whose body, when she once got free from the nails, she kissed, and embraced with entertainments of the nearest vicinity, that could be expressed by a person that was holy and sad, and a mother weeping for her dead son.

38. But she was highly satisfied with her own meditations, that now that great mystery, determined, by Divine predestination, before the beginning of all ages, was fulfilled in her son; and the passion, that must needs be, was accomplished": she, therefore, first bathes his cold body with her warm tears, and makes clean the surface of the wounds, and, delivering a winding napkin to Joseph of Arimathæa, gave to him in charge to enwrap the body, and embalm it, to compose it to the grave, and do it all the rites of funeral, having first exhorted him to a public confession of what he was privately, till now: and he obeyed the counsel of so excellent a person, and ventured upon the displeasure of the Jewish rulers, and "went confidently to Pilate, and begged the body of Jesus." And "Pilate gave him" the power of it.

39." Joseph, therefore, takes the body, binds his face with a napkin," washes the body, anoints it with ointment, enwraps it in a composition of " myrrh and aloes, and puts it into a new tomb, which he, for himself, had hewn out of a rock," (it not being lawful, among the Jews, to inter a condemned person in the common cemeteries :) for all these circumstances were in "the Jews' manner of burying." But when the sun was set, "the chief Priests and Pharisees went to Pilate, telling him that Jesus, whilst he was living, foretold his own resurrection upon the third day; and, lest his disciples should come and steal the body, and say he was risen from the dead," desired that "the sepulchre might be ɛecured" against the danger of any such imposture. Pilate gave them leave to do their pleasure, even to the satisfaction of their smallest scruples. They, therefore, "sealed the grave, rolled a great stone at the mouth of it," and, as an ancient tradition says, bound it about with labels of iron, and "set a watch" of soldiers, as if they had intended to have made it surer than the decrees of fate, or the neverfailing laws of Nature.

• Beda de Locis Sanctis, c. 2. Niceph. lib. i. c. 32.

Ad SECTION XV.

Considerations of some preparatory Accidents before the Entrance of Jesus into his Passion.

1. HE that hath observed the story of the life of Jesus, cannot but see it, all the way, to be strewed with thorns and sharp-pointed stones; and although, by the kisses of his feet, they became precious and salutary, yet they procured to him sorrow and disease: it was 66 meat and drink to him to do his Father's will," but it was "bread of affliction, and rivers of tears to drink;" and, for these, he thirsted like the earth after the cool stream. For so great was his perfection, so exact the conformity of his will, so absolute the subordination of his inferior faculties to the infinite love of God, which sat regent in the court of his will and understanding, that, in this election of accidents, he never considered the taste, but the goodness, never distinguished sweet from bitter, but duty and piety always prepared his table. And, therefore, now knowing that his time, determined by the Father, was nigh, he hastened up to Jerusalem; "he went before" his disciples, saith St. Mark," and they followed him trembling and amazed;" and yet, before that, even then when his brethren observed he had a design of publication of himself, he suffered them "to go before him, and went up, as it were, in secret." For so we are invited to martyrdom, and suffering in a Christian cause, by so great an example : the holy Jesus is gone before us, and it were a holy contention, to strive whose zeal were forwardest in the designs of humiliation and self-denial; but it were also well, if, in doing ourselves secular advantage, and promoting our worldly interest, we should follow him, who was ever more distant from receiving honours than from receiving a painful death. Those affections, which dwell in sadness, and are married to grief, and lie at the foot of the cross, and trace the sad steps of Jesus, have the wisdom of recollection, the tempers of sobriety, and are the best imitations of Jesus, and securities against the levity of a dispersed and a vain spirit. This was intimated by many of the disciples of Jesus, in the days of the Spirit, and, when they had "tasted of the good

word of God, and the powers of the world to come;" for then we find many ambitious of martyrdom, and that have laid stratagems and designs, by unusual deaths, to get a crown. The soul of St. Lawrence was so scorched with ardent desires of dying for his Lord, that he accounted the coals of his gridiron but as a julep, or the aspersion of cold water, to refresh his soul; they were chill as the Alpine snows, in respect of the heats of his diviner flames. And if these lesser stars shine so brightly, and burn so warmly, what heat of love may we suppose to have been in the Sun of Righteousness? If they went fast toward the crown of martyrdom, yet we know that the Holy Jesus went before them all: no wonder that "he cometh forth as a bridegroom from his chamber, and rejoiceth as a giant to run his course."

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2. When the disciples had overtaken Jesus, he begins to them a sad homily upon the old text of suffering, which he had, well nigh for a year together, preached upon; but because it was an unpleasing lesson, so contradictory to those interests, upon the hopes of which they had entertained themselves, and spent all their desires, they could by no means understand it for an understanding, prepossessed with a fancy, or an unhandsome principle, construes all other notions to the sense of the first; and whatsoever contradicts it, we think it an objection, and that we are bound to answer it. But now that it concerned Christ to speak so plainly, that his disciples, by what was to happen within five or six days, might not be scandalized, or believe it happened to Jesus without his knowledge and voluntary entertainment, he tells them of his sufferings, to be accomplished in this journey to Jerusalem. And here the disciples shewed themselves to be but men, full of passion and indiscreet affection; and the bold Galilean, St. Peter, took the boldness to dehort his Master from so great an infelicity; and met with a reprehension so great, that neither the Scribes, nor the Pharisees, nor Herod himself, ever met with its parallel: Jesus called him Satan; meaning, that no greater contradiction can be offered to the designs of God and his holy Son, than to dissuade us from suffering. And if we understood how great are the advantages of a suffering condition, we should think all our daggers gilt, and our pavements strewed with roses, and our halters silken, and the rack an instrument of pleasure,

and be most impatient of those temptations which seduce us into ease, and divorce us from the cross, as being opposite to our greatest hopes and most perfect desires. But still this humour of St. Peter's imperfection abides amongst us: he that breaks off the yoke of obedience, and unties the bands of discipline, and preaches a cheap religion, and presents heaven in the midst of flowers, and strews carpets softer than the Asian luxury in the way, and sets the songs of Sion to the tunes of Persian and lighter airs, and offers great liberty of living, and bondage under affection and sins, and reconciles eternity with the present enjoyment, he shall have his schools filled with disciples; but he that preaches the cross, and the severities of Christianity, and the strictnesses of a holy life, shall have the lot of his blessed Lord; he shall be thought ill of, and deserted.

3. Our blessed Lord, five days before his passion, sent his disciples to a village to borrow an ass, that he might ride in triumph to Jerusalem; he had none of his own; but yet he, who was so dear to God, could not want what was to supply his needs. It may be, God hath laid up our portion in the repositories of other men, and means to furnish us from their tables, to feed us from their granaries, and that their wardrobe shall clothe us; for it is all one to him to make a fish bring us money, or a crow to bring us meat, or the stable of our neighbour to furnish our needs of beasts. If he brings it to thy need as thou wantest it, thou hast all the good in the use of the creature which the owners can receive; and the horse which is lent me in charity does me as much ease, and the bread which is given me in alms feeds me as well, as the other part of it, which the good man, that gave me a portion, reserved for his own eating, could do to him. And if we would give God leave to make provisions for us in the ways of his own choosing, and not estimate our wants by our manner of receiving, being contented that God, by any of his own ways, will minister it to us, we should find our cares eased, and our content increased, and our thankfulness engaged, and all our moderate desires contented, by the satisfaction of our needs. For if God is pleased to feed me by my neighbour's charity, there is no other difference, but that God makes me an occasion of his ghostly good, as he is made the occasion of my temporal; and if we think it disparagement,

we may remember, that God conveys more good to him by me, than to me by him: and it is a proud impatience to refuse or to be angry with God's provisions, because he hath not observed my circumstances and ceremonies of election.

4. And now begins that great triumph, in which the holy Jesus was pleased to exalt his office, and to abase his person. He rode, like a poor man, upon an ass, a beast of burden and the lowest value, and yet it was not his own; and in that equipage he received the acclamations due to a mighty prince, to the Son of the eternal King; telling us, that the smallness of fortune, and the rudeness of exterior habiliments, and a rough wall, are sometimes the outsides of a great glory; and that when God means to glorify or do honour to a person, he needs no help from secular advantages. He hides great riches in renunciation of the world, and makes great honour break forth from the clouds of humility; and victory to arise from yielding, and the modesty of departing from our interest; and peace to be the reward of him, that suffers all the hostilities of men and devils. For Jesus, in this great humility of his, gives a great probation that he was the Messias, and the King of Sion; because no other king entered into those gates riding upon an ass, and received the honour of " Hosannah," in that unlikelihood and contradiction of unequal circum

stances.

5. The blessed Jesus had never but two days of triumph in his life; the one was on his transfiguration upon Mount Tabor; the other, this his riding into the holy city. But, that it may appear how little were his joys and present exterior complacencies; in the day of his transfiguration, Moses and Elias appeared to him, telling him what great things he was to suffer; and in this day of his riding to Jerusalem, he wet the palms with a dew sweeter than the moistures upon Mount Hermon, or the drops of manna: for, to allay the little warmth of a springing joy, he let down a shower of tears, weeping over undone Jerusalem in the day of his triumph, leaving it disputable whether he felt more joy or sorrow in the acts of love; for he triumphed to consider that the redemption of the world was so near, and wept bitterly that men would not be redeemed; his joy was great, to consider that himself was to suffer so great sadness for our good; and his sorrow was very great, to consider that we would not