humane Power but the protection thereof is to be committed to God So saith Paul The weapons of our war fare are not carnal but spiritual c. Thus Christ never used any sword nor do we read that the Apostles did ever wear any They taught the Word the Word fought with its own force and the Apostles got the victory So saith Christ in Luke Luke 21. I will give a mouth and wisdom which none of your Adversaries shall be able to resist 5. Lastly Christ doth here by this word in special forbid the Apostles to use any outward sword Ephes 6. They have and should have the sword of the Spirit which is the Word of God Thus Isaiah foretold that the Apostles fighting should be as in the day of Midian that is Isa 9. as Gideon overcame the Med anites not with weapons but Trumpets and dashing of pitchers so the Apostles should spiritually subject all the world to Christ by the Trumpet of Gods Word and the patient enduring of suffering These are the reasons why Christ forbiddeth Peter The chiefest whereof is this He that taketh the Sword shall perish with the Sword For he that sheddeth mans blood by man shall his blood be shed Gen. 9. So was it commanded in the Law Levit. 24. Christ plainly here intimateth that it is not lawfull for any but the Magistrate to use the Sword Hence we may easily gather how far a zeal of godliness may proceed It is lawful to relieve the oppressed to protect a just cause but yet no farther then thy calling will bear thee out Art thou a Magistrate know that thou art the Minister of God to execute Vengeance on him that doth evil But if thou art a private person then admonish rebuke reprove yet without reviling But if thou hast not the authority of the Magistrate thou must not usurp the Sword for Christ or a good cause Christ and a just cause hath no need to be defended by thy private Sword Christ is strong enough of himself and so is Righteousness There Christ addeth Thinkest thou not that I could pray my Father and he would send me more than twelve Legions of Angels as if he had said if I had been to fight and not to suffer I would not have called you twelve to my assistance I knew where to have had other guess help then ye even Angels and Principalities and Heavenly Powers of which I could have gotten a huge multitude for a words speaking for they are ready at my beck and pleasure I tell ye I could have at least a whole Legion of Angels instead of every one of you and that in the twinkling of an eye And what could all the Jews have done against one Legion of Angels Nay one Angel could have slew them all as he did heretofore witness the great Host of Senacherib 2 King â—… Matth. 24. We read also in Daniel chap. 10. of the strength of Angels With such Warriers Christ will come to judgement Whom if he would he might now have had ready to serve him Hereby shewing that Righteousness Truth or a just cause have no need to be defended by the Sword of private men For they have more then twelve Legions of Angels standing on their side to take their part yea they have the whole Heavenly Host and God also on their part so that they cannot be crusht though for a time they seem to be opprest Hence saith David I know O Lord that thy Judgements are true Psalm 119. Again Thou hast loved Righteousness and hated iniquity Psalm 45. Christ afterward teacheth us in what manner we may be able to bear the wrong and violence which our enemies do to us We shall never bear the least in jury with a quiet mind if we look only on the wrong that is done us or on our Adversaries that do it Therefore Christ directeth Peter to consider Gods Will and Pleasure Wilt thou not saith he that I drink of the cup which my Father hath given me He cals his Passion a cup. 1. Because the Scripture is wont so to speak as was shewed before in the first Prayer of Christ 2. To shew that death was sweet to him and very desirable for the Salvation of man as a thirsty man diesireth beer and drinks it with delight 3. To shew that the greatest afflictions in this world are nothing but as it were one draught and presently they are gone Christ doth not only say wilt not thou that I drink of the cup but addeth this which my Father hath given me Nor doth he speak this doubtingly Perhaps God the Father hath given this cup it may be God would that I should suffer but he speaks it positively my Father hath given me this cup. Now if it be certain that the Father hath given it who shall gainsay it We must not struggle or oppose but readily obey when we know it to be the Will of God He doth not say simply God or a Judge gave it but the Father to teach us that God is a Father even when he scourgeth 1. Christ therefore here instructeth us that he did not suffer at the pleasure of men but by the command of God his Father 2. Secondly He sheweth that he was not rebellious against God but was obedient to his Father in the greatest sufferings even to death 3. Thirdly He teacheth us in our adversity not to regard men or Devils that do what mischief they can to us but to look to God who suffers them so to do as Christ here did So said Job The Lord gave and the Lord hath taken away c. Job 1. So David Let him curse me said he perhaps God hath bid him curse David 2 Sam. 16. But there is an Emphasis in that which Christ saith Wilt thou not that I drink it Wilt not thou who art but a man a creature a servant yield to what God the Creator the Lord will have done The Father hath fill'd this cup for me and fill'd it to the brim and I am not afraid to drink it off though it benever so bitter I will drink it to the bottom neither thou nor any other creature shall hinder me This cup is provided for me and for none else for no man but I is able to drink it who then should drink it if I do not If I do not drink this cup all men will perish with an eternal thirst But if I drink this cup though it be a bitter one yet it will queach all your thirst So that for this reason also he calleth his Passion a cup because all drink of it not only in that we suffer with him and after him but also because we have all our comfort from it As therefore Christ resused not to drink his cup but blamed Peter for disswading him from it so let us do also We must not endure or hearken to him that draweth us from our obedience to the commands of God though in his words
of Christ i. e. to acknowledge him both God and man not daunted with death or danger Of Charity that they may learn to anoynt Christs feet with Oyntment viz. to succour their Neighbour with works of mercy and to wipe their feet with their hair that is so to supply the wants of the needy with the abundance of their riches without impoverishing themselves as they pole themselves without pain Here we see how an immortal name may be gotten to wit by godliness and good works For as wicked men die with a noise only and leave nothing but a nasty name behind them so the Righteous are in everlasting Remembrance Some there be saith the wise man which have no memorial Eccl. 44.9 who are perished as though they had never been and are become as though they had never been born But the name of mercifull men abideth from generation to generation Thus this woman by one good deed got her both a perpetual and precious name which shall never be blotted out For as long as the Gospel lasteth so long the praise and memory of this woman shall endure If thou therefore wouldst have a perpetual name and memory strive to imitate this Mary in good works who as she is commended in Luke for hearing the word of God Luke 10.39 so here she is praised for her care of good works Do thou therefore joyn both together a love of Gods Word and a zeal of good works Thus much of this History it follows in the Text Luke 22.3,4 Then entred Satan into Judas surnamed Iscariot being of the number of the twelve and he went his way and communed with the chief Priests and Captains Mat. 26.15 And said unto them what will ye give me and I will deliver him unto you When the Evangelist would describe the person of the Traytor he doth fitly premise that Satan entred into him otherwise it had been most strange that any man could be so wicked and act so villanously and cruelly against his Lord. But because we hear that Satan entred into this man it is the less to be admired that he should dare do so horrid a thing for where that most abominable guest is there no good can be expected As the Holy Spirit stirs them up in whom he dwelleth to all good so that wicked spirit spurs them on to all evil Where we see 1. That the Devil was the cause of Christs death and suffering first by this Traytor then by the hands of sinners as the Jews and Gentiles Whence he is rightly called Satan or Christs Adversary 2. We see how dangerous it is once to give place to the Devil for he will never leave haunting us when once he findeth that our faith is feeble and that our unstable heart is intangled with strange cares as we see here in Judas who because he first yielded to the Devil when he tempted him to covetousness he is now wholly possest by him But the Evangelists do exactly describe the person of this Traytor as well by his name as his office that the greatness of his sin may the more appear His proper name was Judas his furname was Iscariot which the Evangelist did carefully add to distinguish him from Judas the brother of James who is called both Thaddaeus and Lebbaeus He was called Iscariot either from the Tribe whence he came viz. Isachar or as some think from a little Village where he was born Some are of opinion that the Evangelists did therefore add this surname of his to shew that he was born for this villany For Isachar whence Iscariot seems to be derived signifieth Reward or Wages Others think that Iscariot is derived from Ish which signifieth a Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Carath which signifieth to beat down to destroy to root out c. So that Iscariot is as much as to to say a slaughter-man which name doth too well sute to this man for indeed he shewed himself to be such a one He had also another name to wit Simon as appears by John for saith he he gave the sop to Judas Iscariot the son of Simon John 13.26 These three names fully set forth the condition of this man aggravating also his sin and are a Picture of all false Christians 1. For first he was Simon in that he heard the Gospel of Christ for Simon signifieth Hearing 2. He was also Judas in that he profest himself a Disciple of Christ for Judas signifieth Confessing 3. but indeed and in truth he was Iscariot i. e. a Murtherer Thus false Christians hear the Gospel and profess Christ but in their practice deny him Tit. 1. and so are like the Traitor Judas It will not serve the turn to hear and make Confession if thou play Judas in thy practice So much for the Traitors name now consider his office It is said that he was one of the twelve Apostles whom Christ had chosen out of all the world for his intimate friends to whom he shewed all his Secrets 1. This by others was counted a great honour to be one of Christs Apostles But 't was little praise to this man it was rather his utter tisgrace for his malice appeared so much the more abominable in that he was an Apostle of Christ Who can but tremble to hear that the Devil entered into an Apostle If that wicked one durst set upon the Apostles nay if he could hurry one of them into horrid baseness which of us can be safe Wherefore Pauls admonition is not in vain 1 Cor. 10. 1 Pet. 5. That he that standeth should take heed lest he fall And Peter exhorteth Be sober and watch knowing that your Adversary the Devil goeth about like a roaring Lion seeking whom he way devour 2. Again Who can but tremble to think that in so small and so holy a company so vile a wretch should be found Let none therefore trust in man or in the sanctity of place office or robe If the Apostleship did not sanctifie Judas neither will a place office or garment make thee holy If thou haâ—… not first sought and receive Holiness from God thou mayeâ—… be the worse for thy Calling And if Judas was not good though he dwelt among good men and had a good office so neither art thou the better for a holy Calling or Cloathing 3. Besides If there were so bad a fellow in that little Colledge which Christ himself founded no marvail if there be many unworthy men in the great Colledges of mens building Let every man beware that he be not in his Fellowship or Congregation as Judas was among the Apostles 4. Lastly Is it not strange that Christ should be betrayed by one of those that came with him and was honorably entertained at Bethany and sate at Table with him This is that which the Psalmist complaineth of Psalm 55. It was thou a man mine equal my guide and mine acquaintance We took
not seen his sorrows before his Death and that by plain and manifest Tokens Yet did he not shew this his sorrow to all the Disciples lest his weakness should offend them more then they could bear Therefore he lets these three only see it who had before beheld his Divinity These could not be so much troubled at it at least they ought not but should rather remember the glory they had seen before Concerning this extraordinary sorrow of the Lord Christ so exactly set down many men have written many things and have variously contended about it but for our part we shall give credit only to the bare words of the Evangelists For no man can affirm that it was more than a humane and natural sorrow which may also befall us in greatest streights and misery For the Humanity which Christ assumed could neither be without such affections nor be believed by the world He had not been a true man if his nature had not trembled at death This sorrow of Christ is by Matthew and Mark exprest by three words The first is sorrow which the Greek cals Lipe whereby the sadness and trouble of the mind is exprest The second is Fear which in the Greek is Thambos The third is most sore Amazement which in Greek is Ademonia To these Luke adds a fourth viz. Agony of which anon Thus those three Disciples saw here a far other thing than what they saw on Mount Tabor For here the Father is not heard to speak Matth. 17. The Light doth not shine from Heaven His Face doth not glitter like the Sun His Rayment is not whiter than snow Moses and Elias talk not with him But as a man altogether destitute of any help he begins to fear to be weary of his life and to be sore troubled greatly bemoaning himself as they who are but meer men use to do when such a dismall storm of trouble hangs over them And this is that which Christ himself foretold Luke 12. I have a baptism to be baptized with and how am I streightened till it be accomplished Therefore now he saith My soul is sorrowfull even unto death A most Heavenly word worthy of all observation For here we see what it is that Paul saith Who being in the form Phil. 2. that is in the Wisdom Power Majesty glory of God he made himself of no reputation How could he more deeply a base and humble himself than to be made like unto us in all things Gal. 3. yea to be made a curse for us The fear of death is the fruit of infidelity and sin and a part of the first malediction For although Christ was altogether without sin yet he transfer'd the wages of sin upon him not that we should never have a sense thereof but that he might overcome and triumph over the same and that he might teach us how to be able in him to overcome all evil by Faith He was tempted like us yet without sin Heb. 4. that he might be able to have compassion on us So that as often as we are beset with the fear of Death or any other affliction we may safely say Behold God is our salvation we will trust Isa 12.3 and not be afraid for the Lord Jehovah is our strength and song he is our salvation In that he saith my soul is sorrowfull unto death this may be understood two wayes 1. First extensively in that this sorrow and anxiety continued even till the separation of the soul from the body 2. Secondly Intensively because it was as great as was possible to be in a living man or than which never any man had greater in this life And no wonder that his sorrow was so great seeing there were more than one and they very great causes of this his sorrow For 1. He was sorrowfull and sore troubled yet according to humane nature or rather sensibility because he saw his near approaching Passion as it were before his eyes with all the shame and bitterness thereof 2. He was sore troubled and sorrowfull for the sins of all men past present and to come all which he took upon himself The Lord laid upon him the iniquity of us all Isa 53. 3. He was sad for the sins and unthankfulness of Judas and the Jews whose life glory and salvation was in danger 4. He was troubled for the fall and scattering of his Disciples and other friends and most for the desolate state of his holy Mother 5. Lastly He was sorrowfull for the ingratitude that would be found in Christians in time to come He saw that his Passion would be unprofitable to many men He saw also that many Christians would forget him as one dead in their hearts and quite out of mind and that very few would be thankfull to him for so great a benefit Psalm 109. but rather with a base requitall would render him evil for his good See what great cause he had to be sorrowfull Well then might he say My soul is sorrowfull unto death This is that which he foretold by David long since My bones are vexed Psalm 6. Psalm 55. my soul also is sore vexed Again Fearfulness and trembling are come upon me and horrour hath overwhelmed me my heart is sore pained within me and the terrours of death are fallen upon me See what fit Plaisters Christ doth apply to our wounds Sin is born in the heart lust bringeth forth sin and brought up in act James 1. and so finished So Christ was first inwardly sorrowfull and then outwardly that he might totally take away all sin and make full satisfaction for us What then doth Christ do in this his streight Why just like those that are suddenly surpriz'd with some great amazement he desireth those three Disciples to tarry with him and watch and pray in which words he doth variously express our infirmities Those that are in misery think it no small comfort to have a friend to whom they may be bold to complain of their misery Again It is a comfort to those that are astonished and afflicted if others will but stay and stand by them It is the greatest trouble to be left alone in trouble This affection Christ here expresseth Heb. 2. See into what a low condition the Son of God humbled himself and how he would be like unto us his brethren in all things Nevertheless although he chargeth them to watch and stand by him yet he doth not neglect to pray for aid also from Heaven to shew that vain is the wisdom of the flesh and that all carnal assistance is nothing worth if God be absent Therefore he went from them to pray and commanded them to pray also who doubtless could not but hear the dolefull and affectionate cry of his Prayers though they were at some distance from him So that here he taught us both by his Word and Example what to do in times of Temptation even to have
would not hide this from ye Nor is there any cause for ye to be afraid No man will or can hurt you though they be never so mad against me For it is not your hour but mine that is come The Son of man shall be delivered In these words Christ foretold both the day and manner of his death that his Disciples when they saw it might not fear and faint in their mind as if some unexpected thing had come upon them Observe he doth not name the person The Son of man shall be delivered he doth not express who should deliver him and that not without cause For it was not one only that delivered him 1. Joh. 3.16 Rom. 8.32 Our heavenly Father moved with mercy and love delivered him for us 2. The Son out of his abundant charity delivered himself He delivered himself saith Peter 1 Epist ch 2. v. 23. to him that judged unjustly So the Vulg. Lat. hath it and then it must be understood of Pilate 3. Judas out of covetousness delivered him 4. The chief Priests full of envy delivered him to Pilate 5. Pilate out of humane fear delivered him to those that crucified him 6. We also have delivered Christ to death yea we most of all For neither had the Father delivered him for us Nor could his adversaries have done any thing against him if he had not taken our sins upon him Therefore he doth justly say to us Es 43.24 Thou hast made me to serve with thy sins thou hast wearied me with thine iniquities Again 53.6 the Lord hath laid on him the iniquity of us all And Paul saith 2 Cor. 5.21 He hath made him sin for us who knew no sin And Jeremy Lam. 4.20 The breath of our mouth the Lord Christ was taken in our sins Vulg. Lat. And in the Psalm he saith Psalm 69.9 The reproaches of them that reproached thee have faln on me ver 4. I restored that which I took not away Christ puts us in mind of all these when he saith The Son of man shall be delivered c. It is also to be noted that this word Passover is not taken from passion or suffering as some think but from the Hebrew word Phase which signifieth a passing over for the reason before mentioned And the same word Pascha or Passover is not alwaies taken in the same sense For sometime it signifieth the Lamb to be offered as when it is said Mar. 14.12 Where wilt thou that we go and prepare that thou maist eat the Passover Sometime it signifieth the feast day as Joh. 2.23 When he was in Jerusalem at the Passover Sometime it signifieth all the Paschal week as Act. 12.4 Intending after Easter to bring him forth to the people Sometime it signifieth the unleavened bread as where it is said Joh. 18.28 They themselves went not into the Judgement Hall lest they should be defiled but that they might eat the Passover Mat. 26.3,4 Then assembled together the chief Priests and the Scribes and the Elders of the people unto the Palace of the high Priest who was called Caiaphas and consulted that they might take Jesus by subtilty and kill him Here the Evangelist discovereth what kind of men they were who for envy could not endure to see or suffer the Lord Christ to live He calleth them Priests Scribes and Elders of the people as also Princes and principal men from whom nothing less should have been expected For they were they that had the knowledge of the Law To them the predictions of the Prophets were known They I say were they whom one of them Nicodemus by name personated and said Joh. 3.2 Master we know that thou art a Teacher come from God for no man can do these Miracles that thou dost except God be with him Yet their envy so quelled all these things in them that they chiefly yea they alone were they that hunted Christ to the Cross Who can but wonder at such gross blindness of so many wise men Yea who can but tremble at that terrible judgement of God whereby he blinded them Esa 6.10 that seeing they might not see and hearing they might not hear yea that they should both shut their eyes and stop their ears against a most clear truth Observat Whence we may learn that the free gifts of God do more hurt then good to them that believe not Thus knowledge without faith puffeth up 1 Cor. 8.1 power without faith gives liberty to all wickedness It is not enough then to have knowledge or power unless there be also those justifying gifts Faith Hope and Charity Observat Hence also we see that the wise and great men of this world are for the most part nothing but vessels of Gods anger Thus Paul saith of the wise ones God gave them over to a reprobate sense Pharoah was therefore blinded that God might shew his power in him Boast not therefore of wisdom or power but fear It is one of Gods greatest works to Luke 1.51,52 scatter the proud in the imagination of their hearts and to put down the mighty from their seat The Evangelist doth neatly pile up their sin malice and blindness even in every word Then He begins first with an Emphasis when he saith Then were gathered together Then I say when Christ had omitted nothing that might make them happy Then when they had often seen the excellent doctrine and wonderful miracles of Christ Then I say when he came with godly works to be prepared worthily to celebrate the feast of the Paschal solemnity Thus wicked men have no regard of any Thing or Time but only how to fulfill their own lusts Assembled together But what did they They assembled together This had been no new or strange thing if this had not been added that they gathered themselves against Jesus nor simply so but that they might take him by subtilty and kill him They are truly evil that gather together againist Jesus Happy had they been if they had met together for Jesus to search the Scriptures Whether he were indeed the Messias as the first believers did Acts 17. And for what cause did they desire to take and kill Iesus the true Saviour who saved so many miserable men in body and soul Nothing is here exprest But it may be plainly collected out of John where when they consulted they said John 11.47,48 What do we for this man doth many miracles If we let him alone c. But more fully out of the Book of Wisdom where it is said Wisd 2.12 The wicked assembled against the righteous saying Let us lye in wait for him because he is clean contrary to our doings he upbraideth us with our offending the Law he was made to reprove our thoughts he is grievous unto us even to behold c. You see what they hated in him even the Light and Truth John
3.20 Every one that doth evil hateth the Light The Pharisees could not endure that their righteousness should be condemned and they counted for sinners The Scribes could not bear it to be thought ignorant of the Law As Abel and Joseph were hated of their own brethren for no other cause but because one was righteous and accepted of God and the other better beloved of his Father than the rest so happened it also unto Christ No doubt but they made a fair pretence for this their hatred and malice even a zeal for Gods Law upon which ground Moses commanded that the false Prophets should be killed Deut. 13.5 This they often charged Christ with before but they neither did nor could they prove it yet as if he had been already convicted of that crime they resolve to put him to death because they would be taken for such as sought Gods glory more then others But O wicked Princes seed of Canaan and not of Juda What spirit taught ye to seek the glory of God by killing his only Son For your consultation is not against the Son of Ieseph but against the Son of the great God Your design was to take Jesus of Nazareth by craft and to slay him and it prospered But whom else have you taken and slain but your own Messias that true and great Prophet the Saviour of Israel the King of glory the Prince of life and the best Shepherd whom God of his infinite mercy sent to ye lost sheep Iacob foresaw this your counsel long ago and hated it Simeon saith he Gen. 49.5 and Levi have warlike weapons of wickedness O my soul enter not thou into their secret cursed be their anger for it was fierce Since that ye have had the like consultations more then once against the Apostles of Christ Acts 4.5,6 until the righteous God able to endure you no longer gave you to be destroyed by the Romans But you will say What moved those wretched men to such horrid counsels 1. It was the very Judgement of God by which as they well deserved they were long since given up to a reprobate sense to do those things against Christ which the hand and counsel of the Lord had determined For they were vessels of dishonour 2 Tim. 2.20 2. The Devil himself put them on who from their first taking the business in hand did so much the more rage by how much he saw the glory of God shine forth more brightly 3. There were besides these two other of the worst Counsellors of all Ambition and Covetousness They were afraid they should lose their glory and their gain There are no evils that these mischiefs will not hurry men into as may be seen in Chorah Dathan and Abiron in Absolon in Nebuehodonoser Cyrus Iudas the traytor and in all tyrants and wicked men Thus the sons of men naturally desire great things as glory and riches but herein they are mistaken in that they seek neither true glory nor the true riches nay they seek not those temporal things so as they ought For they that eagerly hunt after honour and wealth do not find them but they that despise them If thou cover true glory seek not the glory of men if thou covet the true riches distribute and spend the false riches upon the poor Mat. 26.5 But they said not on the feast day lest there be an uproar among the people By the feast day they meant that great Sabbath which fell out in the feast of the Passover of this they would have great regard not for the feast sake it self but lest there should be an uproar among the people They did not fear God but the rude rabble And they that durst not eat leavened bread although there was no cause why they should abstain from it yet were not afraid to pollute the feast day by committing murther on it As were the Priests such was the people But here is set down the nature of hypocrites who indeed do many good things but it is only that they may be seen of men and they forbear to do evil but no further then they are afraid to be punished by men They have no respect at all to God Psalm 14. there is no fear of God before their eyes saith the Psalmist Whence we may see Observat 1. That those wicked men were truly the vessels of Gods wrath For as when God will outwardly punish any Nation he giveth them wicked Princes and Magistrates for the peoples sins God setteth up an hypocrite to rule over them So when he will blind a Nation for their ingratitude he suffereth and sendeth evil Pastors such as these were who did spiritually and temporally yea eternally destroy the people Observat 2. Here we may also see that the counsel of God is not hindered but furthered rather by contrary designs For God had determined to glorifie Christ and to exalt him above-every creature Contrarily the Pharisees did endeavour to deprive Christ of his Kingdom and to root his Doctrine out of the hearts of Believers But by how much the more they strove against the counsel of God with their wicked endeavours by so much the more they promoted it for by death Christ entered into his Kingdom and Glory The same was heretofore in Iacobs sons toward their brother Ioseph Briefly 〈◊〉 37. â—…v 21.30 〈◊〉 14.27 there is no strength nor wisdom nor counsel against the Lord. What God hath decreed no man can disanull Hitherto we have heard what the wicked Jews thought on their part In the next place let us hear what good was done on the other part Mat. 26.6 Now when Jesus was in Bethany in the house of Simon the Leper there came unto him a woman having an Alabaster box of very precious Oyntment and poured it on his head as he sat at meat How happy are we Christians who have the benefit of the whole passion of Christ For as that very bloody Council of the Pharisees fell out for our good so is it for our advantage that that precious Oyntment was poured on the head of Christ In the Council of the Jews there Christ had his enemies on the contrary here are his friends and those that minister unto him Those did dishonour and intend evil against him This woman doth honour and do him good Thus even thus doth the Divine Wisdom ever order it that where we have enemies there also shall we find some friends as Paul saith 2 Cor. 6. Now concerning this History there hath alway been a great dispute among the Antients whether this anoynting be the same with that which John speaketh of John 12. or with that whereof Luke writeth Luke 7. The general opinion is that it is but one woman of which Matthew in chap. 26. and Mark in chap. 14. and Luke chap. 7. and John in his twelfth chapter do write Origen is of another mind in Hom 35. upon Matthew where he alledgeth
no part with me therefore he gets a spokesman Nor doth Christ refuse to answer when John whispered him in the ear lest it should seem that what he had spoken of Judas before was out of a doubtfull suspition rather than from any certain knowledge beforehand Therefore he doth by a plain sign point out the person of the Traytor Judas saying He it is to whom I shall give a sop when I have dipped it 1. He doth not point him out with the finger or by name lest it should cause a disturbance at the feast and the other Disciples should fall upon him But 2. He doth discover him by a piece of bread either that the Prophesie might appear most true He that eateth bread with me Psalm 41. Rom. 12. c. Or that he first might do that which afterward he taught Paul to do If thy enemy hunger feed him for in so doing thou shalt heap coals of fire on his head Thus Christ patiently fed his enemy like a harmless child but like the Antient of dayes he poured coals of fire upon his head Although Judas was not toucht with the coals of Repentance with which we should desire all our enemies to be burnt yea though they are the worse for our kindness and courtesie yet he was burnt with scorching wrath as will appear anon Now whereas the Disciples eat of the same dish with Christ Mystical sense the mystical meaning is that Believers do partake in the sufferings of Christ 1. But Judas who also took out of the same dish but with a wicked mind signifieth Hereticks and Hypocrites for even they sometimes suffer but not for Christ 2. He likewise signifieth all wicked men to whom Christ carveth out of his own dish i. e. he layeth his Cross upon them but to their perdition Judas takes this bread too with the same impudence as before he had the Sacrament of Christs body and afterward kissed him But he took this bread to his great prejudice for presently after the sop Satan entered into him A horrible word indeed but the thing it self was much more horrid that a man should come to such misery and misfortune that the Devil should possess him as his own And yet it is no wonder that the Devil should there get entrance where Christ is altogether shut out Judas indeed had Satan before For by his instinct he pickt his Masters purse murmured at the woman that anointed him and consented with Christs enemies to betray him But as yet Satan was not discovered in him None but Christ saw him Now he is revealed and shews himself openly when Judas went forth and led the Van of that wicked Army There are sins in us alwayes anger envy luxury c. but they lie lurking in us till there be occasion given for them to break out Satan then entered into Judas because he whom hitherto he had only outwardly enticed to sin now he doth fully and wholly take possession of him Whom he first made wicked now he makes incurable so that he who first sold Christ for the only hope of gain his rancour now encreasing his hatred mixt with covetousness he belcheth out all his cruelty and breathes forth greater hatred against him who pluckt off his vizard and made him known The sum of all is that Judas had now altogether hardened himself to sin and set his mind wholly to it and became so like the Devil that he refused to return yea he was the worse for all Christs kindnesses And this is that curse which the Holy Spirit long since by the mouth of David prayed might fall upon him Set thou a sinner over him Psalm 109. and let the Devil stand at his right hand Which must not be so understood as though that sop was any evil thing or the cause of his hardning The sop did not force him within the reach nor thrust him under the power of the Devil but his own ingratitude and impenitence because he persisted in his wicked counsell and was not toucht with any remorse nor moved with any admonition of Christ but altogether shameless when he saw that Christ knew all things yea he was more and more on fire with a burning desire to perpetrate his horrid act and so cast away and scorned the benediction of Christ No marvell then if he run into cursing which he so much loved so that the Devil entered into his soul which he found then utterly forsaken of God Although the Devil doth never give over to tempt men yet he doth especially drive us whether he sees us most inclined to go of our own accord Let us then give diligent heed and watch continually that we give him not his first nor open the gates of our heart to him for if he once get in adores he will quickly run over all the house till he hath totally destroyed a man Let that miserable Judas be our Example whom the Devil so invaded and possest his soul and sences that he could do nothing but what the Devil enjoyned him after he was deserted of Christ and cut off from the fellowship of the Saints Eccl. 10.4 Hence the Wise man warneth If the spirit of the Ruler rise up against thee leave not thy place Indeed we cannot deny him that he tempt not at all but let us not give place to him Now because Judas was in a manner made manifest and could not with safety stay there any longer and because he was sufficiently warned but was never the better Christ puts him in mind What thou doest do quickly which sounds as if Christ would kindle and spur him forward who was incens'd before and whose rage was rather to be restrained yet indeed he was rather threatened thereby than exhorted 1. Nor doth Christ speak this to Judas only but especially to the Devil who had already entered into him q.d. Do thy work O thou Devil which thou hast alwayes delighted to do do it quickly Thou gottest into the souls of the Jews and killedst the Prophets Thou stonedst them that brought the Doctrine of Salvation thou sparedst none that were sent from God I am come after them and I well know that thou canst not be quiet and let me alone wherefore now take thy course do as thou wert wont and as thou wouldest have gladly done long since if I had not restrained thee Take thy swing I 'le hinder thee no longer T is all one as if a strong man should threaten his enemy and speak scoffingly to him knowing him to be but a punie fellow and to be conquered with a filip should yet say Do what thou doest quickly that thou mayest presently try how strong I am and know it by experience So Christ bids the Devil run faster and make more haste to do what he was ready to do that being overcome and bound by his tryanny he might sooner release the world 2. If we refer this word to Judas then it is not a Precept but
that so from every bodies charge they might patch up a just accusation against him Caiaphas his Counsel was enough to stir up the people but it was not sufficient to regulate the Office of a Pagan Judge Yet Caiaphas would not have it spoken of him that he oppressed the innocent and therefore had tyrannically put Christ to death Wherefore he laid his plot so that because they could find no just cause yet at least they should seek out some fair pretence to destroy Christ For he knew that the first thing that would be enquired into about the death of the man would be for what cause he suffered and what his crime was that made him deserve to die and if no just reason were given for it the power would be accused of Tyranny This Caiaphas knew well enough therefore he doth first hunt after a sufficient ground to kill Christ The next way to obtain this is by Evidences Testimonies prove the crime and the crime makes lyable to death Thus innocent Naboth was hated by King Ahab to the very death 1 King 21. but that he might rid him out of the way there must be good ground for that and to bring this about there were false witnesses suborned and so sentence of death was pronounced against the innocent The same did some ungodly men attempt against Daniel whom truth it self miraculously delivered from his false witnesses Dan. 6. So Saint Steven was stoned to death by false witnesses Act. 7. The like proceedings were there in the judging of Christ See what righteous Judgement and what a holy Council was here Christ was now in hold bound buffered and many wayes abused by the servants and yet no man knows why or wherefore he was accused Wicked men use to condemn before they know the crime Thus Saul cut off the Priests of the Lord before he heard them or before they were convinced by any 1 Sam. 22. So Jehoiakim slew Vrijah the Prophet Jer. 26. Ungodly men say as they did Jer. 18. Come let us smite him with the tongue and let us regard none of his sayings Thus Satan hurryeth the hearts of wicked men with a spirit of giddiness But these men exceed and do more For they labour all they can to find out false witness against Christ knowing they could find no true evidence And all this they do in the night of the Passover when they should have eaten the Lamb. Mean while they accuse Christ as a transgressour of the Law whereas but of late he had eaten his Lamb with great devotion But those wicked men did most notoriously neglect the Law and greedily thirst after innocent blood In this Council there was nothing but wrath envy hatred and violence raigned All the cry was kill slay destroy crucifie c. This is that Council of which the holy Patriarch Jacob of old spake saying Simeon and Levi are Instruments of cruelty O my soul enter thou not into their secret cursed be their anger for it was fierce c. Gen. 49. In this Council was fulfilled that which David in the person of Christ foretold long since in many of his Psalms They gaped upon me as a ramping and roaring Lyon Psalm 22. Again They that seek my hurt speak mischievous things and imagine deceits all the day long Psalm 38. Again They have sharpened their tongues like a Serpent Adders poyson is under their lips Psalm 140. Their throat is an open sepulchre c. Psalm 5. False witness did rise up they laid to my charge things that I knew not Psalm 35. They opened their mouth wide against me and said Aha Aha our eye hath seen it ver 21. This thou hast seen keep not silence O Lord be not far from me False witnesses are risen up against me and such as breath out cruelty Psal 27. See how many things David prophesied of this Council Their rage was nothing humane but altogether hellish and devilish for they did not rave to satisfie their rage but rather to kindle and inflame themselves more yet Therefore they let nothing slip that may encrease their fury But what good did they get by forging false witness against Christ For however many false witnesses came yet no full proof could be made of any charge For what one witnessed for a truth the next varied from him so their witness did not agree just as it was in the story of Susana And no wonder for when Testimonies are false in themselves they can never agree together Here then the great and unblemishable innocency of Christ was cleared and fully proved to all men as one whom so many false witnesses were not able to accuse falsly and so many enemies that took their oaths against him could not find so much as the shadow of any cause against him First then let Christians here learn so to live that their enemies may not be able to speak ill of them Secondly but let Bishops and Ministers be here taught by this Example that they behave themselves blamelesly Finally That Christs innocency may yet shine more brightly two false witnesses arise this was their proper name by which they wree called inasmuch as they did not rightly relate the words or meaning of Christ These stand up and are confidently perswaded that they shall bring in just ground enough to make away with Christ O desperate knaves how durst ye lye so against the very Truth yea against God himself to curry favour with a wicked man Is this your keeping the Law which commandeth that none should bear false witness against his Neighbour Go to speak on we will hear what ye have to say We say they did hear him say that he could destroy the Temple of God c. Here they tell a lye at first they speak false not only as base fellows but as per jur'd Rogues Our Lord Christ never spake those your words how then could you hear them from him But thus indeed he did say Destroy this Temple and in three dayes I will raise it up And that we may know of what Temple he spake John saith He spake this of the Temple of his Body John 2. The Jews Temple was built with hands but Christs Temple that is his Body was built without the workmanship of man How do these words of Christ agree with the Testimony of these Villains Christ speaks of his Body which not he but the Jews would destroy he would only raise up the same again But these witnesses speak of the Temple of stone which was built in the dayes of Esdras and Zorobabel which Temple also Christ highly honoured as Haggai prophesied chap. 2. The dissolution and destruction of this Temple belonged to Titus the Emperour and the Romans Why do ye not hale him before your Tribunals and produce your witnesses against him who did indeed destroy your Temple Could ye find no claw at Christ but your Temple Thus did ye afterward to Saint Stephen Act. 6. But what 's become of your Temple now We
the innocency of Christ Nor could they be thus asswaged but when they heard that he should be released they cryed out the more vehemently and were more impatient then before Those bloody minded men would be satisfied with nothing but his death They would have the memory of him wholly abolished Therefore they thought it not enough and could not be contented that Christ should only be chastised and scape with nothing but scourges But Christ makes no further answer to all that they charged upon him no not when Pilate questioned and chid him for it For all that they objected against him did not deserve an answer Well might he be silent who had no need to make his defence Let them go about to defend themselves saith Ambrose who are afraid to be worsted in their cause He doth not then confirm their Accusation by his silence but sleights it by not wrangling against it Pilate indeed takes it in great dudgin and disdain that he who had answered so handsomely before him in private should now say nothing before the people And therefore first he doth wonder at his patience for never in all his life before did he know any man that was accused but he would use his tongue to the utmost to plead for his life and seek by all means possible to defend himself Secondly He doth admire that seeing he was guiltless he doth not petition for his liberty and enlargement Thirdly He doth think it strange that he was no more afraid to dye He sees no cause he had to be silent but great reason why he should speak for himself because he that is convicted should stop his mouth and hold his peace and not he that is innocent and clear Here then was fulfilled that of David But I was as a deaf man and heard not and as a dumb man that openeth not his mouth I was as a man that heareth not and in whose mouth are no reproofs Psalm 38. Christ by this his Example taught us what Weapons Christians ought to fight with against Death and the deceits of the World and against the Accusations of our Adversaries to wit with innocency patience and silence In quietness and in confidence shall be your strength Isa 30. It follows Now at the Feast the Governour was wont to release unto the people a prisoner Mat. 27.15 whom they would And they had then a notable prisoner called Barabbas Which lay bound with them that had made insurrection with him who had committed murther in the insurrection And the multitude crying out began to desire him to do as he had ever done unto them Mar. 15.7 Pilate saith unto them ye have a custom that I should release one unto you at the Passover John 18.39 When they were gathered together he said unto them Whom will ye that I release unto you Barabbas or Jesus the King of the Jews which is called Christ For he knew that for envy they the chief Priests had delivered him Mat. 27.17 But the chief Priests and Elders stirred up the multitude and perswaded them that they should rather ask Barabbas and destroy Jesus The Governour answered and said unto them Whether of the twain will ye that I release unto you And the whole multitude cryed out all at once saying away with this man and release unto us Barabbas Luk. 23.18 Pilate therefore willing to release Jesus spake again to them and said what will ye then that I shall do with Jesus whom ye call the King of the Jews And they all cryed out again Crucifie him Crucifie him He saith unto them the third time why what evil hath he done I have found no cause of death in him I will therefore chastise him and let him go And they cryed the more saying let him be crucified And they were instant with loud voyces requiring that he might be crucified and the voyces of them and of the chief Priests prevailed This custom of releasing one prisoner at the Passover arose from their deliverance out of Aegypt which was upon the day of the Passover And this custom had a great shew of piety in it but it was clean contrary to the law of God which commandeth that none but offenders should be punished Nor had the Iews any need to be put in mind of their deliverance heretofore out of Aegypt by this releasing of a prisoner For God himself had Instituted a memorable and remarkable sign of this thing to wit the Paschal Lamb and so that whole Festival But they not content with this sign which God had Instituted did institute another and that quite contrary to the Law of God Thus Hypocrites are not content with the bare Word of God but alwayes either add something of their own invention unto it or prefer it before the Word of God But again we here see a most notable passage of prudence and civil righteousness in Pilate And I heartily wish that we might have no worse and more indiscreet Magistrates Indeed we do desire good and godly Princes in a Common-wealth But if for our iniquities we do deserve none but ungodly Magistrates we wish they may be as good and as prudent as Pilate was For consider I pray 1. With what Wisdom he endeavoured to set Christ at liberty For when he could not do it by force and might because of the peoples uproar and the power and importunity of the High Priests he attempts it in a wise and judicious way proposing their own custom and offering to give them satisfaction before they desired it at his hands For by this means he hoped to have bowed the Jews and made their minds flexible to him herein so that they would have yielded and have been willing to release Christ inasmuch as he offered to confirm their custom with such readiness though he were an Heathen and thereby to shew no small favour to their Kingdom Ye have a Custom saith he c. 2. He doth very wisely propound those two and no more unto them He doth propose no other with Christ unto them but that notorious Villain Barabbas whom he knew to be a most mischievous and pestilent fellow to them all so that it could not be suspected that they would absolve him but when he had set them both before them they might be put in mind of what both of them had done Whether of the twain saith he would ye c. And he calleth Jesus the King of the Jews that so he might seem either a little to appeach their Kingdom or at least abate and mitigate their fury with some laughter and merriment and withall shew them that he was falsly accused of this crime For a Roman Viceroy would never have released one that was accused to undermine the Roman Government if but in the least he had apprehended him to be guilty The Evangelists on the contrary do describe and set forth this Thief in his colours that the malice of the Jews may appear to be the greater who would prefer
cast off both God and their Messias when they say We have no King but Caesar Justly therefore is it said of them The Princes of Israel have forsaken me and I have forsaken you But whilst Pilate sat on the Tribunal his wife sent to him straitly charging him that he should not pass any severe sentence against Christ affirming that she had suffered many things by reaof him O miracle saith Theophylact he that is judged doth terrifie the Judges wife What that womans vision was in her dream of Christ the Evangelifts do not express Nor can any man positively conclude it But certain it is that this Vision was not shewed to that woman without divine providence God knows how to pre-ordain and dispose all things better then all the wise men in the world can imagine Pilates wife was in some measure converted unto Christ and did labour all that possibly she could to withdraw her husband and hinder him from doing any hurt unto Christ Herein doubtless she is to be commended above all the Jews in that she durst acknowledge Christ by his proper Epithite and pronounce him a just man which was as much as to accuse all the Jews of a lie and unrighteousness This Vision was not shewed to the man but to the woman because happily he was not worthy of it nor would any have believed him because he had so laboured to set Christ at liberty Some there are who do attribute all these things to the Devil as he who now laboured might and main by this woman to hinder the Passion of our Lord which before he had endeavoured with all industry For now he perceived that it was himself and not Christ that would be ruined by that Passion which that he might the more speedily prevent and hinder he makes choise of a woman a very fit and familiar Instrument for him by which he might destory mankind But now he had out slipt his time and staid too long for he had already swallowed the hook Haman heretofore was strangled on that Gallows which he had provided for Mordecai Esth 7. so the devil was destroyed upon the Cross which he had prepared for Christ For upon the Cross it was that Christ spoiled Principalities and Powers c. Col. 2.15 Thus much concerning Pilates wife But all this while Pilate was nothing wrought upon he resolves to pass sentence for all this for his carnal prudence thought it more safe if he served the common good with the loss of ones mans life Sedition thought he is a grievous inconvenience and of great damage to the Common-wealth therefore he will please and satisfie the multitude A Typeof those who will do Justice so far as the world and the worlds friends will allow of it they will keep so long to the rule of Righteousness that they will be sure to lose nothing of their wealth and honour However Pilate was yet in a great straight He was willing to gratifie the Jews but on the other hand the sheding of innocent blood did stare fearfully in his face And therefore he doth call for water and wash his hands before them all by which he would signifie that he had no hand in shedding this innocent blood And this he did not after the custome of the Gentiles but of the Jews For David saith I will wash my hands in innocency Psalm 26. This Pilate would fain imitate and wash his hands he did but not his heart For the Lord had said before that he sinned in what he did though not so much as the Jews and Judas did I am clear saith he from the blood of this just person See ye to it I am but the Minister of the Law 't is your cry hath shed the blood and not I. But thou must not think to escape so O thou Judge who must also thy self be judged who dost not judge the cause of the poor and fatherless but art dastardly afraid of the clamours and threats of the base people and swervest from doing Equity and Right Knowest thou not what courage and constancy becomes a Judge that he should rather die a thousand deaths than not do Justice Therefore the wise man saith Seek not to be Judge being not able to take away iniquity lest at any time thou fear the person of the Mighty and lay a stumbling block in the way of thy uprightness Ecclus 7.6 Why dost thou suffer Liers to turn thee from the truth O thou double tongu'd Judge who with the same mouth dost three or four times excuse and by and by condemn most unjustly Thou dost condemn the innocent and yet dost pronounce him innocent Wretched man who did thus bewitch thee Who infected the purity of thy mind Why dost thou thus pervert Judgement Seest thou not what enmity thou causest to the Roman dignity hereby It is a slur to Ceasar a stain to thy Honour and Reputation thou rendrest thy self odious and insamous to all men finally thou dost give an ill example to other Judges to do as bad as thou dost Hast forgot what oath thou didst take Art not afraid of the wrath of thy Gods To what purpose are the Laws and the Power and Authority of Governours if it be lawfull to do thus All the Elements may justly rise up and arm themselves against thee inasmuch as thou dost what in thee lies to destroy their Maker What needest thou fling all the fault upon the Jews when thou thy self mightst have rescued him Thou knewst full well that for envy he was delivered and it was in thy hand by thine own confession to absolve or condemn him But he from whom thou hadst thy power will one day examine thy works and search out all thy thoughts because when thou wast an Officer of his Kingdom thou didst not judge justly nor keep the Law of Righteousness and didst not walk according to the Will of God But what do the Jews answer when they heard Pilate cast all the guilt of Christs blood upon them and lay the sin at their door They are not in the least startled but count it rather a trifle and make light of it Let not this say they trouble or binder thee Take thou no further care Be this Jesus just or unjust let him be good or bad all the guilt of his death be upon us We would have the business dispatched We would fain be guilty of his blood Do thou only give sentence His blood be on us and on our Children O wicked Parents by this one word they destroyed themselves and all their posterity A Generation of Vipers indeed Mat. 3. Therefore O ye naughty Jews be it unto you as you have said for in as much as ye have unanimously desired it let all the righteous blood that hath been shed from the beginning of the world rest upon you Mat. 23. Your hands are defiled with blood therefore ye pray in vain Isa 1. Your house shall be left desolate to you and yours Ye shall be Runagates and
sorrow I know thy pitifull compassion thy Religion and thy Charity I know I sadly know thy pensive thoughts for as thou art not the least cause of my sorrow so I am the only cause of thy grief I know why thou dost stand here Thou wouldst fain anoint me with the Ointment of Piety Thou thinkest to comfort the desolate with thy presence thou couldest wish to die with me yea to die alone and excuse me by thy death All this I accept and take it in good part but it doth as much wound as mitigate For thy soul will not be solaced except thou hast me restored to thee again safe an sound O therwise all Plaisters Medicines Comforts are to no purpose whatsoever is offered to thee is but all in vain But thou hast long since been confirmed with such valour of Vertue anointed throughly with so much oyl of Grace and Favour compleatly accomplished with such perfections that thou art black without filthiness mourning without nastiness decently behaving thy self with all comliness in this thy bitter condition thou art troubled yet chearfull mournfull yet merry free from faultiness sobbing yet singing not utterly dejected thou art defective in nothing for thou canst smile when thou weepest abide most constant when thou art thrust thorow with so many Swords and preserve thy Life when thou art dying Wherefore thou most valliant woman in due time thou shalt receive a full Recompence and Reward nor shalt thou be destitute of all comfort for the present if a most miserable and afflicted man can give any solace and succour to an afflicted woman Seest thou in what Torments I hang here With what difficulties I struggle with what vexations and perplexities my strength is worn and wasted At what price at what rate may I purchase but one sinner With what charity shall I embrace mankind I have appeased my Fathers wrath it remaineth now that I forsake thee not Most dear Parent hitherto indeed thou hast shewed thy self a most tender and carefull Mother to me from the time I was born to this very last hour and hast discharged all Motherly affection and respect to me and now I am ready to dye thou art perhaps afraid that none will own thee but that thou shalt be left to the wide world But be not cast down with such thoughts lo here is that John thy near Kinsman standing by very dear to thee and also to me thou mayest expect and promise to thy self all assistance from him Behold thy Son He shall be thy Son in my absence he shall respect reverence honour and highly esteem thee all the dayes of his life And that thou mayest be assured of it behold I will speak to him before thy face I bequeath him to thee in my stead to serve thee watch over thee and instruct thee His chastity will suit well with thy Virgin and Superangelicall Purity and for his fidelity he will be as honest and as constant to thee as he hath been to me Wherefore Woman Behold thy Son And presently he turned about and spake to the Disciple Behold saith he thy Mother q.d. O John hitherto thou hast answered thy calling to the utmost Therefore thou shalt not go altogether unrewarded for thy singular Faith and constancy towards me yea thou shalt be honoured with more excellent gifts and Dignities then thou dost dare either to pray or look for Thou hast for saken thy Ship Parents Wife and thy own self too for my sweetest Love-sake thou hast cast all thy care hope and thoughtfulness upon me thou hast built upon me securely as on a Rock Nothing hath been so sweet neither Wife Parents nor Patrimony nothing hath been of that moment as to withdraw thee from my company Thou hast followed me through the High Priests wicked Houses and now thou standest by this infamous Cross full of compassion and deeply suffering with me It hath ever been thy delight to follow me to be in my company and to obey my commands Why then should I forsake thee who hast followed me How can I but take care for thee and nurse thee up all whose hope is seated in me Thy hope in me shall by no means be wholly disappointed I will not shew my self ungratefull to thee John Behold thy Mother Thou hast said to thy Parents for my sake I know ye not Behold the Mother of God is thy mother Thou hast forsaken thy Wife who might have proved unfaithfull to thee lo thou hast an intire and most pure Virgin Thou hast renounced thy fishers boat now thou art made master of a Merchants ship that bringeth her food from far Prov. 31. Thou hast despised small things thou shalt receive the greatest Thou hast refused doubtfull thou shalt have certain things thou hast found favour in my sight Thy course of life is more delicious to me There is no Mysterie concealed from thee thou sawest my glory in Mount Tabor thou didst see me cure Jairus his Daughter thou hast seen my misery last night in the Garden and dost now see it on the Cross Yesterday thou didst lean on my bosom at Supper and now I commend the dearest thing I have in the world to thy trust and care Behold thy Mother thou seest I am about to die thou seest my mother is left desolate thou seest there are many Adversaries to me and her I assign commend and make her over to thee as thy own Lo she that was mine is now thy mother Do thou therefore discharge the duty of a Son to her succour cherish love serve her If thou acknowledge her for thy mother I will acknowledge thee for my Brother Hitherto Christ comforted his mother by which Word 1. He shewed both his love and care toward his mother for an Example to us Nor is there a more clear and full Example of shewing Honour and respect to our Parents any where to be found then here although indeed this was not an unjust yet was it a very unequal Exchange that John should be given to the Virgin-mother instead of Jesus a servant for a Lord a Disciple for a Master the son of Zebedee for the Son of God and no doubt but this word was a sore affliction to that Holy Mother However she stands stedfast in her saith immovable and unshaken 2. The Mysterie But whereas Christ doth so carefully commend his mother to the Disciple when he was about to die it was not done without a Mysterie Mary signifieth the Church which is committed to John as the Minister thereof Now John taketh the Church for his own when he doth Rule it by the Word of God But Christ prefers the Church before the Minister Whosoever will be great among you let him be your Minister saith Christ Mat. 20. And Paul saith Let a man so account of us as of the Ministers of Christ 1 Cor. 4. Again let no man thrust himself into the service of Mary that is of the Church unless God hath committed the charge thereof