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
the natural Son of God yet for all that he so humbled himself c. Or thus knowing that he came out from God that he was the Son of God and that he was God therefore he did like a God and that which did become the Son of God to do viz. take compassion shew mercy do good wash cleanse save c. these are proper to God 3. The third word shewing Christs sublimity is that he goeth to the Father Here I shall use the words of Augustine He came out from God saith he but left not God He goeth unto God but he left not us men The meaning is he goeth unto God that is he was sure of his glory however he seemed to be cast off yet he knew that he should sit at the right hand of his Father and there be heard Sit thou on my right hand untill I make thy foes thy footstool Psalm 110. But in the mean while he submitteth himself both to his friends and foes Let not us be backward to do good to all by this Example inasmuch as certain glory is therefore promised unto us Hitherto the Evangelist hath proposed the person of Christ to our consideration Next he describeth the work it self and sets it as it were before our eyes to the end we should do as doubtless the Apostles did when they beheld these things to wit diligently attend admire every passage and expect what the end will be Surely it is a great and wonderfull spectacle such as never was since the world began For 1. Masters use not to rise from Table before their servants But here Christ riseth and leaveth them sitting and so that is verified which saith a little after Luke 22. Matth. 20. I am among you as one that serveth Again the son of man came not to be ministred unto but to minister 2. By laying aside his garments girding himself and fetching water he plainly sheweth that he was ready to serve help and do good a matter of greatest consolation to us 3. He is indeed and that a most humble servant too he kneels down and begins to wash not their hands which had been a neater service but their feet which is so low and mean an office that none but the worst in the house doth it Yet all this he doth himself he only puts forth water he only washeth and only he wipeth Who will not here cry out with the Prophet Hab. 3. I heard of thy works and trembled Consider with your selves in good earnest who Christ was and whose feet he washt We have heard something already of the worth of Christ But what was more vile than the Apostles They were all poor contemptible men and one of them was a Traytor another afterwards abjured him yet for all that he serves them most affectionately What can he refuse to do who humbled himself so low for us Here we see indeed that he was novissimui virorum rejected of men Is 53.3 Now he doth rather wash the feet than the hands or head because he would thereby express more humility and love wherewith he washeth us in his blood All which are Examples and Precepts to perswade us to serve one another with a ready mind The Lord of Heaven doth not scorn nor blush to do that which even Ecclesiastical persons as well as Secular and worldly Pontentates are ashamed to do whose duty principally is to imitate the meekness and humility of Christ The Primitive Christians were not ashamed of this service to their brethren but did it with much cheerfulness Did not that great Patriarch Abraham cause the feet of his guests to be washed So did his cousen Let Gen. 19. Gen. 18. In the New Testament this was a work of great account 1 Tim. 5. Therefore Paul doth not admit a widow unless she had washed the Saints feet But now one may sooner find especially among the Prelates of the Church such as wash their own feet in wine rather then give a cup of cold water to a poor body It is taken for an hypocritical thing now to wash others feet Nothing inveigh'd against now more than good works None reprove sin The times are such that few regard whether they do good or evil What Augustine reporteth that some Hereticks called the Predestinarians Augustine sup Epist Johannis should say is now true among us Let us sin yea let us do what we will there 's no danger Christ cleanseth all c. 1. Wherefore this Act of Christ condemneth our pride by reason whereof it is that although we be men though we be but mortal men yet we disdain to submit or give place to others in the smallest matters so far are we from yielding or doing good to our enemies This is the pride of mans heart which Christ here utterly condemneth Let men be ashamed of their pride as well they may when they see the Son of God with so great humility become a servant Why is earth and ashes proud Miserable worm Eccl. 10. dost thou yet walk with a stretched out neck look through the spectacle of humility Thy Saviour was ready to serve dost thou seek the preheminence Christ washt the feet of a very Traytor dost thou scorn to be friends with thy brother 2. Hereby Christ would root all arrogancy out of the hearts of the Apostles which is a peculiar vice to eminent men and such as are endowed with much Grace or are in high place and office Therefore he would stir them up to modesty and meekness not only by his words but with deeds and his Example too and that when he was going to die that it might take the deeper impression 3. Moreover Christ by this his abasement offered the remedy against the first sin of man which was pride Whereas the first man sinned by pride Christ by his humility discharged that Debt 4. Further Christ hereby taught that none shall be exalted except first humbled none lifted up unless first cast down 5. Lastly In these words John shadoweth out the whole business of Christ viz. 1. Christ did indeed rise from supper The Mysterie that is from his repose from out of his Fathers bosom from the Throne of boundless Majesty And for no other end but for the oppression of the poor and deep sighing of the needy Psalm 12.15 2. He laid aside the garments of glory and stript himself naked of all righteousnesses and whatever he had of worth a Glory Phil. 2. Fame Name Power he emptied himself of that brightness which he had before the world was John 17. So that he seemed naked i. e. in all things like unto us Hence it is that as wicked Cham heretofore mocked his naked Father so not only the Jews but most false Christians too have jeered this humiliation of Christ and alwayes denyed that he was God begotten of God and affirmed that he was only man and had his being from Mary 3.
Luke 9. And this is much more excellent than what is said of Abraham and Lot who received but Angels instead of men Gen. 18. 19. Heb. 13. This Reception of the Apostles doth not consist only in civi usage and entertainment but chiefly in receiving and embracing their preaching of the Gospel In which sense we are to understand that He came unto his own and his own received him not John 1. Christ therefore comforteth his Apostles with these words to assure them that their authority should be had in great reverence among men notwithstanding Judas was so wicked Christ also here intimateth by what steps we ascend to God We cannot come to the Father but by Christ John 14. for he is the Way We cannot come to Christ but we must first receive the Apostles their word I mean We must begin at hearing the word He that receiveth this receiveth Christ He that hath Christ hath the Father He that hath the Father hath all good This place may also be understood of the poor whom we may then suppose to be sent to us of God when they meet us beg of us and make known their necessities to us He that receiveth such receiveth Christ and God and in the day of Judgement they shall hear this Matth. 25. What ye have done unto one of the least of these my brethren ye have done it to me Ye see then what great things are promised to those that receive the Apostles and the poor As it is said in Matthew He that shall give unto one of the least of these a cup of cold water to drink he shall not lose his reward Whereby Christ doth stir us up diligently to hear the Apostles Doctrine and readily supply the poors necessity John 13.21 Mar. 14.18 Mat. 26.22 John 13.22 Luke 22.23 Mar. 14.19 When Jesus had thus said he was troubled in spirit and testified and said to them as they sat and did eat Verily verily I say unto you that one of you which eateth with me shall betray me And they were exceeding sorrowful Then the Disciples looked one on another doubting of whom he spake And they beg an to enquire among themselves which of them it was that should do this thing And they say to him one by one Lord is it I Mat 26.22 And he answered and said unto them one of the twelve Mar. 14.20 that dippeth his hand with me in the dish the same shall betray me Mat. 26.23 Mat. 26.24 Mar. 14.21 The Son of man goeth as it is written of him but wo to that man by whom the Son of man is betrayed good were it for that man if he had not been born Mat. 26.25 Then Judas which betrayed him answered and said Master is it I He said unto him Thou hast said When the Passion of Christ drew nigh the worst and most miserable case of that wicked Judas is first set down And let none wonder that there is so much said villanous varlet his vile fact required many words to set it forth for a warning and caution to all others Being then about to speak of the Traytors sin he is first troubled in spirit i. e. inwardly as elswhere it is said Now is my soul troubled For the word Spirit is here taken like that John 11.33 where it is said He groaned in the Spirit and was troubled which also is not to be understood of the Holy Spirit but of the inward man For certainly Christ took into or upon him those natural affections and shewed that he had them yet without sin Whence t is plain against the Valentinians that Christ had a true humane nature as elswhere when we read that he wept and was weary Luke 19. John 4. Therefore as Christ was troubled when he raised Lazarus John 11. and groaned against the power and tyrannie of sin and death wherewith all men were oppressed so here he is troubled at the execration and hardening of Judas who still went in his wicked resolution after so many warnings and such great kindness shewed to him This trouble then of Christ was 1. His hatred of Judas his sin as will easily appear if we consider the desire and care of Christ to save him yea and all the people of the Jews of whom Judas was a type and figure Well therefore might Christ take it ill at Judas his hands who was one much honoured among the other Apostles yet by a little pelse was enticed to reject Christs love nothing at all mindfull of his glory or the bonds of his fellowship or the devotion and reverence due to him as God or of any his Miracles but only looking at the odious and paltry pelf of the Jews for which he sold even his own soul and betrayed the most innocent and righteous blood into the hands of sinfull men 2. Christ was troubled at the greatness of the scandal that one of his chief Apostles should revolt and prove treacherous to him By reason whereof he foreknew that many weak ones would after this be estranged from him and have an ill opinion of him inasmuch as his familiar acquaintance and intimate friends revolt from him How near these things struck to the heart of Christ no tongue can express We learn hence what a Christian should be troubled at Not from any outward misery but out of a mercifulness toward his Neighbour whom he seeth obstinate in sin By this trouble of Christ it is evident enough that God hateth sin but most of all ingratitude and impenitency both which were notoriously in Judas Again This trouble of Christ shews that he had a most godly soul because men are punished and do perish sore against his will Is 1. as he saith in Isa Heu consolabor super hostibus meis Ah I will ease me of mine enemies Which is no small comfort to us to hear that God is not willing to punish us nor will he if we sin not obstinately He had rather shew us mercy and do us good 3. This trouble of Christ shews us how we should overcome all those envious passions of our enemies when they strive to do the worst they can against us without a cause to wit not by cursing and banning but by blessing and benefiting them as Christ here did and as Paul teacheth Overcome evil with good Rom. 12. What did Christ do Did he curse and revile Judas We need not curse wicked men Prov. 24. they are cursed long since and their destruction maketh haste But what doth he Doth he accuse and traduce him No such matter What then He doth piously warn him shewing him that his naughty will was well enough known Verily verily I say unto you that one of you shall betray me O the wonderfull goodness of Christ For we may here see how fitly he compared himself to a Hen Matth. 23. How often saith he would I have gathered thy children as a Hen and thou wouldest not This he doth
recourse to God And not only so but he sheweth also the best way of praying For 1. first he with-drew from the Apostles He that will pray must go into his Chamber Mat. 6. 2. Secondly He kneeleth down yea falleth on his face Prayer ought to be made in humility So much the more humble so much the sooner it peirceth Heaven and is heard 3. Thirdly He doth not pray once only but often nor did he give over till the Angel comforted him Teaching us thereby to persevere in prayer 4. Fourthly He prayed in assurance therefore he did so sweetly repeat the name of Father He that believeth not let him not think to receive any thing James 1. 5. Fifthly He committeth all to God We must not prescribe time or manner unto God 6. Lastly Peter James and John were not far from him by whom those three vertues are signified which are necessary for every one that prayeth to wit Faith by Peter Courage by James and the Grace of God by John As often then O Christian as Satan tempteth thee remember this Garden and this prayer of Christ in the Garden Avoid the tumults of men go a little aside kneel down fall on thy face for by these gestures the faithfull express the servency of their mind and that they have no hope counsell or help in the world but only in God open thy mouth and utter words from thy heart lay open thy anguish and pain before God with sighs and supplications against the violence and wrongs of Satan Here thy sorrow and anguish of heart will do thee no harm Yea though it afflict thy body a little it will do thy soul good But remember to temper thy prayer so even as Christ here did who in all humility threw himself upon the ground and as man he resigned and offered himself wholly to the Will of God that the Father should do with him as he pleased Thou also pray for what thou wilt cry intreat make known thy wants but conclude alway as here Not mine but thy will be done for thou knowest best what is good and profitable for me Believe me our prayer is well accepted if it be granted to us according to the will of God The Evangelists do not without cause so diligently set down this that Christ put the whole event of his Prayer in the will of God If Christ did thus whose will yet was not divided from the will of his Father nor could he will any thing but what the Father willed how much more ought we to do so whose will most commonly is against and resisteth the will of God To say nothing how pernitious and destructive for the most part it would be to us if God should alwayes grant us what we desire The will of our flesh is not good but that which the Spirit willeth in us cannot be evil because the Spirit is not evil Briefly Let the Prayer of Jesus be the Form and Pattern of our Prayer Let him teach us how to pray as he shew'd us how to suffer Let us now weigh the words First he saith in the Chalde Tongue Abba which in Latine is as much as Pater Father and this name he doubleth It is a great comfort in affliction to believe that God is our Father and that our troubles come upon us by his good pleasure 1 Cor. 11. So Paul when we are judged we are chastened of the Lord that we should not be condemned with this world Heb. 12. Again Yee have not yet resisted unto blood and ye have forgotten the exhortation which speaketh unto you as children Prov. 3. my son despise not thou the chastening of the Lord c. Secondly He saith If it be possible and all things are possible unto thee Here none doubteth but that God to speak absolutely could have restored man some other way than by the death of his Son but this was the way which from Eternity was resolved on and therefore it must be that Christ should dye And it was not without reason why God should be best pleased with that way For 1. Divine Justice must be satisfied We deserv'd to be punisht but God the Father set his Son in our stead who could owe nothing upon his own score and therefore might make the fuller satisfaction As the person of Christ was more pleasing to God than all other men so his Passion merited more than all ours can do 2. God therefore made choyce of this way to redeem mankind that he might make his power known For he did not defend Christ against his strong enemy yet he overcame him 3. That he might make his love so much the more manifest to us to provoke our love 1 John 4. In this was his love manifest that he sent his Son c. Wicked men prate that God took no pains to create them But here let them consider that they were not easily Redeemed Christ took a great deal of care and pains to make man a great debtor to him in much love and that he might become more thankfull by the difficulty of his Redemption who was grown so cold in his devotion because of the easiness of his creation God made all things and man among the rest in six dayes but he was full three and thirty years working out our Salvation in the midst of the earth See how justly we may be complained of who lightly esteem this greatest Token of Love whereby we exceedingly provoke his wrathfull indignation against us Whereas Christ prayeth that the Cup might pass from him by the Cup he meaneth his Passion 1. For as much drinking makes men drowsie so Christs Passion made him sleep in Death 2. Or as free drinking makes men jocund so the sufferings of Christ make us above all things most cheerfull in that it brought everlasting Salvation to us In this sense the Cup is taken elswhere I will take the Cup of salvation c. Again Psalm 116. Can yee drink of the Cup that I shall drink of Mat. 20. But thou wilt say was not Christ willing to suffer Or did he suffer against his will in that he prayes here against the Cup of his Passion Far be it from us so to think How could he be unwilling to suffer who at his last Supper said that the blood of his Body was to be shed for the Remission of sins Mat. 26. Who also said I lay down my life for my sheep John 10. And reply'd to Peter when he disswaded him from suffering Get thee behind me Satan for thou savourest not the things of God Matth. 16. We say that Christ did not suffer unwillingly but freely of his own voluntary consent as his Prayer concludes Thy will be done He prayed that if it were possible the Cup might pass from him 1. First to shew that he was a true man who by Nature is afraid of Death As there are divers affections in man to wit
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
he seem to extoll godliness But if he be a subject he is to be rebuked if an equal he is not to be born with if he be a Superiour he must not be feared We ought to obey God rather than men Christ yet hath another reason to deter Peter from his over-hasty and rash enterprize How saith he shall the Scriptures be fulfilled if thou thinkest to go this way to work and chase away the cross with thy sword Was not my Passion very often foretold especially in Psalm 22. Isa 53. So the Passion of the Elect is prophesied of Zach. 13. How then shall these Scriptures be fulfilled if we avoid the cross and passion and slip our necks out of this collar For thus it ought to be done So hath the Father decreed Thus it behooved Christ to suffer and so to enter into his glory Luke 24. So ye also through many Tribulations must enter into the Kingdom of Heaven Acts 14. Therefore put up thy sword into the sheath You see here how effectually Christ instructeth Peter and in him all us to be patient In the close of this passage Luke saith that Christ took the servant healed him and restored his ear again Christ never forgets his goodness In his deepest abasement he would sometimes glance out some beams of the Godhead For it was the finger of God that did this and all other Miracles And this Token this Grace this Favour this courtesie he did shew to him that was his professed enemy that sought his death and who as Christ well knew would persist in his malice after he had this kindness shewed to him Here O Christian see here that what our Lord Jesus Christ commanded us he first did it himself here I say thou hast an Example to love thine enemy Love your enemies do good to them that hate you c. Mat. 5. Who ever fulfill'd this command more perfectly than Christ For here you see how that he cured their wounds who sought his death and did accomplish it Go and do thou likewise Hitherto we have heard how that Christ ran to meet his Adversaries And how those his Adversaries were fenced with a multitude with Power and with Arms cap-a pe But Christ had very few with him and they indeed instructed in War but not with corporal Weapons he rather disarmed them of those weapons and went out harnessed against Judas only with love and patience and against Malchus with bounty and courtesie How unequal were their weapons which party shall we close with Naturally we are inclined to that party that is most numerous and best fortified with arms and power let the quarrel be never so bad Contrariwise let the cause be never so good we stick not to it if the powers be not for it Which hath the better on 't a just cause without arms or an unjust cause with all accoutrements of War Indeed wicked men for the present seem to have the upper hand But the time will come when the Saints shall win the day however they seem yet to have the worst end of the staff although if men could rightly discern it the Saints at present have the strongest side True the ungodly wear the garland but t is by the sword rustling and clamour If this be to bear away the bell who more stout than cutters and high-way men But the godly prevail both by their cause and the truth of their cause He is the valiantest man that conquers by his cause not by his clashing The Jews overcome by their sword but Christ by his cause So Cain conquered by his sword and Abel by his sacrifice Gen. 4. It matters not whose sword but whose cause keeps the field He that would get the better of his Adversary let him be sure his cause be just Then Jesus said unto the chief Priests Luke 22.52 and Captains of the Temple and the Elders which were come to him Be ye come out as against a Thief with Swords and Staves to take me When I was daily with you in the Temple ye stretched forth no hands against me But this is your hour and the power of darkness Mat. 26.56 That the Scriptures might be fulfilled See here the power of Christ in the midst of his abasement For 1. Though they did rave and rage never so much after Judas had kissed him after he had thrown them on their back after Christ had confessed himself to be He whom they lookt for yet they could not lay hands on him that the saying of Isaias might be true Is 53.7 He was offered because he was willing Oblatus est quia ipse voluit saith the Vulg. Lat. as if it had been said whereas he was to be offered for us it was not for want of power in him to resist or from the power of them that rusht upon him but it was of his own accord 2. Observe here the great blindness of the Jews who plainly seeing that they could do nothing but what and when he pleased yet for all that they continued as wicked as before Well therefore did Isaias foretell The heart of this people is gross Isa 6. 3. See also how they thirsted after Christs blood in that they were not satisfied to send their servants and that a great many of them but their chief men must go out along with them For the Text plainly affirms that the chief Priests and Rulers of the temple and the Elders i.e. some of these went together with Judas even that very night when they should have eaten the Paschal Lamb. So forgetful were they of all Religion that they thought of nothing but killing of Christ After the literal sense they therefore went out with Judas first lest the Traytor should deceive them for they durst not trust him Secondly To back on the Traytor and make him the more bold being propt up by their presence and Authority Thirdly That the servants might be more forward and diligent to that cruelty when their Masters were present Lastly Lest if any of the common people should take part with Christ they might desist when they saw the Magistrates there See how prudent the children of this world are to promote their designs But what doth Christ do He derides their Enterprise with most pithy words Are ye come forth as against a thief q.d. What famous Warriours are ye What need had ye to make such a stir Where are your enemies Where are those thieves against whom you make such War-like preparations Were ye afraid lest I should have a great company of Believers about me ye need not so much fear it Truly I am not your enemy nor am I a thief or a robber Nor have I any of the people or arms with me so that one of you had been enough to have taken me you see I come to you of my own accord and do as it were deliver my self into your hands If this were your intention if this were your purpose why did ye not take
to their face if they would but have taken notice of it and could have blusht for shame at it But they were of those to whom it was said Thy neck is iron and thy forehead brass thou refusest to be ashamed Isa 48. Let Judges here learn not only to favour a good cause but to confound those who go about to promote a base business so as that they dare not to do or presume upon the like before him for ever after 4. It is much to be noted that he doth not only absolve Christ from the crime which they accused him of but he speaks in Generall I find no fault in him And this may be most truly said of Christ For he did no sin nor was there any guile found in his mouth 1 Pet. 2. 5. There is an Emphasis in what he saith I find no fault in This man For Christ only is free from any stain or spot of sin but no other man is clear from crimes Therefore it is a very great and full Testimony of Christs innocency that the same Judge who afterward crucified him not once but often proclaimed this Jesus innocent in the open Court which alone is sufficient for us against the calumnies and slanders of Jews and Pagans Let him therefore that is yet incredulous here see whether Christ did not suffer wrongfully or no. This defence then of Christ is diligently to be considered It is also to be well observed that Christ was accused of his own people but excused by strangers And so it was to follow that the Jews should blaspheme him but the Gentiles should with great desire receive and glorifie Christ Thus is it even at this day that the Gospel is of no repute among his people the Jews but is had in high esteem by strangers But what do the Jews now they hear that Pilate had not condemned Jesus but excused and highly applauded Their first Engine shattered to pieces Reason and conscience and plain experience was wholly against them nor could they well tell what to do more But shame and rage will break thorow all and bear down all before it Their shame made them slink away convicted from the place of Judgement But their rage would not suffer them to rest quiet But as mad and frantick men use to do what is wanting in reason they make up in clamours and revilings He stirreth up the people say they c. Where not that here they wholly omit that Accusation which they thought would be of most force against him run off to other things so did their malice toyl torment them as they were worthy and well deserved that it should And that this second Accusation might carry the more credit they tell where Christ began his Doctrine to wit in Galilee and had spread it as far as Jerusalem it self What they object as an hainous crime that we take for a great honour to Christ And we bless God and give him thanks that his Word ran forth so far and wide in Syria before Christ was glorified how much more should we now do so since the glorifying of Christ Christ first began his Gospel in Galilee viz. In Capernaum Cana Nazareth c. this is certainly true And secondly it is as true that his Doctrine spread as far as Jerusalem But thirdly whereas they speak of stirring up the people that was a lye For Christ was not mutinous but meek not quarrelsome but quiet as Isaiah prophesied of him Isa 42. The Doctrine of Christ brings peace love and unity Christs Doctrine doth not plunder any man of what is his own nor incense one man against another Nay it lets any Infidel alone as he in respect of offering him any force or violence or exercising any coercive power over his conscience yet is it not given to unbelievers but to believers It was not for nothing that they made mention of Galilee in that Accusation of theirs for thereby they thought to stir up the greater hatred in Pilate against Christ because there was another Galilean Iudas by name who went about to make a mutiny and an uproar among the people Him they slily insinuate unto Pilate as who should say Thou must look to thy self Pilate and take good heed of these Galileans which have ever been seditious c. Mark here they let slip nothing whereby they might any way aggravate their Accusation against Christ Such enemies Christ had and the holy Apostles and Martyrs after him that we might not think it much when we see like plots and projects of wicked men contrived against us To proceed When Pilate heard of Galilee Luke 23.6 he asked whether the man were a Galilean And assoon as he knew that he belonged unto Herods jurisdiction he sent him to Herod who himself also was at Jerusalem at that time And when Herod saw Jesus he was exceeding glad for he was desirous to see him of a long season because he had heard many things of him and he hoped to have seen some Miracle done by him Then he questioned with him in many words but he answered him nothing And the chief Priests and Scribes stood and vehemently accused him And Herod with his men of War set him at naught and mocked him and arrayed him in a gorgeous Robe and sent him again to Pilate And the same day Herod and Pilate were made friends together for before they were at enmity between themselves Pilate was glad when he heard them speak of Galilee and not without cause for he was willing to shift his hands of this branglement and to slip his neck out of the collar he saw there was danger in it for either he must condemn the innocent or else he most incur the fierce displeasure of the Jews against him fain he would have done neither That therefore he might wind himself out of this mizmaze he sent him to Herod which he might lawfully do for Tyberius Caesar had made Herod Tetrarch of Galilee so that all that Country and whatever belonged to it was under his jurisdiction Luke 3. Now Christ according to his Humanity was of Nazareth which is a Village or Town of Galilee There his holy Mother lived And Pilate had rather expose his enemy then himself to so dangerous a business But by the way take notice that there are three Herods spoken of in the Gospel The first was surnamed Ascalonita the beastly spawn of which the other two were bred this is he that slew the Children of Bethlem Mat. 2. The second was called Antipas this is he that is here meant and this is he that beheaded John Baptist Mat. 14. The third was called Agrippa He slew James the brother of John with the sword Act. 12. The middlemost between the two Herods was he of whom we now speak He was at this time at Jerusalem because of the Passover For otherwise he had nothing to do there all business there was in Pilates Jurisdiction Thus then we follow our imprisoned but
you want comfort here are ye disburdened of your sins and whatsoever separated is safely disposed of Dost thou fear like a slave to be punished for them Behold the punishment is taken away Art thou afraid to be dis-inherited as an hireling Lo here is a Thief received into Paradise Finally If thou dost thirst after and long for pregnant and full Sentences plenty and abundance of most wholesome Precepts or the very Fountain it self of all Knowledge then come hither and draw near to it here is brought to remembrance all that ever Christ taught at any time Here we are taught what to pray for what to sear what to hope for what to do what to avoid And that which thou shalt never find any where else here is a Doctor who at the same instant also infuseth what he teacheth one that rooteth out Vice and planteth Vertue that chaseth away errour sparkleth out the light of Faith inkindleth Charity and bestoweth all the gifts of Grace so that a man would wonder that so great a Treasure should lye hid under so few words and that seven drops should cause such mighty floods to flow from them But here that of David is fulfilled The Voyce of the Lord is powerfull the Voyce of the Lord is full of Majesty Psalm 29. And that of Paul The Word of God is quick and powerfull and sharper then any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow Heb. 4.12 Whosoever is of God let him hear keep honour and reverence these words of God Let the ears hear the words of him that created them let man keep those words that will preserve him let man honour those words from which mans Salvation doth arise Christ would be lifted up high in the ayr 1. that all might see and behold him He lifted up his Voyce like a Trumpet 2. that all might hear him He chose Jerusalem 3. that famous City in all the East to shew such great Mysteries in that from thence his sound might go forth into all the earth 4. and his words unto the ends of the world Psalm 19. Lastly He would suffer on the Jews Feast-day in a wide and open place without the City before such an Assembly of so many Citizens so many Forraigners before so many of so many several Tongues that the so great Mysterie of his Passion and farewell Speech might not be concealed from any of any Countrey State Language c. The Grace of God certainly is not in us nay we do very wickedly and therefore Wo be to us if either with Peter we betake us to our heels and run away from Christ or with the Jews fall a scoffing at him or with the Souldiers crucifie him and not with Mary the Virgin-Mother of God and John the Evangelist we hasten with all speed to this Sermon standing at the foot of the cross attentively listening hearkening with all diligence and let us treasure up those golden Words in a broken heart We are Christians whither shall we go but to that Master who hath the words of Life Iohn 6. By whom can we better stand to whom can we more justly cleave then to Christ our Lord and Friend hanging on the cross And if the very Heathen observe and keep those commands as religious holy and almost divine Precepts which are given in charge by parents and friends upon their death-beds how much more strictly ought we to mark and observe these last words of Christ and fasten them most deeply in our breasts For our greatest and chiefest Philosophie is To know Jesus Christ and him crucified 1 Cor. 2. For there is perfection of Righteousness to be had there is plenty of Knowledge there is the very Truth of Wisdom there all our Riches Righteousness Merits Mercies Salvation Life and Resurrection do consist Thus much by way of Preface Now let us hear every Word by it self Of the first Word viz. Father forgive them for they know not what they do WHen the Lord Jesus became that true and only Sacrifice and when he was now about to finish the work of our Redemption and Salvation although he lay under the pressure of unutterable distress and misery yet he did not forget why and for whom he suffered such Torments even for our sakes for which cause he went out to meet his Fathers wrathfull displeasure with his prayers as not minding his own pain and punishment he sets upon the Work and Office he begins to take the work of a Priest in hand he stands in the place of a Mediator between God and man he becomes an Intercessor a Protector for us and puts himself wholly as an invincible wall to withstand the Fathers anger For he could not possibly but remember his native and inbred goodness And therefore when others did curse blaspheme and bitterly revile he doth pray and make Supplications not for himself but for others and not for others only but for his most cruel enemies and crucifiers who yet were indeed most worthy to be destroyed and devoured with fire from Heaven or that the earth should swallow them up alive Hear and see how he doth stand and pray for us and thrust himself between the revenging God and us sinners saying Father forgive them for they know not what they do The meaning Father A short prayer indeed but very pithy and full of matter containing much in it It is all one as if Christ had said O Father I am thy Son begotten out of the womb of thine own Substance before Lucifer or the morning Star Psalm 110. I am the devout religious and devoted observer of thine Honour diligently doing all thy will and performing all thy pleasures although I hang here as the Prince and chief of all notorious Malefactors and as a blasphemer and enemy of thy glorious Name yet in the midst of all these so many calamities tortures torments deaths I cannot but think upon my duty and what I am to do forgetting all the wrongs which these of the City have done to me It is my part and office to interpose and stand between thy most righteous displeasure and the hainous sins of man It lyeth on me and t is my work to piece up make whole and firm reduce bring back and Redeem mâ—… the work of our hands a broken vessel a stray-sheep a poor captive creature It is committed and given in charge to me to Reconcile both the things that are in heaven and that are in earth At thy beck and command I came forth from thee and came into the world whom thou hast appointed and made the Mediator and the Peace-maker a Priest and Intercessor And that justly too For 1. I partake of both Natures I am one God equal with thee as also with men I am a true man and therefore I am the most worthy and fittest Mediator I can lay my hand upon both I can reach and touch thee the beginning