of Peter Wilt thou lay down thy life for me q.d. What dost thou mean Peter why dost thou thus presume what thinkest thou of thy self what dost take thy self to be wilt thou lay down thy life for me before I have done so for thee wilt thou undertake to conquer death wilt thou die for me who came to die first for thee it is my work to overcome death and not thine O how ignorant art thou of things to come how little dost thou think what will shortly come to pass this one thing I tell thee before hand which I would have thee beware of Simon Simon behold Satan hath desired you that he may sift you as wheat know this I say that the Devil doth lay more traps for you then for all men besides His main drift is to tumble and cast you down headlong as he did Judas fain would he hurl you also to hell he doth not so much care for others he is most afraid of you and if he could once get but you into his clutches he would not doubt to hold you fast enough for ever wherefore speak no more so exceeding proudly He hath Judas already and made him his bond-slave long since who but a little while ago was himself my disciple as well as any of you But he cannot content himself to hurry one only Judas to destruction he doth greedily covet ye all and useth all his wit and wiles by force or fraud to intangle you in his snares and therefore he will tempt you with the scandal or offence of my Cross to make you abjure and renounce both me and my doctrine And he is very confident that he shall catch you all having caught one of you already But through my protection his wicked devices shall be made frustrate and come to nought He shall not get so much as one of ye into his power except the Son of perdition against whom he hath lately prevailed But he will lay wait for thee Simon especially and as I have preferr'd thee to an higher place so he will the more furiously assault thee Yea so subtilly will he lurk for thee that I had need make a special prayer to the Father for thee by thy self For above all other he will set upon thee if haply he may bring thee into the same condition with Judas because thou art more eminent then the rest And it is not a little mischief that he will do thee but he shall not wholly prevail I have prayed the Father which if I had not thou hadst certainly perished and been lost for ever But all that he shall do now is to make thee deny my name he shall be able to go no farther he cannot cause thy faith finally to fail True thy leaves may fall but the root shall abide safe and sound in thee which in its season shall put forth good fruit I have obtained it for thee by my prayer But remember this that when thou shalt by my grace be recovered from that thy miserable and woful fall that then thou confirm and strengthen the brethren This is thy part to do as thou art a superiour to whom in a special manner I purpose to commit the care of my sheep c. But Peter did not much regard nor give good heed to the admonition of Christ so confident was he then of his own strength but after his fall he was most diligent to do what Christ commanded him Then be did strengthen all penitent sinners that they might not despair of Gods mercy by reason of their sins But is it not strange that Christ should confer this honour on him to make him a strengthener of others who before should deny him and whom the world would have thought altogether unworthy of any more favour But Christ judgeth not as the world judgeth Luke 15. God doth not cast off any that repent if the prodigal son return he is restored to his former dignity Learn we hence 1. that the devil doth project and plot against us 2. So on the other hand Christ doth take great care of us and look well to us the devil doth fight against us Christ doth defend us and intercede for us Let us beware of one and run to the other with all our heart But Peter considered neither of these at that time but trusting to himself more then was meet he speaks more vehemently I am ready to go with thee into prison and unto death Thou speakest well Peter thou canst give good words but wouldst thou endure a prison and death for Christ who couldst not bear the least word of his It should be so indeed that every Christian ought to be always ready if the case so require to die for Christ as it is written He that taketh not his Cross daily and followeth me he is not worthy of me Mat. 10. But neither Peter nor any man else could do this at that time Afterward when he had received the holy Spirit he was not able to do this but really did it and suffered bonds and death for Christ and with Christ Now since that Spirit was given might Paul truly say Acts 21. I am ready not only to be bound but also to die for the name of Jesus which also he did perform Thus should we now stand affected Now is the time that we should go with Christ into prison and unto death I say we should do that indeed which Peter promised but did not do Now that this confidence and vain boasting of his own abilities might be kept under and beaten down in Peter when he was come to himself again Christ sets his infirmity before his eyes and telleth him of his fall before hand and that with a great asseveration and oath Verily verily I say unto thee before the cock crow this night thou shalt thrice deny me See here what mans glorying comes to even confusion Peter resolved with himself that he would discharge the office of faith and constantly follow c. Neither did he find that he had any other purpose in his heart but afterward he found it otherwise with him and that he was not now the man he was before This is the glory of flesh which is but as the flower of the field and the blossom of grass Isa 40. Two things we are to take notice of in Peter 1. First His carnal rashness and confidence with which whosoever is prickt and puft up not considering the judgements of God will easily miscarry 2. Secondly The frailty of the flesh upon consideration of Gods judgement Who was more confident then Peter before his Lord discovered him Again who more weak and frail when his Lord condemned him judged him and gave sentence against him 1. Learn therefore from Peters fall to fear God 2. And from his repentance learn to believe and hope by which only thou wilt be able to stand in the evil day 3. But by all means if thou desirest to
God shall add to him the plagues c. Apoc. 21. The Benefit So then if as hath been proved the Body of Christ be truly according to the tenor of the words in the Sacrament it is certain that the Sacrament it self cannot be an unprofitable thing For it is evident that the flesh of Christ was filled with the God-head If therefore God be nothing worth then also is the flesh of Christ of no value When that flesh of Christ walked on the earth it did good to all that it did but touch never so little by reason of the Godhead that dwelt in it How can it be then that it should do no good in the Sacrament since it is the same flesh of Christ in Union with the same Divinity it is also the same word of God of the same Nature and force now as ever it was But take notice that Christ in this Sacrament gave us not his Body alone but his Blood too As in the Law of Moses there was a sacrifice to be slain and moreover a cleansing by blood so the Body of Christ was the sacrifice and his Blood the cleansing away of sins the sacrifice of his body maketh satisfaction his blood purifieth the offering is made to God for Reconciliation the blood is poured out to make us clean Now in the distribution of his blood he observeth the same gestures as he did in the distribution of his body He took it he gave thanks he gave it to them c. In the words he added at least altered something For he doth not say simply Hic est sanguis meus This is my blood as he said Hoc est corpus meum This is my body But he addeth This is the blood of the New Testament Or as Paul hath it This cup is the New Testament in my blood by which word he plainly alludeth to the confirmation of the old Testament as when Moses had read all the Law he took the blood of the Calf and therewith sprinkled the people saying Exod. 24. Behold the blood of the Covenant which God hath made with you c. In like manner Christ here speaketh By how much the blood of Christ is more excellent than the blood of a Bull so much the new Testament is more worthy than the old What a Testament 〈◊〉 A Testament is the disposing and bequeathing of goods whether it be by writing or word of mouth And it is confirmed by the death of the Testator God made a Will to the Israelites Ex. ibid. that he would give them the promised Land but because God could not die he commanded a Bullock to be slain and ratified this his Testament with the blood thereof So now Christ hath bequeathed to us his goods even the forgiveness of sins and so all other his good things come along therewith That the Testament may be sure Christ himself the Testator died and that we might remember his death he did affix as it were two seals unto it the Sacrament of his Body and Blood The sense of the words Therefore when he saith Take eat Take drink c. his meaning is this Lo I promise you all my goods and do freely bestow them on you and to make this firm and sure to you I am about to die and in witness whereof I set to my Seal I leave you my body blood He maketh mention of a Testament when he speaketh not of his body but of his blood The shedding of blood is a sign of death by which death the Testament is ratified Whereas he addeth at last speaking of his body Which shall be given for you but concerning his blood saith he Which shall be shed for you he plainly sheweth that the same body which was crucified and slain and the same blood which was shed upon the Cross is received in the Sacrament These words also shew the fruit of the Eucharist which is to partake of the merit of Christs Passion Whereunto Faith is requisite not only to believe that the body and blood of Christ is here present but withall to believe that it is the same body which was offered for us and the same blood which was shed for us and that it is given to us which Christ merited by his death Take notice also of what is said concerning his blood which is shed not for all but for many Indeed the blood of Christ was sufficient for all but all do not believe It is fitly said not for all but for many which is a word of terrour to the slothfull and those that are too secure who flatter themselves that they cannot be damned Christ addeth in the close Do this in remembrance of me Where we see that the Evangelists do not only describe the thing as it was once done but they set it down so as a thing ever hereafter to be observed and continued Whence Christ commanded his Apostles that they should do as he had done thereby signifying that he would alwayes be present at his Sacrament and that what he by himself did at the Supper the same should be done by the Apostles and their Successors So that they are much mistaken who say I believe that Christ the Apostles did consecrate it but I do not believe that every Priest can do it I believe that the Saints do receive the body of Christ but I do not think sinners do Hear me Brother the Sacraments of the Church are not founded on our worthiness or unworthiness but upon the Word of God whatever the Minister or the Communicant be Gods Ordinance is the same As neither Angel nor man could of themselves turn bread into the body of Christ so neither of them can hinder it Therefore he doth not say if thou receive it worthily thou shalt take my body but This is my Body so the Creed the Lords Prayer and the Commandments of God c. remain good and valid though thou never believest if thou dost not pray work c. as Gods outward works alwayes continue though we abuse them But it is most to be observed that Christ here commandeth and speaks imperatively and chargeth us to take and eat and to do as he did whereby t is plain that we are not left at our liberty to observe or neglect this Sacrament If thou art a Christian thou must sometimes obey this Command Christ hath commanded it though he appointed no set time It is not in our choice wholly to omit it When he saith in remembrance of me his will is that this Sacrament should be 1. A Monument of his Charity towards us whereby he gave himself to us in every respect as a companion a brother a sacrifice meat c. Who is so hard as not to melt into a mutual love by all these signs of love 2. A remembrance of that sacrifice which Christ offered up for us at his death upon the Cross as Paul saith 1 Cor. 11. As often as ye eat
to him He called his servants and gave them money to trade with Luke 19. No man ought to take this Honour to himself but he that is called of God as Aaron was Heb. 5. Let the Minister of the Church take heed and see that he be a John that is that he express the Grace of God not only in Word and Name but in deed and in Truth also Beside in this Recommendation of Christs Mother unto John Christ alluded to that Spiritual acquaintance and kindred which ought to be among Believers in the Church Nay he doth here institute and ordain this Kindred whereby every one should be a Father Mother Brother and Sister to another as Paul writeth to Timothy that he should respect the Elder men as Fathers and the Elder Women as Mothers the yonger as Sisters c. 1 Tim. 5. And as John after this recommendation of Christ could say that the Virgin Mary was his Mother so may we call her Mother inasmuch as she brought forth Christ our Brother And as John might call Peter Brother so also may we This is our Christian brotherhood and Spiritual Kindred which is our great consolation For hence we see that the Saints belong to us and we to them They acknowledge and love us let us also acknowledge and love them In conclusion it is said that John like a faithfull obedient Disciple and as one mindfull of his Masters command did take Mary from that very day for his own mother unto his own home Not that he had a setled place or any thing of his own for the Apostles left all they had Matth. 19. and what they had was common to all Act. 4. But that he took her into his own care and ministred unto her for time to come as a son to his mother He took her not to his Farm or Manour-House for he had none but to his charge which he took care to discharge by his own ministring to her so saith Augustine Of the fourth Word THree Words we have heard already which Christ uttered on the Cross the first to his Father the second to the Thief the third to his Mother and they were all very sweet and comfortable Words indeed The hour of death now approaching he expresseth the fourth Word and that with great gravity he speaks again to his Father but very moaningly and pittifully of which the Evangelists thus write And when the sixth hour was come Mar. 15.33 there was darkness over the whole land untill the ninth hour And at the ninth hour Jesus cryed with a loud voyce saying Eli Eli Lamasabachtani which is being interpreted my God my God why hast thou forsaken me And some of them that stood by when they heard it said Behold he calleth Elias There were now six hours of the day past and yet those wicked men were not satisfied with what Christ had then suffered Wherefore to reprove their ungodliness the Sun is darkened that visible Sun is much afflicted and obscured by reason of the injury done to the true Son of Righteousness and that contrary to the custom and course of Heaven forasmuch as about this time there was no Ecclipse of the Sun as Theophylact out of Jerom saith Here then the Divinity of Christ did a little discover it self and as it were threaten the Jews if they would nor cease from their wickedness But of this great Miracle of the Heaven or the Sun Dionysius the Areopagite writeth in an Epistle to Apollophanes confessing that he also with him saw that Eclipse in Heliopolis both which men were then Pagans And there he affirmeth that Apollophanes should say O good Dionysius Vicissitudines sunt divinarum rerum the course of Heaven is altered And Origen in his second Book against Celsus maketh mention of one Phlegon that wrote of the darkning of the Sun in the time of Tiberius Caesar But what is that to this Eclipse which Pliny writeth that after Caesar was slain the Sun was pale and wan a whole year about Away with all such comparisons even of the greatest Monarchs This is truly a sign that doth deserve to be written and read to be said and sung as long as the world lasteth This unusual darkness 1. Did prove Christs Divinity to whom all the Elements do homage and are ready to serve him at his pleasure 2. It shewed his Innocency for the Elements are disturbed at his death to make it known that Christ suffered innocently the Creatures give testimony to their Creator 3. The heavenly Father would make it appear by these signs that he took notice of the great evils and unworthy behaviour of men which yet he was pleased to turn to the salvation of them that should believe 4. This uncouth Darkness did portend and fore-shew that the Light of Truth was now departed from Judea and that all that denyed Christ should be left and shut up in perpetual darkness The Jews had often urged to Christ to shew them a sign from Heaven Lo here they have it but to their own undoing Now when this Darkness had continued for about three hours Christ began to to speak again yea to cry out with a loud voyce to prove the Truth of his Humanity and to shew the intensness and extremity of his pain against such Heresies as should after arise either denying the Lord to be a true man or that he did not truly suffer but only made a flourishing shew of suffering But his loud crying was a sufficient witness of his true and grievous sorrow and pain for although they were intolerable things which the Standers by did see yet Christ endured much more than what the outward eyes saw And to make it known he cryed out to fulfill that of Psalm 69. I am weary of crying my throat is dryed c. And well might he be hoarse for hoarsness proceedeth from a defect of humours in the throat and Arteries But his strength was dryed up like a Pot-sheard the humours of blood gushing out in all parts of his body But let us hear how and with what voyce he cryed out He saith Eli Eli Lama azabthani This word is taken out of Psalm 22. which Psalm in the Hebrew doth begin with those very words Christ therefore makes use of the beginning of that Psalm to shew that the whole Psalm was made to him and of him Where me may observe that Christ doth not complain of suffering but of Desertion and not of every kind of Desertion neither For they to whom he had done much good yea and his own Disciples too had deserted and left him in the midst of his enemies and persecutors And yet he doth not so much as think upon this Desertion but he doth cry out especially and complain that the Father had forsaken him which we must not so understand as if the Divinity had separated it self from the humanity of Christ but that it left that Humanity for a time to the power of his Persecutors and did not
of the power of it which is exercised either in with holding from good or drawing into evil of both which the Apostle speaketh Rom. 7.19,20 Secondly In respect of the filth of it Sin is a filthy thing an unclean corrupt rotten thing like the putrified matter of an Ulcer Sore Apostemation or running issue Lev. 15.2 Isa 1.6 Mat. 9.20 Thirdly In respect of the guilt of it Sin is alway accompanied with guilt it never goes without it either sensibly or insensibly How heavy did it lie on Cain Judas c. Fourthly In respect of the deformity of it Sin is an uncomly unseemly ugly thing it makes a man not look like himself it defaceth Gods Image in man so that he cannot he doth not or will not know him Verily I know ye not ye workers of iniquity Sin is a spot Deut. 32.5 which causeth a blot or blemish where it is It is no beauty spot and I could wish that the beauty-spots of our times did not arise from this filthy spot of sin Fifthly In respect of the enmity of it Sin stands in utter hatred and detestation to all good Purity and Holiness Gen. 3.15 Gal. 5.17 Sixthly In regard of the curse Sin hath a most dolefull and lamentable execration annext unto it In sorrow shalt thou conceive cursed is the ground for thy sake in the sweat of thy brow shalt thou eat thy bread cursed art thou above all cattel and above every beast of the field Gen. 3. 9. Now there can be no deliverance from sin in any of these considerations without death The death of Christ is our original Copy acoording to which there is a necessity for us to write For as much then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin 1 Pet. 4.1 No freedom from sin till there be a conformity to Christs sufferings in the flesh It is with us as it was with Israel of old We are strangers and bondmen in a sinfull Aegypt in an Aegyptian nature of sin we groan and would gladly be gone out of it but cannot nor shall we till the Paschal Lamb be offered Exod. 12. And as that Lamb was to be offered in the same land out of which Israel was to be delivered so must we by the oblation of Christ offer up our selves in that state out of which we would be set at liberty Let us present our bodies a living sacrifice and lay all our living lusts upon the Altar of the Cross Let us die in the body and live in the spirit suffer in the flesh and cease from sin Christ hath been as it were plainly pictured forth before our eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crucified in us in our nature Let us noe trample upon his blood Let us not turn this Grace of God into wantonness nor make Christ to become of none effect to us Thirdly 10. Without this knowledge of Christs death and conformity to it all our other parts and gifts let them seem never so great large spacious high strong excellent yea holy and spiritual they will all vanish and come to nothing if they be not confirmed to us in the blood of the Covenant 'T is the observation of a learned and (*) Mr. William Bridge pious man That an Hypocrite may pray away all his graces If our Gifts and Graces be not deeply rooted in the mortification they may easily evaporate in the hollow expressions of a verbal and empty prayer Knowledge will expire into pride and puff up the mind where it is true Humility will vanish into a voluntary shew of it Charity will be blasted with ostentation c. if it be not poised regulated limited and modified by a serious and unfeigned self-denial A man may borrow or steal he may filch flock and pilfer the Word of the Lord from his Neighbour Jer. 23.30 He may pick up a great many good sayings and sentences of grave and godly men and with them make a shift to patch and piece up a Prayer or Sermon and if the memory be good or the Notes fairly written a man may seem to be gayly adorned with the rich indowments of a large furnished mind 11. We read in 2 King 6. what the sons of the Prophets said to Elisha and what they did by his consent when they were straitned for room It is said they asked leave to fell timber at Jordan that they might inlarge their dwelling The Prophet grants their desire But one wiser then the rest among them bethought himself that it was wisdom to have the Prophets company and not to go about the business altogether upon their own head he asketh and the Prophet yieldeth away they go to Jordan every man with his Ax or Hatchet in his hand only one had none of his own but was fain to borrow his tool to work with down go the trees But this man lost his Hatchet before he could cut down his Beam the head flew from the helve and fell into Jordan yer he could finish his work he makes his moan to his Master complaining that it was borrowed the Prophet puts a stick of wood into the water and the Iron swimmeth the man recovers it again and makes an end of what he had began 12. All Scripture is spiritual for it was given by inspiration and therefore the spirituallest sense must needs come nearest the mind of the Spirit There is a spiritual use to be made of this spiritual part of Scripture which the holy Spirit of God hath directed to be written and taken care that it be kept upon Record The place where Elisha and the young Prophets were at first is supposed to be at Dothan which signifieth a Gift Satute or Law sometimes it is rendred a Defection or falling short of what it doth or should press unto And this latter sense will agree well enough with the former For the Law which was the gift of God from mount Sinai made nothing perfect Heb. 7.19 This place is mentioned but twice in all the Scriptures as first in Gen. 37,17 Hither Josephs brethren rambled without their fathers knowledge or consent even eight miles from Shechem where their business was like good husbands as they were and here they first conspire their brothers death Shechem signifieth a Lot Portion Shoulder or Tomb To teach us that when we gad and wander from the true Shechem the lot which God hath appointed us and the business which he hath set us to do when we omit our duty neglect our obedience when we withdraw our shoulder from the burden of Christ and pull our neck from his yoak it will be no advantage to run to Dothan all our Letter-learnedness and Scripture-knowledge will stand us in little stead yea it will incense and enrage us against the Mysterie of Christ and instigate us with an irregular zeal to conspire the death of our true Joseph it was by the learned
would not hide this from ye Nor is there any cause for ye to be afraid No man will or can hurt you though they be never so mad against me For it is not your hour but mine that is come The Son of man shall be delivered In these words Christ foretold both the day and manner of his death that his Disciples when they saw it might not fear and faint in their mind as if some unexpected thing had come upon them Observe he doth not name the person The Son of man shall be delivered he doth not express who should deliver him and that not without cause For it was not one only that delivered him 1. Joh. 3.16 Rom. 8.32 Our heavenly Father moved with mercy and love delivered him for us 2. The Son out of his abundant charity delivered himself He delivered himself saith Peter 1 Epist ch 2. v. 23. to him that judged unjustly So the Vulg. Lat. hath it and then it must be understood of Pilate 3. Judas out of covetousness delivered him 4. The chief Priests full of envy delivered him to Pilate 5. Pilate out of humane fear delivered him to those that crucified him 6. We also have delivered Christ to death yea we most of all For neither had the Father delivered him for us Nor could his adversaries have done any thing against him if he had not taken our sins upon him Therefore he doth justly say to us Es 43.24 Thou hast made me to serve with thy sins thou hast wearied me with thine iniquities Again 53.6 the Lord hath laid on him the iniquity of us all And Paul saith 2 Cor. 5.21 He hath made him sin for us who knew no sin And Jeremy Lam. 4.20 The breath of our mouth the Lord Christ was taken in our sins Vulg. Lat. And in the Psalm he saith Psalm 69.9 The reproaches of them that reproached thee have faln on me ver 4. I restored that which I took not away Christ puts us in mind of all these when he saith The Son of man shall be delivered c. It is also to be noted that this word Passover is not taken from passion or suffering as some think but from the Hebrew word Phase which signifieth a passing over for the reason before mentioned And the same word Pascha or Passover is not alwaies taken in the same sense For sometime it signifieth the Lamb to be offered as when it is said Mar. 14.12 Where wilt thou that we go and prepare that thou maist eat the Passover Sometime it signifieth the feast day as Joh. 2.23 When he was in Jerusalem at the Passover Sometime it signifieth all the Paschal week as Act. 12.4 Intending after Easter to bring him forth to the people Sometime it signifieth the unleavened bread as where it is said Joh. 18.28 They themselves went not into the Judgement Hall lest they should be defiled but that they might eat the Passover Mat. 26.3,4 Then assembled together the chief Priests and the Scribes and the Elders of the people unto the Palace of the high Priest who was called Caiaphas and consulted that they might take Jesus by subtilty and kill him Here the Evangelist discovereth what kind of men they were who for envy could not endure to see or suffer the Lord Christ to live He calleth them Priests Scribes and Elders of the people as also Princes and principal men from whom nothing less should have been expected For they were they that had the knowledge of the Law To them the predictions of the Prophets were known They I say were they whom one of them Nicodemus by name personated and said Joh. 3.2 Master we know that thou art a Teacher come from God for no man can do these Miracles that thou dost except God be with him Yet their envy so quelled all these things in them that they chiefly yea they alone were they that hunted Christ to the Cross Who can but wonder at such gross blindness of so many wise men Yea who can but tremble at that terrible judgement of God whereby he blinded them Esa 6.10 that seeing they might not see and hearing they might not hear yea that they should both shut their eyes and stop their ears against a most clear truth Observat Whence we may learn that the free gifts of God do more hurt then good to them that believe not Thus knowledge without faith puffeth up 1 Cor. 8.1 power without faith gives liberty to all wickedness It is not enough then to have knowledge or power unless there be also those justifying gifts Faith Hope and Charity Observat Hence also we see that the wise and great men of this world are for the most part nothing but vessels of Gods anger Thus Paul saith of the wise ones God gave them over to a reprobate sense Pharoah was therefore blinded that God might shew his power in him Boast not therefore of wisdom or power but fear It is one of Gods greatest works to Luke 1.51,52 scatter the proud in the imagination of their hearts and to put down the mighty from their seat The Evangelist doth neatly pile up their sin malice and blindness even in every word Then He begins first with an Emphasis when he saith Then were gathered together Then I say when Christ had omitted nothing that might make them happy Then when they had often seen the excellent doctrine and wonderful miracles of Christ Then I say when he came with godly works to be prepared worthily to celebrate the feast of the Paschal solemnity Thus wicked men have no regard of any Thing or Time but only how to fulfill their own lusts Assembled together But what did they They assembled together This had been no new or strange thing if this had not been added that they gathered themselves against Jesus nor simply so but that they might take him by subtilty and kill him They are truly evil that gather together againist Jesus Happy had they been if they had met together for Jesus to search the Scriptures Whether he were indeed the Messias as the first believers did Acts 17. And for what cause did they desire to take and kill Iesus the true Saviour who saved so many miserable men in body and soul Nothing is here exprest But it may be plainly collected out of John where when they consulted they said John 11.47,48 What do we for this man doth many miracles If we let him alone c. But more fully out of the Book of Wisdom where it is said Wisd 2.12 The wicked assembled against the righteous saying Let us lye in wait for him because he is clean contrary to our doings he upbraideth us with our offending the Law he was made to reprove our thoughts he is grievous unto us even to behold c. You see what they hated in him even the Light and Truth John
very godly man and perhaps a Disciple of Jesus as Nicedemus and Joseph were That Christ foreknew all things to come may be seen in that after he had commanded his Disciples he assured them of the good mans readiness He shall shew you saith he a large upper room c. By all which we may see that nothing was spoken in vain It follows Luke 22.13 And they went and found as had said unto them and they made ready the Passover Here the obedience of the Disciples is first to be observed and then the certainty of Christs words The godliness also of this housholder may be here seen who set open his doors and tendered the best furniture of 〈◊〉 house to poor Christ and his Disciples and supplyed them with all things necessary without asking For whom else had he built this fair chamber but for Christ and to Christ did he devote his whole house But for whom dost thou build thy stately houses and large Palaces O thou rich Mammâ—… For Christ or for his Disciples or for the brethren the members of Christ or for poor Pilgrims Again for what use dost thou build them to read the Scriptures there to pray in them to praise God to refresh the poor No such matter It is to revel bouze sport dance and for all voluptuousness of this world So cruel and hard-hearted art thou that no poor man durst step over thy threshold Wo to thee wretch wo be to thy soul Luke 16. for thou must look for no better end than he came to who let Lazarus lye at his gate hungry and gave him no comfort A good Christians house is a kind of Church and Hospitall for the poor For there he readeth Matth. 6. there he prayeth the Father in secret there he teacheth his children and family the things pertaining to godliness there also be receiveth and refresheth the poor Did not this House-keeper do thus His house was truly a Church wherein Christ instituted the Sacrament of the Altar and where he both did and taught such Heavenly things Lastly where the Disciples afterward received the Holy Ghost And was not his house an Hospitall where Christ and his poor school were so charitably refreshed To such like uses that man whosoever he was set apart his house A notable example indeed but very rare Our houses do not entertain the poor but drabs and bawds c. Thus the Disciples found as Jesus had told them before he failed them in nothing Who then would not believe Christ in every thing else Who can now doubt of his Divinity Shall we look for stronger arguments The mystical meaning The mystical sence may be this When the Disciples were sent into the world to prepare the true Passover first there met them a man bearing a pitcher of water that is the Jewish people too much opprest under the burden of the Law which in comparison of the Gospel hath no more taste or relish than water which doth rather oppress than comfort the stomach Now when this water to wit the Law of Moses was set aside the Apostles made ready the true Passover by the preaching of the Gospel not among the Jews who rejected it but with the Gentiles whose houses that were formerly prophane are now become Churches This is that which Paul saith to the Jews It was necessary that the Word of God should first have been spoken unto you Acts 13. but seeing ye put it from you c. What things were requisite to the preparation and eating of the Passover may be found at large in Exodus First there must be a Lamb. Exod. 12. Then the posts were to be sprinkled with the blood of the Lamb. Thirdly the Lamb must be roasted Also it was to be eaten with bitter herbs and unleavened bread besides they were to have shooes and staves When you hear that the Disciples made ready the Passover suppose that they prepared all these things Surely that honest housholder supplyed them with all these things and that most cheerfully too to the great hazard of his life A great shame to all them that in other things are very prodigal but to Christ and his people they are miserably penurious John 13.1 Now before the feast of the Passover when Jesus knew that his hour was come that he should depart out of this world unto the Father having loved his own which were in this world he loved them unto the end Concerning Christs foreknowledge of the time and hour of his death we have spoken already This the Evangelists do very often and carefully inculcate lest any Heretick or Unbeliever should say that he was not able to deliver himself and that he did not suffer willingly but being ensnared by the Jews he could not avoid it And whereas he often said that his hour or time was not yet come but here saith that it was come we must not so conceive of it as though some malignant planet to Christ but favourable to the Jews did then predominate but that Christ himself made choyce to dye and suffer at this day this hour and at this very time and that upon good ground 1. First Because it is he who by his blood delivereth us from that plague wherewith the whole world was smitten therefore he would shed his blood on that day in which the Israelites heretofore were delivered from the destroyer in Aegypt by the blood of the Lamb. 2. Christ was now about to deliver us from the thraldom of the Devil Therefore he would dye the same day wherein the Israelites heretofore were delivered from the tyranny of Pharaoh 3. Christ was now by his Passion going to purge us from the leaven of sin therefore he would suffer at that time when the Jews were forbidden to have any leaven 4. Now Christ by his suffering was to fulfill the Scriptures of the Prophets therefore he would suffer when the Moon was at full 5. It was the desire of Christ to expell the night of sin and Errours and to bring in the day of Grace therefore he suffered after the vernal Equinox when the day began to be longer than the night See now with what an Elegant circumlocution John doth set forth the death of Christ He doth not say that his time to die was at hand for the Evangelist was not willing to name his death but that he should depart out of this world unto the Father so cheerfull and merry as if there had been no interpoâ—ition of Death though this passage of Christ to the Father could not be but by a most bitter death And what else doth John mean by this Periphrasis of words but the explication of a Christians death For if the Platonists call death a Metabasis or a passing into life how much more should we Christians so think and believe of it Be glad then O Christians at this Evangelicall Definition for such as Christs death was such shall ours be Now
c. ye shew the Lords death ill he come Thus ye see after what manner at what time and with what words Christ instituted the Sacrament all which are of such concernment that t is strange if they kindle not in us a desire of so great good inflame our love to God and encourage us to give praise and thanks unto him We commend and thank him that giveth us an estate at his death to make us rich Why should we not do so here But sometimes we may find ingrateful heirs in the world so alas for it doth Christ find by experience that we are too unthankfull unto him Now the sleighting what is set before us is no small cause of this our ingratitude And so that is too often fulfill'd in us which Elisha once said to the incredulous Noble man 2 King 7.2 Thou shalt see it with thine eyes but thou shalt not eat thereof Are not these things fulfill'd in us We see and have these great things before our eyes and in our hands yet we perceive them not we taste them not What greater evil can befall a man than to have riches and not enjoy them Two things yet remain to be considered about this Sacrament viz. to what end it was ordained and how it ought to be received It was ordained 1. That our heart should more closely cleave to the words and Promises of God The Prophets promised that the time should come when God would dwell in us and that Christ by his death would take away our sins c. All which and the like Promises are confirmed by this Sacrament He instituted this Sacrament that we should not doubt of these things 2. It is a standing Monument of his Charity that so we might never doubt of his good will to us Whensoever then our consciences are ready to flag and fail which often happeneth specially at death they should be strengthened by this Sacrament 3. It is a perpetual Remembrance and Representation of that only sacrifice which was offered for us upon the Cross The benefit of this Sacrament may be taken out of the words of Paul when he saith 1. The bread which we break is it not the Communion of the body of Christ c. 1 Cor. 10. Whereby he sheweth that by this Sacrament we partake of all the good things of Christ 2. Another fruit of it is that we also are made one bread and one body even all that partake of one bread and of one cup that is This Sacrament doth put us in mind that we are made one meat and one drink and that we should wholly devote our selves to the good of our Neighbours that we should make the poverty of others our own and account the faults of others as our own c. Therefore in Greek it is called Synaxis that is a communication Whence we may easily gather what is requisite to the worthy receiving of it which is nowhere more clearly exprest than in the figure of the Paschal Lamb and the Manna The Paschal Lamb. Both which figures I shall briefly open Concerning the Lamb consider 1. The house must be sprinkled with the blood of the Lamb in three places Exod. 12.7 on the door and both the posts So he that will come to the Sacrament must first be sealed with the Seal of the holy Trinity which is done in Baptism Or thus he must be marked in three places that is he should have the three Sacraments Baptism Confirmation and Repentance Or the blood of the Lamb must be on his doors i. e. he should alwayes have the remembrance of Christs Passion before his eyes when he goeth out and when he cometh in according to that of Paul 1 Cor. 11. As oft as ye eat ye shall shew the Lords death c. Or he should have the Lambs blood on the doors i. e. he must not be ashamed of the Cross of Christ nor blush to keep the Commands of Christ but openly confess that he doth believe and keep them To that which the Author hath here observed The Translators Supplement Heb. 10.29 concerning this first circumstance the Translator further addeth viz. They were not to strike any of the Lambs blood on the threshold nor should we tread the blood of the Son of God under foot But they were to strike the blood on the lintel So should we alwayes have the blood of Christ over our heads above our own reason in higher estimation than the reach of our natural capacity or growth and stature of our earthly man our carnal mind It should be over our head to be seen only by Faith lifting our heads upward from earthy things thoughts desires affections confidence righteousness c. unto heavenly things looking on it as a Propitiation a Reconciliation a Mediation something between Heaven and earth between God and man as that which reconcileth us unto God Heb. 12.24 and giveth us boldness at his Throne of Grace speaking better things than that of Abel Again they were to strike both the side posts one as well as the other We should have the blood of Christ on either hand that we may see God on the lest hand where he worketh and on the right hand where he hideth himself Job 23.9 that we may be kept in prosperity and adversity knowing how to want and how to abound both in respect of the outward and inward man preserved from excess and all extreams swallowed up neither with presumption nor despair but fighting the good fight of Faith having the Armour of Righteousness on the right hand 2 Cor. 6.7 and on the left Now we proceed with the Author 2. They must eat the flesh roasted with fire that night The flesh of Christ must be eaten by night It must be by Faith alone and the eyes of Reason must be shut T is true our flesh would eat it in the day that is it coveteth to see all things but all in vain The flesh of Christ is eaten invisibly and in a Mysterie And the flesh of our Lamb may well be said to be roasted for it is roasted with the fire of Tribulation as also with the fire and operation of the Holy Spirit 3. It was to be eaten with unleavened bread The flesh of the Lamb must not be eaten alone that is we must not only consider what Christ did but what we also ought to do 1 Cor. 5. we must first of all cast out the leaven of malice and wickedness the Sacrament must be received with the unleavened bread of sincerity and truth For this food is not provided for dogs but for Children only not for filthy persons but such as are clean They sin therefore who come to it not having first repented of their sins 4. With wild Lettice so the vulg Lat. bitter herbs or as it is in the Hebrew with or upon bitternesses i. e. with a bitter remembrance of our sins Thus the
a permission as in Job it is said to the Devil Job 1. Behold he is in thy hand So here Judas is not commanded to do the evil he intended but is permitted to do it sooner T is one thing to say to a man that is about a thing make haste and do it quickly and another thing to say to one that is at leisure or command an idle person to do this or that 3. But this word is nothing but for the judgement and condemnation of Judas who was now obstinately malicious It is such an expression as Parents use to their stubborn and incorrigible children as if Christ had said Well now I see all my kindnesses will not invite thee to amendment go on make an end of what thou hast begun I will not let or stop thee any more Thou wouldst not hearken to me therefore get thee after the Devil and follow him another while But I tell thee this before-hand never look to go to Heaven From this time forward I leave thee to thy own will sink or swim shift as thou canst I 'le take no more care of thee A horrible Judgement indeed so to be forsaken of God Wherefore David had cause to say Psalm 51. Cast me not away from thy presence 4. By this word Christ sheweth his hearts great desire to redeem man Therefore he bids the Traytor not be too slow but make haste q.d. Hast a mind to beâ—…ay me and doest long for my death I am as willing as thou to be betrayed and to die It was my business into the world and I long till it be done Christ was in such haste because he knew there would much fruit spring from his Passion the Devil would be conquered Idolatry destroyed death perish heaven be opened man redeemed c. therefore he hastened 5. Lastly In this word he fully resigneth both his own life and his desire of saving Judas to the will of his Father nor his desire of Judas his salvation only but of that people whom he represented too and the false Church also which he prefigured The grief also which he conceiv'd from the greatness of the scandal All these were a great torture to Christ Now he resigneth them to the Fathers will teaching us to do so to when it cannot be otherwise And lest any should think it strange how the other Disciples could bear this impiety of Judas against Christ No man saith he at the table knew c. This was an infallible sign of the Apostles goodness in that they had no evil surmisings of Judas Charity thinketh no evil 1 Cor. 13. Whereas they thought that he was commanded either to get things ready against the feast or to give something to the poor he intimateth that Christ did carefully give this in charge to him especially at the Feast Thereby teaching us to provide for the poor at our Feasts a thing most acceptable to Christ But here the Disciples were much mistaken in their Judgement For that wicked man did not so much seek to grace the Feast as to disgrace it he was not so much for the poor as against the Father of the poor Wherefore he was not fit to be any longer in so holy a fellowship And now the Devil who had been his master all this while instigateth him afresh and presently he went forth after he had taken the sop But 1. He went out judged and condemned leaving his Bishopprick to another 2. He went out he was not thrust out he did voluntarily of his own accord separate himself from Christ and the Saints than which there is no separation more miserable Again 1. He went forth presently So that t is plain he had a list to be gone sooner but he had not leave or a fit opportunity but as soon as it was granted him he forthwith departed 2. He presently went forth for now the Devil had got stronger hold of him and ruled him by force haling him whether he pleased 3. The Devil hastened him for fear of delay and the power of Christs words lest any spark of Grace should be kindled again in the soul of Judas and so he escape out of his snares For the Devil is exceeding wary lest any slip from him when he hath once caught them Exod. 1. A figure whereof we have in Pharaoh who opprest the children of Israel with burthens and followed them so close that he would not allow them time to worship God or confer among themselves about their liberty lest one time or other they should make an escape So the Devil will give no respit or breathing time to those he hath ensnared that having once overcome them he may still keep them under his Yoke Learn we hence to acknowledge and confess his malignant cogitations In the close of this sad story of Judas John saith And it was night Surely a dark night was fallen on this miserable man the Sun of Righteousness was set so that he ran hastily to the depth of hell as an Hart to the dart or as a dog to the chain Prov. 7.22.23 not knowing that he was running to the ruin of his soul This is that night of which the Wise man speaketh Wisd 17.5 No power of the fire might give them light neither could the bright flames of the stars endure to lighten that horrible night Besides It was really night indeed a time that wicked workers seek and love Iohn 3.20 This miserable man did run so violently into sin that the night could not stay him therefore he got an Eternal night for his labour For it is the just Judgement of God that they who refuse the light should rush into perpetual darkness This much concerning Judas and his many warnings as also his finall Ejection Let every godly man pray continually that he be never left and given over to fall into such blindness and hardness of heart And let him use all means to avoid this heavy Judgement of blindness in heart 〈◊〉 follows Luke 22.24 And there was also a strife among them which of them should be accounted the greatest verse 25. And he said unto them The Kings of the Gentiles exercise Lordship over them and they that exercise authority upon them are called Benefactors verse 26. But ye shall not be so but he that is greatest among you let him be as the yonger and he that it thief at he that doth serve verse 27. But whether is greater he that sitteth at meat or he that serveth is not he that sitteth at meat But I am among you as he that serveth verse 28. Ye are they which have continued with me in my temptations verse 29. And I appoint unto you a Kingdom as my Father hath appointed unto me verse 30. That ye may eat and drink at my Table in my Kingdom and sit on Thrones judging the twelve Tribes of Israel Although this History makes nothing to the suffering of Christ
if he had now essentially some glory which he had not before but because it was now cleared up by the Passion and Resurrection of Christ of which Son God was the Father 2. As also because by the Passion and Resurrection God got him Glory among men whom the world knew not before but now by Christ they knew that he was their Father and Helper c. And lest any should question how Christ came to know so clearly and certainly beforehand that God would glorifie him He answereth If God saith he be glorified by him God also shall glorifie him in himself He cannot doubt of Glory hereafter who glorifieth God now in this life 1 Sam. 2. For that word stands stedfast He that glorifieth me him I will glorifie but they that despise me shall be dishonourable Christ did glorifie God by his Doctrine setting him forth by most worthy and magnificent Titles For Believers now call God Father by Christ whom before they lookt on as a Judge under the Law which condemned sin By Christ he is called our Saviour who before was a condemning Judge On the other hand God also glorifieth Christ bestowing great Titles on him as a Conqueror triumphing over the Law Curse Cross Sin Death Hell and Satan This is that Name above every name Phil. 2. which God the Father hath given to Christ at which every knee should bow c. In the close of this clause Christ saith And shall straightway glorifie him for presently even at the Passion he began to glorifie him with Miracles when the Sun was darkened c. whereby the Centurion and many others knew that he was the Son of God So while he yet hung upon the Cross God heard his prayer for us which is the greatest Glory of Christ See now all along how wisely the Wisdom of God did speak Before he would speak of his suffering and death he premiseth his glorifying 1. lest the Disciples should be too much sadned 2. And lest they should think him utterly lost in his Passion 3. That they also in times of adversity might learn to look at the glory to come and not so much on the present misery Hitherto he spake of his future glory Now consequently he begins to speak of his death but very sweetly for the comfort of his Disciples whom he knew would be exceeding sorrowfull at his death For as a good son doth not so much delight himself in the succession of a great Inheritance as not to mourn for his Fathers death So although the Disciples were sure that the death of Christ would be of great advantage and give a large Inheritance yet they could not but be much grieved for his death Therefore he speaks of his death with as sweet words as possibly he could 1. And first he calls them Children to shew his Fatherly grace of Love toward them 2. And withall to shew the fruit of his Passion By his Passion and Death we have right to be called 1 John 3. and to be the sons of God Therefore we never read before that he called them children but now when he was about to suffer and die Nor doth he simply call them children but little children which is a sign of greater affection because of the tenderness of love and because as yet they were but weak and tender Babes They were children when they were grown strong and armed with the Holy Spirit But now because they were fearfull and not able to follow their Father they are called little Children or Babes Gal. 4. So Paul calleth the Galatians little children because they were weak in the Faith and had yet need of milk But what is it then that Christ would say to these his so much beloved little ones Yet a little saith he and I am with you And 't was but a little while indeed but till he who went forth but just now was gone to the Jews and came again with a band of Souldiers and the Priests servants He was then presently apprehended condemned to die and executed from which time he might say now I shall be no longer with you unless I come to see you again and stay an hour with you This he thus said 1. That they might more enjoy him whilst they had him 2. And that what he spake at his going away might take the deeper impression in their hearts But it must not be so understood that Christ went away for good and all and is now no more in the world when elswhere he saith expresly Lo Matth. 28. I am with you all the dayes even to the consummation of the Age. The meaning then is yet a little while I am with you in this visible and mortall body as hitherto I have been Henceforth indeed I shall be with you but not as formerly not visibly not mortal not as a stranger in this world but as a Prince and a Father of that which is to come And would ye know what shall become of you Ye shall seek me q.d. ye shall be sadly grieved for my departure and with great anguish and thought of heart ye shall earnestly desire my presence because both Jews and Gentiles will most furiously abuse you At that time ye shall seeke me and desire my assistance This he saith not to affright them but to prepare their minds for the trouble they should meet with As a cruel beast if he should suddenly rush upon a man would not only terrifie but tear him being unarmed and unprovided but if a man see him and be aware of his coming he will arm and fit himself so that he shall do him little or no hurt at all So when temptations and trials are foreshewn and foreseen they do less disturb and trouble us Hence saith David I made hast c. Psal 119.60 Paratus sum non sum turbatus saith the vulgar reading I was ready and not troubled By this we see that the whole life of a Believer in this world is nothing but sighings groanings and a longing desire after Christ The godly mourn like Doves in this world and say Cant. 5.6 My soul melted when my beloved spake I sought him and found him not c. And lest any should say if we shall speed no better why dost not take us along with thee It were better for us to go with thee than be left here behind all alone Whither I go saith he ye cannot yet come q.d. I am going to suffer and ye cannot follow me thither because of your infirmity You had need be first endowed with power from the High One. Again I go to the Father but as yet you cannot follow me thither for the door is shut I must first open it for you with the Key of my Death But what shall become of us the while how shall we bear or escape the present hatred and envy of the world and be able when the time doth come to follow thee
A New Commandment saith he I give you that ye love one another as I have loved you q.d. Nothing will more safely defend yee from the envy of the world nor more surely keep you in my favour than to love one another Much might be said concerning this loving each other 1. And first the errour of our present times might hereby be supprest which flattering it self with Faith alone doth altogether flee and fight against obedience to any Command Charity and good works 2. Again true Christian charity should hence be revived and restored which did heretofore so much abound in the Church c. But let it suffice us now that we go along with the meaning of Christs words 1. And first some will be ready to startle and be affrighted to hear Christ speak of or so much as mention a Command as if he meant to impose the Yoke of the Law upon them again But he allayeth his speech with this that he doth not enjoyn many as Moses did but gives only one Command And in that he calleth it a New Commandment t is a sign that he would free us from the Yoke of the Law Acts. 15. Isa 9.4 which none was able to bear and which condemned every man And therefore in Isaiah it is called The Scepter of the Exactor 2. Hereby he sheweth that the Law was not sufficient to salvation if it were there had been no need of adding any more Although the Law commanded us to love our Neighbour Matth. 22. for Christ also saith that it is one of the first Pâ—ecepts of the Law nevertheless here he calleth it a New Commandment Because 1. Matth. 5. It was renewed by him For the Pharisees had much obscured it by their Tradition For this Thou shalt hate thy enemy was foisted in by them whereas the Law saith no such thing therefore Christ rejects it 2. It is commanded more frequently and more excellently in the New Testament The Sabbath Sacrifices and Ceremonies are often mentioned in the Law but Love is every where commanded in the New Testament 3. In the New Testament it is otherwise laid down than in the Law or old Testament To them it was said Thou shalt love thy Neighbour as thy self But to us As I have loved you which is somewhat more for Christ loved us more than himself He spared not himself that he might spare us Therefore it is a New Command because we are bid love our Neighbour more than our selves so that we should prefer nothing before him neither Honour nor Riches no nor our bodily Life as we see in Christ that he did not 4. Because it is now confirmed by greater Examples viz. of God and Christ Hence saith John Herein is Love 1 John 4.19 3.16 because he first loved us and laid down his life for us 5. It is a New Commandment because he Commands it from the heart and not from the Ceremonies of the Law and teacheth that the Law is not fulfilled by outward works but by the inward love of the heart 6. Because though all the other Precepts both ceremonial and judicial are abolished this only continued and was renewed not from the nature of the law which indeed did require it but gave no power to fulfill it but from the nature of the Gospel which giveth strength by the Spirit to fulfill all the Commandments 7. 'T is never worn out it abideth new still and never waxeth old for let us love never so much and never so long yet we are still debtors so to do 8. It is New because as that which is new is nearest to its principle or beginning so Charity uniteth and maketh us nigh unto God who is the beginning of all things 9. Because it cannot be fulfilled but by a New Spirit or in newness of Spirit not by the spirit of Bondage but by the Spirit of Liberty and Adoption which who so hath not Rom. 5. shall never fulfill this Command for by the Spirit alone is Chatity shed abroad into our hearts But mark Christ doth not speak of any kind of love There is a carnal love There is an inordinate love when we do not only love the persons and favour them but their Vices too Christ speaks not of this love nor of that which consists only in word and in tongue but of that which is in deed and in truth Therefore he saith As I have loved you Now Christ loved us 1. Ordinately because he loved our persons yet so as not to flatter our faults but sharply reproves them even in those whom he loves best 2. Effectually not in word only but in deed He loved us freely without any merit of ours 3. Yea when we were yet enemies when we were yet sinners we were reconciled to God by the death of his Son Rom. 5.8,10 4. Lastly Perseveringly to the end as was said before Joh. 13. Let us learn from hence how we ought to love our neighbour But when he saith As I have loved you we must not think that he requireth a measure every way proportionable to his Love For who can so love But he would have us do our utmost and strive might and main with all our strength to imitate his Love If we cannot keep pace with him let us at least follow hard after him Psalm 63.8 and keep as close as may be As elswhere he saith not Learn of me to work Miracles c. but Learn of me because I am meek and lowly in heart So here he would not have them known to be his Disciples by any other Badge but Love Hereby shall all men know that ye are my Disciples if ye love one another Christians have other Duties to perform as to Fast Pray give Alms c. But though these things be good yet a hypocrite may do them as you read Mat. 6. Christ therefore will have none owned as his Disciples by any other mark but mutuall Love Matth. 6. For Love is 1. A general Note and Sign which every one may have In the other as Fasting Prayer Alms-deeds c. A man may sometime find an excuse but in this none can excuse himself and find any shift to put it by 2. It is an infallible mark of a godly heart All other signs may fail but this will never For where Charity is there also are all other Vertues and so it is the perfect keeping of Gods Commands Rom. 13. He that loveth fulfilleth the Law 3. It is a convertible Sign As it is true that every true Christian loveth his Neighbour so it is true on the contrary that whosoever truly loveth his Neighbour is a Christian 4. Christ would have all his known by Charity and hath given them this for their Livery that others might be allured and won by the good Odour of the Faithfull and say Behold Psalm 133. how good and pleasant it is for brethren to dwell in unity Whence we see 1. That
be saved look to it and take heed thou neither say nor think If Peter were not damned for this no more shall I. If his denial did him no hurt I shall be never the worse for it We must not make the Saints failings our examples to sin 1. Christ in this place doth here check the over-great talkativeness of Peter though his big words proceeded from the greatness of his Love warning also the rest that in times of difficulty or danger they trust not too much to their own strength but know rather that if any thing be done it is of Divine Grace and gift He doth also admonish us not to do or promise any thing rashly but with this condition or limitation if the Lord will Jam. 4. as James saith Else we are guilty of arrogance as though we were or would be Lords over times and things not to say that most commonly we are found lyars being not able to perform what we promise Here also see the wonder full Counsel of God although he suffered Peter to fall yet he set bounds and limited how far he should slide not any bounds neither but the Cock crowing for all which there was good reason 1. So it was by the unsearchable counsel of God that Peter especially the chief among them should be left for a time to his own infirmity thrice to fall in denying his Lord that troublesome Night when all the Apostles were offended that he might believe by experience and that we might know that our feet will quickly slip if God uphold us not and if he slumber or sleep who alone knoweth how and is able to preserve us the Sun will burn us by day and the Moon by night i. e. in temptation we shall suffer ship-wrack of our Faith concerning the Divinity and Humanity of Christ 2. He did not let Peter utterly fall away At the rebuke of the Lord the waters of temptation flee away though they swelled as high as Mountains He hath set them their bounds which they cannot pass 3. The joyful news of Christs Resurrection was figured by the Cock-crowing which was the bound and limit of Peters denial For our Lord rising again about midnight awakened the Angels to publish his praise and by them sent the good tidings of his Life and Victory to his sad Apostles But the stumbling-stone lay in the Apostles way three nights together before the report of so great happiness came to them When Christ was thrice denied the Cock crew when the third night of scandal was over then that sweet sound was heard of Christs Resurrection No question but Christ would still have the Cock crowing to be a perpetual remembrance to us to make us walk warily and humbly lest we also fall 4. Note lastly that Peter held his peace and made no reply to this word of his Lord the thoughtfulness of Treason was not yet quite out of his mind of which Christ had so lately spoken We should alwayes stand in aw of Gods Word and Judgements For that is a certain truth My words shall not pass away but shall be fulfilled in whomsoever it be Thus much of Peters admonition It followeth And he said unto them Luke 22.35 when I sent you without purse and scrip and shooes lacked ye any thing and they said Nothing Then said he unto them verse 36. but now he that hath a purse let him take it and likewise his scrip and he that hath no sword let him sell his garment and buy one For I say unto you verse 37. that this that is written must yet be accomplished in me And he was reckoned among the Transgressors for the things concerning me have an end And they said verse 38. Lord behold here are two swords And he said unto them it is enough These words are inserted by Luke only and they are partly Aenigmatical whereby Christ would make his Disciples and us too confident bold against imminent persecutions and temptations that compass us about His will is that they who before had their livelyhood without any care of their own when they preacht the Gospel among strangers should now be without fear in present tribulations For God who at first took care of them that they should not want maintenance he will now take care that none hurt them in the Passion of Jesus if they have but the sword of the Spirit about them Eph. 5. i. e. the Word of God by which sword they did afterward break thorow those cruel persecutions of Tyrants He that is girt with this sword of Christ will not stand in fear of punishment or death No creature can hurt him that trusteth in God Psalm 27.1 So the Psalmist singeth The Lord is my light and my salvation whom shall I fear the Lord is the strength of my life of whom shall I be afraid c. Christ had long since sent his Apostles to preach the Gospel in Judea but he sent them after a new fashion Other Messengers use to provide themselves a Convoy Pasport necessary provisions money and shoos above all things which Christ forbad the Apostles to do Matth. 10. They were to go forth without any conduct or supply of victuals or money as if they were not to go among strangers in another Country but only to their friends and acquaintance Our Lord thereby teaching both them and us not to distrust Gods care of us as long as we be in our calling and about his work If we be about his business we shall not want subsistance His Gospel and Altar at which we serve will maintain us though we have nothing of our own For the Labourer is worthy of his meat There be those still that will entertain the Labourers in the Lords Vineyard Of this new and strange sending forth of the Apostles we read Mat. 10. Mar. 6. Luke 9. 10. Christ asked the Apostles whither they did lack any thing when they were first sent forth to make them more confident and couragious from former experience The Disciples ingenuously confess they wanted nothing Hence Christ concludeth that they would need nothing for time to come but the sword of Gods Word and also tels them how they should get that sword But now he that hath a purse or a scrip saith he let him take them let him rip them asunder and sell them and he that hath neither of these let him sell his coat from his back to get money but be sure it be to no other end then to buy a sword He will want it hereafter for there will be wars shortly the enemy is hard by and must be withstood A purse or scrip are not weapons for this War you must get a Sword He doth not mean a material sword he did forbid them that Nor could one Sword do much in so great a hurlyburly but a spiritual Sword which is the Lively and effectual Word of God This is the Sword that tried Blade that defendeth the
Faithfull against the Armies of Devil and Hell He that hath not this Sword let him buy it In the Spiritual battel none can stand without it But mony will not it cannot buy it t is to be had only by Resignation and Self denial The spiritual Sword saith Ambrose is to sell our Patrimony and buy the Word Matth. 13. This is hinted in the Parable of buying the Field and Pearl The Disciples did not yet understand what Christ said For soon after Peter fals upon their enemies with his Sword and here they bring Christ two Swords Now as there Christ rebuketh Peter for smiting with the Sword so here he saith It is enough intimating that he did not speak of the material sword for what could two swords do against so many enemies an hundred had not been sufficient Alas silly Souldiers what can yee do with your rusty Swords We must not fight but suffer and our sufferings can be conquered by nothing but the Word of God But there is a Mysterie in those two Swords which the Apostles brought and Christ said they were sufficient Ambrose expoundeth those two Swords to be the two Testaments But we may understand them otherwise one Sword may be the Word of Promise the other the Word of Precept The Apostles had both these Swords with which they subdued all the world to Christ To have these two Swords and use them well is enough to obtain everlasting life If thou wouldest stand it out against Satan and save thy soul stedfastly believe all that a Christian ought to believe and constantly practise what a Christian should do and thou shalt be secure and sure But why doth he so strictly charge his Apostles to sell their purse and scrip and coat to buy this Sword Because saith he that which is written must yet be fulfilled in me And he was reckoned among the Transgressors There is saith he a great temptation not far off I your Lord and Master shall be extreamly disgraced For I shall not only be named and numbred among the worst of men but shall be hanged too between two notorious and open Thieves You had need be armed with the Word of God against this scandal or else yee will hardly continue long in my Faith Suppose this to be spoken to us also that we may give all diligence to arm our selves with the Word of God beforehand For although we have no temptations at present at least very rare and faint ones yet we must look for greater at or before our death which we shall not be able to overcome except we be armed with the Word of God This is that which Paul saith We wrestle not against flesh and blood but against Principalities the Rulers of darkness c. Stand therefore having your loins girt about c. Ephes 6.13,14 Lastly he addeth For the things concerning me have an end i. e. Whatever was written of me will be presently fulfilled My suffering will fulfill and put an end to all Prophesies What my Body the Church shall suffer will also have an end I will suffer first the Church shall follow me but not with equal pace or measure Many imitate but few or none equal the sufferings of Christ And he said unto them John 14.1 Let not your heart be troubled yee believe in God believe also in me In my Fathers House are many Mansions c. See John the 14 15 16 17. Chapters Here the Heavenly mind begins that Sermon which he preacht at Supper penn'd and left written by none but John only to shew that t was not for nothing that he alone leaned on his Lords breast 1. The first thing Christ doth handle in this Sermon is to comfort his Disciples who were much cast down under manifold troubles as the sudden suffering of Christ Judas his fall Peters danger and the desolate condition they themselves were like to be in very shortly 2. In this Sermon Christ doth manifest and open himself plainly that we might know what great good there is to be had in him If there be never so great a Treasure we are nothing the better for it so long as it is conceal'd and kept close from us Christ had done us no good if he had not discovered himself to us by his Word For we cannot see him with our eyes of flesh Therefore now he cals himself the Fathers equal Sometime a Vine Sometime the Light Sometime the Way Truth and Life c. All which Names and Appellations discover the exceeding great good that is in and to be had by and from Christ 3. Then he concludes his Sermon with Prayer after he had bequeathed all his goods to the Faithfull For he prayed that they who believed in him might all be Sanctified that they might be one in him that his Love might abide in them c. In which Prayer he was heard in that he feared as Paul saith Heb. 5. And thus much for the Supper of the Lord. Here endeth the first Part of our Lords Passion Here beginneth the second part of our Lords Passion Dearest Brethren HItherto we have heard some Preludes or Introductions of our Lords Passion which were many and various as the Unction of Jesus the Passover washing of Feet Institution of the Sacrament the business of Judas and Peter the Contention of the Disciples together with their manifold and frequent Admonitions and Consolation But nothing as yet was actually attempted against Christ only he was fairly promised to be betrayed but nothing perfected and put in Execution Christ at his last Supper had Elegantly expressed that Mystical Attire of the high Priest Exod. 28.33 of which we read in Exodus And beneath upon the hem of the garment of the high Priest saith the Lord to Moses thou shalt make Pomegranates and bells of Gold c. So shall Aaron be arrayed in the Office of his Ministry c. The skirts of the Priests Rayment signifie the latter times of our Lords Life The Pomegranates are his fiery works of Charity which he shewed at his last Supper the Bells are his shril-sounding words of Love with which he instructed and set them in good order at that Supper and with which he intreated the Father for their salvation The Bels of his Doctrine and the Pomegranates of his works thus intermixt make nothing more beautiful to the eye nothing more pleasant to the ear nothing more desirable or delightfull to be experimented Having now seen the beauty of the Pomegranates and lately heard the sweet Musick of the tinkling Bels Heb. 9. Next let us attend and see how that high Priest entred in and stood in the presence of God with the order of his Oblation how he offered up himself to God First then John affirmeth that he said John 14.31 Arise let us go hence By which word 1. He would fix it in his Disciples hearts that he was to suffer something which he knew beforehand and was willing
to some but you see here that it is the Power of God indeed As the Jews were struck to the ground with a word so neither sin death nor the Devil shall be able to stand before the Word of God Ephes 6. Whence it is that Paul calls it the sword of the Spirit 3. Here also we see that all worldly power can do nothing against God The Lord that dwelleth in Heaven shall have them in derision The Jews could not take this Jesus of Nazareth before he himself pleased although they had brought a greater Army than ever Alexander or Xerxes or Hanniball had Thus doth God to this day often confound those that trust in their own strength 4. Again Here we see that one and the same Word is consolation to the godly but condemnation to the ungodly Christ in other places did often comfort his fearfull Apostles with this Word Mat. 14. Luke 24. Ego sum It is I. Indeed the godly can hear nothing more sweet then when Christ saith I am he This Word doth make all crosses comfortable to them But it is and will be a fearfull clap of Thunder to the wicked when Christ shall say I am he He whom ye have pierced whom ye have scorned c. As Joseph heretofore was a most sharp Sword to his Brethren Gen. 45. when he said I am Joseph whom yee sold into Aegypt c. 5. Lastly The nature of ungodly men is here lively set forth 1. First That by which they should be made better by it they become worse this is to go backward To go back is to depart from God and his Righteousness 2. Secondly They fall for they are not able to stand before Gods Judgement 3. Again Wicked men fall continually till they fall into Hell 4. They fall backward for they see not whether they fall nor where they lie nor how to rise again 5. They see not what punishment they are liable unto 6. Lastly They never acknowledge their sin so as to turn from it But the godly though they fall yet they fall forward they presently confess their sin and forsake it If they fall on the right hand through prosperity or on the left hand by adversity yet they quickly get up again neither do they so fall as to fall finally away from God See how true that saying is Malice is often confounded but never conquered Psal 74. The tumult of those that rise up against thee increaseth continually Their suddain ruin should have warned those wicked men not to attempt any thing further against Jesus of Nazareth for as much as they were once already confounded by him He asked them again the second time Whom seek ye that the greatness of their Impiety might be made manifest who being so remarkably admonished did yet persist in their malice For they answer as malapertly as at first that they sought Jesus of Nazareth as if they would never be quiet till they had vented their hatred though it should cost them dearer yet Rom. 2. Eccle. 7.13 Thus the wicked treasure up wrath against the day of wrath Who can make that streight which God hath made crooked Although these ungodly men were sensible of Christs divine Power in them Rom. 1. yet they glorified him not as God but reproached him the more Just as most in the world still do they are convinced by the Truth of God but nothing at all reformed But what doth Christ answer to this stubborn envy of the Jews I have told you saith he that I am he q.d. I have told you and you have tried it that I am a Prince of Power Therefore if ye still seek me and have yet no remorse since ye were laid level with the earth lo here I am ready to suffer but ye must not forget that I told you I am He. By which saying Christ set himself in our stead patiently to bear whatsoever divine Justice should exact for our sins Mean while he doth put forth his Power again saying If ye seek me let these go their way whereby he doth powerfully prohibit them to do his Disciples any wrong otherwise the Apostles had not scap'd harmless if the fury of their foes had not been checkt by the power of this Precept Christ by the same Power might have said Let me be gone but it behooved him to suffer There was nothing but this word of Christ Let these go their way that saved the Disciples harmless in that tumult So likewise doth he chuse and preserve us although we regard or mind it not He did powerfully preserve his Disciples which makes for our comfort knowing the strength of the Lords hand He would not have them die with him First John 15. It was not expedient that they should die at that time because if they had died when they denyed him they had been damned Secondly They were chosen to bring forth fruit but if they had dyed now their Calling had been cut off Thirdly He would not have them die with him for this reason especially lest we should think that his death alone had not been sufficient He would therefore die by himself alone that he alone might he acknowledged to be our Saviour He trode the Wine-press alone Isa 63. and of the Nations there was not a man with him Hence saith Moses The Lord alone did lead them and there was no strange God with him Deut. 32. It was he that redeemed us and not we our selves But above all the Energie or force of Charity is here set forth unto us which as Paul saith Is patient 1 Cor. 13. heareth all wrongs of ones Neighbour seeketh not her own and had rather endure all things it self then that its Neighbour should suffer any thing If you seek me saith he let these go their way This is the true care that we should have of our Neighbour to be mindfull of him and as much as in us lyeth to seek his good even with some damage to our selves This care David had of his Neighbour Sam 24. when he saith These sheep what have they done Turn thy hand I pray thee against me and my Fathers house for I am he that have sinned From this care of his Neighbours it was that Paul wished himself accursed for his Brethren Rom. 9.3 And Moses to be blotted out of the Book of God Exod. 33. Therefore let that thred-bare Proverb be for ever banished from the ears and hearts of Christians which saith It is a comfort to have companions in calamity When the men of this world are in misery they could wish that all others were in the same condition True charity is not grieved more than to see its Neighbour in the like affliction In the close of this passage John sheweth another cause why Christ would not have the Disciples die with him viz. that the saying which he spake might be fulfilled John 17. Of them which thou
this Counsel but brought him into the City that they might put him to the more disgrace and punishment What tongue can express what a wretched convoy this was they dragg'd him along with great shoutings in much hast and with many flouts as if he had been the most notorious villain that ever lived so fast bound that he could scarse fetch breath And although he would have gone to suffer of his own accord yet no doubt but they justled and thumpt and thrust him from one side to another for how should they favour when they first took him who had no pity on him when he was dying So truly might he say Is it nothing to you O all ye that pass by Behold and see if there be any sorrow like unto my sorrow Lam. 1.12 See I say how basely I am dragg'd how cruelly I am buffeted how patiently I take it Behold a company of mad Dogs merciless murtherers and me a most meek Lamb in the midst of them See what a face their fists have made me how it is besmeared with my bloody sweat and the Jews spittle how bedew'd it is with tears my feet galled and torn with stones c. Thus he who alone was able and willing to lead us to heaven was here led along in a most reproachful manner on earth First to Annas then to Caiaphas for these were the chief of the Priests and bare the sway in the Temple and spiritual things in all Ecclesiastical affairs Now because the matter concerning Christ was spiritual for it respected faith and doctrine therefore according to law they thought it belonged to that Court. Thus they deatl afterward with Paul when they brought him before Annanias the High Priest Act. 23. So they did to the other Apostles when they convented them before these same men Annas and Caiaphas John and Alexander Act. 4. And for this reason Gallio the Deputy of Achaia refused to judge Pauls case because it did not seem to be civil but spiritual These two men had an ill report and were suspected to have given Herod an yearly sum of money for the Priestly Honour and Office like true Simonists and Giezites yea the Father of all Simon acal men Nor would they pass this over in silence calling Caiaphas the High Priest not simply as the law required but only saith that he was the High Priest for that year For these two men did Farm the Priesthood of the Romans at an yearly rent Whence we may guess that they had little godliness but much arrogance and vain glory He was first led to Annas 1. For honours sake out of respect to him for he was the elder man and Father in law of Caiaphas 2. That Christs condemnation might appear more just if he were sentenced by more than one 3. But chiefly that this wicked crew might rejoyce together over the common enemy whom they had now taken Annas perhaps could not be present at the next Common-Council by reason of his age therefore would feast his eyes in the mean time with that desired object So had Christ foretold The world shall rejoyce that is it shall triumph in my Passion Thus the wicked rejoyce to do evil and delight in the frowardness of the wicked Prov. 2.14 But little do they think how short their joy will be Thus they would heap honour one upon another and secure their sacriledge by common consent lest if one should undertake to do it alone he might according to the Roman laws be impeached as the Author of that wicked fact 4. Therefore was Christ first brought to Annas that men might not hate and blame Caiaphas only if he being the first that gave counsel should also be the first that condemned him O Pharisees ye do all to be seen of men But whereas Christ was brought before many Judges it was not so much the plot of the Jews as the providence of God For in that he was examined by many his innocency was the more cleared Thereby he made even all his Judges to be witnesses of his innocency and profess it openly which is the strongest testimony of all And 't is not for nothing that John doth make mention both of Caiaphas and his counsel before Christ was brought to Caiaphas his house For this bare counsel only of Caiaphas was the chiefest cause why not only the Rulers conspired the death of Christ but also why the people fell out of conceit with him John therefore first nameth him as wondering that so vile a man should be in so good an Office and still continue so ungodly 2. He admireth that this High Priest did so greedily thirst after the blood of Christ that when others were at a stand he should presently proclaim and give his verdict for his death whereas nothing doth less become a Priest then to be a blood-thirsty man 3. John wondered that so true and divine a sentence should proceed out of the mouth of so wicked a man For what is more true What is more comfortable than that Christ dyed for the people And that wicked man was the first that uttered this sentence but much against his intention Therefore John saith that he spake not this of himself but by the holy Ghost Joh. 11. 4. Lastly John holds forth Caiaphas and his counsel to us that we might see the righteous and strange judgement of God concerning this man For in him we truly see the Scripture fulfilled that which the wicked do fear shall fall upon them Again they that fear the frost shall be covered with the snow Qui timent pruinam irruet super eos nix so the Vulg. Lat. reads that in Job 6.16 Caiaphas was afraid that Christ would get his place and Priesthood from him And because he endeavoured to hold his honour by unlawful means it was not long ere he lost his honour himself too and the whole Nation besides He feared a temporal loss and fell into an eternal and temporal both at once This Caiaphas then is a most notorious president of all impiety for he is not named by way of honour but infamy It was he and his Father in law on whom that word of Christ was principally fulfilled ye have made of the house of God a den of theeves Matth. 21. It were these two chiefly against whom Christ did more than once thunder out that eternal woe Mat. 23. Therefore they hated Christ and desired his death more than any For he was grievous to them to behold because he upbraided them with their offending the Law Wis 2. Wherefore Caiaphas by that his counsel endeavoured by all means to estrange the people from Christ They did not fear God but the people only And they did not a little prevail therein for by their means the people were fully satisfied that if they suffered Christ to live he would be an occasion of destruction to that place and the Nation of the Jews which when the carnal people heard who loved their present temporal in joyments
q d. the evidence and clearness of the Fact committed needs no further accusation Do thou Justice there 's no need of any more examination Dost thou question our righteousness Dost thou think we will not do Justice Dost not see who and what we are who have brought this man bound before thee Is this all the respect thou givest to the Priests of the most High God Dost thou make no difference betwixt us and the common Rabble Do not think that we would bring one before thee that were not guilty of death Thou mayst see how strictly we keep the Law for we will not so much as come into thy house we dare not tred within thy doors Nor think thou that we have done any thing in this matter either out of envy or hatred or too precipitate without deliberation and good advice We have considered all things and finde that he doth deserve to die thou hast nothing to do but to pronounce Sentence For if he were not a malefactor c. O the hypocrisie O the lyes and malice of these men Should things be thus carryed Is this to execute Justice Is every prisoner a malefactor and guilty of death Who sees not that they distrust the goodness of their Cause Therefore 1. They go about to blind and delude the Judge with vain and empty words lest they should be put upon it to prove him a malefactor Consider well O Christian the malice of these men They would fain seem to be just and righteous even against the check of their own conscience as if they had never attempted any such thing and never went about to destroy any but a Malefactor when t is evident that they were the men that did most unjustly put all the Prophets to death 2. In this also they shew their malice in that they would have Christ cut off before he was examined or convicted nay they think him not worthy that the Judge should so much as give him audience or that he should be tryed according to any Rule of Law 3. They openly charge him as a Malefactor before the common Barr and in the face of the open Court who had healed all their sick Ask the Lepers whom he cleansed and the blind whose sight he restored c. whether he were a Malefactor c. But thus it is written They rewarded me evil for good and hatred for my love Psalm 35. Again For my love they are my Adversaries but I prayed for them Psalm 109 Christ did here truly pray even when he held his peace considering with himself our sins for which he suffered all this wrong But Pilate being now incensed and moved with some chollar at such proud and unrighteous expressions cryes out to them again Take ye him and judge him after your own Law as if he had said if he be a Malefactor as you say he is but do not prove it why then put your own Law in execution against him The Roman Laws prohibit me to condemn any man before he hath a full hearing Truly Pilate the Law of Moses did enjoyn the same too but so it is by the malice of these men that the Heathens Laws are now prefer'd before the Law of God The Jews very well know it from Exod. 23. and we also know the same from the words of Nicodemus that the Law of Moses judgeth no man untill he be first heard and convinced John 7. But see how they evade it It is not lawfull for us say they to put any man to death Well but who then I pray put Stephen to death Act. 7. What Authority put him to death Therefore they lye grosly Was not this to put Christ to death when they delivered him up to be sentenced to die and laboured with all importunity to have him put to death But they would have him put to death by the laws of Rome that so as well they as their laws might be acquitted from doing any such thing Their Law was to stone to death but the Roman Law was to crucifie This is that they would have They would not barely have Christ put to death but they would have it done with the greatest reproach shame that might be Nor did it so fall out by chance or by their consultation but that the saying of Jesus might be fulfilled when he certainly foretold that he should be delivered to the Gentiles and be crucified by them Mat. 20. Christ also had said that the Son of man must be lifted up as Moses lifted up the Serpent John 3.12 Again When I am lifted up I will draw all unto me Joh. 12. And again When the son of man shall be lifted up then shall ye know that I am he John 8. Now when the Jews perceived that they should miss their aym and that there was no good to be done with Pilate unless they brought some Accusation and certain proof of clear crimes against Christ They began to accuse him of many things Luke 23.2 Mar. 15.3 saying we found this fellow perverting our Nation and forbidding to give Tribute to Caesar saying that he himself is Christ a King Then Pilate entred into the Judgement Hall again and called Jesus and said unto him Art thou the King of the Jews John 18.33 Jesus answered standing before him Mat. 27.11 Sayest thou this thing of thy self 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 Jesus answered my Kingdom is not of this World If my Kingdom were of this World then would my servants fight that I should not be delivered to the Jews but now is my Kingdom not from hence Pilate therefore said unto him Art thou a King then Jesus 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 might bear witness unto the Truth every one that is of the Truth heareth my voyce Pilate saith unto him what is Truth And when he had said this he went out again unto the Jews and saith unto them I find in him no fault at all And they were the more fierce saying he stirreth up the people teaching throughout all Jury beginning from Galilee to this place Luke 23.5 This was Christs first examination in Pilates Court where the Jews Accusations are first laid down Lest thou shouldst think O Pilate say they that we have nothing to lay to this mans charge hear we pray thee what just cause we have to hate and abhor him He is a seducer of the Nation the Author of all mutinies he fâ—ribids men to pay Custom and Tribute he calls himself King of the Jews which is no less then high Treason against his Imperial Majesty And is not this crime and cause enough against him What wouldst thou have more Every one of these Accusations is sufficient to condemn him Here thou seest O Christian how truly David said The
in the use of Temporal things For those things which were given only to be used in these the world place their love and confidence Christ by reproving this falsity bare witness to the Truth 2. The Jews erred in a wrong understanding of the Law The Gentiles were deceived by their Idolatry 3. Christ in reprehending bearing down both their errors did bear witness to the Truth Well then might he say that therefore he came to that end was he born For this cause saith he I became man for this purpose am I now here that errour iniquity may be destroyed that truth and righteousness may raign This I do and this I will do it is and ever shall be my business to beat down keep under and crush the Devil that God alone may be exalted and Raign If thou therefore art a child of Truth if thou dost love the Truth if thou desirest nothing but the Truth thou wilt hear my Voyce with joy and gladness For I am Truth it self and can speak and teach nothing but the Truth Which thing we that are Christians and are of the Truth do not only believe it but are also the thing it self The Voyce of Christ is Truth which abideth for ever yea though Moses Jupiter Mahomet Hereticks and Antichrist die nay Tyberius and Pilate too yet this liveth for ever Therefore every one that is of the Truth heareth my Voyce Hereby teaching us who they be that belong to his Kingdom He doth not say every one that truly is or hath truly a being for the Devil and wicked men have truly a being but he saith he that is of the Truth A lye is that which is not or is not manifest Adam is not the World is not He then that is of Adam of man or of the World is of a lye He is of the truth that loveth the constant truth that seeketh the everlasting Good that thirsteth after Righteousness and eternal Life This is he that heareth my Voyce this is he that belongeth to my Kingdom and one that subjecteth himself to my Government Christ therefore is no Lord and King to those who covet Riches aspire to the Honours of this world and hunt after pleasures Nor is he their King who are mutinous and raise seditions but he is their King who thirst for Righteousness earnestly breath after the Celestial Joy and willingly hear and obey the Truth From all which it is plain and evident that Christ had not at all offended against Caesar When Christ had given so high a commendation of the truth Pilate being somewhat moved and taken therewith and as an Ethnick to whom such things were somewhat uncouth he asked Jesus what was Truth An excellent question indeed if it had proceeded from his heart and that he had been in earnest For what is more profitable and pleasant to search after then the truth All the world invocateth the truth as we read 1 Esdras 4. Yea wicked men themselves though they be lyars and false yet will press others to speak the truth and would not be cheated and deceived Much more beautifull is truth in spirituall things But Pilate did not ask this question heartily but as it were scornfully and disdainfully as if he had said Dost thou broach any other truth then what your High Priests and our Priests teach Thou hast said enough and more then enough there 's no need of any more at this time I came not hither to hear a Sermon There are other matters in hand We have more Irons in the fire Wicked men loath nothing more then the Word of God and those things that tend to their good and salvation here they stand upon thorns and think long ere they be at liberty 1. Pilate should have been warmed and encouraged by Christs Word But he was no more moved then if he had offered Gold or most Orient Pearls to a blind man he was as blind as a beetle the Sun was darkness to him He whose understanding is darkened cannot discern the splendor of Truth which darts the rays of its lustre into the minds of the godly Pilate indeed was not worthy to hear an answer to his question He heard enough if he would have believed it 2. But Christ would no longer linger out his Passion And what need was there to enquire what was truth Lo Christ that stood there present was and is the Truth Whatever Idolatrous Priests trifle about Vertue or the Jewish High Priests teach concerning fleshly righteousness they are all but lyes nothing but Christ and the Gospel only is Truth and what follows and is drawn by consequence from the Gospel But Pilate having not received an answer to his mind went out to the Jews again He supposed that the Laws of Caesar would have served his turn and that he needed no other knowledge of the truth Secondly He perceived that this did not much concern the case in hand Thirdly He saw the Jews were in haste and t was no time to talk any longer with Christ For the Jews were afraid lest Christ should mollifie the mind of the Judge with his words which they knew were very efficacious and penetrating Lastly He had now learned by experience that there was nothing in Christ whereby he might defend himself if he were put to death and complaint thereof should be made to Caesar against him for his unjust punishment for the Prince of all just men and the King of Righteousness had put on Righteousness for a Brest-plate and true Judgement for an Helmet and equity for an invincible Bâ—…kler that no man could by any means catch him in his words Therefore he who first went forth that he might hear some Accusation against him doth now go out to excuse Jesus before his Accusers I find saith he no fault in this man Here we find again a civil Righteousness in Pilate For 1. Although there were rich and potent men on one hand from whom he might hope for gain or fear some loss but Christ was all alone a poor man quite cast off by all his friends from whom he saw no ground to expect any advantage or fear any detriment yet he takes Christs part against the Jews which is the duty of a Righteous judge though such be rare to be found Whence it is that the Princes of the Jews are so often reproved for not judging the cause of the Fatherless Isa 1. Therefore Moses would have such Judges that hated covetousness Exod. 23. For bribes will make men blind Hence it is that Judges are so often call'd upon to fear the Lord Be instructed ye that judge the earth serve the Lord in fear Psalm 2. 2. Pilate doth not only take his part and stand for Christ but he doth clearly confound his Adversaries by proclaiming him guiltless and that after he had throughly examined the whole business although they had bound him as a Felon and one that deserved to die 3. He doth plainly prove them lyers
glorified over all Isa 53. The lowest descent of Christ was to be accounted more base and wicked then a Thief or a Robber but this Descention is a means of his Ascention and the true and only way for him to be more highly exalted If thou therefore art despised and reckoned worse then the worst have recourse presently to Christ who in the sence of so great contempt transfer'd it on himself and overcame it that thou by Faith in him mightest overcome it also No marvell then if guiltless men be sometimes punished and the guilty escape Scot-free So it was with Christ And as it here fell out in Pilates Court the very same happened in Gods Court Adam that notorious Thief with his whole posterity stood accused before God all of them guilty of Death So did also the most innocent Son of God Now one of them must be punished with Death Divine Justice did so require it But God of his great mercy spared him and delivered his own innocent Son to Death for him 1. Brethren let us embrace this mercy of God and be thankfull unto him for it 2. Let us take heed that Christ that is the Righteousness of God be not taken and kept prisoner in us and the Thief that is unrighteousness be not let go at random But what doth Pilate do when he saw this frantick obstinacy of the Jews He little thought that they would desire Barabbas to be released unto them And nothing seemed more strange unto him then this unworthy behaviour of them Therefore he saith What then shall I do with Jesus c. q.d. If ye think it meet and just that a Thief should have his inlargement much more he that is proved to be innocent or with what justice can I condemn this man if a Thief must be released instead of him ye desire that he should be sent packing but require a Thief to be set at liberty Nay in requiring a Thiefs enlargement ye do necessarily desire this mans releasment For he that would an offender let go would much more that a Righteous man should not be kept prisoner And so is it indeed with those that are in their right wits but malice had blinded these mens eyes Therefore they cry out again Crucifie him Crucifie him These wicked Husbandmen had a will and a resolution to kill the Lord of the Vineyard thinking that then they should possess his Inheritance safely and hold it sure enough and so brave it out with great gladness and glory Mat. 21. Wherefore they sharpened their Tongues like Serpents But first of all they determine what kind of death he should dye Where again they discover their wickedness in that they would prescribe what manner of death to put him unto whereas this did not belong to the Accusers but to the Judge And t was not for nothing that they would have him crucified For thereby they thought to delude the people and alienate them from Christ that whereas it is written in the Law Cursed is every one that hangeth on a Tree they might shew them that Christ also was accursed of God and so by that means Christ might wholly perish not only in his person but in his good Name and repute among the people and the clearness of his Miracles and whatever else was good in him This was that which that wicked crew did plot and purpose even that the whole memory of Christ might utterly be abolished But God crossed their contrivances For the curse of the Cross was far from clouding Christs Renown that his Glory did the more sparkle and spread thereby Let not us think shame of the Cross of Christ but esteem it our greatest honour Let us now glory in nothing save in the Cross of our Lord Jesus Christ Gal. 6. For this will turn all cursing into blessing to us But how madly soever they cry out Pilate doth yet withstand them and doth the third time publiquely protest Christs innocency What evil saith he hath he done I find no fault in him For he knew and now had sufficient experience by the fact it self that for envy they had delivered him Nothing but envy I say was the ground of all this clamour For this had so blinded them that they could not see the Law of God or of Nature A manifest and plain Sign and Token of this their envy was in that they took no notice of the Judges excusing him but still cryed out more and more and what else should they do when they had nothing else to prove their charge In like manner the world afterward cryed out against the Martyrs of Christ The curse of the Cross light on them Away with them Throw them to the beasts make dogs meat of them Hence with these Malefactors c. How should they scape better then their Lord But though Ravens or Lyons devour us although the fire burn us or the water drown us let us never deny Christ or desert his Church It follows in the Text Then Pilate therefore took Jesus and scourged him John 19.1 Mar. 15.16 Mat. 27.28 And the Souldiers led him away into the Hall called Pretorium and they call together the whole band And they stripped him and put on him a scarlet Robe And when they had platted a Crown of Thorns they put it upon his head and a Reed in his right hand and they bowed the knee before him and mocked him saying Hail King of the Jews And began to salute him Hail c. Mar. 15. And they smote him with their hands John 19.3 And they spit upon him and took the Reed and smote him on the head Mat. 27.30 And bowing their knees worshipped him Mar. 15.19 The Devil now at last through the furious rage of the Jews so far prevailed with Pilate who endeavoured to carry on things in a politique way of Justice to lay violent hands on Christ I say he laid hands on him whom he had so often excused For so the Scripture must be fulfilled Pilate knew well enough that for envy they had delivered him and yet he doth so far gratifie and condescend unto them that for their sakes and in favour to them he doth suffer and command innocent Jesus to be scourged And how many such Pilatists are there to be found now adayes in every Countrey who commonly Apprehend Oppress Spoyl Kill and condemn even the innocent for no other cause but because it will please their Princes Pilate might have rescued Christ out of the hands of the Jews having power and force sufficient to have done it as Lysias the Tribune or chief Captain did rescue Paul Act. 21. But thus it must be Christ foreknew and foretold his scourging long before Mar. 10. Luke 18. And Isaiah prophesied the same long before the Incarnation of Christ I gave my body to the smiters and my face to them that plucked off the hair c. Isa 50. The Apostles also in like manner were thus scourged and whipt afterward Acts 5.
of Hebrew Greek and Latine Then said the chief Priests of the Jews to Pilate Write not the King of the Jews but that he said I am King of the Jews Pilate answered what I have written I have written The Cross was now raised and lifted on high it stood strait upright Christ hung on it many wept to see it wickedness and injustice abound and yet Pilate would fain carry the business without suspition of injustice or wrong And therefore being a subtile and crafty man in the worldly Wisdom he invents some new device and writeth a Title or scroul wherein he signifieth in four words the whole Tragedy with the crime annexed for which he was thus judged and Executed For now his conscience began to twinge him for what he had done he was afraid that he should be complained upon to Caesar for delivering such and so great a man with whom God appeared to be to the covetous greedy and malicious desire of the Jews without shewing any cause or reason of so doing And therefore that he might clear himself that what he had done besides the course and order of Law he did it justly and upon weighty reasons he feigneth this because he could not think upon or invent a more hainous Title for his excuse and defence relying upon it to be saved harmless with Caesar as if he had not put Christ to death as he was the Son of God or a Prophet of the Jews but as a seditious person and an enemy to Caesar and as one that had a mind and intended to be King This he thought would secure him inasmuch as no power can bear a Competitor This was Pilates intention when he wrote this Title For he was banished and killed himself but what stead it stood him in he very well knew and had sufficient experience shortly after But God or the holy Spirit of God intended something else that is to give unto Christ a Name above every name as the Apostle saith Phil. 2. and the Title of a Kingdom which shall last when Heaven and earth are past away because Jesus of Nazareth that is the Saviour and the truly Holy One is made King of the Jews by his suffering upon the Cross not of those who say they are Jews and are not but are the Synagogue of Satan Rev. 2. But of those who confess and acknowledge God in Truth In these four words JESVS of NAZARETH KING of the JEWS the whole effect of the cross is expressed First he is called Jesus 1. because having made satisfaction and paid the price of our Redemption he is become the Author of our salvation Secondly he is Jesus of Nazareth 2. that is flourishing or full of Flowers because the Blossoms of his Godliness are the Example and Pattern of an honest conversation unto us He is also the Heavenly Odour of that sweet Sacrifice which the Father did smell and accept for us He is the Hope of Eternal fruit by which we shall enjoy the sweetness of his God-head Thirdly he is called a King 3. because of his Government and Guidance For he doth Rule us in the Life of Grace and direct us to life of Glory Christ is King in Life and Death which cannot be said of any other Fourthly 4 he is King of the Jews to inform us to whom these Benefits do belong to wit to those that do confess and believe them Behold such great Mysteries as these hath God opened unto us by so vile an Instrument as Pilate was which very thing doth set forth the wonderful Counsell of God For he can tell how to turn the counsels of wicked men to his own praise and glory This Triumphant Title doth not a little confirm and comfort us that are Christians who glory in the cross of Christ and count it our highest honour which Title was not set at the feet but at the head of Christ to shew that his Kingdom is not base and earthy but high and Heavenly For it is and ever will be most true that this Jesus which was born in Bethlem and brought up at Nazareth is King of the Jews their own Prophets being witnesses Psalm 2. 45. Cant. 1. Hos 3. Zach. 9. And because they cast off their King we Gentiles do joyfully receive him Act. 14. as King of all that do acknowledge and confess him Pilate hit the Nail on the head when he wrote this Title and reached the very Truth it self whatever his meaning and intention was And this he would have all people to read understand and therefore he wrote it in the three principall and most general Languages which were then and still are the chiefest Languages over all the world to excuse himself in all Countries and Nations of the death of so eminent a man He wrote it in the Hebrew Tongue because of the Jews who made their boast of the Law In the Greek because of the wise Philosophers of the Gentiles And in the Latine for the Romans to read it Every Kingdom in the World all the wisdom of the World all the Mysteries of Gods Law do witness in spite of the Jews whether they will or no that this Jesus is King of the Jews that is he is the chief Ruler and guide of all that confess and believe in God All these things came to pass not so much by Pilates contrivance as by Gods Providence 1. For first God did hereby provide for all mankind that all men might know that this was he whom God had anointed King over all Nations as it is said Dan. 7. All people Nations and Languages shall serve him So saith Paul At the Name of Iesus every knee shall bow Phil. 2. 2. Secondly that all Nations might know and understand how treacherous and perfideous the Iews were who crucified their own Messias 3. Thirdly that even thus it might be known that Christ dyed for all men whether they be Iews Greeks or Romans 4. Fourthly to shew that the Gospel and the Grace of Christ do equally and alike belong to all men to one as well as another 5. And lastly that all Languages and every Tongue should glorifie Christ which was then fulfilled and is so now For in these three Tongues the Church alwayes hath had read and sung the Scriptures For every Tongue must confess that Iesus is the Christ to the Glory of God the Father Phil. 2. But this Title the chief Priests of the Iews did begrudge Christ and could yet wish that it were changed or abolished but God forbid that Pilate should alter the least jot or title of what was written He had leave enough given him already against Christ This Title must never be blotted out The Iews were ashamed that Strangers and Forraigners should read and understand this Title They were afraid lest one time or other it should be cast in their teeth that they had crucified Christ their own proper and lawfull King and therefore they
Have respect therefore to the sacrifice of thy Son that holy sacrifice which I the great high Priest offer unto thee that unspotted oblation which I present thee withall Consider the simplicity and ignorance of our Work-manship which was so miserably cheated and seduced by the craft and cunning of that old serpent and for thy infinite mercy sake restore it again graciously into thy favour and good Will reconciling it to thy self I will undertake to conquer death by my death to lay all Hell wast I will return to thee with rich spoils and glorious Triumph and unlook the Heavens with my blood Wherefore pardon them O Father for they know not what they do This was the first word of Christ this his prayer for us of which Paul saith Heb. 5. that he prayed with tears and strong cryings and was heard for the reverence which he shewed Here we see how truly it was said And he made intercession for the Transgressors Isa 53. that they might not perish To this prayer pertaineth what Paul saith I was a Blasphemer and a Persecutor but I obtained Mercy because I did it ignorantly 1 Tim. 1. This prayer hath so far prevailed that many thousands of those that persecuted Christ should be converted Acts 2. 3. Quest But you will say If Christ was heard why are not all his Persecutors saved Answ Mark it With desire did Christ desire the Cross to die for men but it was for such who by faith make themselves partakers of his prayer not for those that continue in their Unbelief And the Lord doth bestow faith at his pleasure Exod. 33. and as he will I will have Mercy on whom I will have Mercy Nor is God to be blamed if he make one Partaker of Christs prayer by faith and harden another through unbelief For whereas he bestoweth faith on some according to his pleasure it is of Grace not of debt And whereas he doth harden others it is the just and righteous Judgement of God and no more but what they that are hardened do deserve If God therefore hath set any at liberty let them be thankfull But Esâ— gilt hic nit zancken sonder danexen i. e. Let us not here raise a controversie but be thankfull Learn we then from this first word to confess and acknowledge our fins For we are the first true and principal Authors of Christs death and he doth mean and intend us all when he saith Forgive them c. For those souldiers were our souldiers even the Officers or Servants of our sins who imposed that upon him which our sins had deserved But who did then know or doth now think that our sins should crucifie the Son of God yet is it that which Paul plainly affirmeth speaking of some who crucifie Christ afresh and put him to an open shame Heb. 6. And this is that of which we are yet too ignorant how great he is that is offended and how grievous the sin committed is both as to the offence and also to the condemnation And because these things are hid from our eyes we do not indeed know what we do when we sin 1. First Then this word teacheth that we are the Crucifiers of Christ and such as know not God 2. Let us from this word strengthen our faith For if Christ did so fervently pray for them that crucified him how much rather doth he now intercede for those that call upon him and believe in him If he were so ready to forgive a sin committed against his own person he will much more readily forgive us We may therefore boldly now draw nigh unto God as having a Patron and an Advocate for us We may now avoid the wrath of God and dwell under the Protection of the God of Heaven under the shadow of the Almighty Psalm 91. For God is our Refuge and Strength Psalm 46. Hence is that of Paul We shall he saved from wrath through him Rom. 5.9 Again We have access through him unto the Father Eph. 2.18 And that of John But if we sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins 1 John 2. 3. From this word we may learn true Charity as well to serve the good of our Neighbours as Christ served us by his Passion as also to forgive those that are indebted to us Let them hear this word of Christ who when they are once exasperated do rage with such hardness of heart that they had rather pine themselves with perpetual Rancor than be reconciled to their Offenders whereas in the mean while they cease not to offend God with innumerable sins and yet dare to hope for Mercy But of this read Ecclesiasticus chap. 28. 4. Not of Devotion as some say By this word we see what great evils Ignorance doth carry with it and how much it is to be avoided For it is the mother of Errors the Mistriss of Scandals the Foster-brat of wickedness that which doth banish bashfulness fear awfulness and all the incitements of Vertue and hurleth those head-long that hold it into the deep and dirty ditches of Vice and wickedness and then strikes them dumb takes away their tongue and deprives them of all speech that they cannot call and cry out for help when it hath with held them from help it presenteth them to eternal darkness and death It is that which led the Jews into this extream wickedness to crucifie Christ the Son of God Of the second Word CHrist had scarce finished this first Word and loe it took effect and brought forth fruit presently that quick and quickning seed was as it were ripe in the sowers hand before it was seen to sprout up out of the earth that ground which without this seed was but stony and barren For one of the thieves which did hang on the right hand sucking in the first word of Christ with a greedy desire changed his barren land into a fruitfull field for immediately of a Murtherer he became a Martyr and was the first that of the last escaped forsaking all he followed the Lord even as he hung upon the Cross He brought and laid down all that he had his whole possession such as it was at the feet of crucified Jesus he himself also being crucified with him with his heart he believed unto Righteousness and making confession with his mouth he found salvation Wherefore he was accounted more worthy than all the rest to whom Christ spake his second word upon the Cross Of which word the Evangelists thus write And one of the Malefactors which were hanged railed on him Luke 23.39 saying If thou be Christ save thy self and us But the other answering rebuked him saying Dost not thou fear God seeing thou art in the same condemnation And we indeed justly for we receive the due Reward of our deeds but this man hath done nothing amiss And he said unto him Lord Remember me when thou comest into
forsaken of God in that he could perceive no consolation from him whereas he was not indeed forsaken of him but was even then the most beloved Son of God So that here we are well assured that God is never more present then when he seemeth to be farthest of In a small moment saith he for a little while have I forsaken thee but with great mercies will I gather thee Isa 54. Christ therefore that he might deliver sinners put himself in the stead of all sinners yet was he no Thief Adulterer Murderer c. but he undertook the wages punishment and desert of sinners which are cold heat hunger thirst fear trembling horrour of death and Hell Desperation Death Hell it self that he might conquer hunger with hunger fear with fear horrour with horrour desperation with desperation death with death hell with hell in brief that he might conquer Satan by Satan It is the gallantest kind of Victory to kill the enemy with his own Sword Hence saith Paul Godsent his own Son in the likeness of sinfull flesh and for sin condemned sin Rom. 8. So Isaiah Thou hast broken the Rod of the oppressor as in the day of Midian Isa 9. For the Midianites slew one another Judg. 7. Thus Satan was overcome by his own arms as David slew Goliah with his own Weapon 1 Sam. 17. 3. We are here taught how to behave our selves in Tribulations and Afflictions even to run to God in them all with a believing mind that he would be pleased to look on our Affliction 4. Here also we learn that we should freely follow Christ in the same way by which he entered into the Kingdom of Heaven and not grumble at our pressures forasmuch as the Disciple is not above his Master nor the servant above his Lord. But then shall we be truly blessed when we partake of the sufferings of Christ suffer adversity for his Names sake when nothing is sweet unto us but Jesus nothing harsh but to be parted from Jesus and what wise man would not rather go with the King in a mourning Habit and with his Nobles clad in blacks into a most stately Palace of pleasure and joy then to be trimmed up in gay cloaths and with the rascall sort to be shut out of doors The Vestment of Christ is dyed purple with blood and so are the garments of the Martyrs for they pressed into the celestial Joy thorow many Tribulations and the most strict Life We see how little cause we have to complain of crosses and afflictions especially if we consider that we justly suffer for our sins 5. Lastly We are by this Word instructed how to quench the burning heat of lust To the beating down of which evil there is not a more wholsome and effectual Herb to be had then to consider that the Lord Jesus was thus forsaken of all yea of his very Father exposed to so many Torments void of all comfortable Refreshments and that he being guiltless should yet endure all manner of Tortures and Adversities for other mens faults But O ye Fornicators and Adulterers how do you requite your most miserably afflicted Christ If ye cannot endure to be deprived of some momentany and petty pleasures nor taste a little of some bitter or sharp potion for your health and eternal welfare how will ye be able to hazard blood body and life too for Christ and the brethren Where do ye fasten your affections Why do ye stick so fast to the earth whose birth and blood is higher then the Heavens O ye that dwell in the Vineyards of Engedi why perish ye like the dung in Endor Ye Citizens of Paradise why wallow you in the styes of Asphaltites why tumble ye in the mire and mud of the dead Sea Take a bundle of this Myrrhe meditate upon the Passion of the Lord that ye may be healed of that loathsome lust And so much for this Word It is added in the close that Christ even in this his dolefull and miserable cry did not want such as mocked him Behold say they this man calleth for Elias 1. Jerome is of opinion that these were the Roman Souldiers who understood not the propriety of the Hebrew Tongue 2. But others think they were Hebrews who did openly deprave and wrest the words of Christ against their conscience as if he now implored the help of Elias who before had said he was the Son of God If they had not been stark blind they might have seen that by this great cry he applyed to himself that place of Scripture where all things were foretold which they then saw to be fulfilled before their eyes and for the most part were already fulfilled Of the fifth Word MEn that are desolate and forsaken use to seek ease and ayd which way soever they turn themselves So Christ at the entrance into his Passion foreseeing and considering those things which he was to suffer fell into an agony the anguish of death sometime running to God by prayer then again returning to his Disciples seeking comfort from both So now here also when he found himself forsaken of God he doth seek for some small refreshment even from men especially by a little drink for of the two the want of drink is more tedious then that of meat to those that are weary and tyred out who sometimes are resreshed with a few drops Therefore Jesus knowing that all things were now accomplished John 19 28. that the Scripture might be fulfilled saith I thirst Now there was set a Vessel full of Vineger and they filled a spunge with vineger and put it upon Hysop and put it to his mouth Christ is last of all tormented in his Taste as Eve in the last place sinned in her tasting Gen. 3. For before she had tasted the forbidden fruit she had sinned by lusting after it and reaching out her hand to take it Now this thirst of Christ was partly natural and partly Mystical For 1. First he was exceeding weary and had sweat abundantly besides he hung naked on the cross exposed to Sun and Wind So that questionless he must needs be grievously athirst which doth easily appear in that he doth so pittifully express the sharpness of his thirst by a mournfull intreaty as if he had forgot all his other pains although he did not do or say this so much to quench his thirst as to fulfill the Scripture That the Scripture might be fulfilled he saith I thirst But 2. He did spiritually thirst after our Salvation his desire was to overcome the Devil and to set man at liberty though he died for 't And this thirst he was never without but now in his Passion he did discover it more then before for here it doth truly appear how earnestly he thirsted for our Salvation however all his works also everywhere do witness this very thing The meaning then of the word is as if he had said The sense Dear Brethren whereas I am yours and do extreamly
the bitterness and impiety of the Jews hearts For as Vineger is but degenerate Wine so the Jews had degenerated from what they were at first My noble Vine how art thou turned into the degenerate plant of a strange vine unto me Jer. 2. Again I looked that it should bring forth grapes and it brought forth wild grapes Isa 5. It is to be admired in those ministers of the Lords death yea in that Divine Counsell by which all these things were ordered that they should do every thing so regularly and so exactly as if they had sworn to fulfill all Prophesies in him And therefore it is here said That the Scripture might be fulfilled to wit that which saith They gave me Gall for my meat and in my thirst they gave me Vineger to drink Psalm 69 Hence we learn how the world dealeth with the godly in their extremity and distress ' For at this very day Christ cryeth and complaineth in the poor and those that are destitute of the like succour and assistance I thirst but the world doth give nothing but Vineger scoff at contemn reproach revile the afflicted Therefore it follows But others said Let be let us see whether Elias will come to save him The rest should have reproved those mockers which offered Vineger to Christ when he was in that distress and did so earnestly desire a little drink But there was not one to rebuke them Nay what these do with Vineger the rest do with bitter words Both sorts wounded Christ So unequally is Christ dealt with in this world But it lasteth but an hour c. Of the sixth Word WHen Jesus therefore had received the Vineger John 19.30 he said It is finished There were many things yet to be fulfilled as Death the opening of his side his Burial the Destruction of Hell which were also foretold in the Scriptures But inasmuch as they were how about to be finished therefore he saith It is finished There was the Resurrection Ascention and sending the holy Spirit yet behind But those belong to the Conquest not to the Contest They are the Laurels not the labours of the battel Christ then by this sixt word doth exceedingly fulminate and appale the Devil which yet makes most for our Consolation The meaning is all one as if he had said The sense Thou wicked soulhunter thou dost here spread thy net in vain thou shalt catch and carry away nothing but shame and confusion Hitherto thou hast done what in thee lieth to destroy me But now and hence-forward none of all thy cheating tricks shall avail any thing against me thy thousand weapons and wiles shall not hurt me thou hast bent thy bow thou hast sown the tares of envy thou hast planted the thorne of ingratitude thou hast stirred up the fury of the people thou hast blinded the Judges encouraged the Executioners thou hast spit thy venome and done the worst thou canst The Disciple by thy instigation hath betrayed his God his Friends have despised him the Souldiers crucified him Thou hast shot all thy Darts now thy Quiver is empty Thou hast opened the pit which thou hast digged but shalt fall into it thy self Thy wickedness shall come down upon thine own pate Thou shalt not only get nothing by me but shalt also lose many millions of souls by me I will be many a thousand out of thy way thy Power shall be weakened thy Kingdom wasted Iniquity shall come to an end My Wisdom shall overcome thy malice For lo whatsoever the Father hath determined praised be God is now accomplished I have fully suffered whatever the Law and the Prophets did foretell all that is necessary and may conduce to the Salvation of man The Sacrifice is offered the Types fulfilled the shadows are fled away The Fathers command is finished The Scripture is sulfilled The power is at an end which thou hast used or rather abused over men The rage and violence of the Jews against me is at an end Righteousness it perfected it is come up to the height greater then which cannot possibly be imagined Justice and Love is compleated it is raised to the highest pitch The Sacrifice by which alone God could be pacified is now perfectly finished Finally all things are now made ready Sin is at an end Everlasting Righteousness shall now take place The Law is at an end the Gospel shall now succeed Man is now redeemed and reconciled unto God Nothing hath been omitted all things have been vigorously executed nothing could hinder or withhold me from finishing the Mysterie of mans Redemption An end is now put to thy Kingdom The Kingdom of Christ and of God shall now begin Henceforth thou shalt not be so formidable nor shalt thou have such power upon earth The people that dwell in Sion shall not fear thee O Ashur The children also shall take up Rods they shall whip and scourge thee they shall be so strengthened by Faith in me that they shall be nothing afraid of thy temptations yea they shall tear thee all to pieces and spurn thee for it is finished 1. By this Word of Christ is our Faith confirmed against all Hereticks and Antichrist himself 2. Hereby also may we Triumph over all adversity whatsoever For if we be tempted with any lust of sin if death if hell rush upon us we may say Why ragest thou thus why art thou so mad Dost not hear that Victory is at hand and that all things are finished For however we may now be sensible of those things yet they are as a Serpent without poyson as a Bee without a sting Therefore we may boldly say Death where is thy victory Thou art swallowed up c. 1 Cor. 15. 3. Whereas heretofore we were by the Law we were very uncertain whither we should go and what should become of us after this life Nay we were most sure to be hurled into Hell now by this consummation we are ascertained that we shall be received into Heaven if so be we are graffed into Christ by Faith But Christ said that all things were finished in the same sense as the Lamb is said to be slain from the beginning of the world Not that he was then manifestly slain but that Christ being once slain his death and blood was sprinkled backward and forward even to Adam and to the end of the world Thus also is our salvation finished not fully yet and indeed but in Hope Man is begun to be justified and healed But mean while being justified and healed the sin which yet remains in his flesh is not imputed to him because of Christ who being without any sin and now become one with man intercedeth for him to the Father Rom. 5. So that there is now no condemnation to them that are in Christ Jesus Rom. 8. Now after that word It is finished let not the Jews expect any other who shall do more then what Christ hath done already Of the seventh Word AS Christ was now about to
die in the midst of his unspeakable grief mourning and sorrow when the Humane Nature could no longer hold out this Fountain of Life began to close his languishing eyes his face waxt pale and wan and the signes of death appeared in him he spake the last Word to his Father to whom he had directed his first and fourth before And when Jesus had cryed with a loud voyce he said Father Luke 23.46 into thy hands I commend my spirit And having said thus he bowed the head and gave up the ghost John 19.30 This last word is taken out of Psalm 31.5 which Saint Steven also made use of and would to God we could all imitate it I say I wish that this might be our last word He takes good care of his soul that doth commend it to God The sense The meaning of the word is as if Christ should have said O most excellent Father to thee all thanks do of right belong and are justly due for thy blessings bestowed upon us and into thy hands the Salvation of mankind is safely committed from whom it doth proceed For at thy beck all things are made safe and sure and at thy pleasure and command are they again dissolved and brought to nothing out of which they were made Thou art the beginning and end of all things from thee they all had their being It is meet therefore that they should return to thee again and with so much the more confidence commend themselves to thee again there being nothing more acceptable nothing more sweet and pleasant nothing more prompt and ready to thee then to receive the creatures that return to thee with thy Fatherly Kisses and greatest Clemency Thou dost cherish and love thine own and hatest nothing that thou hast made Wisd 11.24 Thou art the most desired Bosom of thy children Thou art the safest Harbour of our Ships Thou art the Surety peace and security of our souls So that I thy Son have no small hope left me while I sayl through the deep and wide Sea of Tribulations thou supplyest my strength and by thy help have I overcome so many hazards and such great dangers I have manifested thy Name unto men I have glorified thee upon earth I have finished the work that thou gavest me to do Now I come unto thee John 17. And for the prosperous gale of thy Goodness I render thee all possible thanks and do here upon this Altar of the Cross sacrifice and offer up unto thee my self for a most acceptable Oblation But because my spirit doth with wonderfull sweetness cleave to the flesh which thou gavest me for a companion it is by a kind of natural reluctancy exceedingly afraid to be parted from it Therefore I commit the close of my life into thy hands that thou wouldest not leave me now at this hour who hast ever done so many and so great things for me and hast alwayes heard me 1. I commend my spirit into the hands of thy Majestie which have made and preserved all things for thou hast marvelously setled me in hope In peace therefore will I lie down and take my rest in thee Psalm 4. Thou wilt not leave my soul in hell nor suffer thine Holy One to see corruption Psalm 16. Let my flesh flourish again and let gladness compass me about whom thou hast girded with sackcloth Look upon my Humility save my soul out of all distress set my feet in a large room Thou art my God my Lot and lines are in thy hands Receive me thy highly esteemed One who commend my self unto thee 2. Into thy hands also I commend my Reward or Purchase which I have obtained at so dear a rate Redeemed with so much blood I mean those souls which are preserved from Eternal death and destruction and which hitherto have brandished the Sword and greedily sought for revenge but are now reconciled and become Champions for thy Truth Take those souls into thy hands which I have written and printed in my hands These are my booty the spoiles recovered out of the jawes of our enemy This is my Venison take and taste of it that thy soul may bless me This is my stray sheep which I have brought home again upon my shoulders This is the tenth penny which I have found rejoyce and be glad with me These I commend into thy hands for whom I now give up the ghost let them never fall out of thy hands Keep the souls of the righteous in thy hand let not the torment of malice or the wicked one touch them Wipe off every tear from their eyes let the former things pass away let there be no mourning nor crying nor any sorrow let not the pit any more gape upon them Dear and only Father who openest thy hands and fillest every living thing with thy blessing pluck them not back from me thy Son and all my complices who are also reckoned among thy children but receive keep cherish them and gather them up into thy Joyes bless crown exalt them For truly for that very cause do I undauntedly lay down and offer up my life to thee confessing and trusting in thy will and so O Father into thy hands I commend my Spirit Whence we are taught first to bear whatsoever comes from God Secondly to commend all we are or have unto God and thirdly to persevere and hold out unto the end It is the end only and peseverance that will prove what our works are Perseverance only delivereth up the spirit into the hands of God that alone doth strive lawfully and that alone shall be crowned For what prowess or praise is it only to begin Who will suffer a tree to grow that doth but only bud and blossom and never bring forth any ripe fruit What can be more dronish then to put on the Habegeon or Harness of War at home in the House and cowardly to cast it off and run away when the Battel is set What can be more foolish and ridiculous then to be at vast expences to lay the Foundation of a House to raise up the walls and never lay the roof to cover it What advantage is it to make a long Voyage and sink in the Haven What profit is it to buy oyl and spill it on the ground when the Bridegroom is coming To what purpose is it to be zealous for a time to climb up to Heaven to make his nest among the Stars to walk with the children of God in the midst of a fiery Furnace and at last to sink down to hell to be besotted in sin and of a yong Angel to become an old decrepite Devil Remember him therefore who loved us to the end and persevered in his love to us even to the end upon the Cross and will save none but such as persevere in good even to the end to wit in the imitation of his Cross Now when our Lord Christ had uttered this his last Word he bowed down his head and gave
to suffer it 2. He shewed that he feared not the Devil though he be the Prince of the world nor Death than which nothing seems more terrible Let others saith he stand in dread of the Devil and Death but let us undauntedly meet both and look them in the face without fear They shall meet with their match and find one that is too strong for them 3. Christ would have his Apostles to be present Spectators of his Passion as long as their humane frailty was able to stay and endure it that they might the better be believed Therefore John saith more than once He that saw it bare record John 19. and we know that his record c. 4. He exhorted them to get thence with him because he foresaw what danger they would be in if they tarried there any longer For if they had staid in the house till the enemy had come upon them the Apostles could have had no way of escape besides the good man of the house might have been brought into great trouble for harbouring such guests 5. He sheweth that the Apostles must pass the same way to the Father which he was to go before them 6. Lastly He would put them in mind that it was now high time to raise up their minds from earthly affections to Heavenly from corporal things to Spiritual from worldly and temporary thoughts and matters to Eternal The meaning then is sit up arise leave the Legal and typical supper for the Evangelical Yee have sat long enough already and too long serving under shadows 'T is sufficient that sin hath raigned so long as it hath It sufficeth to have been so long under the tyrannie of the Devil But now all things shall be turned topsie turvy and changed to the clean contrary Rise therefore let us be gone hence yee have sat still and heard the Word Now arise and do the work come let 's go Your feet be washt take heed you foul them not again Yee are well refresht with good meat food of Life t is time to go to Labour to do and fulfill the will of the Father Let 's go hence from the unbelieving Jews to the Gentiles from earthy Jerusalem to build the Heavenly from the City of blood to the Assembly of Saints from the material and typical temple to raise up a true Temple wherein the Father may be worshipped in Spirit and Truth Let us be gone hence from earth to Heaven The Father looks for us the Angels wait our coming all the Saints think it long ere we be come Let not the roughness of the way dishearten us our trouble and torment will be over in a moment and Eternity so long lookt for will come at last In short Christ doth here stir up and awaken not only such as lye still and sleep in their sins but those also that are lasie and idle and make no haste to forsake sin True Christianity will endure neither of these 1. Note here that Christ doth not say Let Vs arise but arise Yee For he never lay in sin he was never sluggish or idle but rather stood stedfast and constant in innocency and walked in the Wayes and all the Commandments of God But 2. In the second word he numbereth himself with the Disciples saying Let Vs go hence For although he was not like us in sin and sloth yet he was like us in penance and satisfaction he made himself so yea he went formost here and became our Pattern and President As it followeth And when they had sung an Hymn Jesus went forth and passed over the brook Cedron John 18.1 Mat. 14.26 as he was wont and his Disciples following him they went out into the Mount of Olives And Jesus saith unto them verse 27. All yee shall be offended because of me this night for it is written I will smite the Shepheard and the sheep shall be scattered But after that I am risen verse 28. I will go before you into Galilee But Peter said unto him verse 29. although all shall be offended yet will not I. And Jesus saith unto him Verily I say unto thee that this day verse 30. even in this night before the Cock crow twice thou shalt deny me thrice But he spake the more vehemently if I should dye with thee verse 31. Mat. 26.35 I will not deny thee in any wise Likewise also said all the Disciples Christ had often said that he would suffer for us now he makes it good voluntarily going to the place well known to the Traytor and fit for a surprisal But before he went out of the house he first sung an Hymn that he might both shew forth the goodness of God and give him thanks after meat but chiefly for that Spiritual Food the Eucharist In the Mass or Church-liturgy especially we are to say and sing thanks and praises unto God And this our Fathers of old did diligently observe and some of them composed many excellent Hymns with which I wish we could content our selves and not so giddily run after every new fangled and upstart invention in contempt of the old and ancient service Now when Christ had given thanks and sung an Hymn to God the Father for his mercies past and to come beginning his Passion with Prayer for our Example He the Light of the world went out of that unhappy and miserable City Jerusalem in the end of the day he put out the Light of that miserable people the setting Sun left them in a perpetual night of Darkness Thus was fulfilled that which was foretold by the Prophet Jeremy long since I have forsaken mine house Jer. 12.7 Mat. 23.38 I have left mine heritage Also by himself your house shall be left unto you desolate This outgoing of Christ foreshewed the desolation of the Temple and City It was now time to abolish that carnal Worship and to institute the true Worship of God which is in Spirit and Truth John 4. The wickedness of the Jews deserved that God should have forsaken them long before What therefore he had long since threatened he doth now actually declare by that his egress and departing out of their City Although they made little account then of Christs presence and suspected little loss by his going forth from them but rather heartily wished for his absence that by any means he might be taken out of their sight yet 't was not long before they were sensible with a witness that with him they lost all other good besides For it is reported that before Jerusalem was taken there was a voyce heard in the Temple Migremus hinc saying Let us be gone hence as Josephus testifieth So that afterward they cryed but there was none to hear them The world still esteems the loss of Christ the least damage but they will one day find it otherwise Whereas Christ and the Apostles went forth together it fore shewed their loss of God and the Prophets Wretched City indeed
bestow it on those that are not worthy of it Whom therefore do ye seek Mark O Christian if Christ tendered his Grace to such wicked men how much more readily will he tender the same Grace and himself to boot to those that seek for him in Truth And whereas those wicked and obstinate men did not reply we look for thee as if they had known him but answered him as if they had not known him we seek Jesus of Nazareth it is most certain that they knew him not either by face or cloathes or voyce although all men knew him not long since This could not be by reason of the darkness for they had Lanthorns and Torches but it was by a Divine Power 1. That first he might confound them and so hereby at least teach them that their rage against him was in vain 2. But especially it was for our consolation to teach us that although our enemies know us never so well by our Faces yet they can attempt no hurt against us contrary to the good Will of our God For they can neither discern us much less destroy us 3. Lastly to teach us that God can if he will many wayes deliver those that are his Gen 19. Thus he blinded the Sodomites heretofore that they could not find the door of Lots house all the night And thus also he smote those with such blindness who were sent by the king of Syria to take Elisha 2 King 2. that although they saw and talked and walked with him yet they knew him not till he prayed that their eyes might be opened Now there is no Christian but doth know that our Lord at his circumcision was called Jesus which Name was first given to him by an Angel from Heaven Luke 2. Marth 1 but he was called a Nazarent from Nazareth which was the countrey of Mary his Mother where he was brought up Therefore these wicked men here call him by both Names But the third Name which is Christ they never mention He is called and acknowledged to be Christ by the Elect and Believers only these own him to be the Christ Messiah King and Saviour But whereas they answered that they sought Jesus of Nazareth their answer was not much amiss if it had not been with an evil heart and if they had so sought him as they ought For what is Jesus of Nazareth but a holy Saviour But he is not to be sought after with weapons of war but with pious Prayers and a stedfast Faith Now these did not seek a Saviour or Salvation by him but they sought to lay hands on him and to satisfie their malice by his death and destruction What doth Christ therefore do He answereth I am he by which one word he sheweth that he was willing to suffer whereas he might have escaped or hid himself as one altogether unknown to them But he became an Oblation because he was willing It is to be Noted 1. That Christ freely confesseth his Name and is not ashamed of it I am Jesus of Nazareth saith he that is a Holy Saviour whereby he doth again put them in mind that he was ready to save them if they were willing and that they could not go unpunished if they sought his death who was Jesus and a Saviour and that a holy one too 2. Inasmuch as he had not this Name from the Humane nature to be a holy Saviour but by a Divine Power which with the Godhead it self met together in one person in him it doth well suit with the proper voyce of his Divine Essence when he said to them that said they sought Jesus of Nazareth I am he Thus he said of old to Moses I am that I am He would therefore have put them in mind of this Heavenly Voyce when he said I am he But all was to no purpose for they did nothing regard what he said Vse Let us Christians learn from hence to make a free confession of our Name and Faith If a Tyrant ask thee art thou a Christian Art thou a Catholike answer him boldly I am For this word will exceedingly deject the Adversary But we make them worse by our denyal and diffimulation Hence it is that as soon as Christ said I am he all his enemies were driven backward and made to fall on the ground What good did the armed multitude do them now For by one word and that a very mild and gentle one too that great Rabble inraged with spite and hatred and terribly armed was beaten back chased and thrown flat on the ground without any weapon at all Here his Power appeared very notable indeed and that three wayes 1. First in that they were beat backward as if they had been opposed with some great force as soon as they heard his voyce 2. Secondly in that they were made to fall as not able to withstand it 3. Thirdly in that it threw them on their backs as if they were compell'd to look up to Heaven and God who had resolutely cast off all humane pitty and compassion This fall of the Jews foreshewed the downfall of the House of Israel Whosoever sets himself against Christ be he never so stout shall fall in spite of his teeth Christ therefore did so powerfully cast down his enemies 1. That he might render them inexcusable who clearly seeing by this sign that this Jesus whom they sought to kill was more than a man and that he would turn his wrath against them in his own time 2. For the consolation of the godly that they may certainly know wicked men shall fall at last though they triumph and Lord it for a time 3. To terrifie ungodly men whom he could fell to the earth with one nodd if he would did not his patience wait for their amendment For he that with one word was able to tumble down so many enemies could as easily have caused the earth to open her mouth and have swallowed them up and all their arms together 1. Here we may take notice of Christs power in general If he could and did thus when he was but as a Lamb what will he do when he cometh as a Lyon If he did this when he was to be judged what will he do when he comes to judge If he could do this when he was about to die what will he do when he comes to Raign Be wise now therefore O ye Kings Psalm 2. be instructed ye that judge the earth and all men else that dwell therein Receive Discipline lest this Lord be angry and ye perish c. 2. We see here the Power of the Word of God in special For he cast them down with a Word and that not an austere or threatning one but a very meek word Now if these wicked men were not able to bear the droppings of his Words Job 26. who shall endure when he doth Thunder them out Gods Word seems but light