Psalm 51.5 it will not be altogether lost labour to consider whether that Text will not admit of another genuine reading besides that which our Translators render The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred I was fashioned may as well be turned I have been afraid sore troubled grieved c. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In sin hath my mother conceived me may be read In sin hath my mother warmed me or Calefacta est mater de me my mother hath been warmed heated by me so Pagnin My mother hath brought me forth with sorrow and pain Cum dolere parturiit me mater so Symmachus and Aquila two of the ancientest Translators as Theodoret cites them So thaet the Text with the Context may admit this Paraphrastical reading i. e. Against thee thee only have I not my mother but I sinned taking all the shame and guilt upon himself not charging his Mother with the cause of his sin against Uriah and his Wife And now behold in by or for this iniquity viz. the sin of evil concupiscence as the Chaldee cals it the Original of his Actual sin I am exceedingly afflicted and very much grieved My Mother indeed brought me forth with sorrowfull labour and painfull Travel Gen. 3.16 for she hath sinned against thee and she perhaps being in sin conceived me But her sin was not the cause of my Adultery and Murther that was my own Act nor did her sin make me guilty for the child shall not bear the iniquity of the Father but when I had lusted I sinned and when I had committed the sin I became liable to the condemnation of death My father and mother are not to be blamed To this purpose Anselmus reasoneth the case If Adam saith he could not traduce or convey over his original Righteousness to his posterity neither could be transmit his original unrighteousness but he could not the one nor the other But this may seem to contradict what was said of Adams begetting Seth. Therefore I say that it is not in the Will and at the pleasure of man to beget Children which shall prove either good or bad however a good or a bad man may beget such as may be good or evil And they are good either as they continue as God made them or else by returning again into that state by Repentance and Faith in Christ or they are bad by consenting unto the motions aâ—d temptations of sin and Satan So Cain was not evil as he came out of Gods hands but as he was born and became a child of the devil That heat wherewith David warmed his mother as Pagnin reads it was not any sin of him in her womb for there the child doth not defile the mother but as they say the mother the child But his mother might well be troubled to see her son commit such hainous sins as Adultery and Murder and say as another doth Prov. 31.1,2,3,4 5. What my son the son of my womb Give not thy strength unto women c. It is not for thee O David my son it is not for thee to commit such wickedness against the Lord who hath saved thee from the Lion the Bear and the uncircumcised Philistin and hath made thee King over Israel it is not for thee so to requite thy God it doth not become thee I am sorry to hear such things of thee So that David might justly complain against himself and say Against thee only have I even I sinned and done this evil in thy fight for which I am now so greatly perplexed and for which my mother is incensed and so highly displeased with me What violence is offered to this Text and Context or to the general scope of the whole Scripture by this manner of reading I do not yet understand This might further be insisted upon but that I am not about a Treatise but a Preface I do not peremtorily and arrogantly impose these things but meekly offer them to the consideration of those who are more learned and illuminate if happily the Truth aud glory of God by this occasion may be brought more to light I know I have trod besides the beaten road but if curiosity and singularity rather then simplicity and integrity were my guides I should not adventure any further 7. Wherefore I rather take that place of the Prophet Ezek. 16. to signifie and demonstrate the corrupt fallen and sinfull state of man into which he is begotten by the deceitfull and destructive spirit after he hath received the natural life from his Parents Not denying but that literally and historically it holds forth the Idolatrous state into which Judah and Jerusalem were then degenerated Canaan signifieth Humility or a Merchant And this spiritual sense seems to be most aimed at by the Allegory For there is a time when we all wander into the land of Canaan when we are seduced by a voluntary shew of Humility Col. 2.18 to become Merchants for Heaven by our chosen Righteousness and legal works are rather Factors for Satan selling our selves to iniquity and sin for naught and parting with our precious souls for no money In this Cananitish Countrey we find ten native lusts answerable to the number of the Inbabitants in Canaan Gen. 15.19,20,21 standing in opposition to the ten Precepts and seed of God These disobedient properties are begotten by that Amorite the vain Talker great Pratler cruel Rebel that Father of lyes the Devil who was a lyar from the beginning who by his sleights and cunning craftiness fair speeches and subtile delusions lay in wait to beguil our first parents and cheat them of the pearl of their innocency being now an Amoritish father unto them begetting them into the disobedience and rebellion of his own nature having been himself a cursed Rebel before To this Amoritish father the Hittite our whorish heart the true Hittite being broken asunder from God joyneth and becomes a mother is bring forth the sinfull brood Lust when it hath conceived bringeth forth sin and when it is finished bringeth forth death James 1.15 And thus we come to be denominated sinners and Children of wrath And so neither do I deny original sin but grant there is a time for sin to have its original and beginning in us as it had in Adam 8. Thus we have found out mans sickness what it is how he catcheth it and is infected with it His Remedy and Recovery is there also described I spread my skirt over thee and covered thy nakedness yea I sware unto thee and entred into Covenant with thee saith the Lord God and thou becamest mine verse 8. The skirt wherewith God covereth us before he entreth into Covenant with us is the death of Christ the blood of the everlasting Covenant as will appear anon when the signification of the skirt shall be explained I have yet further to shew you that all our freedom from sin is by the death and blood of Christ whether we consider sin First In respect
persevere in iniquity inasmuch as God did suffer his innocent Son to be so cruelly and inhumanly dealt with for others sins Daughters of Jerusalem saith he weep not for me but for your selves i.e. Learn ye by my suffering what ye have deserved If this be done to me who am guiltless and harmless and blameless what shall be done to you who are faulty and guilty The Text follows 〈◊〉 27.51 And behold the Vail of the Temple was rent in twain from the top to the bottom and the earth did quake and the Rocks rent and the graves were opened and many bodies of Saints Which slept arose and came out of the graves aster his Resurrection and went into the Holy City and appeared unto many Hitherto we have seen the weak things of Christ Now his Majesty shines forth and shews it self discovering who what and how great a one he is that now hangeth on the tree Here then consider what mighty Signs and Wonders were wrought at the death of Christ For those signes do shew the Righteousness and Innocency of Christ and withall do reprove and condemn the hard hearts of unbelievers Men would not be troubled at the death of this man but lo the Elements are much disquiered at it Flinty stones were here softened yea broken and thou heart of flesh art thou turned into a stone dost thou stand gazing on the Passion of thy Lord and art nothing afflicted or moved thereat There are some who say we should be jocund and jovial laugh and be merry at the Passion of Christ Surely it was then no time for the Inhabitants of Jerusalem to laugh when Heaven and Earth were thus disturbed and moved at the death of Christ Indeed afterwards we may well rejoyce for the saving death of Christ as that by which we are redeemed from eternal death But nevertheless the same Passion ought to affect and move us as we are men unless we should altogether become inhumane and from men be degenerated into stones to say nothing of what great joy it might be unto us if we did but consider the cause of this miserable Death even our sins which ought bitterly to be bewailed in this Passion of Christ Now all these terrible Signs which are here described were both within and without the Temple and did manifestly declare the wrath of God against the unrighteousness of the whole world for the purging where of the most High Majestie gave his only begotten Son to die And because men would not acknowledge the same therefore the Elements publish it If these saith he should hold their peace the stones would cry out Besides by the Passion of Christ and after it God intended to make a great alteration in the world Which alteration these Signs did foreshew and usher in 1. The Vail of the Temple was rent to shew that by the death of Christ the Holies of Holies are revealed that by Christ there is an open entrance for us unto God that the way to the Temple of God is made open and plain that the flaming Sword is removed from Paradise that the Wall of partition is broken down that those things that separated us from God are taken out of the way that what was hid and kept close before Ephes 3. is now made known to wit that the Gentiles should be co-heirs copartners and incorporated and become one body with the Jews Finally that all shadows and figures were now ceased and that the Truth it self was come and did shine forth Therefore the Vail of the Temple was rent So that now we may look into the Sanctuary which the Vail hindered before The Mysteries of the Kingdom of God which in the Old Testament were vailed and covered are now brought to light by Christ who came a Light into the world Henceforth therefore the Gentiles may behold the Mysterie of God that is they may acknowledge and learn the word and truth of God because the Vail is rent and the Jew is not better then the Gentile Would to God also that Vail that is upon the hearts of the Jews were spiritually rent that they might truly both hear and understand the Scripture 2 Cor 3. And that they also might acknowledge Jesus Christ Origen speaks of a twofold Vail as Paul also doth the first of which is rent already and taken away but the second yet remaineth and hideth those things which we shall see in the life to come For now we know but in part only but then we shall know perfectly 1 Cor. 13. I say the first Vail is taken away so that we may know many things of God which before were kept close from us But the second Vail yet remaineth therefore at present we cannot perfectly know the things of God In brief Moses and the Prophets are now made clear and plain but as to the Historical part the vail of the Temple is rent already Therefore the Romans might enter as also they did The High Priests of the Jews were wont to rent their garments when they heard any thing that was wicked or blasphemous This doth the Temple of God also now do renting its garment being as it were amazed and taking in great indignation the wrong and injuries offered to Christ 2. A second sign was the Earth-quake the earth abhorring as it were that such wickedness should be committed upon it and abominating the impiety of the Jews done to the Universal Creator of all things It did also foreshew that the whole Earth should be moved and shaken at the preaching of the Apostles as was foretold in Haggai I will shake the Heaven and the earth and the desire of all Nations shall come Hag. 2. 3. A third sign was the renting of the Rocks This was somewhat more then the other For we read of many earth-quakes but not of any Rocks rent before which was now done to reprehend the obstinacy and hardness of the Jews And it did foreshew either that the writings of the Prophets should be so rent at the coming of Christ that all might see what was in the inside of them Or rather it did signifie that the hard hearts of the Gentiles should be rent that they might receive the seed of Gods Word For the Word of God and his Divine Power was now about to pierce all things that were never so hard never so fast and firm 4. A fourth sign was the rising of some dead bodies This exceeded all the foregoing signs In this sign there was a special kind of Gods power seen These dead Joh. 5. heard the voyce of the Son of God when he with a loud cry gave up the ghost At this cry their graves opened that the dead which yet lived might again go out of their graves not before but after the Resurrection of Christ For he was the first born of the dead and the first fruits of them that slept Whereby was foreshewed first that the hope of our resurrection is only by the death of Christ secondly
tells us Mat. 5.22 Gen. 4.6 Tit. 1.13 That whosoever is angry with his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rashly inconfiderately without a reason shall be in danger of Judgement Why art thou wrath and why is thy countenance fallen Indeed such may be the case that we ought to be highly displeased with our Brother and rebuke him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sharply bitterly as when he doth that which doth any ways hinder the Glory of God or the good of man Thus Christ was sorely displeased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was wroth or had indignation against his own Disciples Mar. 10.14 Get thee behind me Satan said he to Peter a sharp rebuke when he did but unwittingly and out of his respect to his Master too speak that which savoured not of God but tended to hinder the salvation of Mankind Mat. 16.23 But there is a causless anger proceeding from the flesh causing divisions and War 1 Cor. 3.3 Jam 4.1 This cannot be quenched but by crucifying the flesh with the affections and lusts Gal. 5.24 When the Apostle had exhorted to be kind and tender-hearted forgiving one another he proposeth a Pattern the following whereof will lead unto the end to which we are exhorted viz. Forgiving one another as God in Christ hath freely forgiven us This he would have us imitate in God as dear Children This forgiveness is by walking in love this love must be conformable to that of Christ to us Eph. 4 32. 5.1,2 There is a gracious Promise Isa 2.4 concerning the coming of Christ that men shall beat their swords into Plowshares and their spears into pruning hooks and the Naâ—ions shall learn War no more When Christ is formed in the hearts of men and they conformed to the heart of Christ we shall see Halcyon days then shall men live in Quietness Love and Peace When the root of Jesse shall stand up for an Ensign then Ephraim shall not envy Judah and Judah shall not vex Ephraim Isaiah 11.10,13 41. Lastly In this knowledge of and conformity unto the death of Christ there is Cornucopia abundance of all things fulness of satisfaction and plenty of all good No good thing will be wanting Psalm 84.11 34.10 Si Christum discis sati est si caetera nescis Si Christum nescis nihil est si caetera discis They that enter into Gods house through this door shall be abundantly satissied with the fatness and goodness thereof Psalm 36.8 65.4 Luke 15.17 John 10.9 All things come with this knowledge of Christ Rom. 8.32 Here is the fatted Calf the paschal Lamb the feast of fat things which the Lord makes unto all people in his holy mountain Isa 25.6 Which mountain may well have respect unto Mount Calvary where our Lord was crucified as the 7th 8th 9th verses of that Chapter seem to intimate for there the Lord feasted all mankind with the riches and sweetness of his love David saith Psalm 17.15 That he should be satisfied when he did awake with Gods likeness God likeness or image is Holiness and Righteousness We must first sleep in Jesus 1 Thes 4.14 by dying with him and then awake unto Righteousness and sin not 1 Cor. 15.34 The Apostle seems to affirm that they have but little knowledge of God who continue in sin It s a great shame and a sign that men are grosly ignorant of the Grace of God and the death of Christ when they shall so audaciously affirm that there is no living without sin so long as we are in the body They deny the first Resurrection in Deed though not in Word They err concerning the Truth and seek to overthrow the faith of some who say that the Resurrection is past already 2 Tim. 2.18 For though Christ be risen as the first fruits from the dead yet the Resurrection is not compleat in the body although it be in the head There 's much of the Harvest to come in when the first fruits are gathered As there are sufferings of Christ behind Col. 1.24 so is there also a Resurrection behind We must suffer too if we will reign with him 2 Tim. 2.12 Great is the Glory that doth follow the sufferings of Christ Luke 24.26 1 Pet. 1.11 When Ruth lay dewn at the feet of Booz it was at an heap of corn and when she arose she was laden therewith Ruth 3.6,7,15 If we humble our selves in conformity to the death of Christ we shall have more then six measures of Barely we shall have an hundred fold here and inherit everlasting life Mat. 19.29 Vnto which blessed state of Rest and Glory God of his infinite Mercy bring us all through Jesus Christ our Lord Amen WHat I have more to say to you in particular my ancient Friends and Acquaintance of * And elsewhere Brinkworth may not seem so pertinent and agreeable to the Subject in hand yet I shall here insert it because I know not whether ever I shall make use of the Press any more hereafter My endeavour is to give you satisfaction concerning those things about which there hath been some disagreement in our Judgements of which I shall give you my understanding and present apprehension very briefly 42. That there is a Prescience and Prevision in the most Holy and only wise God whereby he did and doth fore-know and fore-see from all Eternity all things that are or shall be unto Eternity this I deny not But that there is such an absolute and peremptory Decree in God either according to the Supralapsarian or Sublapsarian opinion reprobating some men irrecoverably and unavoidably to Eternal damnation hating them before they were and necesstating them by vertue of such a Decree to sin after they had a Being unto this I cannot consent 43. For if God had hated any thing before it was be would never have given it a Being as the wise man saith Thou hast Mercy upon all for thou canst do all things and winkest at the sins of men because they should amend for thou lovest all the things that are and abhorrest nothing which thou hast made for never wouldst thou have made any thing if thou hast hated it Wisd 11.23,24 Nor can I believe that there is any impulsion as some say in the Decree of God as a cause or an occasion for man to sin For we must not say that it is through the Lord that we fall away or that he hath caused us to erre for he hath no need of the sinfull man Eccl. 15.11,12 44. These two Texts of those Wise men though Apocryphal prevail more with me then the contrary assertions of all others whatsoever And the Apostle James is positive and clear in this Truth Let no man say when he is tempted I am tempted of God for God cannot be tempted with evils neither tempteth he any man Jam. 1.13 So that to affirm there is an inherent coercion in the Decree of God necessitating men unto or towards their final Ruine is to impute
a greater and more inevitable cause of mans destruction to God irresistibly subjecting him thereunto then to the Devil who can but tempt and entice him to sin having no power at first to force him to commit it Again 45. Some of you suspect me to be an Arminian that I hold Free-will and a power in man to do good And this ye think is a departing from the Faith a denying of Principles a contradiction to what I wrote against Baker a forsaking my first Love which hath made you decline my Ministry I have waited now about two years to give you satisfaction and have solicited a private Discourse but could never yet obtain it Surely that opinion is much to be suspected that is unwilling to come to trial John 3.20 But I shall not now insist much on these things The Points in question have been and are in debate already between godly and learned men from whom you may expect further satisfaction All that I have to say if only this i. e. 46. Josh 22. When Joshua had sent the Reubenites the Gadites and the half Tribe of Manasseh unto their possession which Moses had appointed them in the promised Land their lot fell on the other side of Jordan and thither they go The rest of Israel stay on this side Jordan Shortly after the devout Reubenites c. build an Altar of which the Israelites have quick intelligence and grow jealous They conclude them Rebels without further examination they arm themselves against their brethren and resolves to deal with them as with Idolaters How easie is it for good men of the same Religion to mistake one anothers intention But when the Reubenites had given an account to the Ambassadors of Israel wherefore they erected that Altar and that tho reason and end thereof was not to divide from their brethren but to preserve a Vnion with them not to separate to other Gods but to preserve an interest with their brethren on this side the River in the worship of the true God unto posterity when their intention was cleared all thoughts of Hostility were laid aside and a brotherly league and amity joyfully confirmed So my friends I hope it shall be between us 47. I know ye are zealous for God and the glory of his Truth ye are jealous of the Blood of Christ and the Grace of the Gospel lest it should be undervalued ye suspect every notion that seems to detract from the Honour of it T is good to be zealously affected alwayes in a good thing Concerning the things for which ye have me in suspition I was alwayes ready and often offered to give you a reason of my Faith according to the Scriptures 48. And whereas ye impute a contradiction in my present judgement to what I formerly declared in my book against Baker in reference to the state of man both before and after his fall I suppose ye will not find my faith or opinion in that point to be changed but improved For I still affirm it as my belief That Adam even in his innocency and much less any man since his Delinquency had no wisdom power righteousness ability holiness or any manner of good whatsoever of or from himself Iam. 1.17 but what he received originally from God and 1 Cor. 15. that he was of the earth earthy from the beginning Nor is there any now 2 Cor. 3.5 sufficient to think so much as a good thought as of himself but by that sufficiency which is of God 49. Yet I say not that the first Adam was at first made a corrupt or sinful earthy man but rather that he was of so pure a mould that although he was not constituted in or of an Heavenly Nature yet be was created in such a capacity that he might have improved that earthy state unto an Heavenly if he had taken of the Tree of Life which he might have done with free leave and licence and not tasted of the Tree of Knowledge of which he was strictly commanded not to eat Gen. 2.16,17 This Adam in his primitiue state was a pure clean unpolluted earth and the Law of God which is of an undefiled Nature circled it about like the incorruptible Heavens To this innocent state we hope to be reduced and confirmed in with an addition of Heavenly glory by Christ 1 Cor. 15.22 who will change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of our Humility or our humble body Phil. 3.21 For in and by Christare all things renewed Isa 43.19 Rev. 21.5 God will give a new heart Eze. 36.26 there is the new earth I will put my Law into their inward parts and write it in their hearts Ier. 31.33 there is the new Heaven this was promised Isa 65.17 chap. 66.22 So that according to his promise we look for New Heavens and a New Earth wherein dwelleth Righteousness 2 Pet 3.13 50. And therefore also do I not deny but that man even after his fall had sufficient succour and supply sent him from God in the incorporate inspoken or as I may so say the incarnate Word whereby he might and still may if he will convert and turn himself to God Gen. 3.15 Verse 8. Nor was God slack concerning the promise of the Seed but hastily pursued man with it and overtook him in the cool of the day not suffering the Sun to go down upon his wrath 51. T is true God first examined the matter of fact and shewed his justice displeasure and indignation against sin in sentencing Adam to death and casting him under the curse thus he was a God that forgave him yet he took vengeance of his inventions Psalm 99.8 And as Adam was to pass under the curse and death before he received the Promise and as our Fathers died according to the Faith Heb. 11.13 before they saw the personal appearance of Christ so must we first die unto sin and live unto Righteousness before we can see or enter into the Kingdom of God John 3. Rom. 6. If we live after the flesh we shall die but if we through the Spirit of God do mortifie the flesh we shall live Rom. 8.13 Heb. 4.1 Let us therefare fear lest a promise being left of entering into his Rest any of us should seem to come short of it 52. In wrath he remembreth mercy Hab. 3.2 Now I say when God had thus strictly and narrowly sifted out the business and had executed his Justice according to the mans demerit he presently runs after him with a Promise in his hand to comfort and recover his creature which he had cast down as if he thought it long before he shewed himself a God of mercy pardoning iniquity Exod. 34.6,7 His bowels seemed to be troubled ever since he spake against him Thus he that had torn did heal he that had smitten did bind up again Jer. 31.20 Hos 6.1,2 This is He that will revive us after we have lain one day dead in sin and another
me all this while in the City and save all this cost and pains How oft have we been togegether in the Temple where ye heard me preach Why did ye not lay hold on me then I know ye had a mind to do it but ye could not so much as hurt one hair of my head as ye have many times tryed But now I willingly tender my self ye may fulfill your wicked lust upon me But your great Array can do nothing to it Wretched men what could all your endeavour power wrath fury do to me if I were not willing But the time is now come This is your hour God even my God now gives you leave Do therefore not what God hath commanded but what he now permitteth you to do Now the power of hell reigneth Now this power taketh place A man cannot now turn himself any way but there is most palpable and thick darkness so that there is scarce a man at this time able to see or know what is holy what is true and just There is neither day nor light nor reason nor wisdom among men Christ compared that satanical and hellish darkness to the usual darkness of the Night when those Tyrants rusht into the Garden to take Jesus There was darkness without but their hearts were much darker It was night that one could not see another But the hearts of those wicked men were so blinded that they could see nothing at noon day so powerfully had the Devil brought his hellish darkness over these wicked Jews For doubtless it is a most infallible sign of great blindness and obscurity of darkness and of the night to take and bind the true and only Messias 1. Christ then doth here teach us that no harm can happen to the godly but when and how much God pleaseth 2. That the afflictions of the godly last but for an hour That which vexeth us here is but momentany and short as Paul saith 2 Cor. 4.17 3. He doth fully describe the conquests of the wicked calling them the Power of darkness That is properly the Power of darkness when Virtue and Righteousness is oppressed and when lyes injustice and iniquity raigneth 4. He doth secretly admonish his Adversaries of the Judgement to come This saith he is your hour but your glass will be out ere long you have but an hour and then my time will quickly come when all your malice will be required at your hands By this Word therefore Christ gave them power to take him Do ye ask why he did so It was that the Scriptures might be fulfilled that is that whatsoever the true God at any time had spoken by the mouth of his Prophets might indeed come to pass Where you see again that this whole History is grounded upon the Scripture The reason of all that was done is referred to the Scripture that we might be more firmly established in the Faith Thus far Christ spake to those sons of the Night and Darkness who answered him not a word again but being at length permitted they poured out all their wrath and rage against him Matthew saith Then came they and laid hands on Jesus Mat. 26.50 This is spokeâ— in general But John sets it down more at large Then the band of Souldiers John 18.12 and the Tribune so it should be read and the Officers of the Jews took Jesus and bound him The inward suffering of Christ hath hitherto been premised His out ward now begins When Christ had permitted rather then given them power over him these ravenous Wolves worry this Lamb cursed Thieves lay hands on the Shepheard degenerate children on their Father sinners on God the children of darkness on the true Light being nothing moved with his meekness or the Majesty of his Godhead or the amazement of his Miracles They held him who was ready to be taken hold of they hale him who was willing to be drag'd by them if he would have resisted their wicked hands could have done him no hurt Here then was fulfilled what David in the person of Christ foretold long ago Trouble is near and there is none to help Psal 22.11 Many bulls have compassed me about strong bulls of Bashan have beset me round They gaped upon me with their mouthes as a ravening and a roaring Lyon I am poured out like water c. Now although the Evangelists recite this captivation of Christ plainly and in a few words for they did it only that we might believe the story to be true yet they give us occasion to meditate on many things as appears chiefly out of John who hinteth 1. What was the reason why they could now lay hold on Christ and not before though they had often attempted it viz. Because the Father had given this cup and Christ himself obediently took the same and drank it and the hour was now come which was from Eternity determined for this to be done therefore they could take him This was the reason and not their force or power 2. The same John reckons up more that laid hold on Christ and that by name too The Band and the Captain and the Officers of the Jews c. to intimate that this first furious assault was exceeding grievous to the Lord Christ And no wonder for how should they be favourable to him on whom they had but now laid hold on whom they had no pitty on when he hung upon the cross when they had vented all their rage upon him Therefore not one nor another but altogether fall foul on him Besides they were all of them incensed against him with wrath and hatred being perswaded by their Ring-leaders that this man was a most mischievous seducer with this wrath and hatred they go out against him Their wrath was encreased in that they could not apprehend him all this while as also because he had thrown them flat to the ground Judas too had not a little stirr'd them up advising them to keep him fast in hold They all fell upon him assoon as they had their Commission every one seeking to avenge his in jury and studying how to gratifie the chief Priests for whom they knew they should do a most acceptable service if they took no compassion on Christ It seem'd to be just as if some strong hold were storm'd sack'd plundered none sparing any when a breach was once made after a long siege For this cause John doth particularly name those that took Christ prisoner Note also that in taking Christ captive there were not only the Souldiers and the Jews but the Gentile Romans too nor did they only that were present sin against Christ but they also that were absent the Rulers by whose command it was put in execution So neither one nor other but all men they that have been they that are and they that shall be of every sex of every state condition c. are all guilty of the blood of Christ He was truly taken in our sins Who then should not be afraid
forsaken of God in that he could perceive no consolation from him whereas he was not indeed forsaken of him but was even then the most beloved Son of God So that here we are well assured that God is never more present then when he seemeth to be farthest of In a small moment saith he for a little while have I forsaken thee but with great mercies will I gather thee Isa 54. Christ therefore that he might deliver sinners put himself in the stead of all sinners yet was he no Thief Adulterer Murderer c. but he undertook the wages punishment and desert of sinners which are cold heat hunger thirst fear trembling horrour of death and Hell Desperation Death Hell it self that he might conquer hunger with hunger fear with fear horrour with horrour desperation with desperation death with death hell with hell in brief that he might conquer Satan by Satan It is the gallantest kind of Victory to kill the enemy with his own Sword Hence saith Paul Godsent his own Son in the likeness of sinfull flesh and for sin condemned sin Rom. 8. So Isaiah Thou hast broken the Rod of the oppressor as in the day of Midian Isa 9. For the Midianites slew one another Judg. 7. Thus Satan was overcome by his own arms as David slew Goliah with his own Weapon 1 Sam. 17. 3. We are here taught how to behave our selves in Tribulations and Afflictions even to run to God in them all with a believing mind that he would be pleased to look on our Affliction 4. Here also we learn that we should freely follow Christ in the same way by which he entered into the Kingdom of Heaven and not grumble at our pressures forasmuch as the Disciple is not above his Master nor the servant above his Lord. But then shall we be truly blessed when we partake of the sufferings of Christ suffer adversity for his Names sake when nothing is sweet unto us but Jesus nothing harsh but to be parted from Jesus and what wise man would not rather go with the King in a mourning Habit and with his Nobles clad in blacks into a most stately Palace of pleasure and joy then to be trimmed up in gay cloaths and with the rascall sort to be shut out of doors The Vestment of Christ is dyed purple with blood and so are the garments of the Martyrs for they pressed into the celestial Joy thorow many Tribulations and the most strict Life We see how little cause we have to complain of crosses and afflictions especially if we consider that we justly suffer for our sins 5. Lastly We are by this Word instructed how to quench the burning heat of lust To the beating down of which evil there is not a more wholsome and effectual Herb to be had then to consider that the Lord Jesus was thus forsaken of all yea of his very Father exposed to so many Torments void of all comfortable Refreshments and that he being guiltless should yet endure all manner of Tortures and Adversities for other mens faults But O ye Fornicators and Adulterers how do you requite your most miserably afflicted Christ If ye cannot endure to be deprived of some momentany and petty pleasures nor taste a little of some bitter or sharp potion for your health and eternal welfare how will ye be able to hazard blood body and life too for Christ and the brethren Where do ye fasten your affections Why do ye stick so fast to the earth whose birth and blood is higher then the Heavens O ye that dwell in the Vineyards of Engedi why perish ye like the dung in Endor Ye Citizens of Paradise why wallow you in the styes of Asphaltites why tumble ye in the mire and mud of the dead Sea Take a bundle of this Myrrhe meditate upon the Passion of the Lord that ye may be healed of that loathsome lust And so much for this Word It is added in the close that Christ even in this his dolefull and miserable cry did not want such as mocked him Behold say they this man calleth for Elias 1. Jerome is of opinion that these were the Roman Souldiers who understood not the propriety of the Hebrew Tongue 2. But others think they were Hebrews who did openly deprave and wrest the words of Christ against their conscience as if he now implored the help of Elias who before had said he was the Son of God If they had not been stark blind they might have seen that by this great cry he applyed to himself that place of Scripture where all things were foretold which they then saw to be fulfilled before their eyes and for the most part were already fulfilled Of the fifth Word MEn that are desolate and forsaken use to seek ease and ayd which way soever they turn themselves So Christ at the entrance into his Passion foreseeing and considering those things which he was to suffer fell into an agony the anguish of death sometime running to God by prayer then again returning to his Disciples seeking comfort from both So now here also when he found himself forsaken of God he doth seek for some small refreshment even from men especially by a little drink for of the two the want of drink is more tedious then that of meat to those that are weary and tyred out who sometimes are resreshed with a few drops Therefore Jesus knowing that all things were now accomplished John 19 28. that the Scripture might be fulfilled saith I thirst Now there was set a Vessel full of Vineger and they filled a spunge with vineger and put it upon Hysop and put it to his mouth Christ is last of all tormented in his Taste as Eve in the last place sinned in her tasting Gen. 3. For before she had tasted the forbidden fruit she had sinned by lusting after it and reaching out her hand to take it Now this thirst of Christ was partly natural and partly Mystical For 1. First he was exceeding weary and had sweat abundantly besides he hung naked on the cross exposed to Sun and Wind So that questionless he must needs be grievously athirst which doth easily appear in that he doth so pittifully express the sharpness of his thirst by a mournfull intreaty as if he had forgot all his other pains although he did not do or say this so much to quench his thirst as to fulfill the Scripture That the Scripture might be fulfilled he saith I thirst But 2. He did spiritually thirst after our Salvation his desire was to overcome the Devil and to set man at liberty though he died for 't And this thirst he was never without but now in his Passion he did discover it more then before for here it doth truly appear how earnestly he thirsted for our Salvation however all his works also everywhere do witness this very thing The meaning then of the word is as if he had said The sense Dear Brethren whereas I am yours and do extreamly
up the ghost He bowed his head First as taking his leave of the world Secondly he would thereby comfort us by letting us know that he is not cross or froward towards us First it is very significantly expressed in that it is not said that he died but that he gave up the ghost for he had power to lay down his life John 10. Secondly he is said to give up the ghost to let us know that when our souls are loosed from the flesh they should be commended to the Divine Goodness as into the hands of a most dear Father Thus innocent Abel is slain by his brother Thus is Isaac offered Gen. 4. 22. Thus Joseph escapes naked to his fathers protection being spoiled of his garment of flesh by the Adulteress Synagogue Thus our High-Priest hath finished his evening Sacrifice Thus the Life of the world died the Fountain of true Light was ecclipsed thus the Spring of all Life in whom all things live waxed dry that he might deliver them that were subject to death Thus that celestial Wedlock between the holiest soul and the purest flesh was dissolved and divorced by the sword of Death that we who were condemned might be recovered to the indissoluble Union of his Beatitude Thus the Organ of Divinity the Harp of the true David the most melodious Voyce of Jesus sunk into the silence of cruel Death Thus those Heavenly Lights of his most gracious Eyes were darkened by Death Thus that most sacred Breast of Eternal Wisdom and the Store-House of the Treasures of Grace is deprived of his life Thus he Redeemed us from our sins with so great a price a greater then which is not to be found among all the creatures in the world thus did he satisfie the Father for our disobedience with such obedience as was even unto death O how great was that grief when that most holy Soul which was Wedded and United to that most holy Body with an indissoluble bond of Love must be separated now and torn asunder by a violent death and that most holy Life die Never was there death more bitter because never was there man so sensibly sensible of it 1. Wo be to thee therefore O thou ungodly Synagogue who art more fierce and cruel then any wild beast thou hast devoured the life of Jesus who out of the Paternal Piety was sent unto thee to be thy Father and thy Husband 2. O how grievous will thy Accusation be for rending and tearing the body of Christ And wo be to thee thou ingratefull heart thou hard heart harder then any stone who dost not break and melt at the remembrance of so great a Sacrifice for the expiating thy hainous sins how strictly will that innocent blood be required at thy hands Here then O man O generation of Adam here knock thy bosom and beat thy breast consider well and think of this death The chiefest and choisest good doth here hang upon the Cross Here the Eternal Wisdom offereth it self to be seen naked Here the tree carried the Treasure and Price of the whole world O sinners here dieth the Son of God I say here the Son of the most High the King of Heaven and Lord of Earth dieth Nay he dies on the Cross like a Malefactor in the midst of Thieves in greatest misery and anguish and shame It was we O ye sons of men that brought this just One to this unjust and unworthy suffering Our sins were the cause of this his great Passion Here the word of the Sacrament is made good This is my body which is given for you This is my blood which is shed for you for the remission of sins Here now we understand what Christ meant by these sacred and holy words because all things are here seen with the eyes Here that Article of our most holy Faith hath its Foundation He suffered under Pontius Pilate was crucified dead and buried Think on this O man imprint these things in thy heart that thy very inward parts may be made sensible how that we men we sinners were guilty of this death We should have hung on the cross and died yea and have been eternally scorcht in Hell but that our most holy Lord stept in and said I will hang on the cross and die for all men Take me and smite me the Shepheard but let the sheep go free I will pay what I own not I will undertake other mens debt I will even all accounts I will make peace and bring all things to a good end and issue Think seriously on these things Believers Be pleased to accept this Ministry of Christ and highly prize it For this his death is your life For us thus to die is to live and escape death This weakness is our strength and fortitude These wounds and scars are our health and soundness This malediction is our benediction this cursing is our blessing This shame is our glory This cross is our celestial Court and Palace These Nayles are our Salvation Lift up your hearts O ye Faithfull lift up your hearts in consideration of these wonderfull things There was War between Christ and the Devil the field was pitched the battel set and Christ got the Victory Let us therefore give him thanks who was pleased through his infinite love with such hazard and hardship to Redeem us 1. In this expiation of Christ first we see that verified which he said before in John 10 I have power to lay down my life 2 Here we see that the works of God are against reason For who ever hearing that Christ was the son of God and seeing such great Miracles which he had done before could at all believe that God should so far wink at wicked men as to let them kill so great and so worthy a man Again who would believe that the true had then its beginning seeing him die so shamefull a death But this is the ancient and usual custom of God to promote and carry on his works by strange unlikely and contrary means It was indeed the pleasure of God to cause great and mighty boughs and limms to grow on this tree of Christ He intended to build up and quicken the Church This he did by a work disagreeable and repugnant to life and nothing of kin to it to wit the death of Christ by which he quickened and made the Church alive Hence is that of John 12. Except a grain of wheat die it bringeth forth no fruit but if it die it beareth much fruit The Edifice or building of the Church did not then indeed appear while Christ yet hanged on the cross for here you see nothing but his death and burial as at Seed-time there is no shew of Harvest But as in Summer the seed that was sown doth spring up so after the Resurrection the living Church sprouted out of the dead and dry body of Christ 3. From this Expiation of Christ we are diligently to confider what punishments we shall endure if we
12. Of which usage Christ warned and told them of before-hand Mat. 10. 23. But let us explain the words of this Text a little more largely Hitherto ye have heard what Christ suffered from the Jews to wit that he was taken hold on bound hurried up and down buffeted accused spit on in fine he was accounted worse then a common Thief Now we shall hear what he suffered of the Gentiles after all this Although what we have already heard was sufficient to have redeemed all the world yet he would endure more than that First that he might make full satisfaction for our sins Secondly That none might have any occasion to despair considering the largeness of the Remedy Thirdly To re-enkindle our love again unto him because it is as it were natural for a man to be won and wrought upon by courtesies and kindness Hence in the Prophet such Benefits and good Turns are called the Cords of Adam Hos 11. Such as with which a man is drawn I will draw them saith he with the cords of Adam that is with Benefits and Kindnesses whereto men easily incline and suffer themselves to be prevailed on And whom would not this so great love of Christ draw unto himself Pilate saith he took Jesus and scourged him This was the first Sentence of the Judge against Christ and that a most unjust one too inasmuch as the Judge himself had more then once declared him to be guiltless already But this is Christs Lot in the world that although men know him to be innocent yet he fares no better and meets with no civiller usage at their hands which is no other then what all the Saints who are members of Christ ever have had and still have experience of continually For how often are wicked men compelled to confess and say Verily this was an honest man but for all that they will shew him no further favour this is all the kindness he shall receive at their hands or is likely to find from them Now according to the opinion of some Christ was whipt 1. Because it was the custom of the Romans first to strip and whip those openly that were to be put to death to shew that they had nothing to cover or excuse their fault Although this is true in part yet it doth not hold here For Christ was not yet condemned to die Nay the Judge himself had not as yet resolved to adjudge him to death and therefore in favour to him did but chaftise him He saw that the Jews were so drunken with such envy against Christ and did so rage against him that they could not be kept from killing him with all the Rhetorical Eloquence and fair perswasions that he could use to them And therefore 2. To avoid a greater mischief to wit the putting of the innocent to death therefore he gave sentence that Christ should be scourged if happily the Jews being satisfied with this punishment might abate the rage and fury of their minds for of two evils the least is to be chosen This is all the pitty that the world hath of Christ even to beat him with many stripes Let us look on this with the eyes of our mind It is a great spectacle for the World Angels and Men to behold that the Prince of all liberty should in such a servile and base manner be beaten and buffeted by the slaves and vassals of sin For 1. He that cloaths and covers all is stript of his own garments and led up and down naked before all men 2. He that covereth our confusion is confounded before all that we might not eternally be confounded which certainly we must have been if Christ had not undergone this stripping and whipping for us 3. He that releaseth the Prisoners is himself brought into bonds Nay he that gave the Israelites a cloud and pillar of fire to conduct them when they came out of Aegypt is by the same men bound now to a pillar himself Although this also had some good resemblance of the rectitude of his righteousness for he always stood upright 4. He that with much pitty and compassion touched the sick and weak is now brought under the lash and is beaten with so many stripes so many strokes and with so many scourges that if the God-head had not supplyed him with fresh strength to endure more lashes and blows he had sunk and dyed under the hands of those rascallions for want of breath and blood Thus they add stripe to stripe gash to gash rent upon rent wound upon wound blood upon blood till that beauteous and comely body which was more lovely than any the children of men was wholly deformed and disfigured that as the Prophet saith It had no form or comliness Isa 53. Here was fulfilled that of the Psalmist Supra dorsum meum fabricaverunt piccatores The plowers plowed upon my back Psalm 129. Again From the sole of the foot to the crown of the head there is no soundness in him Isa 1. All this he underwent and endured for our sakes Our sins were his scourges so many sins as thou hast committed so many scourges Christ suffered For it is written He was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes are we healed Sins do justly deserve scourges which seeing they were innumerable and yet Christ had undertaken them all yea and God himself would exact the punishments of all sinners at his hands there 's no doubt but this whipping was most grievous to be born especially if we consider the most noble and tender complexion of Christs body So that Christ did like a natural and meek mother who seeing the Father displeased and angry with his Children runs with her arms all abroad and steps between taking the blows on her self to save her children So Christ run to meet the Father when he saw him incensed with our sins and suddenly providing perpetual plagues for us offering his own back to bear our blows O the unspeakable bounty of God by which it was that we were so dearly redeemed O the strange Judgement and Correction O the wonderfull ordering of the unutterable Mysterie The wicked offendeth and the righteous is punished the servant commits an heynous crime and the Lord makes satisfaction for it Man doth the Fact and God bears the blame Whither O thou Son of God whither doth thy humility descend Whither did the fire of thy love flame What were the bounds of thy pitty and piety How far did thy compassion extend I did the evil and should have born the punishment I committed the wickedness but thou didst penance and sufferedst vengeance for it Thou wast humbled for my pride I was disobedient but thou wast most obedient in all things yet dost thou expiate the haynousness of my rebellion I did eat the sower grapes and thy teeth were set on edge I wretched man and undone Creature I say I was the cause of
all thy bruisings and of all thy confusions Thy love and my sin made thee become so weak Consider this O thou miserable sinner consider of this when thou makest provision to fulfill the lusts of the flesh Here we see how that 1. We were not redeemed with corruptible things as Silver and Gold But with the precious blood of the unspotted Lamb 1 Pet. 1. 2. How Christ made satisfaction for the sins of the flesh 3. How the lost sheep is not only found but brought home again upon the shoulders of the good shepherd with great labour and toyl Wo to those miserable men that polluted their hands in the blood of the innocent And wo be to us also if we be not thankfull But there is something else to be taken notice of in this whipping of Christ for while the world is so busie about scourging of Christ God is not idle or neglecting his care in the mean time towards those that are his The Lord is wont to do his work when wicked men are active in theirs for the trouble and affliction of the godly When the Patriarchs sold their harmless brother Joseph and fulfil'd their lust upon him then did God carry on his design and accomplish his work For under that sale of him did God secretly advance Joseph to have dominion over his brethren So here When Pilate and the Jews did their business in this whipping of Christ mean while also God doth his work as fast For 1. He hath so sanctified and blessed all stripes and all afflictions by these scourgings of his Son that what afflictions soever do now befall a godly man they do him more good than hurt and help him forward in the way of holiness 2. By these stripes wherewith Christ was beaten God the Father hath so ordered it that all the scourges of a godly man shall prosper to his good 3. God hath here declared in his only begotten Son what usage his adopted and elected Children must look for in this world For if he suffered his only begotten Son to be whipt shall he not much more let his adopted Children be slasht For whom the Lord loveth he correcteth Prov. 3. And scourgeth every Son whom he receiveth What will they say to these things who live in pleasures and never think of adversity so far are they from being willing to suffer the least and lightest cross as if they went about to build another Paradise in the earth Behold saith he That which I have built I will break down and seekest thou great things for thy self Jer. 45. They whose Judgement it was not to drink of the cup have drank of it and dost thou think to escape Learn therefore O Christian from this scourging of Christ to bear the scourge of God patiently and say with David In flagella paratus sum I am ready for the Rod as the vulgar reading is Psalm 38.17 And with Paul I am ready not to be bound only but also to die at Jerusalem for the name of the Lord Jesus Act. 21. Hitherto we have heard of the whipping of Christ which indeed had been sufficient for the redemption of all mankind But all is not at an end yet the wickedness of perfidious men as well of the Jews as of the souldiers is not yet satisfied but affliction is added to the afflicted and the injuries of our King abound the pain of his manifold punishments and reproaches increase more and more Assoon as they had done whipping him Pilates souldiers who were then under the Roman pay and kept garrison at Jerusalam under the Governour because of the frequent seditions and mutinies of the Jews they begin to mock and make sport with Christ and that with such looseness and sawciness that the like was never seen or heard of before no nor were it to be believed if the Evangelists had not so punctually set down every particular We do not read that Pilate commanded these things to be done but the souldiers did it of their own accord to gratifie and curry favour with the Jews However Pilate winks at it holds his peace takes no notice of it he doth not restrain or forbid them Whence some suspect that Pilate all this while did but with a counterfeit mind defend and plead for Christ but really and indeed did conspire his death with the Jews And therefore we heard before that the Governour sent a band of Roman fouldiers to take Christ Whereas if the souldiers had done this without Pilates privity yet Pilate could not be excused who did not so much as check them or speak one word in dislike of their great malice against the innocent Wherefore O Christians seriously consider again and think upon this so great suffering but withall take notice that our sins were the cause thereof Eight jeers That Prophecy of David was here many ways fulfilled in Psal 22 39. 69. There are eight manner of jeers reckoned up which these knaves put upon Christ for which no doubt the Jews did well reward them nor would they march out to take Christ for nothing For truly Officers of an Army are but vassals to Gold That side which allows the best pay hath the justest cause But these were Tiberian and heathen Souldiers What then are ours and what do our souâ—diers do who are baptized for Christians What people under the sun are worse and less fearing God Those souldiers of Tiberius did scourge crown mock spit on and at last crucifie Christ But our souldiers whom we daily see before our eyes do no less to Christ by swearing and blaspheming the blood and wounds of Christ c. No wonder if such souldiers were always worsted not only by the Turks but also if the earth had swallowed them up alive And no question but the earth and the people therein are the worse for such kind of Blasphemies For is it not a diabolical thing that Christians know not what else to swear by but by that by which they are redeemed But of this we shall speak elsewhere Let us now consider those eight things which Christ suffered from those souldiers 1. They muster up the whole devilish band together to make the greater mockery and derision of it Surely 't is no small vexation to be jeered at by one single person alone how much more to be made a laughing stock before so many men 2. The band being called together they clothe and put on him a purple robe which was a military garment of a red colour which Commanders use to wear The military attire of other souldiers was called a Corslet or Coat of Male. This they did scoffingly to signifie thereby that he was a King Herods servants put a white robe upon Christ these clothe him in scarlet 3. They plat a Crown of Thorns and set it on his holy head for a royal Diadem Who can imagine the pain that reverend Head indured by so many prickly thorns fastned on it when we are so tormented with the prick