, because He is our Lord Who, having come to save that which was lost, will not suffer that to be lost which He hath saved. Thus using His own ordinance of Prayer, of the Word, and Sacrament, for our better enabling to discharge this day’s duty, we shall I trust yield up a good account, and celebrate a good feast of His resurrection. Which Almighty God grant, &c.

Andrewes, L. (1841). Ninety-Six Sermons (Vol. 2). Oxford: John Henry Parker. (Public Domain)

Good Friday 1605 - Lancelot Andrewes

Good Friday 1605 - Lancelot Andrewes

Good Friday 1605 — Bishop Lancelot Andrewes

Hebrews 12:2

Looking unto Jesus the Author and Finisher of our faith; Who for the joy that was set before Him, endured the cross, and despised the shame; and is set at the right-hand of the throne of God.

St. Luke, though he recount at large our Saviour Christ’s whole story, yet in plain and express terms he calleth the Passion,* θεωρίαν, "a theory or sight," which sight is it the Apostle here calleth us to look unto.

Of our blessed Saviour’s whole life or death, there is no part but is "a theory" of itself, well worthy our looking on; for from each part thereof there goeth virtue to do us good. From each part;—but of all, from the last part, or act of His Passion. Therefore hath the Holy Ghost honoured this last part only with this name, and none but this. This is the "theory" ever most commended to our view. To be looked on He is at all times, and in all acts; but then, and in that act, specially, "when for the joy set before Him, He endured the cross, and despised the shame." Then, saith the Apostle, "look unto Him." St. Paul being elsewhere careful to shew the Corinthians, and with them us, Christ; and as to shew them Christ, so to shew them in Christ what that is that specially concerneth them to know or look unto, thus he saith: that though he knew many, very many things besides, yet he "esteemed not to know any thing but Jesus Christ,"* et Hunc crucifixum, Him, "and Him crucified." Meaning respective, as they term it, that the perfection of our knowledge is Christ; and the perfection of our knowledge in or touching Christ, is the knowledge of His Cross and Passion. That the chief "theory." Nay, in this all; so that see this, and see all.

The view whereof, though it be not restrained to any one time, but all the year long, yea all our life long, ought to be frequent with us;—and blessed are the hours that are so spent! yet if at any one time more than other, certainly this time, this day may most justly challenge it. For this day was this Scripture fulfilled, and this day are our ears filled full with Scriptures about it. So that though on other days we employ our eyes otherwise, yet that this day at least we would, as exceeding fitly the Apostle wisheth us, ἀφορᾷν "cast our eyes from other sights," and fix them on this object, it being the day dedicate to the lifting up of the Son of Man on high,* that He may draw every eye unto Him.

The occasion of the speaking is ever the best key to every speech. The occasion then of this speech was this. The Apostle was to encourage the Hebrews, and in them us all, to hold on the well-begun profession of Christ and His faith. This our profession he expresseth in the former verse in the terms of a race or game, borrowing his similitude from the games of Olympus. For from those games, famous then over all the world, and by terms from them taken, it was common to all writers of that age, both holy and human, to set forth, as in the running the laborious course, so in the prize of it, the glorious reward of a virtuous life.

Which race, truly Olympic, because they and we, the most of us, either stand still, or if we remove do it but slowly, and are ready to faint upon every occasion; that we may run the sooner, and attain the better, two sights he sets before us to comfort us and keep us from fainting. One, a cloud of witnesses, in the first verse, that is the Saints in Heaven—witnesses as able to depose this race may be run, and this prize may be won, for they have run the one, and won the other long ago. These look on us now, how well we carry ourselves; and we to look to them, that we may carry ourselves well in the course we have undertaken.

On which cloud when we have stayed our eyes a while, and made them fit for a clearer object, he scattereth the cloud quite, and sets us up a second, even our blessed Saviour His Ownself. And here he willeth us, ἀφορᾷν, "to turn our eyes from them," and to turn them hither, and to fasten them here on Jesus Christ, "the Author and Finisher of our faith." As if he should say; If you will indeed see a sight once for all, look to Him. The Saints, though they be the guides to us, yet are they but followers to Him.* He the Ἀρχηγὸς, "the Arch-guide," the Leader of them and us all—Look on Him. They but well willers to our faith, but neither authors nor finishers of it; He, both. Both Author to call us to it, and set us in it; and Finisher to help us through it, and reward us for it:—Look to Him. Hunc aspicite is the Apostle’s voice, the voice that cometh out of this cloud, for it is the wish of them all, even all the Saints;—Hunc aspicite. At His appearing therefore the cloud vanisheth. There is a time when St. James may say,* "Take, my brethren, the Prophets for an example." But when He cometh forth That said, Exemplum dedi vobis,* "I have given you an example," exemplum sine exemplo, ‘an example above all examples;’ when He cometh in place,* Sileat omnis caro, "Let all flesh keep silence." Let all the Saints,* yea, the Seraphins themselves cover their faces with their wings, that we may look on Him, and let all other sights go.

Let us then turn aside to see this great sight. The principal parts thereof are two: 1. The sight itself, that is, the thing to be seen; 2. and the sight of it, that is, the act of seeing it or looking on it.

The whole verse, save the two first words, is of the object or spectacle propounded. "Jesus the Author, &c." The two first words, ἀφορῶντες εἰς, is the other, the act or duty enjoined.

But as in many other cases,* so here, Et erunt primi novissimi, "the first must be last." For though the act, in the verse, stand foremost, yet in nature it is last, and so to be handled. We must have a thing first set up before our eyes, before we can set our eyes upon it.

Of the object then first: this object is Jesus, not barely, but with His double addition of 1. "the Author," 2. "the Finisher of our faith, Jesus." And in Him more particularly, two theories or sights: 1. Of His Passion; 2. Of His Session. 1. His Passion, in these words: "Who for the joy," &c. 2. His Session, in these; "And is set," &c.

In the Passion, two things He pointeth at: 1. What He suffered, 2. and what moved Him to it. 1. What He suffered; the cross and shame. The cross He endured, the shame He despised. 2. And what moved Him; "for a certain joy set before Him."

Then is to follow the act or duty of looking on this sight, ἀφορῶντες εἰς. 1. Wherein first the two prepositions, 1. Ἀπὸ and 2. Εἰς, "from" and "to:" to look "from," and to look "to." 2. Then the two verbs: 1. One in the verse expressed, that is, ὁρᾷν in ἀφορῶντες. 2. The other of necessity implied, for we have never a verb in all the verse. Ἀφορῶντες is a participle, and but suspendeth the sentence, till we either look back to the verb before; and so it is 1. Ut curramus: or to the verse next after, and so it is 2. Ne fatigemur. In the one is the theory or sight we shall see, thus looking. In the other the praxis of this theory, what this sight is to work in us; and that is a motion, a swift motion, running. So to look on it that we run, and so to run that we faint not.

And if the time will give leave, if our allowance will hold out, then we will take a short view of the session; that He "is set down." Wherein is 1. rest and ease opposed to His cross, where He hung in pain. 2. And in "a throne;" wherein is glory opposed to shame. 3. And "at the right hand of God," wherein is the fulness of both the joy wherein He sitteth, and the joy which was set before Him, and which is set before us.

To give the better aspect to the party Whom he presenteth to our view, that with better will we may behold Him, before he name His Name he giveth Him this double addition, as it were displaying an ensign, proclaiming His style before Him; whereof these two are the two colours, 1. "The Author," 2. "The Finisher of our faith, Jesus."

"Author and Finisher" are two titles, wherein the Holy Ghost oft setteth Him forth, and wherein He seemeth to take special delight. In the very letters, He taketh to Him the name of "Alpha"* the Author, and again of "Omega" the Finisher of the alphabet.* From letters go to words: there is He Verbum in principio,* "the Word at the beginning."* And He is "Amen" too, the word at the end.* From words to books.* In capite libri scriptum est de Me, in the very "front of the book"* He is; and He is Ἀνακεφαλαίωσις, "the Recapitulation," or conclusion of it too. And so, go to persons: there He is Primus and novissimus,* "the first and the last." And from persons to things:* and there He is, "the beginning and the end;" whereof ἀρχὴ, "the beginning," is in Ἀρχηγὸς, the Author; and τέλος, "the end," is in Τελειωτὴς, the Finisher.* The first beginning a Quo, He "by Whom all things are made;" and the last end He, per or propter Quem, "by, for, or through Whom" all things are made perfect.

Both these He is, in all things. And as in all things else, so in faith, whereto they are here applied most fully and fitly of all other. Therefore look not aside at any in Heaven or earth for matter of faith, look full upon Him. He is worth the looking on with both your eyes, He hath matter for them both.

The honour that Zerubbabel had in the material, is no less truly His in the spiritual temple of our faith.* Manus Ejus, "His hands" have laid the corner-stone of our belief, and His hands shall bring forth the head-stone also,* giving us "the end of our faith, which is the salvation of our souls."

Of our faith, and of the whole race of it He is the Author, casting up His glove at the first setting forth. He is the Finisher, holding out the prize at the goal end. By His authority it is our course is begun; we run not without warrant. By His bounty it shall be finished and crowned in the end; we run not in vain, or without hope of reward.

But what is this title to the point in hand? So, as nothing can be more. "Author and Finisher," they are the two points that move us to look to Him. And the very same are the two points wherein we are moved to be like to Him.

To fix our eye, to keep it from straying, to make us look on Him full, He telleth us He is both these. In effect as if He said, Scatter not your sight, look not two ways, as if He I shew you were to begin, and some other make an end. He I shew you doth both.

His main end being to exhort them, as they had begun well, so well to persevere; to very good purpose, He willeth them to have an eye to Him and His example, Who first and last, ἀπὸ φάτνης ἄχρι σταυροῦ, ‘from the cratch to the cross,’* from St. Luke’s time quo cœpit Jesus facere et diocere, "that He began to do and teach,"* to St. John’s time that He cried consummatum est,* gave them not over sed in finem usque dilexit eos, but "to the end loved them." And so must they Him, if they do Him right. Both set out with Him, as "Author" by a good beginning; and hold out with Him, as "Finisher," to a far better end; and follow Him in both Who is both. Were He "Author" only, it would serve to step forth well at the first. But He is "Finisher" too: therefore we must hold out to the last. And not rend one of them from the other, seeing He requireth both—not either, but both—and is indeed Jesus, a Saviour of none but those, that follow Him as "Finisher" too, and are therefore marked in the forehead with Tau the last letter of the Hebrew, as He Himself is Omega, the last of the Greek Alphabet.* This is the party He commendeth to our view; "Jesus, the Author and the Finisher of our faith." For these two to look upon Him, and in these two to be like unto Him.

Our sight then is Jesus, and in Jesus what? you have called us hither, say they in the Canticles, to see your Shulamite;*—"what shall we see in Him?" What? saith the Spouse, but as "the company of an army," that is, many legions of good sights, an ocean or bottomless depth of manifold high perfections. We shall lose ourselves, we shall be confounded to see in Him all that may be shewed us, the object is too great. Two pieces therefore He maketh choice of, and but two, and presenteth Him to our eye in two forms only: 1. As hanging on the cross; 2. as sitting on the throne. 1. His Passion, and 2. His Session; these two. And these two, with very good and perfect correspondence to the two former. By the "cross," He is "Author;" by the "throne," He is "Finisher of our faith." As Man on the "cross," "Author;" as God on the "throne," "Finisher." "Author," on the "cross"—there He paid the price of our admitting. "Finisher," on the "throne"—there He is the prize to us of our course well performed, of the well-finishing our race, the race of our faith.

And sure, with right high wisdom hath the Holy Ghost, being to exhort us to a race, combined these twain. For in these twain are comprised the two main motives, that set all the world on running, 1. love, and 2. hope. The love He hath to us in His Passion on the cross; the hope we have of Him, in His Session on the throne. Either of these alone able to move; but put them together, and they will move us, or nothing will.

1. Love first. What moveth the mother to all the travail and toil she taketh with her child? She hopes for nothing, she is in years, suppose; she shall not live to receive any benefit by it. It is love and love only. Love first.

2. And then hope. What moveth the merchant, and so the husbandman, and so the military man, and so all the rest? All the sharp showers and storms they endure, they love them not. It is hope, and hope only, of a rich return.

If either of these will serve us, will prevail to move us, here it is.* Here is love, love in the cross: "Who loved us, and gave Himself for us, a sacrifice" on the cross. Here is hope,* hope in the throne. "To him that overcometh will I give to sit with Me in My throne." If our eye be a mother’s eye, here is love worth the looking on. If our eye be a merchant’s eye, here is hope worth the looking after. I know it is true, that verus amor vires non sumit de spe;—it is Bernard.* ‘Love if it be true indeed, as in the mother, receiveth no manner strength from hope.’ Ours is not such, but faint and feeble, and full of imperfection. Here is hope therefore to strengthen our weak knees, that we may run the more readily to the high prize of our calling.

To begin then with His love, the love of His Passion, the peculiar of this day. In it we first look to what He suffered, and that is of two sorts. 1. "The cross He endured;" 2. "The shame He despised." 3. And then with what mind, for the mind is worth all; and love in it sheweth itself, if not more, as much as in the suffering itself:—but certainly more. And this is His mind, proposito Sibi gaudio, as cheerfully as if it had been some matter of joy. Of both first, jointly under one. Then severally each by itself.

Two things are to us most precious, 1. our life and 2. our reputation. Pari passu ambulant, saith the lawyer, ‘they go arm in arm,’ and are of equal regard, both. Life is sweet: the cross cost Him His life. Honour is dear: shame bereft Him His honour. In the race which, before us and for us, our blessed Saviour ran, these two great blocks, 1. death, and 2. disgrace were in His way. Neither stayed Him. To testify His love, over both He passed. Put His shoulders under the cross and endured it, to the loss of His life. Set His foot upon shame and despised it, to the loss of His honour. Neither one nor other, life or honour, held He dear, to do us good. O, if we should hazard but one of these two, for any creature living, how much ado would we make of it, and reckon the party eternally obliged to us! Or if any should venture them for us, we should be the better every time we saw him. O that it might be so here! O that we would meet this love with the like measure! Certainly in His Passion, the love of us triumphed over the love of His life and honour both.

One view more of both these under one, and we shall by these two discover two other things in ourselves, for which very agreeable it was He should suffer these two, that by these two of His for those two of ours He might make a full satisfaction. It will shew a good congruity between our sickness and His salve, between our debt and His discharge.

The mother-sin then, the sin of Adam and Eve, and their motives to it, are the lively image of all the after-births of sin, and the baits of sin for ever. Now that which moved them to disobey, was partly pleasure, and partly pride. Pleasure—O the fruit was delightful to see and to taste.* Pride—eritis sicut Dii, it promised an estate equal to the highest. Behold then in His Passion, for our pleasure His pain, and for our pride, His shame and reproach. Behold Him in His patience, enduring pain for our wicked lust; in His humility, having shame poured on Him for our wretched pride.* "The Lord of life,"* suffering death; "The Lord of glory," vile and ignominious disgrace.* Tanquam agnus, saith the Prophet of Him, "as a lamb,"* pitifully slaughtered. Tanquam vermis, saith He of Himself, "as a worm," spitefully trod upon. So, by His enduring pains and painful death, expiating our unlawful pleasure; and by His sustaining shame, satisfying for our shameful pride. Thus may we under one behold ourselves, and our wicked demerits, in the mirror of His Passion. Gregory saith well: Dicendum erat quantum nos dilexit, ne diffidere; dicendum erat et quales, ne superbire et ingrati esse. ‘How greatly He loved us, must be told us, to keep us from distrust; and what we were when He so loved us, must be told us, to hold us in humility, to make us everlastingly thankful.’ Thus far both under one view.

Now are we to part them, to see them apart. We shall have much ado to do it, they are so folded and twisted together. In the cross there is shame, and in shame there is a cross, and that a heavy one.

The cross,* the Heathen termed cruciabile lignum, ‘a tree of torture;’ but they called it also, arborem infælicem, et stipitem infamem, ‘a wretched infamous tree’ withal. So it was in His crown; the thorns pricked Him—there was pain; the crown itself was a mere mockery, and matter of scorn. So in His robe; His purple body underneath in great pain certainly, His purple robe over it, a garment of shame and disgrace. All along the Passion, thus they meet still together. In a word,* the prints of His Passion, the Apostle well calleth stigmata Christi. Both are in that word; not only wounds, and so grievous, but base and servile marks, and so shameful, for so are stigmata. Thus shame and cross, and cross and shame run interchangeably.

Yet since the Holy Ghost doth shew us them severally, so to see them as He shews them. Enduring is the act of patience, and patience hath pain for her object. Despising shame is the property of humility, even of the highest humility; not only spernere se, but spernere se sperni. First then we must see the pain His patience endured—that is meant by the cross; and then see the dispising His humility despised—that is meant by the shame. First then of His cross.

It is well known that Christ and His cross were never parted, but that all His life long was a continual cross. At the very cratch, His cross first began. There Herod sought to do that which Pilate did, even to end His life before it began. All His life after, saith the Apostle in the next verse, was nothing but a perpetual "gainsaying of sinners,"* which we call crossing; and profess we cannot abide in any of our speeches or purposes to be crossed. He was. In the Psalm of the Passion, the twenty-second, in the very front or inscription of it, He is set forth unto us under the term of a hart, cervus matutinus, "a morning hart," that is, a hart roused early in the morning; as from His birth He was by Herod, and hunted and chased all His life long, and this day brought to His end, and as the poor deer, stricken and wounded to the heart. This was His last, last and worst; and this we properly call His cross, even this day’s suffering. To keep us then to our day, and the cross of the day. "He endured the cross."

"He endured." Very enduring itself is durum, durum pati. Especially for persons of high power or place as the Son of God was. For great persons to do great things, is no great wonder; their very genius naturally inclineth to it. But to suffer any small thing, for them is more than to do many great. Therefore the Prophet placeth his moral fortitude, and the Divine his Christian obedience, rather in suffering than in doing. Suffering is sure the more hard of the twain. "He endured."

If it be hard to endure, it must be more hard to endure hard things; and of all things hard to be endured, the hardest is death. Of the philosopher’s πέντε φοβερὰ,* ‘five fearful things,’ it is the most fearful; and what will not a man, nay what will not a woman weak and tender, in physic, in chyrurgery, endure, not to endure death? "He endured" death.

And that if He endured, and no more but that, it might suffice; it is worth all we have, for all we have we will give for our life. But not death only, but the kind of death is it. Mortem, mortem autem crucis, saith the Apostle,* doubting the point; "death He endured, even the death of the cross."

The cross is but a little word, but of great contents; but few letters, but in these few letters are contained multa dictu gravia, perpessu aspera, ‘heavy to be named, more heavy to be endured.’ I take but the four things ascribed by the Holy Ghost to the cross,* answerable to the four ends or quarters of it.* 1. Sanguis Crucis,* 2. Dolores Crucis,* 3. Scandalum Crucis, 4. Maledictum Crucis: that is, the death of the cross is all these four; a 1. bloody, 2. doleful, 3. scandalous, 4. accursed death.

1. Though it be but a cold comfort, yet a kind of comfort it is, if die we must, that our death is mors sicca, a dry, not sanguis crucis, not a bloody death. 2. We would die, when we die, an easy, not ὠδῖνες σταυροῦ, not a tormenting death. 3. We desire to die with credit if it might be; if not, without scandal—scandalum crucis. 4. At leastwise to go to our graves, and to die by an honest, ordinary, and by no means by an accursed death—maledictum crucis. In the cross are all these, all four. The two first are in "the cross," the two latter in "the shame." For "the cross" and "the shame" are in very deed two crosses; the shame, a second cross of itself.

To see then, as in a short time, shortly. That of the poet, nec siccâ morte tyranni,* sheweth plainly, it is no poor privilege to die without effusion of blood. And so it is. 1. For a blessing it is, and our wish it is, we may live out our time, and not die an untimely death. Where there is effusion of blood, there is ever an untimely death.

2. Yet every untimely death is not violent, but a bloody death is violent and against nature; and we desire to pay nature her debt by the way of nature.

3. A violent death one may come to, as in war—sanguis belli best sheweth it—yet by valour, not by way of punishment. This death is penal; not, as all death, stipendium peccati, but, as evil men’s death, vindicta sceleris, an execution for some capital offence.

4. And not every crime neither. Fundetur sanguis is the punishment of treason and other more heinous crimes, to die embrued in their own blood. And even they that die so, die not yet so evil a death as do they that die on the cross. It is another case where it is sanguis mortis, the blood and life go away together at once; another, when it is sanguis crucis, when the blood is shed, and the party still in full life and sense, as on the cross it was; the blood first, and the life a good while after. This is sanguis crucis, an 1. untimely, 2. violent, 3. penal, 4. penal in the highest degree; there bleeding out His blood before He die, and then die.

When blood is shed, it would be no more than needs; shed it would be, not poured out. Or if so, at one part, the neck or throat, not at all parts at once. But here was fundetur, havoc made at all parts; His Passion, as He termeth it, a second baptism, a river of blood,* and He even able to have been baptized in it, as He was in Jordan. And where it would be summa parcimonia etiam vilissimi sanguinis, ‘no waste, no not of the basest blood that is,’ waste was made here. And of what blood? Sanguis Jesu, ‘the blood of Jesus.’ And Who was He? Sure, by virtue of the union personal, God; and so this blood, blood of God’s own bleeding, every drop whereof was precious, more precious than that whereof it was the price, the world itself. Nay, more worth than many worlds; yea, if they were ten thousand. Yet was this blood wastefully spilt as water upon the ground. The fundetur and the Qui here, will come into consideration, both. This is sanguis crucis, and yet this is not all neither; there is more yet.

For the blood of the Cross was not only the blood of Golgotha, but the blood of Gabbatha too. For of all deaths, this was peculiar to this death, the death of the Cross; that they that were to be crucified, were not to be crucified alone, which is the blood of Golgotha, but they must be whipped too before they were crucified, which is the blood of Gabbatha; a second death, yea worse than death itself. And in both these places He bled, and in either place twice. They rent His body with the 1. whips; they gored His head with the 2. thorns—both these in Gabbatha. And again, twice in Golgotha, when they 1. nailed His hands and His feet; when He was 2. thrust to the heart with the spear. This is sanguis crucis. It was to be stood on a little, we might not pass it. It is that whereon our faith depends, per fidem in sanguine Ipsius. By it He is "Author of our faith," faith in God,* and peace with God, both; pacificans in sanguine crucis,* "pacifying all with the blood of the Cross."

Now this bloody whipping and nailing of His, is it which bringeth in the second point of pain; that it was not blood alone without pain, as in the opening of a vein, but it was blood and pain both. The tearing and mangling of His flesh with the whips, thorns, and nails, could not choose but be exceeding painful to Him. Pains, we know, are increased much by cruel, and made more easy by gentle handling, and even the worst that suffer, we wish their execution as gentle, and with as little rigour as may be. All rigour, all cruelty was shewed to Him, to make His pains the more painful. In Gabbatha they did not whip Him, saith the Psalmist,* "they ploughed His back, and made," not stripes, but "long furrows upon it." They did not put on His wreath of thorns, and press it down with their hands, but beat it on with bats, to make it enter through skin, flesh, skull, and all. They did not in Golgotha pierce His hands and feet,* but made wide holes like that of a spade, as if they had been digging in some ditch.

These were pains, and cruel pains, but yet these are not ὠδῖνες, the Holy Ghost’s word in the text; those are properly "straining pains, pains of torture." The rack is devised as a most exquisite pain, even for terror. And the cross is a rack, whereon He was stretched, till, saith the Psalm,* all His bones were out of joint. But even to stand, as He hung, three long hours together, holding up but the arms at length, I have heard it avowed of some that have felt it to be a pain searce credible. But the hands and the feet being so cruelly nailed, parts of all other most sensible by reason of the texture of sinews there in them most, it could not but make His pain out of measure painful. It was not for nothing that dolores acerrimi dicuntur cruciatus,* saith the heathen man, ‘that the most sharp and bitter pains of all other have their name from hence, and are called cruciatus,’ "pains like those of the cross." It had a meaning that they gave Him, that He had for His welcome to the cross, a cup mixed with gall or myrrh, and for His farewell, a sponge of vinegar; to shew by the one the bitterness, by the other the sharpness of the pains of this painful death.

Now, in pain we know the only comfort of gravis, is brevis; if we be in it, to be quickly out of it. This the cross hath not, but is mors prolixa, ‘a death of dimensions, a death long in dying.’ And it was therefore purposely chosen by them. Blasphemy they condemned Him of: then was He to be stoned; that death would have despatched Him too soon. They indicted Him anew of sedition, not as of a worse fault, but only because crucifying belonged to it;* for then He must be whipped first, and that liked them well, and then He must die by inch-meal, not swallow His death at once but "taste" it, as chap. 2:9,* and take it down by little and little. And then He must have His legs and arms broken, and so was their meaning His should have been. Else, I would gladly know to what purpose provided they to have a vessel of vinegar ready in the place,* but only that He might not faint with loss of blood, but be kept alive till they might hear His bones crash under the breaking, and so feed their eyes with that spectacle also. The providence of God indeed prevented this last act of cruelty; their will was good though. All these pains are in the cross, but to this last specially the word in the text hath reference; ὑπέμεινε, which is, He must μένειν ὑπὸ, "tarry, stay, abide under it;" so die that He might feel Himself die, and endure the pains of an enduring death.

And yet all this is but half, and the lesser half by far of cruciatus crucis. All this His body endured. Was His soul free the while? No; but suffered as much. As much? nay more, infinitely much more on the spiritual, than His body did on the material cross. For a spiritual Cross there was too: all grant a Cross beside that which Simon of Cyrene did help Him to bear. Great were those pains, and this time too little to shew how great; but so great that in all the former He never shrunk, nor once complained, but was as if He scarce felt them. But when these came, they made Him complain and cry aloud κραυγὴν ἰσχυρὰν,* "a strong crying." In all those no blood came, but where passages were made for it to come out by, but in this it strained out all over, even at all places at once. This was the pain of "the press"—so the Prophet calleth it, torcular,* where-with as if He had been in the wine-press, all His garments were stained and gored with blood. Certainly the blood of Gethsemane was another manner of blood than that of Gabbatha, or that of Golgotha either; and that was the blood of His internal Cross. Of the three Passions that was the hardest to endure, yet that did He endure too. It is that which belief itself doth wonder how it doth believe, save that it knoweth as well the love as the power of God to be without bounds; and His wisdom as able to find, how through love it might be humbled, as exalted through power, beyond the uttermost that man’s wit can comprehend.

And this is the Cross He endured. And if all this might have been endured, salvo honore, ‘without shame or disgrace,’ it had been so much the less. But now, there is a farther matter yet to be added, and that is shame. It is hard to say of these two, which is the harder to bear; which is the greater cross, the cross or shame. Or rather, it is not hard. There is no mean party in misery, but if he be insulted on, his being insulted on more grieves him than doth the misery itself. But to the noble generous nature, to whom interesse honoris est majus omni alio interesse, ‘the value of his honour is above all value;’ to him the cross is not the cross, shame is the cross. And any high and heroical spirit beareth any grief more easily, than the grief of contemptuous and contumelious usage. King Saul shewed it plainly, who chose rather to run upon his own sword,* than to fall into the hands of the Philistines, who he knew would use him with scorn, as they had done Samson before him.* And even he, Samson too, rather than sit down between the pillars and endure this, pulled down house and all, as well upon his own head, as theirs that so abused him. Shame then is certainly the worse of the twain. Now in his death, it is not easy to define, whether pain or shame had the upper hand; whether greater, cruciatus, or scandalum crucis.

Was it not a foul disgrace and scandal to offer Him the shame of that servile base punishment of the whip, not to be offered to any but to slaves and bondmen? Loris? liber sum,* saith he in the comedy in great disdain, as if being free-born he held it great scorn to have that once named to him. Yet shame of being put out of the number of free-born men he despised, even the shame of being in formâ servi.*

That that is servile, may yet be honest. Then was it not yet a more foul disgrace and scandal indeed to appoint Him for His death that dishonest, that foul death, the death of malefactors, and of the worst sort of them? Morte turpissimâ, as themselves termed it; ‘the most shameful opprobrious death of all other,’ that the persons are scandalous that suffer it? To take Him as a thief, to hang Him between two thieves; nay, to count Him worse than the worst thief in the gaol; to say and to cry, Vivat Barabbas, pereat Christus, ‘Save Barabbas and hang Christ!’ Yet this shame He despised too, of being in formâ malefici.

If base, if dishonest, let these two serve; use Him not disgracefully, make Him not a ridiculum Caput, pour not contempt upon Him. That did they too, and a shame it is to see the shameful carriage of themselves all along the whole tragedy of His Passion. Was it a tragedy, or a Passion trow? A Passion it was, yet by their behaviour it might seem a May-game. Their shouting and outcries, their harrying of Him about from Annas to Caiaphas, from him to Pilate, from Pilate to Herod, and from him to Pilate again; one while in purple, Pilate’s suit; another while in white, Herod’s livery; nipping Him by the cheeks, and pulling off His hair; blindfolding Him and buffeting Him; bowing to Him in derision, and then spitting in His face;—was as if they had not the Lord of glory, but some idiot or dizard in hand. "Died Abner as a fool dieth?" saith David of Abner in great regret. O no.* Sure, our blessed Saviour so died; and that He so died, doth equal, nay surpass even the worst of His torments. Yet this shame also He despised, of being in formâ ludibrii.

Is there any worse yet? There is. For though contempt be had, yet despite is beyond it, as far as earnest is beyond sport; that was sport, this was malice. Despite I call it, when in the midst of His misery, in the very depth of all His distress, they vouchsafed Him not the least compassion; but as if He had been the most odious wretched caitiff and abject of men, the very outcast of Heaven and earth, stood staring and gaping upon Him, wagging their heads, writhing their mouths, yea blearing out their tongues; railing on Him and reviling Him, scoffing at Him and scorning Him; yea, in the very time of His prayers deriding Him, even in His most mournful complaint and cry for the very anguish of His Spirit. These vile indignities, these shameful villanies, so void of all humanity, so full of all despite, I make no question, entered into His soul deeper than either nail or spear did into His body. Yet all this He despised, to be in formâ reprobi. Men hid their faces at this; nay, to see this sight, the sun was darkened, drew back his light, the earth trembled, ran one part from the other, the powers of Heaven were moved.

Is this all? No, all this but scandalum, there is a greater yet remaining than scandalum, and that is maledictum crucis; that the death He died was not only servile, scandalous, opprobrious, odious, but even execrable and accursed, of men held so. For as if He had been a very reprobate, in His extreme drought they denied Him a drop of water, never denied to any but to the damned in hell, and instead of it offered Him vinegar in a sponge; and that in the very pangs of death, as one for whom nothing was evil enough.

All this is but man, and man is but man, his glory is shame oftentimes, and his shame glory; but what God curseth, that is cursed indeed. And this death was cursed by God Himself, His own mouth, as the Apostle deduceth.* When all is said we can say, this, this is the hardest point of His shame, and the highest point of His love in bearing it. Christus factus est maledictum. The shame of a cursed death, cursed by God, is a shame beyond all shames, and he that can despise it, may well say consummatum est, there is no greater left for him to despise. O what contempt was poured upon Him! O how was He in all these despised! Yet He despised them all, and despised to be despised in them all. The highest humility, spernere se sperni; these so many ways, spernere se sperni.

So have we now the cross, ξύλον δίδυμον, ‘the two main bars of it,’ 1. Pain, 2. Shame; and either of these again, a cross of itself; and that double, 1. outward, and 2. inward. Pain, bloody, cruel, dolorous, and enduring—pain He endured. Shame, servile, scandalous, opprobrious, odious—shame He despised. And beside these, an internal cross, the passion of Gethsemane; and an internal shame, the curse itself of the cross, maledictum crucis. Of these He endured the one, the other He despised.

These, all these, and yet there remaineth a greater than all these, even quo animo, ‘with what mind,’ what having in His mind, or setting before His eyes, He did and suffered all this. That He did it not utcunque, but proposito Sibi, ‘with an eye to somewhat He aimed at.’

We handle this point last, it standeth first in the verse. And sure, if this as a figure stand not first, the other two are but ciphers; with it of value, nothing without it.

To endure all this is very much, howsoever it were. So to endure it as to make no reckoning of it, to despise it is more strange than all the rest. Sure the shame was great; how could He make so small account of it? and the cross heavy; how could He set it so light? They could not choose but pinch Him, and that extremely; and how then could He endure, and so endure that He despised them? It is the third point, and in it is adeps arietis, ‘the fat of rams,’ the marrow of the Sacrifice; even the good heart, the free forward mind, the cheerful affection, wherewith He did all this.

There be but two senses to take this ἀντὶ in, neither amiss, both very good, take whether you will. Love is in both, and love in a high measure. Ἀντὶ, even either pro or præ; pro, ‘instead;’ or præ, ‘in comparison.’

Ἀντὶ, pro, "instead of the joy set before Him." What joy was that? Ἐξῆν γὰρ Αὐτῷ ἐν οὐρανοῖς, saith Chrysostom, ‘for He was in the joys of Heaven: there He was, and there He might have held Him.’ Nothing did or could force Him to come thence, and to come hither thus to be entreated. Nothing but Sic dilexit,* or Propter nimiam charitatem quâ dilexit nos; but for it. Yet was He content,* "being in the form of God," ἀντὶ "instead of it," thus to transform,* yea to deform Himself into the shape of a servant, a felon, a fool; nay, of a caitiff accursed. Content to lay down His crown of glory, and ἀντὶ "instead of it," to wear a crown of thorns. Content, what we shun by all means, that to endure,—loss of life; and what we make so great a matter of, that to despise,—loss of honour. All this, with the loss of that joy and that honour He enjoyed in Heaven; another manner joy, and honour, than any we have here; ἀντὶ "for this," or "instead of this."

But the other sense is more praised, ἀντὶ, præ, "in comparison." For indeed, the joy. He left in Heaven was rather περικειμένη than προκειμένη, joy ‘wherein He did already sit,’ than "joy set before Him." Upon which ground, ἀντὶ, they turn præ, and that better as they suppose. For that is, in comparison of a certain joy, which He comparing with the cross and shame and all, chose rather to go through them all than to go without it. And can there be any joy compared with those He did forego? or can any joy countervail those barbarous usages He willingly went through? It seemeth, there can. What joy might that be? Sure none other, but the joy He had to save us, the joy of our salvation. For what was His glory, or joy, or crown of rejoicing, was it not we? Yes truly, we were His crown and His joy. In comparison of this joy He exchanged those joys, and endured these pains; this was the honey that sweetened His gall. And no joy at all in it but this—to be Jesus, "the Saviour" of a sort of poor sinners. None but this, and therefore pity He should lose it.

And it is to be marked, that though to be Jesus, "a Saviour," in propriety of speech be rather a title, an outward honour, than an inward joy, and so should have been præ honore, rather than præ gaudio; yet He expresseth it in the term of joy rather than that of honour, to shew it joyed Him at the heart to save us; and so as a special joy, He accounted it.

Sure, some such thing there was that made Him so cheerfully say to His Father in the Psalm,* Ecce venio, "Lo I come." And to His disciples in earth, This, this is the Passover that desiderio desideravi,* "I have so longed for," as it were embracing and even welcoming His death. And which is more, quomodo coarctor! "how am I pinched, or straitened,"* till I be at it! as if He were in pain, till He were in pain to deliver us. Which joy if ever He shewed, in this He did, that He went to His Passion with Psalms, and with such triumph and solemnity, as He never admitted all His life before. And that this His lowest estate, one would think it, He calleth His exaltation, cum exaltatus fuero.* And when any would think He was most imperfect, He esteemeth and so termeth it, His highest perfection; Tertio die perficior. In hoc est charitas,* "here is love."* If not here, where? But here it is, and that in his highest elevation. That the joys of Heaven set on the one side, and this poor joy of saving us on the other, He quit them to choose this. That those pains and shames set before Him, and with them this joy, He chose them rather than forego this.

Those joys He forsook, and this He took up; and to take it, took upon Him so many, so strange indignities of both sorts; took them and bare them with such a mind, as He not only endured but despised; nor that neither, but even joyed in the bearing of them, and all to do us good. So to alter the nature of things as to find joy in death whereat all do mourn,* and joy in shame which all do abhor, is a wonder like that of the bush.

This is the very life and soul of the Passion, and all besides but the σκελετὸς only, ‘the anatomy,’ the earcass without it.

So have we now the whole object, both what, and with what mind. And what is now to be done? shall we not pause a while and stay, and look upon this "theory" ere we go any farther? Yes, let us. Proper to this day is this sight of the cross. The other, of the throne, may stay yet his time a day or two hence.

We are enjoined to look upon Him. How can we, seeing He is now higher than the heavens, far out of our sight, or from the kenning of any mortal eye? yes, we may for all that. As, in the twenty-seventh of the chapter next before, Moses is said to have seen "Him That is invisible;"* not with the eyes of flesh—so neither he did, or we can; but, as there it is, "by faith." So he did, and we may. And what is more kindly to behold "the Author" of faith, than faith? or more kindly for faith to behold, than her "Author" here at first, and her "Finisher" there at last? Him to behold first and last, and never to be satisfied with looking on Him, Who was content to buy us and our eye at so dear a rate.

Our eye then is the eye of our mind, which is faith; and our aspicientes in this,* and the recogitantes in the next verse, all one; our looking to Him here, is our thinking on Him there; on Him and His Passion over and over again, Donec totus fixus in corde Qui totus fixus in cruce, ‘till He be as fast fixed in our heart as ever He was to His cross,’ and some impression made in us of Him, as there was in Him for us.

In this our looking then, two acts be rising from the two prepositions: one before, ἀπὸ, in ἀφορῶντες, "looking from;" the other after, εἰς, "looking upon, or into."

There is ἀπὸ, "from," abstracting our eye from other objects to look hither sometime. The preposition is not idle, nor the note, but very needful. For naturally we put this spectacle far from us, and endure not either oft or long to behold it. Other things there be, please our eyes better, and which we look on with greater delight. And we must ἀφορᾷν, ‘look off of them,’ or we shall never ὁρᾷν, ‘look upon’ this aright. We must, in a sort, work force to our nature, and per actum elicitum, as they term it in schools, inhibit our eyes, and even wean them from other more pleasing spectacles that better like them, or we shall do no good here, never make a true "theory" of it. I mean, though our prospect into the world be good, and we have both occasion and inclination to look thither oft, yet ever and anon to have an eye this way; to look from them to Him, Who, when all these shall come to an end, must be He that shall finish and consummate our faith and us, and make perfect both. Yea, though the Saints be fair marks, as at first I said, yet even to look off from them hither, and turn our eye to Him from all, even from Saints and all. But chiefly, from the baits of sin, the concupiscence of our eyes, the shadows and shows of vanity round about, by which death entereth at our windows; which unless we can be got to look from, this sight will do us no good, we cannot look on both together.

Now our "theory," as it beginneth with ἀπὸ, so it endeth with εἰς. Therefore look from it, that look to Him; or, as the word giveth it rather, "into Him," than to Him. Εἰς is ‘into,’ rather than ‘to.’ Which proveth plainly, that the Passion is a piece of perspective, and that we must set ourselves to see it if we will see it well, and not look superficially on it; not on the outside alone, but, ὁρᾷν εἰς, ‘pierce into it,’ and enter even into the inward workmanship of it, even of His internal Cross which He suffered, and of His entire affection wherewith He suffered it.

And we may well look into Him; Cancellis plenum est corpus, ‘His body is full of stripes,’ and they are as lattices; patent viscera per vulnera, His wounds they are as windows, through which we may well see all that is within Him. Clavus penetrans factus est mihi clavis reserans,* saith St. Bernard; ‘the nails and spear-head serve as keys to let us in.’ We may look into the palms of His hands, wherein, saith the Prophet,* He hath graven us, that He might never forget us.* We may look into His side, St. John useth the word, "opened." Vigilanti verbo,* saith Augustine, ‘a word well chosen, upon good advice:’ we may through the opening look into His very bowels, the bowels of kindness and compassion that would endure to be so entreated. Yea that very heart of His, wherein we may behold the love of our salvation to be the very heart’s joy of our Saviour.

Thus "looking from," from all else to look "into" Him, what then? then followeth the participle, we shall see. What shall we see? Nay, what shall we not see? What "theory" is there worth the seeing but is there to be seen? To recount all were too long: two there are in especial.

There is a theory medicinal, like that of the brazen serpent, and it serveth for comfort to the conscience, stung and wounded with the remorse of sin. For what sin is there, or can there be, so execrable or accursed, but the curse of the cross; what so ignominious or full of confusion, but the shame of it; what so corrosive to the conscience, but the pains of it; what of so deep or of so crimson a dye, but the blood of it, the blood of the Cross, will do it away? What sting so deadly, but the sight of this Serpent will cure it? This is a principal theory, and elsewhere to be stood on, but not here. For this serveth to quiet the mind, and the Apostle here seeketh to move it and make it stir.

There is then another "theory" besides, and that is exemplary for imitation.* There He died, saith St. Paul, to lay down for us, ἀντίλυτρον, our "ransom;"—that is the former. There He died,* saith St. Peter, to leave unto us ὑπογραμμὸν, relinquens nobis exemplum, "a pattern," an example to follow, and this is it, to this He calleth us; to have a directory use of it, to make it our pattern, to view it as our idea. And sure, as the Church under the Law needed not, so neither doth the Church under the Gospel need any other precept than this one,* Inspice et fac, "see and do according to the theory shewed thee in the mount;" to them in Mount Sinai, to us in Mount Calvary.

Were all philosophy lost, the theory of it might be found there. Were all Chairs burnt, Moses’ Chair and all, the Chair of the Cross is absolutely able to teach all virtue new again. All virtues are there visible, all, if time would serve: now I name only those five, which are directly in the text.

1. Faith is named there; it is, it was most conspicuous there to be seen, when being forsaken of God, yet He claspeth as it were His arms fast about Him, with Eli, Eli, "My God, My God,"* for all that. 2. Patience in "enduring the cross." 3. Humility in "despising the shame." 4. Perseverance, in that it was nothing for Him to be "Author," unless He were "Finisher" too. These four. But above these and all, that which is the 5. ratio idealis of all, the band and perfection of all, love, in the signature of love, in the joy which He found in all this; love, majorem quâ nemo, to lay down His life;* nay, parem cui nemo, in such sort to lay it down. Majorem quâ nemo, to do this for His friends; Parem cui nemo, to do it for His enemies. Notwithstanding their unworthiness antecedent to do it, and notwithstanding their unkindness consequent, yet to do it. This is the chief theory of all, but of love, chiefly, the most perfect of all. For sure, if ever aught were truly said of our Saviour, this was: that being spread and laid wide open on the cross, He is Liber charitatis,* wherein he that runneth by may read, Sic dilexit,* and Propter nimiam charitatem, and Ecce quantam charitatem;* love all over, from one end to the other.* Every stripe as a letter,* every nail as a capital letter. His livores as black letters, His bleeding wounds as so many rubrics, to shew upon record His love toward us.

Of which love the Apostle when he speaketh, he setteth it out with "height and depth,* length and breadth," the four dimensions of the cross, to put us in mind, say the ancient writers, that upon the extent of the tree was the most exact love, with all the dimensions in this kind represented that ever was.

Having seen all these, what is the end and use of this sight? Having had the theory, what is the praxis of this theory? what the conclusion of our contemplation? "Looking into" is a participle; it maketh no sentence, but suspendeth it only till we come to a verb to which it relateth. That verb must be either the verb in the verse before, ut curramus, or the verb in the verse following, ut ne fatigemur; that thus looking we run, or that thus looking we tire not. This is the practice of our theory.

We said the use was, and so we see it is, to move us, or to make us move; to work in our feet, to work in them a motion; not any slow but a swift motion, the motion of running, to "run the race that is set before us." The operation it hath, this sight, is in our faculty motive; if we stand still, to cause us stir, if we move but slowly, to make us run apace; if we run already, never to tire or give over till we do attain. And by this we may know, whether our theory be a true one: if this praxis follow of it, it is; if not, a gaze it may be, a true Christian "theory" it is not.

And here first our ἀφορᾷν, that is, our "looking from," is to work a turning from sin. Sure this spectacle, if it be well looked into, will make sin shall not look so well-favoured in our eyes as it did; it will make us while we live have a less liking to look toward it, as being the only procurer and cause of this cross and this shame. Nay, not only ἀποτρέπειν, ‘to turn our eye from it,’ but ἀποτρέχειν, ‘to turn our feet from it’ too; and to run from, yea to fly from it, quasi a facie colubri, ‘as from the face of a serpent.’

At leastwise, if not to run from it, not to run to it as we have; to nail down our feet from running to sin, and our hands from committing sin, and in a word have St. Peter’s practice of the Passion,* "to cease from sin." This abstractive force we shall find and feel; it will draw us from the delights of sin. And not only draw us from that, but draw from us too something, make some tears to run from us, or, if we be dry-eyed that not them, yet make some sighs of devotion, some thoughts of grace, some kind of thankful acknowledgments to issue from our souls. Either by way of compassion as feeling that He then felt, or by way of compunction as finding ourselves in the number of the parties for whom He felt them. It is a proper effect of our view of the Passion, this, as St. Luke sets it down at the very place where he terms it θεωρίαν,* that they returned from it "smiting their breasts" as having seen a doleful spectacle, themselves the cause of it.

Now as the looking from worketh a moving from, so doth the looking to a moving to.

For first, who is there that can look unto those hands and feet, that head and that heart of His that endured all this, but must primâ facia, ‘at the first sight’ see and say, Ecce quomodo dilexit nos? If the Jews that stood by said truly of Him at Lazarus’ grave,* Ecce quomodo dilexit eum! when He shed but a few tears out of His eyes, how much more truly may it be said of us, Ecce quomodo dilexit eos! for whom He hath "shed both water and blood," yea even from His heart, and that in such plenty? And He loving us so, if our hearts be not iron, yea if they be iron, they cannot choose but feel the magnetical force of this loadstone. For to a loadstone doth He resemble Himself,* when He saith of Himself, "Were I once lift up," omnia traham ad Me. This virtue attractive is in this sight to draw our love to it.

With which, as it were the needle, our faith being but touched, will stir straight. We cannot but turn to Him and trust in Him, that so many ways hath shewed Himself so true to us. Quando amor confirmatur, fides inehoatur, saith St. Ambrose, ‘Prove to us of any that he loves us indeed, and we shall trust him straight without any more ado,’ we shall believe any good affirmed of him. And what is there, tell me, any where affirmed of Christ to usward, but this love of His, being believed will make it credible.

Now our faith is made perfect by "works," or "well-doing,"* saith St. James; it will therefore set us in a course of them. Of which, every virtue is a stadium, and every act a step toward the end of our race. Beginning at humility, the virtue of the first setting out,—"let the same mind be in you,* that was in Christ Jesus, Who humbled Himself,"—and so proceeding from virtue to virtue, till we come to patience and perseverance, that keep the goal end. So saith St. Peter, Modicum passos perficiet, "suffering somewhat,* more or less; some crossing, if not the cross; some evil report, though not shame; so and no otherwise we shall come to our race end, our final perfection."

And as the rest move us if we stand still to run, so if we run already, these two, patience and perseverance—patience will make us for all our encounters, μὴ κάμνειν, saith the Apostle in the next verse,* "not to be weary." Not in our minds, though in our bodies we be; and perseverance will make us, μὴ ἐκλύεσθαι, "not to faint or tire," though the time seem long and never so tedious; both these in the verse following. But hold on our course till we finish it, even till we come to Him, Who was not only "Author," but "Finisher;" Who held out till He came to consummatum est. And so must we finish, not stadium, but dolichum; not like those, of whom it was said, currebatis bene, "ye did well for a start,"* but like our Apostle that said, and said truly, of himself, cursum consummavi,* "I have finished my course, I have held out to the very end."

And in this is the praxis of our first theory or sight of our love. But our love without hope is but faint: that then with better heart we may thus do and bestir ourselves, it will not be amiss once more to lift up our eyes, and the second time to look on Him. We have not yet seen the end, the cross is not the end; there is a better end than so, "and is set down in the throne." As the Prophet saw Him, we have seen Him, in such case as we were ready to hide our faces at Him and His sight. Here is a new sight; as the Evangelist saw Him, so we now may;* even His glory as the "glory of the only-begotten Son of God."* Ecce homo! Pilate’s sight we have seen.* Ecce Dominus et Deus meus! St. Thomas’ sight we now shall. The former in His hanging on the cross, the beginning of our faith. This latter sitting on the throne, the consummation of it.

Wherein there is an ample matter of hope, as before of love, all being turned in and out. He sits now at ease That before hung in pain. Now on a throne, That before on the cross. Now at God’s right hand, That before at Satan’s left. So Zachary saw Him;* "Satan on His right hand," and then must He be on Satan’s left. All changed; His cross into ease, His shame into glory.

Glory and rest, rest and glory, are two things that meet not here in our world. The glorious life hath not the most quiet, and the quiet life is for the most part inglorious. He that will have glory must make account to be despised oft and broken of his rest; and he that loveth his ease better, must be content with a mean condition far short of glory. Here then these meet not; there our hope is they shall, even both meet together,* and glory and rest kiss each the other; so the Prophet calleth it a "glorious rest."

And the right hand addeth yet a degree farther, for dextera est pars potior. So that if there be any rest more easy, or any glory more glorious than other, there it is on that hand, on that side; and He placed in it in the best, in the chiefest, the fulness of them both. At God’s right hand is not only power, power while we be here to protect us with His might outward, and to support us with His grace inward; but at "His right hand also is the fulness of joy for ever," saith the Psalm;* joy, and the fulness of joy, and the fulness of it for evermore.

This is meant by His seat at the right hand on the throne. And the same is our blessed hope also, that it is not His place only, and none but His, but even ours in expectation also. The love of His cross is to us a pledge of the hope of His throne, or whatsoever else He hath or is worth. For if God have given us Christ, and Christ thus given Himself, what hath God or Christ They will deny us? It is the Apostle’s own deduction.*

To put it out of all doubt, hear we His own promise That never brake His word.* "To him that overcometh will I give to sit with Me in My throne." Where to sit is the fulness of our desire, the end of our race, omnia in omnibus; and farther we cannot go. Of a joy set before Him we spoke ere-while: here is now a joy set before us, another manner joy than was before Him; the worse was set before Him, the better before us, and this we are to run to.

Thus do these two theories or sights, the one work to love, the other to hope, both to the well performing of our course; that in this theatre, between the Saints joyfully beholding us in our race, and Christ at our end ready to receive us, we may fulfil our "course with joy," and be partakers of the blessed rest of His most glorious throne.

Let us now turn to Him and beseech Him, by the sight of this day, by Himself first, and by His cross and throne both—both which He hath set before us, the one to awake our love, the other to quicken our hope—that we may this day and ever lift up our eyes and heads, that we may this day and ever carry them in our eyes and hearts, look up to them both; so look that we may love the one, and wait and hope for the other; so love and so hope that by them both we may move and that swiftly, even run to Him; and running not faint, but so constantly run, that we fail not finally to attain the happy fruition of Himself, and of the joy and glory of His blessed throne; that so we may find and feel Him as this day here, the "Author;" so in that day there, the "Finisher of our faith," by the same our Lord Jesus Christ! Amen.

Andrewes, L. (1841). Ninety-Six Sermons (Vol. 2). Oxford: John Henry Parker. (Public Domain)

Good Friday 1604 - Bishop Lancelot Andrewes

Good Friday 1604 - Bishop Lancelot Andrewes

Good Friday 1604 — Biship Lancelot Andrewes

Lamentations 1:12

Have ye no regard, O all ye that pass by the way? Consider, and behold, if ever there were sorrow like My sorrow, which was done unto Me, wherewith the Lord did afflict Me in the day of the fierceness of His wrath.

At the very reading or hearing of which verse, there is none but will presently conceive, it is the voice of a party in great extremity. In great extremity two ways: 1. First, in such distress as never was any, "If ever there were sorrow like My sorrow;" 2. And then in that distress, having none to regard Him; "Have ye no regard, all ye?"

To be afflicted, and so afflicted as none ever was, is very much. In that affliction, to find none to respect him or care for him, what can be more? In all our sufferings, it is a comfort to us that we have a sicut;* that nothing has befallen us, but such as others have felt the like. But here, si fuerit sicut; "If ever the like were"—that is, never the like was.

Again, in our greatest pains it is a kind of ease, even to find some regard. Naturally we desire it, if we cannot be delivered,* if we cannot be relieved, yet to be pitied. It sheweth there be yet some that are touched with the sense of our misery, that wish us well, and would give us ease if they could. But this Afflicted here findeth not so much, neither the one nor the other; but is even as He were an out-cast both of Heaven and earth. Now verily an heavy case, and worthy to be put in this book of Lamentations.

I demand then, "Of whom speaketh the Prophet this? of himself, or of some other?" This I find; there is not any of the ancient writers but do apply, yea in a manner appropriate, this speech to our Saviour Christ. And that this very day, the day of His Passion, truly termed here the day of God’s wrath, and wheresoever they treat of the Passion, ever this verse cometh in. And to say the truth, to take the words strictly as they lie, they cannot agree, or be verified of any but of Him, and Him only. For though some other, not unfitly, may be allowed to say the same words, it must be in a qualified sense; for in full and perfect propriety of speech, He and none but He. None can say, neither Jeremy, nor any other, si fuerit dolor Meus, as Christ can; no day of wrath like to His day, no sorrow 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 cannot be denied but they be set down by Jeremy in the person of his own people, being then come to great misery; and of the holy city, then laid waste and desolate by the Chaldees.* What then? Ex Ægypto vocavi Filium Meum, "out of Egypt have I called My Son,"* was literally spoken of this people too, yet is by the Evangelist applied to our Saviour Christ.* "My God, my God, why hast Thou forsaken me?" at the first uttered by David; yet the same words our Saviour taketh Himself,* and that more truly and properly, than ever David could; and of those of David’s, and of these of Jeremy’s, there is one and the same reason.

Of all which the ground is that correspondence which is between Christ, and the Patriarchs, Prophets, and people before Christ,* of whom the Apostle’s rule is, omnia in figurâ contingebant illis; "that they were themselves types," and their sufferings forerunning figures of the great suffering of the Son of God. Which maketh Isaac’s offering, and Joseph’s selling, and Israel’s calling from Egypt, and that complaint of David’s, and this of Jeremy’s, appliable to Him; that He may take them to Himself, and the Church ascribe them to Him, and that in more fitness of terms, and more fulness of truth, than they were at the first spoken by David, or Jeremy, 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 have done before, to the present occasion of this time; which requireth some such Scripture to be considered by us as doth belong to His Passion, Who this day poured out His most precious Blood, as the only sufficient price of the dear purchase of all our redemptions.

Be it then to us, as to them it was, and as most properly it is, the speech of the Son of God, as this day hanging on the cross, to a sort of careless people, that go up and down without any manner of regard of these His sorrows and sufferings, so worthy of all regard. "Have ye no regard? O all ye that pass by the way, consider and behold, if ever there were sorrow like to my sorrow, which was done unto me, wherewith the Lord afflicted me in the day of the fierceness of His wrath."

Here is a complaint, and here is a request. A complaint that we have not, a request that we would have the pains and Passions of our Saviour Christ in some regard. For first He complaineth, and not without cause, "Have ye no regard?" And then, as willing to forget their former neglect, so they will yet do it, He falleth to entreat, "O consider and behold!"

And what is that we should consider? The sorrow which He suffereth, and in it two things; the quality, and the cause. 1. The quality, Si fuerit sicut; ‘if ever 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, doth all this to Him. Which cause will not leave us, till it have led us to another cause in ourselves, and to another yet in Him; all which serve to ripen us to regard.

These two then specially we are moved to regard. 1. Regard is the main 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. Certainly the Passion, if it were throughly considered, would be duly regarded. Consider then.

So the points are two: 1. The quality, and 2. the cause of His suffering. And the duties two: 1. To consider, and regard; 2. So to consider that we regard them, and Him for them.

"Have ye no regard," &c.? To ease this complaint, and to grant this request, we are to regard; and that we may regard, we are to consider the pains of His Passion. Which, that we may reckon no easy common matter of light moment, to do or not to do as we list; first, a general stay is made of all passengers, this day. For, as it were from His cross, doth our Saviour address this His speech to them that go to and fro, the day of His Passion, without so much as entertaining a thought, or vouchsafing a look that way. O vos qui transitis! "O you that pass by the way," stay and consider. To them frameth He His speech, that pass by; to them, and to them all, O vos omnes, qui transitis, "O all ye that pass by the way, stay and consider."

Which very stay of His sheweth it to be 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 go thus to and fro, may well intend it, they have little else to do. But to except none, not some special person, is hard. What know we their haste? their occasions may be such, and so urgent, as they cannot stay. Well, what haste, what business soever, pass not by, stay though. As much to say as, Be they never so great, your occasions; they are not, they cannot be so great as this. How urgent soever, this is more, and more to be intended. The regard of this is worthy the staying of a journey. It is worth the considering of those, that have never so great affairs in hand. So material is this sight in His account. Which serveth to shew the exigence of this duty. But as for this point, it needeth not be stood upon to us here at this time; we are not going by, we need not be stayed, we have stayed all other our affairs to come hither, and here we are all present before God, to have it set before us, that we may consider it. Thither then let us come.

That which we are called to behold and consider, is His sorrow. And sorrow is a thing which of itself nature inclineth us to behold,* "as being ourselves in the body," which may be one day in the like sorrowful ease. Therefore will every good eye turn itself, and look upon them that lie in distress.* Those two in the Gospel that passed by the wounded man, before they passed by him, though they helped him not as the Samaritan did, yet they looked upon him as he lay.* But, this party here lieth not, He is lift up as the serpent in the wilderness, that unless we turn our eyes away purposely, we can neither will nor choose but behold Him.

But because, to behold and not to consider is but to gaze, and gazing the Angel blameth in the Apostles themselves,* we must do both—both "behold" and "consider;" look upon with the eye of the body, that is "behold;" and look into with the eye of the mind, that is "consider." So saith the Prophet here. And the very same doth the Apostle advise us to do. First, ἀφορᾷν, to look upon Him, that is, to "behold,"* and then ἀναλογίζεσθαι, to think upon Him, that is, to "consider" His sorrow. Sorrow sure would be considered.

Now then, because as the quality of the sorrow is, accordingly it would be considered—for if it be but a common sorrow the less will serve, but if it be some special, some very heavy ease, 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 elevate it to the highest point, there is upon His sorrow set a si fuerit sicut, a note of highest eminency; for si fuerit sicut, are words that have life in them, and are able to quicken our consideration, if it be not quite dead; for by them we are provoked, as it were, to "consider," and considering to see whether ever any sicut may be found to set by it, whether ever any like it.

For if never any, our nature is to regard things exceeding rare and strange; and such as the like whereof is not else to be seen. Upon this point then, there is a ease made, as if He should say, ‘if ever the like, regard not this;’ but if never any, be like yourselves in other things, and vouchsafe this, if not your chiefest, yet some regard.

To enter this comparison, and to shew it for such. That are we to do, three sundry ways; for three sundry ways, in three sundry words, are these sufferings of His here expressed, all three within the compass of the verse.

The first is מכאוב, Mac-ob, which we read "sorrow," taken from a wound or stripe, as all do agree.

The second is עולל, Gholcl; we read "Done to me," taken from a word that signifieth melting in a furnace, as St. Hierome noteth out of the Chaldee, who so translateth it.

The third is הוגה, Hoga, where we read afflicted, from a word which importeth renting off, or bereaving. The old Latin turneth it Vindemiavit me, as a vine whose fruit is all plucked off. The Greek, with Theodoret, ἀπεφύλλισέ με, as a vine or tree whose leaves are all beaten off, and is left naked and bare.

In these three are comprised His sufferings—wounded, melted, and bereft leaf and fruit, that is, all manner of comfort.

Of all that is penal, or can be suffered, the common division is, sensus et damni, grief for that we feel, or for that we forego. For that we feel in the two former, wounded in body, melted in soul; for that we forego in the last, bereft all, left neither fruit nor so much as a leaf to hang on Him.

According to these three, to consider His sufferings, and to begin first with the first. The pains of His body, His wounds and His stripes.

Our very eye will soon tell us no place was left in His body, where He might be smitten and was not. His skin and flesh rent with the whips and scourges, His hands and feet wounded with the nails, His head with the thorns, His very heart with the spear-point; all His senses, all His parts laden with whatsoever wit or malice could invent. His blessed body given as an anvil to be beaten upon with the violent hands of those barbarous miscreants, till they brought Him into this case of si fuerit sicut.* For Pilate’s Ecce Homo! his shewing Him with an Ecce, as if He should say, Behold, look if ever you saw the like rueful spectacle; this very shewing of his sheweth plainly, He was then come into woeful plight—so woeful as Pilate verily believed His very sight so pitiful, as it would have moved the hardest heart of them all to have relented and said, This is enough, we desire no more. And this for the wounds of His body, for on this we stand not.

In this one peradventure some sicut may be found, in the pains of the body; but in the second, the sorrow of the soul, I am sure, none. And indeed, the pain of the body is but the body of pain; the very soul of sorrow and pain is the soul’s sorrow and pain. Give me any grief, save the grief of the mind,* saith the Wise Man; for, saith Solomon, "The spirit of a man will sustain all his other infirmities, but a wounded spirit, who can bear?" And of this, this of His soul, I dare make a ease, Si fuerit sicut.

"He began to be troubled in soul,"* saith St. John; "to be in an agony,"* saith St. Luke; "to be in anguish of mind and deep distress,"* saith St. Mark. To have His soul round about on every side environed with sorrow,* and that sorrow to the death. Here is trouble, anguish, agony, sorrow, and deadly sorrow; but it must be such, as never the like: so it was too.

The estimate whereof we may take from the second word of melting,* that is, from His sweat in the garden; strange, and the like whereof was never heard or seen.

No manner violence offered Him in body, no man touching Him or being near Him; in a cold night, for they were fain to have a fire within doors, lying abroad in the air and upon the cold earth, to be all of a sweat, and that sweat to be blood; and not as they call it diaphoreticus, ‘a thin faint sweat,’ but grumosus, ‘of great drops;’ and those so many, so plenteous, as they went through His apparel and all; and through all streamed to the ground, and that in great abundance;—read, enquire, and consider, si fuerit sudor sicut sudor iste; ‘if ever there were sweat like this sweat of His.’ Never the like sweat certainly, and therefore never the like sorrow. Our translation is, "Done unto Me;" but we said the word properly signifieth, and so S. Hierome and the Chaldee paraphrast read it, "melted Me." And truly it should seem by this fearful sweat of His He was near some furnace, the feeling whereof was able to cast Him into that sweat, and to turn His sweat into drops of blood. And sure it was so; for see, even in the very next words of all to this verse, He complaineth of it;* Ignem misit in ossibus meis, "that a fire was sent into His bones" which melted Him, and made that bloody sweat to distil from Him. That hour, what His feelings were, it is dangerous to define; we know them not, we may be too bold to determine of them. To very good purpose it was, that the ancient Fathers of the Greek Church in their Liturgy, after they have recounted all the particular pains, as they are set down in His Passion, and by all, and by every one of them, called for mercy, do after all shut up all with this, Διʼ ἀγνωστῶν κόπων καὶ βασάνων ἐλέησον καὶ σῶσον ἡμᾶς, ‘By Thine unknown sorrows and sufferings, felt by Thee, but not distinctly known by us, Have mercy upon us, and save us!’

Now, though this suffice not, nothing near, yet let it suffice, the time being short, for His pains of body and soul. For those of the body, it may be some may have endured the like; but the sorrows of His soul are unknown sorrows, and for them none ever have, ever have or ever shall suffer the like, the like, or near the like in any degree.

And now to the third. It was said before, to be in distress, such distress as this was, and to find none to comfort, nay not so much as to regard Him, is all that can be said to make His sorrow a non sicut. Comfort is it by which, in the midst of all our sorrows, we are confortati, that is strengthened and made the better able to bear them all out. And who is there, even the poorest creature among us, but in some degree findeth some comfort, or some regard at some body’s hands? For if that be not left, the state of that party is here in the third word said to be like the tree, whose leaves and whose fruit are all beaten off quite, and itself left bare and naked both of the one and of the other.

And such was our Saviour’s case in these His sorrows this day, and that so as what is left the meanest of the sons of men, was not left Him, not a leaf. Not a leaf! Leaves I may well call all human comforts and regards, whereof He was then left clean desolate.* 1. "His own," 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 with Him," "His blood be upon us and our children." It is they that in the midst of His sorrows shake their head at Him,* and cry,* "Ah, thou wretch;" they that in His most disconsolate estate cry Eli,* Eli, in most barbarous manner, deride Him and say,* "Stay, and you shall see Elias come presently and take Him down." And this was their regard.

But these were but withered leaves. They then that on earth were nearest Him of all, the greenest leaves and likest to hang on, and to give Him some shade; even of them some bought and sold Him, others denied and forswore Him, but all fell away, and forsook Him. Ἀπεφύλλισέ με, saith Theodoret, not a leaf left.

But leaves are but leaves, and so are all earthly stays. The fruit then, the true fruit of the Vine indeed, the true comfort in all heaviness, is desuper, ‘from above,’ is divine consolation. But Vindemiavit Me, saith the Latin text;—even that was, in this His sorrow, this day bereft Him too. And that was His most sorrowful complaint of all others; not that His friends upon earth, but that His Father from Heaven had forsaken Him; that neither Heaven nor earth yielded Him any regard, but that between the passioned powers of His soul, and whatsoever might any ways refresh Him, there was a traverse drawn, and He left in the state of a weather-beaten tree, all desolate and forlorn. Evident, too evident, by that His most dreadful cry, which at once moved all the powers in Heaven and earth,* "My God, My God, why hast Thou forsaken Me?" Weigh well that cry, consider it well, and tell me, si fuerit clamor sicut clamor iste, ‘if ever there were cry like that of His:’ never the like cry, and therefore never the like sorrow.

It is strange, very strange, that of none of the martyrs the like can be read, who yet endured most exquisite pains in their martyrdoms; yet we see with what courage, with what cheerfulness, how even singing, they are reported to have passed through their torments. Will ye know the reason? St. Augustine setteth it down: martyres non eripuit, sed nunquid deseruit? ‘He delivered not His martyrs, but did He forsake them?’ He delivered not their bodies, but He forsook not their souls, but distilled into them the dew of His heavenly comfort, an abundant supply for all they could endure. Not so here. Vindemiavit Me, saith the Prophet; Dereliquisti Me, saith He Himself;—no comfort, no supply at all.

Leo it is that first said it, and all antiquity allow of it, Non solvit unionem, sed subtraxit visionem.* ‘The union was not dissolved: true, but the beams, the influence was restrained,’ and for any comfort from thence His soul was even as a scorched heath-ground, without so much as any drop of dew of divine comfort; as a naked tree—no fruit to refresh Him within, no leaf to give Him shadow without; the power of darkness let loose to afflict Him, the influence of comfort restrained to relieve 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 will not reach it. And though to draw it so far as some do, is little better than blasphemy, yet on the other side to shrink it so short as other some do, cannot be but with derogation to His love, Who, to kindle our love and loving 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. Whereof, if it please you to take a view even of the Person thus wounded, thus afflicted and forsaken, you shall then have a perfect non sicut. And indeed the Person is here a weighty circumstance, it is thrice repeated—Meus, Mihi, Me, and we may not leave it out. For as is the Person, so is the Passion; and any one, even the very least degree of wrong or disgrace, offered to a person of excellency, is more than a hundred times more to one of mean condition; so weighty is the circumstance of the person. Consider then how great the Person was; and I rest fully assured here we boldly challenge and say, si fuerit sicut.

Ecce Homo! saith Pilate first: a Man He is as we are, and were He but a Man,* nay, were He not a Man, but some poor dumb creature, it were great ruth to see Him so handled as He was.

"A Man," saith Pilate, and a "just Man," saith Pilate’s wife. "Have thou nothing to do with that just Man."* And that is one degree farther. For though we pity the punishment even of malefactors themselves, yet ever most compassion we have of them that suffer and be innocent.* And He was innocent; Pilate and Herod, and "the prince of this world,"* His very enemies, being His judges.

Now among the innocent, the more noble the person, the more heavy the spectacle. And never do our bowels yearn so much as over such.* "Alas, alas for that noble Prince," saith this Prophet;—the style of mourning for the death of a great personage. And He that suffered here is such, even a principal Person among the sons of men, of the race royal, descended from Kings.* Pilate styled Him so in his title, and he would not alter it.

Three degrees. But yet we are not at our true quantus. For He is yet more, more than the highest of the sons of men, for He is the Son of the Most High God. Pilate saw no farther but Ecce Homo!* the centurion did, vere Filius Dei erat Hic,* "now truly This was the Son of God." And here all words forsake us, and every tongue becometh speechless.

We have no way to express it but a minore ad majus;—thus. Of this book, the book of Lamentations, one special occasion was the death of King Josias; but behold a greater than Josias is here.

Of King Josias, as a special reason of mourning, the Prophet saith,* Spiritus oris nostri, christus Domini, "the very breath of our nostrils, the Lord’s anointed," for so are all good Kings in their subjects’ accounts, he is gone. But behold, here is not christus Domini, but Christus Dominus, "the Lord’s christ,"* but the "Lord Christ Himself;" and that not coming to an honourable death in battle as Josias did, but to a most vile reproachful death, the death of malefactors in the highest degree. And not slain outright as Josias was, but mangled and massacred in most pitiful strange manner; wounded in Body, wounded in Spirit, left utterly desolate. O consider this well, and confess the case is truly put, si fuerit Dolor sicut Dolor meus! Never, never the like person; and if as the person is, the passion be, never the like Passion to His.

It is truly affirmed, that any one, even the least drop of blood, even the least pain, yea of the body only, of this so great a Person, any Dolor with this Meus, had been enough to make a non sicut of it. That is enough, but that is not all; for add now the three other degrees; add 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 ever be. It is far above all that ever was or can be, abyssus est. Men may drowsily hear it and coldly affect it, but principalities and powers stand abashed at it. And for the quality both of the Passion and of the Person, that never the like, thus much.

Now to proceed to the cause and to consider it, for without it we shall have but half a regard, and scarce that. Indeed, set the cause aside, and the passion, as rare as it is, is yet but a dull and heavy sight, we list not much look upon spectacles of that kind, though never so strange, they fill us full of pensive thoughts and make us melancholic. And so doth this, till upon examination of the cause we find it toucheth us near; and so near, so many ways, as we cannot choose but have some regard of it.

What was done to Him we see. Let there now be a quest of enquiry to find who was doer of it. Who? who but the "power of darkness," wicked Pilate, bloody Caiaphas,* the envious Priests, the barbarous soldiers? None of these are returned here. We are too low by a great deal, if we think to find it among men. Quæ fecit Mihi Deus, ‘it was God That did it.’ An hour of that day was the hour of the "power of darkness;" but the whole day itself, is said here plainly, 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 in wrath. This was in His wrath. In His wrath God is not alike to all; some He afflicteth in His more gentle and mild, others in His fierce wrath. This was in the very fierceness of His wrath. His sufferings, His sweat, 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 us still, and will not leave us in any point, not to the end.

The cause then in God was wrath. What caused this wrath? God is not wroth but with sin, nor grievously wroth but with grievous sin. And in Christ there was no grievous sin; nay, no sin at all. God did it, the text is plain. And in His fierce wrath He did it. For what cause? For, God forbid, God should do as did Annas the high-priest,* cause Him to be smitten without cause!* God forbid, saith Abraham, "the Judge of the world should do wrong" to any! To any, but specially to His own Son, that His Son, of Whom with thundering voice from Heaven He testifieth, all His joy and delight were in Him,* "in Him only He was well-pleased." And how then could His wrath wax hot to do all this unto Him?

There is no way to preserve God’s justice, and Christ’s innocency both, but to say as the Angel said of Him to the Prophet Daniel,* "The Messias shall be slain," ואין לו ve-en-lo, "shall be slain but not for Himself." "Not for Himself?" For whom then? For some others. He took upon Him the person of others, and so doing, justice may have her course and proceed.

Pity it is to see a man pay that he never took; 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 silly poor lamb 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 sin in Himself, yet as a surety, as a sacrifice, may justly suffer for others, if He will take upon Him their persons; and so God may justly give way to His wrath against Him.

And who be those others? The Prophet Esay telleth us, and telleth it us seven times over for failing,* "He took upon Him our infirmities, and bare our maladies. He was wounded for our iniquities, and broken for our transgressions: the chastisement of our peace was upon Him, and with His stripes were we healed. All we as sheep were gone astray, and turned every man to his own way; and the Lord hath laid upon Him the iniquity of us all." "All," "all," even those that pass to and fro, and for all this regard neither Him nor His Passion.

The short is, it was we that for our sins, our many great and grievous sins,—Si fuerit sicut, the like whereof never were,—should have sweated this sweat and have cried this cry; should have been smitten with these sorrows by the fierce wrath of God, had not He stepped between the blow and us, and latched it in His own body and soul, even the dint of the fierceness of the wrath of God. O the non sicut of our sins, that could not otherwise be answered!

To return then a true verdict. It is we—we, wretched sinners that we are—that are to be found the principals in this act, and those on whom we seek to shift it, to drive it from ourselves, Pilate and Caiaphas and the rest, but instrumental causes only. And it is not the executioner that killeth the man properly, that is, they; no, nor the judge, which is God in this case; only sin, solum peccatum homicida est, ‘sin only is the murderer,’ to say the truth, and our sins the murderers of the Son of God; and the non sicut of them the true cause of the non sicut both of God’s wrath, and of His sorrowful sufferings.

Which bringeth home this our text to us, even into our own bosoms, and applieth it most effectually to me that speak and to you that hear, to every one of us, and that with the Prophet Nathan’s application; Tu es homo, "Thou art the man," even thou,* for whom God in "His fierce wrath" thus afflicted Him. Sin then was the cause on our part why we, or some other for us.

But yet what was the cause, why He on His part? what was that that moved Him thus to become our surety, and to take upon Him our debt and danger? that moved Him thus to lay upon His soul a sacrifice for our sin? Sure,* oblatus est quia voluit, saith Esay again, "Offered He was for no other cause, but because He would." For unless He would, He needed not. Needed not for any necessity of justice, for no lamb was ever more innocent; nor for any necessity of constraint, for twelve legions of Angels were ready at His command, but because He would.

And why would He? No reason can be given but because He regarded us:—Mark that reason. And what were we? Verily, utterly unworthy even His least regard, not worth the taking up, not worth 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 us; and yet He would regard us that so little regard Him. For when He saw us a sort of forlorn sinners, non prius natos quam damnatos, ‘damned as fast as born,’ as being "by nature children of wrath,"* and yet still "heaping up wrath against the day of wrath," by the errors of our life, till the time of our passing hence; and then the "fierce wrath of God" ready to overwhelm us,* and to make us endure the terror and torments of a never dying death, another non sicut yet: when, I say, He was in this case, He was moved with compassion over us and undertook all this for us. Even then in His love He regarded us, and so regarded us that He regarded not Himself, to regard us.

Bernard saith most truly, Dilexisti me Domine magis quam Te, quando mori voluisti pro me: ‘In suffering all this for us Thou shewedst, Lord, that we were more dear to Thee, that Thou regardest us more than Thine ownself;’ and shall this regard find no regard at our hands?

It was sin then, and the heinousness of sin in us, that provoked wrath and the fierceness of His wrath in God; it was love, and the greatness of His love in Christ, that caused Him to suffer the sorrows, and the grievousness of these sorrows, and all for our sakes.

And indeed, but only to testify the non sicut of this His love, all this needed not that was done to Him. One, any one, even the very least of all the pains He endured, had been enough; enough in respect of the Meus, enough 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 unto God, is God. But if little had been suffered, little would the love have been thought that suffered so little, and as little regard would have been had of it. To awake our regard then, or to leave us excuseless, if we continue regardless, all this He bare for us; that he might as truly make a case of Si fuerit amor sicut amor Meus, as He did before of Si fuerit dolor sicut dolor Meus. We say we will regard love; if we will, here it is to regard.

So have we the causes, all three: 1. Wrath in God; 2. Sin in ourselves; 3. Love in Him.

Yet have we not all we should. For what of all this? What good? Cui bono? That, that, is it indeed that we will regard if any thing, as being matter of benefit, the only thing in a manner the world regardeth, which bringeth us about to the very first words again. For the very first words which we read, "Have ye no regard?" are in the original, לוא אליכם lo alechem, which the Seventy turn, word for word, οὐ πρὸς ὑμᾶς; and the Latin likewise, nonne ad vos pertinet? Pertains it not to you, that you regard it no better? For these two, pertaining and regarding, are folded one in another, and go together so commonly as one is taken often for the other. Then to be sure to bring us to regard, he urgeth this: "Pertains not all this to you?" Is it not for your good? Is not the benefit yours? Matters of benefit, they pertain to you, and without them love and all the rest may pertain to whom they will.

Consider then the inestimable benefit that groweth unto you from this incomparable love. It is not impertinent this, even this, that to us hereby all is turned about clean contrary; that "by His stripes we are healed," by His sweat we refreshed, by His forsaking we received to grace. That this day, to Him the day of the fierceness of God’s wrath, is to us the day of the fulness of God’s favour, as the Apostle calleth it,* "a day of salvation." In respect of that He suffered, I deny not, an evil day, a day of heaviness; but in respect of that which He by it hath obtained for us, it is as we truly call it a good day, a day of joy and jubilee. For it doth not only rid us of that wrath which pertaineth to us for our sins; but farther, it maketh that pertain to us whereto we had no manner of right at all.

For not only by His death as by the death of our sacrifice, by the blood of His cross as by the blood of the paschal lamb,* the destroyer passeth over us, and we shall not perish; but also by His death,* as by the death of our High Priest—for He is Priest and Sacrifice both—we are restored from our exile, even to our former forfeited estate in the land of Promise. Or rather, as the Apostle saith,* non sicut delictum sic donum; not to the same estate, but to one nothing like it, that is, one far better than the estate our sins bereft us. For they deprived us of Paradise, a place on earth; but by the purchase of His blood we are entitled to a far higher, even the Kingdom of Heaven; and His blood,* not only the blood of "remission," to acquit us of our sins, but "the blood of the Testament too," to bequeath us and give us estate in that Heavenly inheritance.

Now whatsoever else, this I am sure is a non sicut, as that which the eye by all it can see, the ear by all it can hear, the heart by all it can conceive, cannot pattern it, or set the like by it. "Pertains not this unto us" 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 have we considered and seen, not so much as in this sight we might or should, but as much as the time will give us leave. And now lay all these before you, every one of them a non sicut of itself; the pains of His body esteemed by Pilate’s Ecce; the sorrows of His soul, by His sweat in the garden; the comfortless estate of His sorrows, by His cry on the cross; and with these, His Person, as being the Son of the Great and Eternal God. Then join to these the cause: in God, "His fierce wrath;" in us, our heinous sins deserving it; in Him, His exceeding great love, both suffering that for us which we had deserved, and procuring for us that we could never deserve; making that to appertain to Himself which of right pertained to us, and making that pertain to us which pertained to Him only, and not to us at all but by His means alone. And after their view in several, lay them all together, so many non sicuts into one, and tell me if His complaint be not just and His request most reasonable.

Yes sure, His complaint is just, "Have ye no regard?" None? and yet never the like? None? and it pertains unto you? "No regard?" As if it were some common ordinary matter, and the like never was? "No regard?" As if it concerned you not a whit, and it toucheth you so near? As if He should say, Rare things you regard, yea, though they no ways pertain to you: this is exceeding rare, and will you not regard it? Again, things that nearly touch you you regard, though they be not rare at all: this toucheth you exceeding near, even as near as your soul toucheth you, and will you not yet regard it? Will neither of these by itself move you? Will not both these together move you? What will move you? Will pity? Here is distress never the like. Will duty? Here is a Person never the like. Will fear? Here is wrath never the like. Will remorse? Here are sins never the like. Will kindness? Here is love never the like. Will bounty? Here are benefits never the like. Will all these? Here they be all, all above any sicut, all in the highest degree.

Truly the complaint is just, it may move us; it wanteth no reason, it may move; and it wanteth no affection in the delivery of it to us, on His part to move us. Sure it moved Him exceeding much; for among all the deadly sorrows of His most bitter Passion, this, even this, seemeth to be His greatest of all, and that which did most affect Him, even the grief of the slender reckoning most men have it in; as little respecting Him, as if He had done or suffered nothing at all for them. For lo, of all the sharp pains He endureth He complaineth not, but of this He complaineth, of no regard; that which grieveth Him most, that which most He moaneth is this. It is strange He should be in pains, such pains as never any was, and not complain Himself of them, but of want of regard only. Strange, He should not make request, O deliver Me, or relieve Me! But only, O consider and regard Me! In effect as if He said, None, no deliverance, no relief do I seek; regard I seek. And all that I suffer, I am content with it, I regard it not, I suffer most willingly, if this I may find at your hands, regard.

Truly, this so passionate a complaint may move us, it moved all but us; for most strange of all it is, that all the creatures in Heaven and earth seemed to hear this His mournful complaint, and in their kind to shew their regard of it. The sun in Heaven shrinking in his light, the earth trembling under it, the very stones cleaving in sunder, as if they had sense and sympathy of it, and sinful men only not moved with it. And yet it was not for the creatures this was done to Him, to them it pertaineth not; but for us it was, and to us it doth. And shall we not yet regard it? shall the creature, and not we? shall we not?

If we do not, it may appertain to us, but we pertain not to it; it pertains to all but all pertain not to it. None pertain to it but they that take benefit by it; and none take benefit by it no more than by the brazen serpent, but they that fix their eye on it. Behold, consider, and regard it; the profit, the benefit is lost without regard.

If we do not, as this was a day of God’s "fierce wrath" against Him, only for regarding us; so there is another day coming, and it will quickly be here,* a day of like "fierce wrath" against us, for not regarding Him. "And who regardeth the power of His wrath?" He that doth, will surely regard this.

In that day, there is not the most careless of us all but shall cry as they did in the Gospel, Domine, non ad Te pertinet, si perimus?* "Pertains it not to Thee, carest Thou not that we perish?" Then would we be glad to pertain to Him and His Passion. Pertains it to us then, and pertains it not now? Sure now it must, if then it shall.

Then to give end to this complaint, let us grant Him His request, and regard His Passion. Let the rareness of it, the nearness to us, let pity or duty, fear or remorse, love or bounty; any of them or all of them; let the justness of His complaint, let His affectionate manner of complaining of this and only this, let the shame of the creatures’ regard, let our profit or our peril, let something prevail with us to have it in some regard.

Some regard! Verily, as His sufferings, His love, our good by them are, so should our regard be 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 ever the regard should arise.

But God help us poor sinners, and be merciful unto us! Our regard is a non sicut indeed, but it is backward, and in a contrary sense; that is, no where so shallow, so short, or so soon done. It should be otherwise, it should have our deepest consideration this, and our highest regard.

But if that cannot be had, our nature is so heavy, and flesh and blood so dull of apprehension in spiritual 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 ways to shew we make account of it, to withdraw ourselves, to void our minds of other matters, to set this before us, to think upon it, to thank Him for it, to regard Him, and stay and see whether He will regard us or no. Sure He will,* and we shall feel our "hearts pricked" with sorrow, by consideration of the cause in us—our sin; and again,* "warm within us," by consideration of the cause in Him—His love; till by some motion of grace He answer us, and shew that our regard is accepted of Him.

And this, as at all other times, for no day is amiss but at all times some time to be taken for this duty, so specially on this day; this day, which we hold holy to the memory of His Passion, this day to do it; to make this day, the day of God’s wrath and Christ’s suffering, a day to us of serious consideration and regard of them both.

It is kindly to consider opus diei in die suo, ‘the work of the day in the day it was wrought;’ and this day it was wrought. This day therefore, whatsoever business be, to lay them aside a little; whatsoever our haste, yet to stay a little, and to spend a few thoughts in calling to mind and taking to regard what this day the Son of God did and suffered for us; and all for this end, that what He was then we might not be, and what He is now we might be for ever.

Which Almighty God grant we may do, more or less, even every one of us, according to the several measures of His grace in us!

Andrewes, L. (1841). Ninety-Six Sermons (Vol. 2). Oxford: John Henry Parker. (Public Domain)

Good Friday 1597 Bishop Lancelot Andrewes

Good Friday 1597 Bishop Lancelot Andrewes

Good Friday 1597 — Bishop Lancelot Andrewes

Zechariah 12:10

And they shall look upon Me, Whom they have pierced.

That great and honourable person the Eunuch, sitting in his chariot, and reading a like place of the Prophet Esay, asketh St. Philip. "I pray thee,* Of Whom speaketh the Prophet this? of himself, or some other?" A question very material, and to great good purpose, and to be asked by us in all prophecies. For knowing who the party is, we shall not wander in the Prophet’s meaning.

Now, if the Eunuch had been reading this of Zachary, as then he was that of Esay, and had asked the same question of St. Philip, he would have made the same answer. And as he out of those words took occasion, so may we out of these take the like, to preach Jesus unto them. For neither of himself, nor of any other, but of Jesus, speaketh the Prophet this;* and "the testimony of Jesus is the spirit of this prophecy."

That so it is the Holy Ghost is our warrant, Who in St. John’s Gospel reporting the Passion, and the last act of the Passion—this opening of the side, and piercing of the heart—our Saviour Christ saith plainly, that in the piercing the very words of the prophecy were fulfilled,* Respicient in Me Quem transfixerunt.

Which term of piercing we shall the more clearly conceive, if with the ancient writers, we sort it with the beginning of Psalm 22. the Psalm of the Passion. For, in the very front or inscription of this Psalm, our Saviour Christ is compared cervo matutino, "to the morning hart;" that is, a hart roused early in the morning, as from His very birth He was by Herod, hunted and chased all His life long, and this day brought to His end, and, as the poor deer, stricken and pierced through side, heart, and all; which is it we are here willed to behold.

There is no part of the whole course of our Saviour Christ’s life or death but it is well worthy our looking on, and from each part in it there goeth virtue to do us good; but of all other parts, and above them all, this last part of His piercing is here commended unto our view. Indeed, how could the Prophet commend it more, than in avowing it to be an act of grace, as in the fore part of this verse he doth? Effundam super cos Spiritum Gratiæ, et respicient, &c.* as if he should say; If there be any grace in us, we will think it worth the looking on.

Neither doth the Prophet only, but the Apostle also, call us unto it,* and willeth us what to "look unto" and regard, "Jesus the Author and Finisher of our faith." Then specially, and in that act, when for "the joy of our salvation set before Him He endured the cross, and despised the shame;" that is, in this spectacle, when He was pierced.

Which surely is continually, all our life long, to be done by us, and at all times some time to be spared unto it; but if at other times, most requisite at this time, this very day which we hold holy to the memory of His Passion, and the piercing of His precious side. That, though on other days we employ our eyes otherwise, this day at least we fix them on this object, respicientes in Eum. This day, I say, which is dedicated to none other end,* but even to lift up the Son of Man, as Moses did the serpent in the wilderness, that we may look upon Him and live; when every Scripture that is read soundeth nothing but this unto us, when by the office of preaching Jesus Christ is lively described in our sight, and as the Apostle speaketh,* is "visibly crucified among us;" when in the memorial of the Holy Sacrament,* "His death is shewed forth until He come," and the mystery of this His piercing so many ways, so effectually represented before us. This prophecy therefore, if at any time, at this time to take place, Respicient in Me, &c.

The principal words are but two, and set down unto us in two points. I. The sight itself, that is, the thing to be seen; II. and the sight of it, that is, the act of seeing or looking. Quem transfixerunt is the object, or spectacle propounded. Respicient in Eum, is the act or duty enjoined.

Of which the object though in place latter, in nature is the former, and first to be handled; for that there must be a thing first set up, before we can set our eyes to look upon it.

Of the object generally, first. Certain it is, that Christ is here meant: St. John hath put us out of doubt for that point. And Zachary here could have set down His name, and said, Respice in Christum; for Daniel before had named his name, Occidetur Messias;* and Zachary, being after him in time, might have easily repeated it. But it seemed good to the Holy Ghost and to him, rather to use a circumlocution; and suppressing His name of Christ, to express Him by the style or term, Quem transfixerunt. Which being done by choice, must needs have a reason of the doing, and so it hath.

1. First, the better to specify and particularize the Person of Christ, by the kind, and most peculiar circumstance, of His death.* Esay had said, Morietur, "Die He shall, and lay down His soul an offering for sin." 2. Die—but what death? a natural or a violent?* Daniel tells us, Occidetur; He shall die, not a natural, but a violent death. 3. But many are slain after many sorts, and divers kinds there be of violent deaths. The Psalmist, the more particularly to set it down, describeth it thus:* "They pierced My hands and My feet;" which is only proper to the death of the Cross. 4. Die, and be slain, and be crucified. But sundry else were crucified; and therefore the Prophet here, to make up all, addeth, that He should not only be crucifixus, but transfixus; not only have His hands and His feet, but even His heart pierced too. Which very note severs Him from all the rest, with as great particularity as may be; for that, though many besides at other times, and some at the same time with Him were crucified, yet the side and the heart of none was opened, but His, and His only.

2. Secondly, as to specify Christ Himself in Person, and to sever Him from the rest; so in Christ Himself, and in His Person, to sever from the rest of His doings and sufferings, what that is that chiefly concerneth us, and we specially are to look to; and that is this day’s work—Christ pierced. St. Paul doth best express this:* "I esteemed," saith he, "to know nothing among you, save Jesus Christ, and Him crucified." That is, the perfection of our knowledge is Christ; the perfection of our knowledge in, or touching Christ, is the knowledge of Christ’s piercing. This is the chief sight; nay, as it shall after appear, in this sight are all sights; so that know this, and know all. This generally.

Now, specially. In the object, two things offer themselves; 1. The Passion, or suffering itself, which was, to be "pierced." 2. And the Persons, by whom. For if the Prophet had not intended the Persons should have had their respect too, he might have said Respicient in Eum Qui transfixus est;—which passive would have carried the Passion itself full enough—but so he would not, but rather chose to say, Quem transfixerunt; which doth necessarily imply the piercers themselves too. So that we must needs have an eye in the handling, both to the fact, and to the persons, 1. quid, and 2. quibus, both what, and of whom.

In the Passion, we first consider the degree; for transfixerunt is a word of gradation, more than fixerunt, or suffixerunt, or confixerunt either. Expressing unto us the piercing, not with whips and scourges; nor of the nails and thorns, but of the spear-point. Not the whips and scourges, wherewith His skin and flesh were pierced; nor the nails and thorns wherewith His feet, hands, and head were pierced; but the spear-point which pierced, and went through, His very heart itself; for of that wound,* of the wound in His heart, is this spoken. Therefore trans is here a transcendent—through and through; through skin and flesh, through hands and feet, through side and heart, and all; the deadliest and deepest wound, and of highest gradation.

Secondly, as the preposition trans hath his gradation of divers degrees, so the pronoun me hath his generality of divers parts; best expressed in the original. "Upon Me;" not, upon My body and soul. "Upon Me" Whose Person, not Whose parts, either body without, or soul within; but "upon Me," Whom wholly, body and soul, quick and dead, "they have pierced."

Of the body’s piercing there can be no question, since no part of it was left unpierced. Our senses certify us of that—what need we farther witness?

Of the soul’s too, it is as certain, and there can be no doubt of it neither; that we truly may affirm; Christ, not in part, but wholly, was pierced. For we should do injury to the sufferings of our Saviour, if we should conceive by this piercing none other but that of the spear.

And may a soul then be pierced? Can any spear-point go through it? Truly Simeon saith to the blessed Virgin by way of prophecy,* that "the sword should go through her soul," at the time of His Passion. And as the sword through hers, so I make no question but the spear through His. And if through hers which was but anima compatientis, through His much more, which was anima patientis; since compassion is but passion at rebound. Howbeit, it is not a sword of steel, or a spear-head of iron, that entereth the soul, but a metal of another temper; the dint whereof no less goreth and woundeth the soul in proportion, than those do the body. So that we extend this piercing of Christ farther than to the visible gash in His side, even to a piercing of another nature, whereby not His heart only was stabbed, but His very spirit wounded too.

The Scripture recounteth two, and of them both expressly saith, that they both pierce the soul. The Apostle saith it by sorrow:* "And pierced themselves through with many sorrows."* The Prophet, of reproach: "There are whose words are like the pricking of a sword;" and that to the soul both, for the body feels neither. With these, even with both these, was the soul of Christ Jesus wounded.

For sorrow—it is plain through all four Evangelists; Undique tristis est anima Mea usque ad mortem!* "My soul is environed on every side with sorrow,* even to the death." Cœpit Jesus tædere et pavere,* "Jesus began to be distressed and in great anguish."* Factus in agoniâ, "being cast into an agony."* Jam turbata est anima Mea; "Now is My soul troubled." Avowed by them all, confessed by Himself. Yea, that His strange and never else heard of sweat—drops of blood plenteously issuing from Him all over His body, what time no manner of violence was offered to His body, no man then touching Him, none being near Him; that blood came certainly from some great sorrow wherewith His soul was pierced. And that His most dreadful cry, which at once moved all the powers of Heaven and earth,* "My God, My God, &c." was the voice of some mighty anguish, wherewith His soul was smitten; and that in other sort, than with any material spear. For derelinqui a Deo—the body cannot feel it, or tell what it meaneth. It is the soul’s complaint, and therefore without all doubt His soul within Him was pierced and suffered, though not that which—except charity be allowed to expound it—cannot be spoken without blasphemy. Not so much, God forbid! yet much, and very much, and much more than others seem to allow; or how much, it is dangerous to define.

To this edge of sorrow, if the other of piercing despite be added as a point, as added it was, it will strike deep into any heart; especially, being wounded with so many sorrows before. But the more noble the heart, the deeper; who beareth any grief more easily than this grief, the grief of a contumelious reproach.* "To persecute a poor distressed soul, and to seek to vex Him that is already wounded at the heart," why, it is the very pitch of all wickedness; the very extremity that malice can do, or affliction can suffer. And to this pitch were they come, when after all their wretched villanies and spittings, and all their savage indignities in reviling Him most opprobriously, He being in the depth of all His distress, and for very anguish of soul crying, Eli, Eli, &c., they stayed those that would have relieved him; and void of all humanity then scorned,* saying; "Stay, let alone, let us see if Elias will now come and take Him down." This barbarous and brutish inhumanity of theirs, must needs pierce deeper into His soul, than ever did the iron into His side.

To all which if we it add, not only that horrible ingratitude of theirs, there by Him seen, but ours also no less than theirs by Him foreseen at the same time; who make so slender reckoning of these His piercings, and, as they were a matter not worth the looking on, vouchsafe not so much as to spend an hour in the due regard and meditation of them; nay, not that only, but farther by incessant sinning, and that without remorse, do most unkindly requite those His bitter pains, and as much as in us lies,* "even crucify afresh the Son of God, making a mock of Him and His piercings." These I say, for these all and every of them in that instant were before His eyes, must of force enter into, and go through and through His soul and spirit; that what with those former sorrows, and what with these after indignities, the Prophet might truly say of Him, and He of Himself in Me, "upon Me;" not whose body or whose soul, but whom entirely and wholly, both in body and soul, alive and dead, they have pierced and passioned this day on the cross.

Of the persons;—which, as it is necessarily implied in the word, is very properly incident to the matter itself. For it is usual, when one is found slain as here, to make enquiry, By whom he came by his death. Which so much the rather is to be done by us, because there is commonly an error in the world, touching the parties that were the causes of Christ’s death. Our manner is, either to lay it on the soldiers, that were the instruments; or if not upon them, upon Pilate the judge that gave sentence; or if not upon him, upon the people that importuned the judge; or lastly, if not upon them, upon the Elders of the Jews that animated the people; and this is all to be found by our quest of enquiry.

But the Prophet here indicted others. For by saying, "They shall look," &c., "Whom they have pierced," he intendeth by very construction, that the first and second "They," are not two, but one and the same parties. And that they that are here willed to look upon Him, are they and none other that were the authors of this fact, even of the murder of Jesus Christ. And to say truth, the Prophet’s intent is no other but to bring the malefactors themselves that pierced Him, to view the body and the wounded heart of Him, "Whom they have so pierced."

In the course of justice we say, and say truly, when a party is put to death, that the executioner cannot be said to be the cause of his death; nor the sheriff, by whose commandment he doth it; neither yet the judge by whose sentence; nor the twelve men by whose verdict; nor the law itself, by whose authority it is proceeded in. For, God forbid we should indict these, or any of these, of murder. Solum peccatum homicida; sin, and sin only, is the murderer. Sin, I say, either of the party that suffereth; or of some other, by whose means, or for whose cause, he is put to death.

Now, Christ’s own sin it was not that He died for. That is most evident.* Not so much by His own challenge, Quis ex vobis arguit Me de peccato?* as by the report of His judge, who openly professed that he had examined Him, and "found no fault in Him." "No, nor yet Herod," for being sent to him and examined by him also, nothing worthy death was found in Him.* And therefore, calling for water and washing his hands he protesteth his own innocency of the blood of this "Just Man;" thereby pronouncing Him Just, and void of any cause in Himself of His own death.

It must then necessarily be the sin of some others, for whose sake Christ Jesus was thus pierced. And if we ask, who those others be? or whose sins they were? the Prophet Esay tells us,* Posuit super Eum iniquitates omnium nostrûm, "He laid upon Him the transgressions of us all;" who should, even for those our many, great, and grievous transgressions, have eternally been pierced, in body and soul, with torment and sorrows of a never-dying death, had not He stepped between us and the blow, and received it in His own body; even the dint of the wrath of God to come upon us. So that it was the sin of our polluted hands that pierced His hands, the swiftness of our feet to do evil that nailed His feet, the wicked devices of our heads that gored His head, and the wretched desires of our hearts that pierced His heart. We that "look upon," it is we that "pierced Him;" and it is we that "pierced Him," that are willed to "look upon Him." Which bringeth it home to us, to me myself that speak, and to you yourselves that hear; and applieth it most effectually to every one of us, who evidently seeing that we were the cause of this His piercing, if our hearts be not too hard, ought to have remorse to be pierced with it.

When, for delivering to David a few loaves, Abimelech and the Priests were by Saul put to the sword, if David did then acknowledge with grief of heart and say,* "I, even I, am the cause of the death of thy father and all his house;"—when he was but only the occasion of it, and not that direct neither—may not we, nay ought not we much more justly and deservedly say of this piercing of Christ our Saviour, that we verily, even we, are the cause thereof, as verily we are, even the principals in this murder; and the Jews and others, on whom we seek to derive it, but only accessories and instrumental causes thereof. Which point we ought as continually, so seriously to think of; and that no less than the former. The former, to stir up compassion in ourselves, over Him that thus was pierced; the latter, to work deep remorse in our hearts, for being authors of it. That He was pierced, will make our bowels melt with compassion over Christ. That He was pierced by us that look on Him, if our hearts be not "flint," as Job saith, or as "the nether mill-stone,"* will breed remorse over ourselves, wretched sinners as we are.

The act followeth in these words; Respicient in Eum. A request most reasonable, to "look upon Him"—but "to look upon Him," to bestow but a look and nothing else, which even of common humanity we cannot deny, Quia non aspicere despicere est. It argueth great contempt, not to vouchsafe it the cast of our eye, as if it were an object utterly unworthy the looking toward. Truly, if we mark it well, nature itself of itself inclineth to this act. When Amasa treacherously was slain by Joab, and lay weltering in his blood by the way side, the story saith that not one of the whole army, then marching by,* but when he came at him, "stood still and looked on him."

In the Gospel, the party that goeth from Jerusalem to Jericho was spoiled and wounded and lay drawing on, though the Priest and Levite that passed near the place relieved him not, as the Samaritan after did; yet it is said of them, they "went near and looked on,"* and then passed on their way. Which desire is even natural in us; so that even nature itself inclineth us to satisfy the Prophet.

Nature doth, and so doth Grace too. For generally we are bound to "regard the work of the Lord,* and to consider the operations of His hands;" and specially this work, in comparison whereof God Himself saith, the former works of His "shall not be remembered,* nor the things done of old once regarded."

Yea Christ Himself, pierced as He is, inviteth us to it. For in the Prophet here it is not in Eum, but in Me; not ‘on Him,’ but "on Me Whom they have pierced." But more fully in Jeremy; for, to Christ Himself do all the ancient writers apply, and that most properly, those words of the Lamentation;* "Have ye no regard all ye that pass by this way? Behold and sec, if there be any sorrow like My sorrow, which is done unto Me, wherewith the Lord hath afflicted Me in the day of His fierce wrath."

Our own profit, which is wont to persuade well, inviteth us;* for that as from the brazen serpent no virtue issued to heal but unto them that steadily beheld it, so neither doth there from Christ but upon those that with the eye of faith have their contemplation on this object; who thereby draw life from Him, and without it may and do perish, for all Christ and His Passion.

And if nothing else move us, this last may, even our danger. For the time will come when we ourselves shall desire, that God looking with an angry countenance upon our sins, would turn His face from them and us, and look upon the face of His Christ, that is, respicere in Eum; which shall justly be then denied us, if we ourselves could never be gotten to do this duty, respicere in Eum, when it was called for of us. God shall not look upon Him at ours, Whom we would not look upon at His request.

In the act itself are enjoined three things: 1. That we do it with attention; for it is not Me, but in Me; not only "upon Him," but "into Him," 2. That we do it oft, again and again, with iteration; for respicient is re-aspicient. Not a single act, but an act iterated. 3. That we cause our nature to do it, as it were, by virtue of an injunction, per actum elicitum, as the schoolmen call it. For in the original it is in the commanding conjugation, that signifieth, facient se respicere, rather than respicient.

First then, not slightly, superficially or perfunctorily, but steadfastly, and with due attention, to "look upon Him." And not to look upon the outside alone, but to look into the very entrails; and with our eye to pierce Him That was thus pierced. In Eum beareth both.

1. "Upon Him" if we "look," we shall see so much as Pilate shewed of Him;—ecce Homo, that He is a Man. And if He were not a man, but some other unreasonable creature, it were great ruth to see Him so handled.

2. Among men we less pity malefactors, and have most compassion on them that be innocent. And He was innocent, and deserved it not, as you have heard, His enemies themselves being His judges.

3. Among those that be innocent, the more noble the person, the greater the grief, and the more heavy ever is the spectacle. Now if we consider the verse of this text well, we shall see it is God Himself and no man that here speaketh, for to God only it belongeth to "pour out the Spirit of grace," it passeth man’s reach to do it; so that, if we look better upon Him, we shall see as much as the Centurion saw, that this party thus pierced "is the Son of God."* The Son of God slain!* Surely he that hath done this deed "is the child of death," would every one of us say; Et tu es homo, "Thou art the man," would the Prophet answer us. You are they, for whose sins the Son of God hath His very heart-blood shed forth. Which must needs strike into us remorse of a deeper degree than before; that not only it is we that have pierced the party thus found slain, but that this party, whom we have thus pierced, is not a principal person among the children of men, but even the only-begotten Son of the Most High God. Which will make us cry out with St. Augustine, O amaritudo peccati mei, ad quam tollendam necessaria fuit amaritudo tanta! ‘Now sure, deadly was the bitterness of our sins, that might not be cured, but by the bitter death and blood-shedding Passion of the Son of God.’ And this may we see looking upon Him.

But now then, if we look in Eum, "into Him," we shall see yet a greater thing, which may raise us in comfort, as far as the other cast us down. Even the bowels of compassion and tender love, whereby He would and was content to suffer all this for our sakes.* For that, whereas "no man had power to take His life from Him," for He had power to have commanded twelve legions of Angels in His just defence;* and without any Angel at all, power enough of Himself with His Ego sum, to strike them all to the ground;* He was content notwithstanding all this, to lay down His life for us sinners. The greatness of which love passeth the greatest love that man hath; for "greater love than this hath no man, but to bestow his life for his friends,"* whereas He condescended to lay it down for His enemies. Even for them that sought His death, to lay down His life, and to have His blood shed for them that did shed it; to be pierced for His piercers. Look how the former in Eum worketh grief, considering the great injuries offered to so great a Personage; so, to temper the grief of it, this latter in Eum giveth some comfort, that so great a Person should so greatly love us, as for our sakes to endure all those so many injuries, even to the piercing of His very heart.

Secondly, respicient, that is, re-aspicient; not once or twice, but oftentimes to look upon it; that is, as the Prophet saith here, iteratis vicibus, to look again and again; or, as the Apostle saith, recogitare,* "to think upon it over and over again," as it were to dwell in it for a time. In a sort, with the frequentness of this our beholding it, to supply the weakness and want of our former attention. Surely, the more steadily and more often we shall fix our eye upon it, the more we shall be inured; and being inured, the more desire to do it. For at every looking some new sight will offer itself, which will offer unto us occasion, either of godly sorrow, true repentance, sound comfort, or some other reflection, issuing from the beams of this heavenly mirror. Which point, because it is the chief point, the Prophet here calleth us to, even how to look upon Christ often, and to be the better for our looking; it shall be very agreeable to the text, and to the Holy Ghost’s chief intent, if we prove how, and in how diverse sorts, we may with profit behold and "look upon Him" Whom thus we have "pierced."

First then, looking upon Him, we may bring forth for the first effect that which immediately followeth this text itself in this text, Et plangent Eum:—Respice et plange. First, ‘look and lament,’ or mourn; which is indeed the most kindly and natural effect of such a spectacle. "Look upon Him that is pierced," and with looking upon Him be pierced thyself; respice et transfigere. A good effect of our first look, if we could bring it forth. At leastwise, if we cannot respice et transfigere, ‘look and be pierced,’ yet that it might be respice et compungere, ‘that with looking on Him we might be "pricked in our hearts," ’* and have it enter past the skin, though it go not clean through. Which difference in this verse the Prophet seemeth to insinuate, when first he willeth us to mourn as for one’s only son, with whom all is lost. Or, if that cannot be had, to mourn as for a first-begotten son, which is though not so great, yet a great mourning; even for the first-begotten, though other sons be left.

And,* in the next verse, if we cannot reach to natural grief, yet he wisheth us to mourn with a civil; even with such a lamentation as was made for Josias. And behold a greater than Josias is here. Coming not, as he, to an honourable death in battle, but to a most vile death, the death of a malefactor; and not, as Josias, dying without any fault of theirs, but mangled and massacred in this shameful sort for us, even for us and our transgressions. Verily, the dumb and senseless creatures had this effect wrought in them, of mourning at the sight of His death; in their kind sorrowing for the murder of the Son of God. And we truly shall be much more senseless than they, if it have in us no work to the like effect. Especially, considering it was not for them He suffered all this, nor they no profit by it, but for us it was, and we by it saved; and yet they had compassion, and we none. Be this then the first.

Now, as the first is respice et transfigere, ‘look upon Him and be pierced;’ so the second may be, and that fitly, respice et transfige, ‘look upon Him and pierce;’ and pierce that in thee that was the cause of Christ’s piercing, that is, sin and the lusts thereof. For as men that are pierced indeed with the grief of an indignity offered, withal are pricked to take revenge on him that offers it, such a like affection ought our second looking to kindle in us, even to take a wreak or revenge upon sin, quia fecit hoc, ‘because it hath been the cause of all this.’ I mean, as the Holy Ghost termeth it, a mortifying or crucifying; a thrusting through of our wicked passions and concupiscences, in some kind of repaying those manifold villanies, which the Son of God suffered by means of them. At leastwise, as before, if it kindle not our zeal so far against sin, yet that it may slake our zeal and affection to sin; that is, respice ne respicias, respice Christum ne respicias peccatum. That we have less mind, less liking, less acquaintance with sin, for the Passion-sake. For that by this means we do in some sort spare Christ, and at least make His wounds no wider; whereas by affecting sin anew we do what in us lieth to crucify Him afresh, and both increase the number, and enlarge the wideness of His wounds.

It is no unreasonable request, that if we list not wound sin, yet seeing Christ hath wounds enough, and they wide and deep enough, we should forbear to pierce Him farther, and have at least this second fruit of our looking upon Him; either to look and to pierce sin, or to look and spare to pierce Him any more.

Now, as it was sin that gave Him these wounds, so it was love to us that made Him receive them, being otherwise able enough to have avoided them all. So that He was pierced with love no less than with grief, and it was that wound of love made Him so constantly to endure all the other. Which love we may read in the palms of His hands, as the Fathers express it out of Esay 49:16;* for "in the palms of His hands He hath graven us," that He might not forget us. And the print of the nails in them, are as capital letters to record His love towards us. For Christ pierced on the cross is liber charitatis, ‘the very book of love’ laid open before us. And again, this love of His we may read in the cleft of His heart. Quia clavus penetrans factus est nobis clavis reserans, saith Bernard, ut patcant nobis viscera per vulnera;* ‘the point of the spear serves us instead of a key, letting us through His wounds see His very bowels,’ the bowels of tender love and most kind compassion, that would for us endure to be so entreated. That if the Jews that stood by said truly of Him at Lazarus’ grave,* Ecce quomodo dilexit eum! when He shed a few tears out of His eyes; much more truly may we say of Him, Ecce quomodo dilexit nos! seeing Him shed both water and blood, and that in great plenty, and that out of His heart.

Which sight ought to pierce us with love too, no less than before it did with sorrow. With one, or with both, for both have power to pierce; but specially love, which except it had entered first and pierced Him, no nail or spear could ever have entered. Then let this be the third, respice et dilige; ‘look and be pierced with love of Him’ that so loved thee, that He gave Himself in this sort to be pierced for thee.

And forasmuch as it is Christ His Ownself That, resembling His Passion on the cross to the brazen serpent lift up in the wilderness, maketh a correspondence between their beholding and our believing—for so it is John 3:14.—we cannot avoid,* but must needs make that an effect too; even respice et crede. And well may we believe and trust Him, Whom looking a little before we have seen so constantly loving us. For the sight of that love maketh credible unto us, whatsoever in the whole Scripture is affirmed unto us of Christ, or promised in His Name; so that believe it, and believe all. Neither is there any time wherein with such cheerfulness or fulness of faith we cry unto Him,* "My Lord, and My God," as when our eye is fixed upon "the print of the nails, and on the hole in the side" of Him that was pierced for us. So that this fourth duty Christ Himself layeth upon us, and willeth us from His own mouth, respice et crede.

And believing this of Him, what is there the eye of our hope shall not look for from Him? What would not He do for us, That for us would suffer all this? It is St. Paul’s argument,* "If God gave His Son for us, how shall He deny us any thing with Him?" That is, respice et spera. ‘Look upon Him, and His heart opened, and from that gate of hope promise thyself, and look for all manner of things that good are.’ Which our expectation is reduced to these too: 1. The deliverance from evil of our present misery; 2. and the restoring to the good of our primitive felicity. By the death of this undefiled Lamb, as by the yearly Passover, look for and hope for a passage out of Egypt, which spiritually is our redemption from the servitude of the power of darkness. And as by the death of the Sacrifice we look to be freed from whatsoever evil, so by the death of the High Priest look we for and hope for restitution to all that is good; even to our forfeited estate in the land of Promise which is Heaven itself, where is all joy and happiness for evermore. Respice et spera, ‘look and look for;’ by the Lamb that is pierced to be freed from all misery, by the High Priest that is pierced fruition of all felicity.

Now, inasmuch as His heart is pierced, and His side opened; the opening of the one, and the piercing of the other, is to the end somewhat may flow forth. To which end, saith St. Augustine, Vigilanti verbo usus est Apostolus, ‘the Apostle was well advised when he used the word opening;’* for there issued out "water and blood," which make the sixth effect, Respice et recipe. Mark it running out, and suffer it not to run waste, but receive it.* Of the former, the water, the Prophet speaketh in the first words of the next chapter,* that out of His pierced side God "opened a fountain of water to the House of Israel for sin and for uncleanness;" of the fulness whereof we all have received in the Sacrament of our Baptism. Of the latter, the blood, which the Prophet,* in the ninth chapter before, calleth "the blood of the New Testament," we may receive this day; for it will run in the high and holy mysteries of the Body and Blood of Christ. There may we be partakers of the flesh of the Morning Hart,* as upon this day killed. There may we be partakers of "the cup of salvation,"* "the precious blood" "which was shed for the remission of our sins."* Our part it shall be not to account "the blood of the Testament an unholy thing,"* and to suffer it to run in vain for all us, but with all due regard to receive it so running, for even therefore was it shed. And so to the former to add this sixth, Respice et recipe.

And shall we alway receive grace, even streams of grace issuing from Him That is pierced, and shall there not from us issue something back again, that He may look for and receive from us that from Him have, and do daily, receive so many good things? No doubt there shall, if love which pierced Him have pierced us aright. And that is, no longer to hold you with these effects, Respice et retribue. For it will even behove us, no less than the Psalmist, to enter into the consideration of quid retribuam.* Especially since we by this day both see and receive that, which he and many others desired to see, and receive, and could not.* Or if we have nothing to render,* yet ourselves to return with the Samaritan, and falling down at His feet, with a loud voice, to glorify His goodness, Who finding us in the estate that other Samaritan found the forlorn and wounded man, healed us by being wounded Himself, and by His own death restored us to life. For all which His kindness if nothing will come from us, not so much as a kind and thankful acknowledgment, we are certainly worthy He should restrain the fountain of His benefits, which hitherto hath flowed most plenteously, and neither let us see nor feel Him any more.

But I hope for better things—that love, such and so great love, will pierce us, and cause both other fruits, and especially thoughts of thankfulness to issue from us. Thus many, and many more if the time would serve, but thus many several uses may we have of thus many several respects, or reflexed lookings upon Him Whom we have pierced.

Thirdly, facient se respicere. For the Holy Ghost did easily foresee, we would not readily be brought to the sight, or to use our eyes to so good an end. Indeed, to flesh and blood it is but a dull and heavy spectacle. And neither willingly they begin to look upon it, and having begun are never well till they have done and look off of it again. Therefore is the verb by the Prophet put into this conjugation of purpose, which to turn in strict propriety is respicere se facient, rather than respicient. ‘They shall procure or cause, or even enjoin or enforce themselves to look upon it;’ or, as one would say, look that they look upon it.

For some new and strange spectacle, though vain and idle, and which shall not profit us how strange soever, we cause ourselves sometimes to take a journey, and besides our pains are at expenses too to behold them. We will not only look upon, but even cause ourselves to look upon vanities; and in them, we have the right use of facient se respicere. And why should we not take some pains, and even enjoin ourselves to look upon this, being neither far off, nor chargeable to come to, and since the looking on it may so many ways so mainly profit us?* Verily it falleth out oft, that of Christ’s; violenti rapiunt illud, nature is not inclined, and where it is not inclined, force must be offered, which we call in schools actum elicitum. Which very act by us undertaken for God, and as here at His word, is unto Him a sacrifice right acceptable. Therefore facias, or fac facias; ‘do it willingly, or do it by force.’ Do it, I say, for done it must be. Set it before you and look on it; or if you list not, remove it, and set it full before you: though it be not with your ease, respice, ‘look back upon it’ with some pain; for one way or other, look upon it we must.

The necessity whereof, that we may the better apprehend it, it will not be amiss we know, that these words are in two sundry places two sundry ways applied.* 1. Once by St. John in the Gospel, 2. and the second time again by Christ Himself in the Revelation. By St. John to Christ at His first coming, suffering as our Saviour upon the cross. By Christ to Himself at His second coming, sitting as our Judge upon His throne, in the end of the world:* "Behold He cometh in the clouds, and every eye shall see Him, yea, even they that pierced Him;" et plangent se super Eum omnes gentes terræ. The meaning whereof is, Look upon Him here if you will; enjoin yourselves if you think good, either here or somewhere else; either now or then, look upon Him you shall. And they which put this spectacle far from them here, and cannot endure to "look upon Him Whom they have pierced," et plangere Eum, "and be grieved for Him," while it is time; a place and time shall be, when they shall be enforced to look upon Him, whether they will or no, et plangent se super Eum, ‘and be grieved for themselves,’ that they had no grace to do it sooner. Better compose themselves to a little mourning here, with some benefit to be made by their beholding, than to be drawn to it there when it is too late, and when all their looking and grieving will not avail a whit. For there respicientes respiciet, et despicientes despiciet; ‘His look shall be amiable to them that have respected His piercing here, and dreadful on the other side to them that have neglected it.’ And as they that have inured themselves to this looking on here,* shall in that day "look up and lift up their heads with joy, the day of their redemption being at hand;" so they that cannot bring themselves to look upon Him here, after they once have looked upon Him there, shall not dare to do it the second time, but cry to the mountains, "Fall upon us, and to the hills,* Hide us from the face of Him That sits upon the throne." Therefore, respicient is no evil counsel. No, though it be facient se respicere.

In a word, if thus causing ourselves to fix our eyes on Him we ask, How long we shall continue so doing, and when we may give over? let this be the answer; Donec totus fixus in corde, Qui totus fixus in cruce. Or if that be too much or too hard, yet saltem, ‘at the least,’ respice in Illum donce Ille te respexerit, ‘Look upon Him till He look upon you again.’ For so He will.* He did upon Peter, and with His look melted him into tears. He that once and twice before denied Him and never wept, because Christ looked not on him, then denied and Christ looked on him, and "he went out and wept bitterly." And if to Peter thus He did, and vouchsafed him so gracious a regard, when Peter not once looked toward Him, how much more shall He not deny us like favour, if by looking on Him first we provoke Him in a sort to a second looking on us again, with the Prophet, saying; Proposui Dominum coram me,* ‘I have set Thee, O Lord, before me;’* and again, Respice in me, &c. "O look Thou upon me, and be merciful unto me, as Thou usest to do to those that love Thy Name." "That love Thy Name," which is Jesus, "a Saviour;" and which love that sight wherein most properly Thy Name appeareth, and wherein Thou chiefly shewest Thyself to be Jesus "a Saviour."

And to conclude, if we ask, How we shall know when Christ doth thus respect us? Then truly, when fixing both the eyes of our meditation "upon Him That was pierced,"—as it were one eye upon the grief, the other upon the love wherewith He was pierced, we find by both, or one of these, some motion of grace arise in our hearts; the consideration of His grief piercing our hearts with sorrow, the consideration of His love piercing our hearts with mutual love again. The one is the motion of compunction which they felt, who when they heard such things "were pricked in their hearts."* The other, the motion of comfort which they felt, who, when Christ spake to them of the necessity of His piercing, said; "Did we not feel our hearts warm within us?"* That, from the shame and pain He suffered for us; this, from the comforts and benefits He thereby procured for us.

These have been felt at this looking on, and these will be felt. It may be at the first, imperfectly, but after with deeper impression; and that of some, with such as nemo scit, ‘none knoweth,’ but He that hath felt them. Which that we may endeavour to feel, and endeavouring may feel, and so grow into delight of this looking, God, &c.


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