because though the punishment of loss was finished yet the â—â—nishment of sense was still upon him to his death he cryed out under the weigâ—â— oâ— it and it killed him 2. He beheld his Fathers face returned in favour to him who earst while had hid his face from him which drew out that dolefull complaint Lamasabachtbani but now his father smiled on him again 3. He doth breathe out his soul into his fathers bosome in that word Father into thy hands I commend my Spirit and so he obediently dyed Phil. 2.8 Obedient to the death even the death of the Cross The Lamb of God is slain the Sacrifice for sin is offered and accepted Isaac is sacrificed not only in Voto but Facto not only in will and purpose as Abraham and Isaac did but in real performance This hath God the Father and God the Son performed for our sakes to redeem and save us Admire Admire Admire unto all eternity admire CAP. XV. Of the admirable works of God which accompanied the Death of Jesus his reverent burial and of his sufferings after he was dead buried If the Reader please to turn to and read these Texts of Scripture he shall find many admirable works of God that accompanied the death of Jesus Christ Math 27.51 ad finem Mark 15.38 ad finem Luke 23.47 ad finem John 19.31 ad finem The admirable works of God that accompanied the Death of our Lord Jesus Christ are these 1. An Earthquake mentioned only by Mathew 2. The Vail of the Temple rent from top to bottome Math. Mark 3. The rocks rent Math. 4. The Graves viz. that were in the rocks broken open many Bodyes of Saints which slept arose and came out of the graves after the resurrection of Christ and went into the holy city and appeared to many Math. 5. The Sun brightned suddenly at the ninth hour about the time when Iesus Christ dyed Math. Mar. Luk. 6. The death of Jesus Christ being sooner then Pilate and the Jews looked for and afore the Theeves it prevented that part of the Romish and Jewish cruelty which was intended in breaking his legs yet they pierced his side with a spear and there came forth bloud and water Ioh. 19.31 ad 38. 7. The Centurion that had charge of the watch that day was converted Mat. Mar. Luke 8. Many more of those upon the Watch and of the Spectators were convinced if not converted Math. Luke 1. Touching the Earthquake God hath made two great changes of Ecclesiastical Polity since the beginning of the world and both of them have been expresly accompanied with Earthquakes When the Lord laid by the ancient Paternal Goverment and erected the Polity of Moses in the national Church of Israel God appeared with terrible Earthquakes Exod. 19. And now the Lord being about to lay aside the Mosaical Polity and erect the Gospel Polity of the Ecclesiastical Kingdome of Jesus Christ it is accompanied with Earthquakes 2. The vail of the Temple was rent from top to bottom probably it was effected by he Earthquake and the accomplishment of the Prophesy which the Apostle maketh mention of Heb. 12.26 27 28 29. whose voice then shook the Earth but now he â—ath promised saying yet once more I shake not Earth only but also Heaven And this word yet once more signifyeth the removing of those things that are shaken as of things â—hat are made that those things which cannot be shaken may remain c. The Prophecy which the Apostle quoteth is Hag. 2.6 7. which is eminently fulfilled by God layâ—ng aside the Tabernacle and Temple worship which were the works of mens â—ands by the Commandment of the Lord and in their stead instituting the Souls of believers to be his Temple and his visible Church to be built of such materials who are living stones laid and built upon the Rock of Ages even Jesus Christ by â—ith and in the Communion of such a spiritual Temple hath the Lord erected â—is Gospel polity By this rending of the Vail Christ hath opened Heaven for â—ll that will come unto him Gentiles as well as Jews Eph. 2.14 he is our peace â—ho hath made both one and hath broken down the middle wall of Partition between us â—iz the wall of Partition between the Court of Gentiles and of the Jews The â—postle probably would not say he hath rent the vail because he would not proâ—oke the Jews but it is the same thing that he here speaketh 3. The Rocks rent 4. the graves were opened These works of God do ascribe unto Christ the power of the Resurrection and the removing â—l impediments either of his own Resurrection or of the Resurrection of all mankind Joh. 5.25 28 29. verily verily the hour is coming and now is that the dead shall â—ear the voice of the Son of God and they that hear shall live ver 28. marvail not at this for the hour is coming in the which all that are in the graves shall hear his voice and shall come forth they that have done good unto the Resurrection of life and they that have done evil to the Resurrection of damnation 5. The Sun did suddenly perceptibly brighten about the ninth hour which was the time of the death of our Lord Jesus which manifesteth that this darkness was not an effect of any natural causes but of the divine power of God And tendeth much to the confirmation of the apprehension of such Reverend Divines as think that the darkening of the Sun was a sign of Gods hiding his face from Jesus Christ in his spiritual desertion through his Agony upon the Cross which Agony being finished the Sun brightned and Gods face of favourable acceptation turned unto him and then he breathed out his Soul into his Fathers bosome 6. The timous and speedy death of Jesus by the wonderful and merciful providence of God prevented that Roman and Jewish cruelty in breaking his legs That he dyed sooner then they looked for or then malefactors were wont to dy or then the Theevs did appeareth evidently because Pilate marvailed and would not believe Ioseph who begged his dead body until he called the Centurion that had charge of the watch and he affirmed that he was dead We see that the Romans used cruelty in putting malefactors to death by long tortures Math. 18.34 executors are called tormentors and when they desire to dispatch them they broke their legs to torture them to death by torturing their Limbs furthest from their heart when as a touch upon the head would presently finish their life but Christ escaped this by a divine hand The occasion that moved Pilate to command that they should be so killed and hastned to their death was the Jews request that their legs might be broken the reason which they proposed was because of the approach of the Sabbath and it was the time of their Passover feast God commanded in the institution of the Passover that a bone thereof should not be broken Exod.
in this world wherein he attended to his active obedience to the Law of God yet he was alwayes in a dark obscure low suffering condition The Instances of his sufferings which follow are more conspicuous in the course of his publick Ministry such was this point in this Section touched on viz. his bodily Infirmityes mentioned by Mathew which words are recited out of Isai 53.4 surely he hath born our griefs and carried our sorrows and this Text he bringeth to prove that Jesus Christ did heal all manner of diseases and sicknesses not as a Physitian but as a Mediator by divine power and Authority as God and man He did bear all the sinless punishment of our sins in his body 1 Pet. 2.21 himself bare our sins in his own body that is the punishment of our sins viz. sinless punishment whereof our bodily infirmityes weaknesses pains and sicknesses are a great and eminent part And by this part of his sufferings he so far satisfied divine Justice and thereby hath taken out the sting and curse out of our bodily infirmityes and hath rendred them only medicinal to our Souls and hereby he hath obtained power over all diseases to send them and to recall them as he pleaseth and to improve them as he will for the good of his Church and believing Servants he hath such absolute power over all our sicknesses that he saith to one goe and it goeth and to another come and it cometh c. This Text in Math. doth hold forth that part of the Humiliation of Jesus Christ in submitting himself to bodily infirmityes and diseases which he took and bare he took our griefs and pains for our sakes and bare them in our stead It is an eminent part of his sufferings clearly held forth in the Prophesies and testified in the Gospel History of him it is a point of great use and comfort to the Church that this sharp Rod is managed in the hand of a merciful tender hearted yea and experienced Mediator Jesus Christ his body was mortal which is evident by this that he dyed yea he came into the world to dye and therefore took a mortal body capable to perform that great service which he came to do The body of Adam in Innocency was capable of Immortality but by sin he became mortal Rom. 5.12 as by one man sin entered into the world and death by sin so death passed upon all men for that all have sinned Though the person of Jesus Christ was without sin yet he took a mortal body that it might be a fit sacrifice for our sin which was laid upon him by imputation being our Mediator his body was made as Adams body was out of preexisting matter and was therefore mortal After his Resurrection his body is Immortal His mortal hath put on Immortality his glorious immortal body is set down at the right hand of God And he will change our vile bodyes after the Resurrection and make them like to his glorious body Phil. 3.21 After the Resurrection the bodyes of all mankind shall be Immortal both good bad The power of mercy will preserve the bodies of the Elect to be eternal monuments objects of mercy and Subjects wherein mercy shall shine forth unto all Eternity The bodyes of the wicked shall be preserved in Immortality to be Vessels of wrath in which the justice of God will shine forth to all Eternity Thus all humane bodyes are capable of Immortality and shall be made so to be by the power of mercy and justice which Attributes of God are to be glorified in mankind for ever This Immortality of the body of Jesus Christ was a great and fundamental infirmity of his humane nature and a fruit of our sin imputed to him as our Mediator and this made him capable of such other infirmityes as might accomplish his death So that it was through the infirmity of a mortal body that he dyed 2 Cor. 13.4 for though he was crucified through weakness yet he liveth in the power of God his humane nature subject to our infirmityes made him mortal Divine power maketh him Immortal Though Jesus Christ took many infirmityes sicknesses weaknesses incident to a mortal body yet he dyed not by any sickness he dyed a violent death being in his full strength Their cruelty and harsh usage of his mortal body forced with his voluntary consent Joh. 10.18 a separation of his Soul from his body by much and cruel whippings they made deep and long Furrows in his back by piercing his head with Crowns of thorns knocked on with a staff by abusing him all night they gave him no rest The Rulers had him to do till after Cocks crowing then they went to their rest if their malitious minds would suffer them to sleep but they committed our blessed Lord Jesus to Souldiers and the rude Rabble who abused him all the night in the morning they committed him to Pilate who finally condemned him and delivered him to be crucified They oppressed his spent mortal body by bearing his cross they nailed his hands stretched his body till all his joints were loosed At that stretch they nailed his feet they pierced his side with a Spear and let out his life blood All these and sundry more of the last sufferings of our Lord shall hereafter the Lord assisting in their place and order be opened this may suffice at present to shew that the body of Jesus Christ had the infirmity of mortality and dyed with grief and pain a violent death he dyed not of any sickness Furthermore in this state of his mortal body when he was in the flesh he took many other infirmityes of a mortal body which are sinless punishments of the sin of man which may be gathered from Gen. 3.17 18 19. where the commination and infliction of them is expressed as the product of our sin To eat in sorrow to labour with disappointment and to labour with sweat until these painful labours sorrows sweatings and disappointments have brought us to the dust out of which we were made These infirmityes of humane nature may comprehend all those infirmityes usually instanced in by Divines as hunger thirst weariness sleepyness c. The mortal body of Jesus Christ was susteined as our bodyes be by eating drinking motion labour and rest in all which respects our fallen estate feeleth much punishment and the matter of sicknesses is usually contracted by eating and drinkâ—â— by heats and colds As these natural passions and infirmityes have in them a â— less punishment of sin which Jesus Christ suffered So why may not we say at the animal passions and infirmityes have in them a sinless punishment of sin as anger grief love Mark 3.5 he looked on them with anger but without the least touch of sin and was grieved Joh. 12.36 Jesus did hide himself from them Math. 14.13 when Jesus heard that Iohn was beheaded he departed thence into a desert place Ioh. 20.2 the Disciple whom Iesus loved Joh.
not attempt it 3. Pilate must be carefully prepared for this matter Some of us that may be most acceptable to him and prevailing with him must undertake that matter 4. Though Pilate was a Pagan yet they knew him to be wise just and of a noble Romane spirit he will strictly examine the case and we know that we have no witnesses unto any thing we accuse him of wherein the witnesses agree saving in that Point of destroying the Temple and raising it again in three dayes and in that Point the witnesses do not punctually agree nor will Pilate think or judge it a Capital matter if they did agree 5. These considered that they had but one capital matter against him viz. that he confessed openly before our Court that he is Christ the Son of God which by our Law is Capital not by the Romane Law And this is the only point that we can plead against him And this they did plead Joh. 19.7 We have a Law and by our Law he ought to dye because be made himself the Son of God But of this we must speak hereafter 6. They considered that of this point we have no witnesses only his own confession and what if he should deny it or not confess it before Pilate therefore we must make this point sure 7. Hereupon they agreed early in the morning before the people be stirring to sit in Council again and examine Jesus about this point onlâ— to bring him to confess it a second time and to try if he will stand to it And if he ask any question to divert or delay us answer him not a word to any thing but hold him to this point only to make the matter of our accusation strong againâ—â— him and clear 8. Care was taken to advise as great a Crew of their own side as they co ld to stand next to the Court and exclude others as much as handsomely they could so they acted Very early all the Council viz. all that consented and conspired in this murther met Luk. 22.66 as soon as it was day the Elders of the people and the chief Priests and the Scribes came together and led him into their Council surely they had taken but little rest they verified that saying of Solomon Prov. 4.16 they sleep not except they have done mischief and their sleep is taken away unless they cause some to fall They interrogate him again about the same point for which they had condemned him not out of remorse or regret of heart but of crafty designe Luk. 22.67 art thou the Christ tell us The first part of Jesus his answer is Luk. 22.67 68. if I tell you you will not believe and if I also ask you you will not answer me nor let me go Wherein Jesus Christ doth manifest to them that he knew their agreement in their secret counsel Whereby he proveth to their Consciences that he is the Son of God Again he declareth to them that the end and scope of their question was not to be informed in the point that they might believe for they were resolved not to believe Again he telleth them if I ask you any thing you are agreed that you will not answer me again whatsoever I say you will not let me goe you are resolved to kill me Thus plainly doth he lay open their design and resolution in their private Councell and detecteth them in their open Councel so open as it was The 2d part of the Answer of Jesus Christ is ver 69. Hereafter shall the Son of Man sit at the right hand of the power of God The sense and meaning of which words they understood viz. that though they now see him in this low estate of his Humiliation yet the next appearance that they shall see him in is at the right hand of the power of God Then they fully opened their trap and say Art thou then the Son of God v. 70. And this is to be observed that they were so eager upon their design that they spake all at once Then they all said Then Jesus cleerly answered You say that I am and I confess it is as you say that is the meaning of that form of speech they were ready willing so to take it Now they are satisfied they have gotten that which they fished for ver 71. And they said what need we any further witnesses for we our selves have heard of his own mouth Now with all possible hast and speed they delivered him up to the Romane power as a condemned prisoner to be put to death by them after their manner by crucifying or hanging on a tree Luke 23.1 And the whole multitude of them arose and led him unto Pilate all the Court and all the Creatures about them combined in this matter to deliver him up to the Gentiles as Jesus Christ had foretold that they will Math. 20.19 and Mar. 10.33 The company that acted these things both Rulers and people are Apostates whose day of Grace was past as appeareth Math. 23.37 38 39. Luk. 13.34.35 O that thou hadst hearkned at least in this thy day but now it is hid from thine eyes Such Persons are the Devills fittest instruments to persecute Jesus Christ and his saints These Sufferings of Jesus Christ before the Council of the Jews were aggravated by this because they were his own people to whom he came and offered them mercy and life eternal and called them to Repentance But behold how wickedly they dealt with him they condemned him but could find no other cause but his confessing that he is the Messiah and not only condemned him but committed him into the merciless hands of their Servants and creatures that did so vilely abuse him all the night and crastily dealt with him in the morning and out of envy delivered him to the Romane power to be put to death And all this did the holy innocent Son of God suffer for the sake of Gods elect that they might become vessels of mercy to shew us how vile sin is in Gods sight who spared not his own Son when he stood under a just imputation of our sin unto him And all these sufferings of Jesus Christ we celebrate in that high Soul exercise in our Sacramental Commemoration hereof The History of Judas I shall shut up this Chapter with a touch upon the History of Judas which in this place and time cometh into consideration the history thereof is recorded Math. 27.3 4 5 c. ad 11. with Act. 1.18 19 20. in which Texts if any please to read them we may observe two principal points 1. A terrible Testimony sharpned against the high Priests and the rest of them in their bloody persecution of our Lord Jesus by Judas his repentance 2. A strong and clear Testimony that Jesus Christ is the Messiah by the Jews fulfilling the Prophesies touching him 1. In the first see first the occasion or cause moving Judas to repentance ver 3. when he saw that he was
have answered and avoided all their allegations and accusations brought against him and that put him into such admiration at his silence his Innocency appeared to his Roman Judge without any answer of his though they had condemned him Pilate saw no cause for it but envy So much for the first act of Pilate the second act followeth There is some difficulty in laying together the harmony of the Evangelists in this point touching the order of the acts that passed in Pilates Court. This second act of Pilate that I am entering upon is again acted by Pilate afterward as we shall see in its time and place Luk. 23.4 then said Pilate to the chief Priests and to the people I find no fault in this man these words of Pilate are clearly annexed to the first examination as appeareth ver 3. when Pilates question and Jesus his answer were transacted it was in the first examination as we saw in its place and that which Pilate addeth ver 4. doth presently after follow and therefore I place them next And render them a part of the second act of Pilate which I am now about to set down in the order of the History of actions as they passed in Court again Joh. 18.30.31 32. they answered and said unto him if he were not a malefactor we would not have delivered him up unto thee then said Pilate take ye him and judge him according to your Law The Iews therefore said unto him it is not lawful for us to put any man to death that the saying of Iesus might be fulfilled which he spake signifying what death he should dye Which saying of Jesus Christ is recorded Math. 20.18 19. behold we go up to Ierusalem and the Son of man shall be betrayed unto the chief Priests and unto the Scribes and they shall condemn him to death and shall deliver him to the Gentiles to mock and to scourge and to crucifie him and the third day he shall rise again This part of the History which John relateth was at or about the time of the beginning of Pilates Court as appeareth by the immediate foregoing words ver 28 29. Therefore laying Lukes record and Johns record together the History proceedeth thus When Pilate had given the accusers leave to produce what they would against him and had diligently examined all that they had said and called Iesus to answer for himself though he was silent and answered nothing to Pilates admiration seeing he might so easily have made void all that they had said against him Now Pilate turneth his speech to the Priests and Elders his accusers and argueth with them you have delivered up this man to be put to death but I find no fault in him for which I should judge him to dye many things you say but prove nothing You produce no Roman capital Law that he hath broken how then should I iudge him to death To this they answered we have a Law viz. against Blasphemy and by that Law we have condemned him and were he not a malefactor we would not have so done nor have delivered him to you to put him to death Now Pilate maketh them a noble offer it is a point of eminent consideration Pilate saith take ye him and judge him according to your Law exercise your own power and Jurisdiction according to your own Laws The Jews expresly refuse to accept this offer and say it is not lawful for us to put any man to death Say you so Caiaphas by whose Law is it not lawful for you to put any man to death Surely not by Gods Law it is only by the Roman Law that it is not lawful for you So that by this saying of the Jewish Council they do testifie in open Couâ—t that the SCEPTER is now departed from Iudah which is a very great evidence tâ—at Iesus Christ is the Messiah and that the Scepter is departed from them by their own confession and that before publick Authority Yea and wâ—eâ— Pilate offered them the exercise of their own Scepter in a particular case they expressly refused to accept it for that very reason because the Scepter was departed from them And though they thus acted out of envy against Iesus Christ yet it is a remarkable hand of God that they themselves should so eminently acknowledge that the Scepter was departed from them Iohn taketh notice of the prediction that Iesus Christ had given to his Disciples foretelling how the Iews would condemn him and deliver him to the Gentiles to be put to death after the manner of the Gentiles all which things were accomplished just as he had foretold which is a great proof of his Divinity The reason of the Iews thus acting was because they durst not offer violence against Iesus Christ by their own power and Laws for they know that their proceedings were unjust and that the people would not have suffered them to do violence against Iesus Christ and yet they were so mad to execute their envious resolution to put him to death that they rather chose to put away the Scepter from Iudah then not to execute their wrath against Iesus Christ they willingly put away the Scepter from themselves the Scepter was departed from Iudah when Iesus Christ was put to death O the depths of divine Wisdome So much for the second act of Pilate the third followeth Ioh. 18.33 ad 38. Then Pilate entered into the Judgement hall again and called Jesus and said unto him Art thou the King of the Iews Iesus answered him Sayest thou this thing of thy sâ—lf or did others tell it thee of me Pilate answered Am I a Jew thine own nation and the chief Priests have delivered thee unto me What hast thou done Iesus answered My Kingdome is not of this world if my Kingdome were of this world then would my Servants fight that I should not be delivered to the Iews but now is my Kingdome not from hence Pilate therefore said unto him Art thou a King then Iesus answered Thou sayest that I am a King To this end was I born and for this cause came I into the world that I should bear witness unto the Truth every one that is of the Truth heareth my voyce Pilate saith unto him What is Truth Pilate went again into the pretorium or Romane judgement hall out of which he had come to comply with the Jews who would not enter into it that day Now he goeth thither again and calleth Jesus Christ before him there apart from the Jews his accusers who would not come thither and there are sundry particulars of great moment 1. Pilate asked Jesus this question art thou the King of the Iews he had asked him the same question in his first examination and Jesus made him that answer thou sayest it it is like that Pilate thought he would be more free to answer him apart from his accusers and Pilate was diligently inquisitive into this point The Romans had a great respect unto royal blood and all
him before you have found no fault in this man touching those things whereof ye accuse him No nor yet Herod for I sent you to him and lo nothing worthy of death is done unto him I will therefore chastise him and release him 1. Herod sent Jesus back unto Pilate ver 11. so mocked derided abused as as above-said but withall intimated that he found nothing proved against him as Pilate himself anon declareth Therefore Pilate calleth his Court again and calleth the chief Priests and Rulers his accusers who were ready enough and the people an open Court because justice must proceed openly not clandestinely as the chief Priests Scribes and Pharisees did in their Court when they condemned Jesus The Romane proceeded openly and honourably in his Court and in the management of this matter thus far 2. Pilate maketh recital of what had passed Ye have brought this man as one that perverteth the people You see that I have throughly sifted and examined all that you have accused him of and all this have I done in your presence Now I doe solemnly declare unto you that I find no fault in him in any matter which you have accused him of 3 I am now confirmed in my judgment of the case because I sent you to Herod to accuse him before Herod and he hath found no fault in him but hath sent him back to me finding nothing in him worthy of death Luk. 23.15 No nor yet Herod for I sent you to him and lo nothing worthy of death is done unto him 4. Therefore I doe now declare unto you that I will chastise him and release him But Pilate with your favour why will you chastise an innocent person is this Justice If Pilate say I doe it to please and pacifie the rage of the Jews against him But is this a noble Romane spirit to pervert justice to please the people Fiat Justitia ruat Coelum is a Latine Proverb And further when you had performed your first word in chastising him why did you not perform your second word to release him But Jesus Christ and his poor Servants may see what we are to expect from the hands of Man Thus far Luke carrieth on the History of this Act which Pilate is now about to doe John carrieth the history of this act of Pilate further Joh. 19.1 2 3 4 5 6. Then Pilate therefore took Jesus and scourged him And the Souldiers platted a Crown of thorns and put it on his head and they put on him a purple robe and said Hail King of the Iews and they smote him with their hands Pilate therefore went forth again and saith unto them Behold I bring him forth to you that ye may know that I find no fault in him Then came Iesus forth wearing the crown of thorns and the purple robe and Pilate saith unto them Behold the man When the chief Priests therefore and the Officers saw him they cried saying crucifie him crucifie him Pilate saith unto them take ye him and crucifie him for I find no fault in him 1. Pilate took Iesus namely into the Pretorium a Romane judgement Hall whither the Iews would not goe therefore now the Lamb is among the wolves the pagan Judge and Pagan Souldiers have him in their cruel hands and they did grievously abuse him 1. They scourged him and that as they did all things else against him without mercy with much cruelty Christ complaineth of them in the Prophesy Psal 129.3 the ploughers ploughed upon my back they made their furrows long 2. They platted a crown of thorns and put it on his head A cruel mockage as Hebr. 11.36 3. They put on him a purple Robe to make him a mock-King 4. They said Hail King of the Iews deriding hereby both his person and his people 5. They smote him or gave him blows with their hands fists palms and with slaves The word which the holy Ghost useth signifieth any or all these kinds of blows and we may justly conceive that they spared him not in any thing And unto all this they are emboldened by the example of Herod who was a Jeâ— and a professor of that Religion and seeing he so mocked and abused this innocent person these Pagan Souldiers would not fear to do as had as he did yea out-do him if they did so bad these would be before them rather then behind them rather exceed then abate in evil such is the bent of sinful man Pilate commanded only his scourging so far as appeareth in the History but he permitted and approved all the rest even all that unjust and cruel usage of an innocent person Thus Pilate and his men acted in the pretorium 2. Pilate went forth again unto the Jews and thus speaketh unto them First Behold I bring him forth to you viz. uncondemned that ye might know that I find no fault in him but with your favour Pilate is this a sign that he is innocent when you have thus abused him what meaneth that blood about his ears and face on his back and sides are these marks of an Innocent man or if he be Innocent as you affirm and that most truly that he is are not these marks of an unjust Judge 2dly Then Jesus came forth wearing the Crown of thorns and the purple Robe all bloody battered and abused baptized with his own blood 3dl Pilate saith behold the man that is you see I have punished him to pacifie you let that suffice and so I will release him though thus much of the sense of the words is not expressed yet t is probable he laboured to work upon their compassion and pitty but we see that no humane policy can quench the rage of the wicked against innocent Jesus Christ and his innocent servants 3. When the chief Priests and Officers saw him they cried out crucifie him crucifie him they made a general out-cry that little quantity of his blood which Pilate had shed could not satisfie them nothing but his heart and life blood will content them 4. Then Pilate saith again take ye him and crucifie him for I find no fault in him This is the third time in this 5. act that Pilate hath testified to the innocency of Jesus Christ and his urging that Herod found no fault in him these three times added to the former two times do make it evident that Pilate did make the innocency of Jesus Christ to shine illustriously but nothing can make pale blew envy to blush Again this is a second time that Pilate offered to the Jews the exercise of their own Scepter as he had formerly in his second act done but still they put it from them and refuse to accept it For if the Romane power refuse to put Jesus Christ to death the Jews shall not be able to do it and yet they were violently resolved to have it done it was a wicked Temptation they were by Satan engaged in so publickly absolutely and effectually to put away the Scepter from Judah
their father if not by their own virtues also Mar. 15.21 4. Symon doth practice a Gospel rule in this act Gal. 6.2 Bear one anothers burden and so fullfill the law of Christ Heb. 13.13 Let us go forth unto him without the Camp bearing his reproach Sect. 2. SO much for their Rigor now followeth the gracious deportment of Jesus Christ in his going to Golgotha Luk. 23.27 28 29 30 31. And there followed him a great Company of people and of women which also bewailed and lamented him But Jesus turning to them said Ye daughters of Ierusalem weep not for me but weep for your selves and for your children For behold the dayes are coming in which they shall say Blessed are the barren and the womb that never bare and the paps that never gave suck Then shall they begin to say to the mountains fall on us and to the hills cover us for if they doe these things in a green tree what shall be done in a dry So soon as ever he was eased of that cruel and heavy burden of his cross by the assistance of Symon he presâ—ntly falls into holy discourse expressing the tender Compassions of his heart over Ierusalem and the falling dying perishing Church and Church-state of the Jews In which discourse 1. See the occasion of his discourse There were a great multitude following him among them there were mourning women who lamented for him and over him for his death approaching v. 27. As it was the manner of the Jews Ier. 9 17 18 19. Call for mourning women skillfull in mourning that our eyes may run down with tears c. Though Jesus did not call for any mourners to follow him yet there were such as followed him as dangerous as the times were to appâ—ar to be a lover and a believer in him By this mourning of these Jesus took occasion to discourse 2. See the manner of his entrance upon his discourse v. 28. Jesus turned to them and said Daughters of Ierusalem Where we see what a kind look Jesus gave unto these mourners that followed him We see also what an holy compellation he giveth them Ye Daughters of Ierusalem that is ye children of the Church 3. See the matter of his speech unto them and to all the Auditory in four Particulars 1. Weep not for me that is not only for me it is a not comparative viz. not so much or not only for me for I shall tell you of another object of your weeping and lamentation He doth not forbid them weeping for him much less doth he check or blame them for it but he informeth them of another object to weep for besides him You now weep because of my death this day but I tell you of that which shall be the effect and punishment of that which is done this day in putting me to death Jerusalem shall smart for what they doe this day and when that day of vengeance is come there will be other matter of weeping then yet you see 2. Weep for your selves and for your children weep both for the present Generation and for the rising Generations Look not only on present things but consider what your present actions do portend and threaten to bring upon you And did you but consider what punishment Calamityes and miseryes this dayes act will bring upon Ierusalem you would then see that there is great cause to weep for your selves and for your children as well as for me 3. Jesus Christ gives them a Reason why they should weep for themselves and for their Children viz. because of those terrible days that are coming upon them which are described First By that usual note of attention Behold shewing the certainty of such calamityes coming on them and the terribleness thereof in both these respects those dayes will be remarkable Behold 2dly Those dayes are described by the terrible effects thereof which prove them to be a just matter of mourning and weeping for your selves and for your children Those terrible effects of the calamity of those dayes are two v. 29 30. 1. They shall bless the barrâ—n woman womb dry breasts it was a reproach in Israel to be barren Gen. 30.23 Luk. 1.25 but now they shall count them happy that have no children to see and feel these bitter calamityes the words imply that it is a curse and misery to have Children to be sufferers of these calamityes which is an Argument to prove that these calamityes will be great yea exceeding great the consideration whereof doth shew that you have cause to weep for your selves and for your Children as well as for me 2. The second Effect will be that they shall be in such desperation that they shall wish the mountains to fall on them and the hills to cover them which is a Scripture expression of desperation Rev. 6.15 16 17. desperation is one of hell Torments Such terrible dayes are coming on you and your Children which should cause you to weep for your selves and for your Children as well as for me And all this Jesus Christ doth foretel them with an heart more bleeding with compassion over them his dying Church then over his own dying body now bleeding with Furrows on his back and thorny wounds on his head and therefore exhorts them to add this ditty unto their present mournings for him 4. He gives a demonstrative reason that such at least if not far worse calamityes shall surely come upon them viz. because they add unto all their wrath provoking sins this last and greatest in putting to death so unjustly so cruelly the Lord of glory the Son of God mightily proved so to be by many miracles done among them their own King Saviour Messiah Which sins do ripen them for wrath as dry wood is fitted and prepared for the fire This reason is communicated with deep and elegant wisdome so as that the Enemies could not easily interpret it or apply it so as to stop them in their way or hinder them from putting him to death because that was the work which Jesus Christ did willingly expose himself unto being that upon which the salvation of Gods Elect dependeth Thus Jesus Christ expresseth this reasoning if they execute these crueltyes upon me an innocent person as unmeet for such punishments as green wood for the fire Then what shal befal them who are by this sin added to their many other sins fully ripe for wrath as dry wood is fitted for the fire He doth not say how hot the fire shall be but he saith what shall be done to the dry to shew that their misery shall be unexpressible yea unconceivable Sect. 3. Their arriving at Golgotha and setting up the Cross JOh. 19.17 18 19 20 21 22. And he bearing his Cross went forth into a place called the place of a scull which is called in the Hebrew Golgotha Where they crucified him and two other with him on either side one and Jesus in the midst And Pilate wrote a Title and put it
As Jesus Christ hath taught us to forgive our Brother yea our enemies so he himself doth practice at this eminent time 2. He prayes the Father to forgive them which he could not have done unless he himself â—ad forgiven them for their offence was against both Father and son and therefore both must concur in the pardon 3. He urges the Father with a charitable and compassionate reason because alas they are in a Temptation and know not what they do 4. The Lord doth herein with divine wisdome distinguish viz that there be two sorts among his persecutors Some we have cause to fear did know what they did as appears Math. 21.38 this is the heir come let us kill him and the inheritance shall be ours Such as so acted are not within the compass of Iesus Christ his pardon and prayer But the generality of the people acted even as they were led 1 Cor. 12.2 and they did like those that followed Absolom in the simplicity of their hearts now such as those Jesus Christ doth pitty pardon and pray for The chief Priests Council did know or might have known that he was Christ the Son of the living God for besides all the proofs that he gave of it in his life and Ministry by doctrine and fulfilling Prophesies and abundance of miracles yet they raged against him and resolved to kill him and when they could find no cause against him they put him upon it to confess whether he was the Son of God or no he did plainly witness a good confession that he is the Messiah and for that confession only and for no other cause saving their own envy they did condemn him to dye and rested not till they had accomplished it These things being so it is hard for us to say that these are of the number of those that knew not what they did But the people for the most part were over perswaded by them in their ignorance acted Pilate also was ignorant of his Diety though he believed with an historical faith that he was the King of the Jews and had he known his Deity he would not have crucifyed him 1 Cor. 2.8 So that Jesus Christ hath opened a dore of pardon to his persecutors The Centurion that had the command of the watch that day and how many more God knows did that very day receive benefit of this pardon and prayer of Jesus Christ The second act of Jesus Christ upon the Cross he doth with tender love and care provide for his widow mother Joh. 19.25 26 27. Now there stood by the Cross of Jesus his mother and his mothers sister Mary the wife of Cleophas and Mary Magdalene When Jesus therefore saw his mother and the Disciple standing by whom he loved he saith unto his mother Woman behold thy Son Then saith he to the Disciple Behold thy mother And from that hour that Disciple took her unto his own home Where see 1. The title he giveth his mother woman which he was wont to do upon occasion formerly Ioh. 2.4 which he doth not shewing any strangeness or disregard of her grief whose heart was now pierced as with a sword but he did it 1. To take her heart off from all carnal confidence in her fleshly interest in Jesus Christ to put her to consider that her paps are more blessed by her interest of saith in Jesus Christ then in giving him suck Luk. 11.27.28 2. To instruct her and us that though there be use of natural Relations in this life yet it is not so in heaven Math. 22.30 We shall there be as the Angels are Spiritual weanings from creature confidences are no hurt unto or hindrances of right natural affections 2. He directs his mother to chuse an adopted son in his room who is now departing that he may be unto her in the stead of her natural Son to doe all offices of a Son unto her He saith to her Behold thy son intimating to her John that was standing by her 3. He instructeth and chargeth John to doe all offices of a good Son unto her saying to him Behold thy mother 4. This charge is set on because Jesus Christ did thus dignifie him out of special favour and love The Disciple whom be loved And therefore he might confide in him in committing such a trust and charge unto him 5. The effect of this act of Iesus Christ was from that hour he took her into his own Family which proveth that she was a widdow and had not a family of her own now her Son was gone When Ioseph died or what became of her after this nothing is said The third act of Iesus Christ upon the Cross he taketh a mercifull care of the penitent Thief Luk. 23.39 40 41 42 43. And one of the Malefactors which were hanged railed on him saying if thou be Christ save thy self and us But the other answering rebuked him saying dost thou not fear God seeing thou art in the same condemnaion And we indeed justly for we receive the due reward of our deeds but this man hath done nothing amiss And he said unto Iesus Lord remember me when thou comest into thy Kingdome And Iesus said unto him verily I say unto thee To day shall thou be with me in Paradice Where see among the Mockers Revilers Railers against Iesus Christ on the cross one of the Theeves did as he heard others doe though he was hanging on his cross under the hand of justice and Execution Mathew and Mark impute this to both the Melefactors because what one in a company doth is in usual custome imputed to all unless they bear witness against it And whether at first or by the way both of them might be accessary we cannot say but Luke is particular in this history shewing that one of them was a true penitent Where 1. we see what his ill words are that are recorded viz. if thou be the Christ save thy self and us wherein he vents his unbelief and hardness of heart in way of reproach This he doth when he was dying yea a shamefull death and that justly yet so ill minded is he against Iesus Christ 2. His fellow thief rebuked him whereby he cleared himself from participation with him in his sin which silence in such a case doth involve men in In which Rebuke see 1. Dost thou not fear God The words of thy mouth shew that the fear of God is not in thine heart therefore speak not so wickedly 2. He giveth a reason of this Rebuke and exhortation because we are condemned to dye as he is we are in the same condemnation They are executing death upon us and dost thou now vent the vileness of thine heart against him that is dying with us 3. Here is the aggravation of this Reason 1. We are justly put to death our sin deserves it 2. This man whom you revile hath done nothing amiss he is unjustly condemned and will you add Revilings 3. This penitent thief maketh his believing
sin which punishment was extended to the uttermost even untill justice was fully satistied 2. What was said and done and acted at the end of the 6t hour at the beginning of the ninth hour viz. 1. The first word which Jesus Christ spake in terrible manner was Eli Eli lamasabachtani 2. The second word which Jesus Christ spake was I thirst Both these words were spoken by him soon after each other both were uttered before they gave him vinegar and gall which act Mathew and Mark relate to be done upon his speaking the first word Iohn relates it to be done upon his speaking the second word Therefore both those words were spoken before that act was done The effect of both these words upon the by-standers was Some ran took a spung gave him galled vinegar of which he tasted Others mistook him and said he calleth to Elias to deliver him 3. The third word Iesus Christ spake when he had tasted the vinegar was It is finished 4. The fourth and last dying word which Jesus Christ spake was Into thy hands I commit my Spirit and with that word breathed out his Soul Sundry remarkable effects of his death of which in their place In this silent agony of Jesus Christ upon the cross he suffered all the punishment and curse which sin hath brought upon man Gal. 3.13 he was made a curse for us viz. by suffering all the punishment of the curse 2 Cor. 5.21 He was made sin for us viz. an Offering to bear the guilt and punishment of sin though he knew not sin so as to doe it Isai 53. This whole famous Prophesie declareth this great point Psal 69.26 whom thou hast smitten Col. 1.2 Having made peace by the blood of his cross 1. Cor. 15.3 4. Christ dyed for our sins occording to the Scriptures Dan 9.24 He hath made an end of sin viz. He hath satisfied justice for the first sin of Adam and for all sin that hath followed from the same He hath taken away the condemning power of sin by the authority of the Law and brought it under another law or Covenant viz. of Grace The first Covenant of works doth not over-rule sin in its condemning power but Jesus Christ doth over-rule it by the New Covenant under which he doth rule all the Elect of God And that he might accomplish all this he hath suffered all the essential punishment of the curse viz. all sinless punishment all that the justice of the law requireth with his sufferings justice was fully satisfied and all this he suffered for us Isai 53.3 4 5 6. c. There be some accidental parts and points of punishment which fall upon man but cannot fall upon Iesus Christ which I will touch in a few instances Instance 1. Eternity of punishment befals man Math. 25.41 46. Everlasting fire Everlasting punishment Mark 9.44 45 46 48. the worm dyeth not nor is the fire quenched But this is so because of the inability of a finite Creature to satisfie infinite justice But Jesus Christ is God-man and therefore he is able to satisfie infinite justice in a finite time because he is an infinite person and therefore his sufferings are of infinite value his sufferings make up in value what they be short in time of duration He suâ—fered infinite punishment wrath and curse in a finite short time As the first Adam if he had stood though a finite person should have finished perfect active obedience to the Law in a finite time because he was a person fitly qualified by God for such a service being furnished with the perfect image of God So the second Adam did in a finite time finish all obedience to the Law both active and paâ—sive and fulfilled our Covenant of works being an infinite person and infinitely qualified for that work having the Spirit without measure an infinite person suffered obeyed satisfactorily in a finite time he had Gods image perfectly and therefore perfectly fitted and qualified for that great work Thirty three years and an half were requisite wherein Jesus Christ might perform and fulfil perfect obedience to the Law both active and passive and perform all that which Justice did require at the hand of man The middle part of his pilgrimage had less of passive and more exercised in active obedience the beginning and end of his life were more filled with sufferings though every act of Jesus Christ had both active and passive obedience in it yet one sometimes more illustrious then the other From his entrance into the garden till he dyed was about twenty hours or near so much and that was the chiefest time of his suffering Torment but his humiliation continued his whole life through And when Jesus Christ did dye if he had dyed eternally then d at h had overcome him But he hath overcome death and saw not corruption though he dyed because he rose again the third day Instance 2. The place of mans suffering Torment is Hell Luk. 16.23 and in Hell he lift up his eyes being in Torment But Jesus Christ suffered all his sufferings on Earth how then did he suffer all the punishment due to man Answ There is a penal Hell and local Hell penal hell hath two branche seperation from God sense of Torment Math. 25.41 depart from me ye cursed that is the punishment of loss into Everlasting fire that is punishment oâ— sense And wheresoever these two are inflicted there is penal hell though it be not in local Hell These two kinds of punishment are chiefly inflicted on the damned in local Hell sometimes a good measure of it in this life But on Jesus Christ all was inflicted on Earth where sin is committed And great reasons might be offered why it must be so 2. The place of punishment is not of the Essence or an Essential part of the punishment of sin the judge may chuse and appoint the place where the punishment shall be inflicted and executed It was an act of Gods infinite wisdome to appoint and order that Jesus Christ should suffer the punishment of sin in this world among men it is most agreeable to the Covenant of works that it should be so it is great love to his Elect that it is so it is not yet revealed where the place of Hell is or shall be Some great divines have thought that after the day of Judgement the Earth shall be the place of Hell that the place of committing sin shall be the place of punishing of it Sure it was so with Jesus Christ he suffered the punishment of sin on Earth where sin was committed Instance 3. It is a great part of the punishment of sin inflicted on man that he is dead in sin Eph. 2.1 5. and Gen. 2.17 one part of this dying is to be dead in sin But this death Jesus Christ suffered not how then did he suffer all the punishment of sin Answ 1. To be dead in sin is personal defilement by the loss of Gods image this could
not befal Jesus Christ God hath excepted sin Heb. 4.15 Jesus Christ his humane nature was like unto us in all things except sin he could not sin therefore he could not be dead in sin he was every way fitted to be a sacrifice for sin and he did dye for sin without any defilement by it He dyed for sâ—n to satisfie justice if he had dyed in sin he should have offended Justice thereby and then how should he have satisfied Justice The Lamb of God that was to be a sacrifice for sin was to be spotless and without blemish had he dyed in sin he should have been a spotted sacrifice and unaccepted 2. That which Jesus Christ could neither be do nor suffâ—r without sin that he neither was did nor suffered The Lamb that suffered for sin to take it away must himself be without sin and must suffer only that which he is capable to suffer without sin To satisfie justice for sin by dying for sin that was the work which Jesus Christ performed and Justice was satisfied with it 3. To be dead in sin final separation from God desperation c. nâ—ither the excellency of his person nor his glorious production nor the quality of his Office nor the work which he had undertaken could admit any such thing to befal him But all the Essential punishment due to the sin of man he was willing to suffer to the utmost Heb. 10.5 and did so to the full satisfaction of Justice Justice required that he should dye but did not require that he should sin nor did Iustice require that he should dye eternally if he have once paid the debt of death Iustice was satisfied and gave him a discharge that he might rise a Conqueror 4. There have been four wayes of the production of man 1. Adam was created by God out of the dust and he was made spotless 2dly Eve was created by God out of the rib of man and she was made spotless though the weaker vessel 3. All the stock of mankind are produced by the conjunction of man and woman and all defiled with sin 4. Iesus Christ was produced of a woman without man by the power of the Holy Ghost and he is spotless full of grace and truth and hereby was a capable subject to have sin imputed to him and to be made a sacrifice to God for sin Iesus Christ suffered all sinless punishment But when sin is punished with sin that punishment Iesus Christ is uncapable to suffer nor is it a necessary kind of punishment to be suffered in way of satisfaction for sin Because it is secondary a consequent of sin Instance 4. Man is punished with total and final separation from God and despair Iesus Christ was not so punished Answ Jesus Christ suffered dereliction and separation from God as we shall anon see to the utmost that was possible and necessary for the satisfaction of Justice but total and final was neither necessary nor possible and had it been so then sin and death had overcome him But he hath overcome sin and death and satisfied justice which could not have been if he had totally and finally sunk under it Sect. 3. Touching the first word Jesus Christ spake about the ninth hour THe Essential parts of the sinless punishment of sin which Jesus Christ sufffered are two the punishment of loss and the punishment of sense which appeareth Math. 25.41 46. depart ye cursed into Everlasting fire The punishment of loss firstly chiefly falleth upon the Soul which nextly hath communion with God and the body herein suffereth secondarily by participation and sympathy with the Soul as it was in the garden where the body was under no sense of punishment saving by participation with the Soul and that was so deep that it made him sweat drops like blood abundantly So that the punishment of loss is a Soul Agony The punishment of sense doth firstly nextly fall upon the body and reacheth to the Soul secondarily by its participation with the body The efficacy of both these together met upon Jesus Christ when he was upon the Cross to the uttermost extremity First the punishment of loss desertion and dereliction of God fell upon him and he conflicted with it in his three hours silence The issue up-shot last stroak and finishing whereof Jesus Christ uttered and expressed in that exclamatory roaring expostulation Eli Eli lamasabachthani I call it exclamatory because the Evangelists so express it he cryed out with a great voice I call it roaring because the Prophesy so calleth it Psal 22.1 the voice of my roaring when he spake these very words The original words are more full I call it expostulation because the words are expostulatory why hast thou forsaken me for opening this here be four considerations 1. The question springeth not out of doubting or not knowing the cause of his sufferings and of Gods dereliction and forsaking of him as if some strange and unlooked for matter had befallen him Far be it from us to think so Jesus Christ knew that he was now under the curse of the Law under the execution of Justice under the wrath of God as our Surety There be divers kinds of Rhetorical questions in all discourses and writings and many in the Scriptures see a tast if any please to turn to 1 Pet. 4.17 18. Rom. 8.35 1 Cor. 12.29 30. Psal 2.1 and a thousand more These are Rhetorical questions to express in a word some great matter that would require many words to express it at large nay more then can be expressed or conceived Such is this expostulatory question of Jesus Christ when he was in the depths of misery why hast thou forsaken me to express the extream dolor and bitter sense that he had of the Fathers dereliction of him his Fathers forsaking him was the bitterest cup that ever he tasted He tasted the vinegar cup of death but one drop of this is more bitter then all their gall vinegar to teach man what a dreadful thing it is to be seperated from God and to assure us that he did bitterly experience what it is it is penal Hell This question is to express the uttermost and deepest degree of desertion next unto desperation Psal 22.11 trouble and anguish and none to help It is to express that it is infinitely more deep then humane nature could have born had it not been supported by the divine nature unto which he was pâ—rsonally and inseparably united he hung over and looked down into the bottomless gulf of seperation from God This desertion was not total nor final neither could it be so nor did it need to be so because Justice was infinitely satisfied with that measure that it was But it was to the uttermost degree next unto total so much as it could be or needed to be 2. The second consideration he doubles his out-cry with a claiming and catching hold on his Interest in God saying Eli Eli my God my God like a man sinking into
the bottomless deeps of loss and desparation The words hold forth such a frame of heart which is so expressed in the Prophesie Psal 69.2 I sink in deep mire where there is no standing I am come into deep waters where the flouds overflow me O mâ— God help me A sinking man will catch hold on a thread or line of interest to hold by For his interest in God neither did nor could fail his humane nature to a total sinking The means he used to claim and hold his interest was strong cryes and Prayers My God My God Heb. 5.7 who in the dayes of his flesh when he had offered up Prayers and supplications with strong crying and tears unto him that was able to save him from death and was heard in that he feared The full streames of vindictive justice were so inflicted upon him that it almost quenched and drowned the sight and sence of his interest in God therefore he so earnestly catcheth at it 3. The third consideration is that the interrogation is partly supplicatory unto his God to whom he speaketh as if he should have said wilt thou not help me O my God Why hast thou forsaken O my God help me So it is expressed in the Prophesie Psal 69.1 14 15. Save me O God for the waters are come in unto my soul deliver me out of the mire and let me not sink let me be delivered out of the deep waters Let not the water floods overflow me neither let the deep swallow me up and let not the pit shut her mouth upon me Distress and suffering will teach Rhetorick to utter pathetical expressions to express the passion of the sufferer and to move the compassion of the Spectators God suffered his humane nature to sink to the uttermost even to the next step and degree unto perdition And this maketh him to cry out Why dâ—st thou delay to help me O I am almost gone Psal 40.13 Be pleased O Lord to deliver me O Lord make hast to help me Psal 22.19 Be not thou far from me O Lord O my Strength hast to help me 4. Consider this was the last act and lowest step of his desertion for now Justice was satisfied as to this part of the punishment of sin Heb. 5.7 He was heard in that he feared Justice now turned the soule and released the rigor of his execution The divine nature upheld him the father heard and relieved him He finished his soul Agony as himself who felt it doth express Ioh. 19.28 Iesus knowing that all things were accomplished viz. in this point or part of the punishment of loss as in the garden agony he had interims that humane nature might not be oppressed all at once so was it on the cross he had an intermission a cessation of this part of the punishment of sin which indeed was the greatest that he might attend unto the punishment of sense which lay upon his body which though it ceased not till it had killed him as will anon appear yet he dyed in a more calme and sedate frame of Spirit seeing his Fathers face smiled on him again Wonderful instructions do here offer themselves but I pass on Sect. 4. The second word which Jesus Christ spake about the ninth hour JOh. 19.28 Jesus knowing that all things were accomplished that the Scripture might be fulfilled saith I thirst This is the second word which Jesus Christ spake after his three hours silent Agony here be two motives that moved our Lord to speak this word 1. Knowing that all things were accomplished in that which was the first and chief part of his suffering in the punishment of loss in his Soul Agony therefore now he gave chief attendance to his suffering of the punishment of sense which firstly was inflicted and lay upon his body and is aptly eminently expressed in this word of sense I thirst 2. The second motive to this expression is that the Scripture might be fulfilled viz. Psal 69.21 where he doth complain of the bitterness of the punishment of sense under those two natural instances of hunger and thirst and the bitterness of all the relief that man afforded him it was nothing but gall and vinegar In this word I thirst he speaketh like a Conquerour that cometh off a Conquerour from a sore battail with a wonderful victory yet his nature so spent with thirst which is caused by the violence and extremity of the battail and by wounds deep and great received in the battail that he is ready to dye with the sense of his fainting nature which deadly and extream sense of dying pain maketh him cry out I thirst A like example of this painful issue of a glorious victory and conquest we see in Sampson Judg. 16.18 19. 1. The Conquerour slew a thousand of his Enemies with the jaw bone of anâ— Ass never man had the like victory 2. He was so spent in the fight that he was ready to dye for thirst 3. Here was the difference betwixt Jesus Christ and Sampson Sampson was relieved by God and revived Jesus Christ had no relief save what his Enemies gave him and that was nothing but gall and vinegar and so he dyed The first word Jesus spake held forth and expressed the bitterness of the punishment of loss which is the first and chief part of the punishment of sin The second word doth hold forth and express the bitterness of the punishment of sense which is the second part of the punishment of sin Jesus Christ felt such extremity of pain and grief in this last Agony that his humane nature was ready to sink and dye for want of some relief and therefore cryed out I thirst Isai 53.5 he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed By this one word I thirst Jesus Christ sheweth that he suffered the punishment of sense unto the uttermoâ—t extremity even the full desert of sin in explication of it I shall propose six propositions Prop. 1. The punishment of loss fell firstly on his Soul on his body secondarily by participation because so is our Communion with God firstly the Soul hath communion with him the body secondarily and as Communion with God is acted so seperation from God in way of punishment is inflicted and felt by a spiritual sense The punishment of sense falleth firstly on the body and reacheth the Soul secondarily by participation therefore the torment of sense and the sense of his torment is fitly expressed by this word of craving relief for his fainting body Prop. 2. Water moisture is the chief and greatest part of aliment and sustenance of the body and therefore thirst is first and chiefly felt and complained of aâ— we see in Sampson and Dives in Hell cryed for a drop of water thirst is a sinless punishment which Jesus Christ suffered to the utmost extremity even till it killed him Prop. 3. Bread is the staff
of life it is the most solid sustenance therefore nature spent with pain grief and torment and such like punishments doth also greedily hunger and vehemently desire and crave for solid sustenance as well as for moisture to cool and moisten so did Jesus Christ in this his last Agony express his hunger as well as his thirst and both together do express the fulness of his extream sense of torment which he felt in this last finishing Agony hunger is a sinless punishment which Jesus Christ suffered to the uttermost extremity until it killed him His expression of his sense of hunger is not recorded in the History but it is in the Prophesy Psal 69.21 they also gave me gall for meat and in my thirst they gave me vinegar for drink He cryed for and needed both kinds of relief in the sense of the want whereof he was ready to dye and quickly did dye extremity of hunger and thirst are among the greatest of torments when he had no other relief to spent nature then gall and vinegar he presently dyed Prop. 4. It would set forth his extream sense of pain and torment which his body felt for the space of about twenty hours to gather up a few Instances of the suâ—fering of Soul mind and body that he passed through from his entrance into the garden until he dyed on the Cross they were tormenting him both in body and mind all that time without ministring unto him that we know off either food or rest He suffered both loss of blood and great pain by their twice cruel whippings and twice crowning him with thorns and being withal parched and burnt with heat which made him complain Psal 69.3 my throat is dried he sweat in the garden but now his moisture is turned into the drought of Summer Psal 22.15 my strength is dried up likâ— a potsheard and my tongue cleaveth to my jaws And thou hast brought me to the dust of death All these and such like expressions seâ— forth his extream sense of misery through want of relief especially his want of supply of moisture as being a chief sustenance he is therefore pleased in the history to express all by that one word I thirst all these pains are sinless punishments which he suffered unto the uttermost extremity until they killed him A painful violent death he suffered Prop. 5 Grief is exceedingly drying and expensive to nature Psal 31 9 10. Isaâ— 6.7 73.21 Iob. 30.25 Grief wasteth the body pierceth the heart woundeth the soul and many such effects there be of grief and now Iesus Christ had a juncture of the greatest griefs in the world all met together upon him like mountains of sorrow and terror All these are sinless punishments of sin which he suffered to the uttermost extremity until they killed him Prop. 6. All this pain grief horror which his humane adversaryes did inflict upon him were infinitely sharpned by the power of vindictive justice and laid upon him as our Surety so that his punishment of sense was to the uttermost extremity until they killed him The effect of these two words upon the by-standers was twofold First they gave him gall and vinegar in the extremity of his pain to adde unto his torment not to relieve him which act is thus expressed 1. One run to doe it that he might be sure to make him taste it before he was quite dead 2. He took a Spunge there ready for that purpose after the Romane manner of tormenting Malefactors 3. He bound the spunge upon a reed with a branch of hysope which were all ready for that purpose 4. He dipt it in the vessel of galled vinegar that was ready there 5. He lifted it to his mouth and caused him to taste and he tasted it The second effect was a mistake in some of his word Eli Eli saying he calleth for Elias to come and deliver him Whether this were a real mistake of ignorance or whether it was done in mockery as some think I say not but this is sure Luk. 23.36 37. The Souldiers also mocked him coming to him and offering him vinegar and saying if thou be the King of the Iews save thy self The end and intent of this giving him gall and vinegar was to afflict him because Jesus Christ so complained of it Psal 69.21 The complaint was in the Prophesie but the thing was done in the History Sect. 5. The third word which Iesus Christ spake upon the Cross about the 9th hour JOh. 19.30 When Jesus had received the vinegar he said It is finished Quest What is finished his Sufferings were not yet finished for he had yet to dye the great sacrifice was not yet fully offered the Lamb of God was not yet quite slain But the bitter punishment of loss was finished vindictive justice is satisfied in that part of his Sufferings Gods desertion of him which he so bitterly roared out under was released His bitter cry Eli Eli lamasabachtani was the last distressing act of that suffering upon this last and most bitter exclamation he felt a cessation of the rigor of justice God turned his face with favour toward him he felt a cessation of his Soul agony under the punishment of loss But the punishment of sence continued upon him and did so till he dyed that part of the punishment of sin did finally kill him His death was more quiet and Lamb-like because the punishment of loss was finished the great test brunt of the suffering for sin was finished And that this is the true right interpretation of the word It is finished appeareth by Iohn who recordeth this Speech v. 30. doth also say v. 28. Iesus knowing that all things were accomplished viz. In his soul agony under divine desertion that the Scripture might be fullfilled said I thirst shewing us that Jesus Christ who felt the punishment and therfore best knew he felt the punishment of Loss finished before he expressed his sense of the continuance of the punishment of sense and when he had expressed his the continuance of the punishment of sense by that word I thirst now that Scripture was fullfilled Psal 69 21. viz. that the sense of pain hunger and thirst were still upon him and when the only relief that man did afford him was gall and vinegar then he uttered that word It is finished viz. the punishment of loss is finished and that Scripture is fullfilled that saith the punishment of sense doth still lye upon him and will do so untill it kill him Mortal pains were upon him under the punishment of sense when he spake that word and those pains quickly after the fullfilling the Scripture about the gall and vinegar did kill him Sect. 6. The last Words which our dear Lord Jesus spake in this World his dying words LVk 23.46 And when Jesus had cryed with a loud voice he said Father into thy hands I commend my Spirit and having said thus he gave up the Ghost 1. He cried with a loud voice
which never yet had any man been buryed there they did at present lay up the body the approaching of the Sabbath permitting them to do no more they rowled a great stone to the dore of the Vault which shut it close up And so they departed Lo here we find the dead body of Jesus Christ separated from his Soul laid up among those that are gone down to the pit under the power of death and the grave in the very bottom of his humiliation His Soul was in his Fathers bosome in Paradice far out of the reach of the Enemy though in a suffering condition because in a state of seperation from his body there was he pleading and interceding for the Church The good women observed diligently where he was buryed purposing after the Sabbath to perfect his embalming for which purpose they brought and prepared sweet Spices Luk. 2â— 56 and 24.1 Mark 16.1 Surely they meant to have emboweled the Corps and to have filled the body with sweet Spices c. for so was the manner of embalming of dead bodyes they did not understand nor believe nor expect his Resurrection though he had often foretold it But here behold the wonderful Providence of God for ever to be admired that by reason of the shortness of the time to the beginning of the Sabbath which prohibited them from doing any more at present unto the body and the interposition of the Sabbath prevented them all that day But they intended after the Sabbath to have perfected his embalming for which purpose the godly women came very early and brought their Spices And when they came there he was risen before they came Here also we may behold and admire at the power of the Cross of Christ according to that word of Ioh. 12.32 and I when I am lifted up will draw all men unto me one would have thought in reason that these timorous noble Professors would now have been more timorous then ever they had been But behold the contrary for now they are more bold then ever they were Again one in reason would have thought that the Centurion and all that were on the guard with him and all the spectators would now have no regard or good perswasion towards Jesus Christ whom they had conquered and kissed But behold the contrary the sovereign grace of Jesus Christ is poured forth from the Cross and draweth hearts to believe and this power of grace is exercised by the sweet savour of the Cross of Christ unto this day yea and will be so to the worlds end Sect. 3. The sufferings of Christ after he was dead and buryed AS the first part of the sufferings of Christ was before he was born so the last part of his sufferings was after he was dead and buryed he lay in the grave as Jonas in the whales belly in a suffering condition until his Resurrection After the Incarnation and birth of Jesus Christ the whole conspiracy of Devils and wicked men was to kill him and to conquer him by death to remove him out of their way after they had conquered and killed him by death all their conspiracy was to keep him dead to seal him up in his grave that he should not rise again we may see what the Jews by Satans instigation no doubt did this way Math. 27.62 ad 67. where see the time of this act the morning after the preparation or celebration of the Passover which was upon the very Sabbath day yea though it was an high day Ioh. 19.31 being the morrow after the Passover They pretended to be very zealous for the Sabbrth to pick up matter against Christ when he did good works of charity upon the Sabbath day But now they can go to Pilate and transact their envyous business against Christ upon this high Sabbath day The actors of this business were the chief Priests and Pharisâ—es who pretended to be most zealous for the Sabbath but here we may see their hypocrisy What did they upon this Sabbath they came to Pilate and first see the term they give to Christ that deceiver or impostor we see here that his blood and death could not quench their rancor of heart against him They inform Pilate that he had said that he would rise again the third day which they desired to prevent using this Argument to perswade Pilate to assist them least his Disciples should come in the night and steal away his body and then tell the people that he was risen again according as he hath said he would do And the Effect of that would be worst of all our last error would be worse then the first if we let him rise again it will make us more odious to the people then our putting him to death hath done Pilate impowereth them to make his grave as fast and sure as they can or desire to do by a watch or any other means Whereupon they went upon the same Sabbath day they set a watch strong enough you may be sure at the grave and sealed up the great stone that lay upon the graves mouth and now let him rise if he can But herein we may behold the admirable wisdome of God and folly of man that the very way which they took to prevent his Resurrection was a means to make his Resurrection most evident and manifest unto all the Watchmen were witnesses of it Though they did afterwards corrupt them with large money to make a foolish lye which is current among the Jews unto this day and hereby their last error is indeed as bad if not worse then the first When Jesus Christ breathed out his blessed Soul into his Fathers bosome it waâ— in a state of separation from his body and that was a state of suffering He went into Heaven into Paradice into his Fathers bosome in a seperate in a suffering Estate O how welcome was that blessed suffering Soul hypostatically united to the Deity when he came in Heaven This blessed Soul was not long in this seperate state about forty hours though part of three dayes and three nights God suffered not his holy body hypostatically united to the Deity that lay dead in the grave to see the least touch of corruption Yet hereby he sanctified this seperate state of the Soul from the body unto and for his Elect whose bodyes do see corruption and whose duration and abiding in that seperatâ— estate is of a far longer continuance even until the day of Resurrection and last Judgement But Jesus Christ hath made it to be unto us an entrance into glory The Soul of Jesus Christ presented himself before the holy Tribunal of divine Justice where he pleaded his full satisfaction that he had made unto all the demands of the holy Law both by his active and passive obedience He saith I have fulfilled all Righteousness I have suffered and finished the sufferings of the punishment of loss I have suffered the punishment of sense unto the uttermost ever until it forced a separation betwixt my body and Soul and brought me into the state of death and behold here I stand before the Tribunal of Justice in a state of seperation of Soul from my body and thus have I answered the Law and finished the work of Redemption I have purchased a pardon I have purchased the Inheritance the Kingdome that by the right hand of divine power I may gather in all Gods Elect whose salvation I have undertaken that I may manage the world for the glory of God and that I may subdue all their Enemies And now O Father glorifie me with thy self and these thine Elect with me for my sake that they may behold my glory for which I appeal unto mercy Likewise also our appearance in Heaven when we dye must be before the Tribunal of Justice but we appear in the Name of Jesus Christ we are converted united unto him we are members of his mystical body cloathed with his Righteousness and for his sake we are accepted pardoned and welcomed to glory so far as we are capable in that seperate estate And for this we appeal unto mercy Now Jesus Christ took out a pardon now he took possession of his purchased Inheritance according to the capacity of his seperate estate Now he took the keys of hell and death now was he ready to tread down all Enemies Hell Devil Sin Death and Grave by his triumphant Resurrection But these meditations do appertain unto the Exaltation of Jesus Christ him God hath exalted with his right hand to be a Prince and a Saviour for to give Repentance to Israel and forgiveness of sins Amen FINIS