up the ghost He bowed his head First as taking his leave of the world Secondly he would thereby comfort us by letting us know that he is not cross or froward towards us First it is very significantly expressed in that it is not said that he died but that he gave up the ghost for he had power to lay down his life John 10. Secondly he is said to give up the ghost to let us know that when our souls are loosed from the flesh they should be commended to the Divine Goodness as into the hands of a most dear Father Thus innocent Abel is slain by his brother Thus is Isaac offered Gen. 4. 22. Thus Joseph escapes naked to his fathers protection being spoiled of his garment of flesh by the Adulteress Synagogue Thus our High-Priest hath finished his evening Sacrifice Thus the Life of the world died the Fountain of true Light was ecclipsed thus the Spring of all Life in whom all things live waxed dry that he might deliver them that were subject to death Thus that celestial Wedlock between the holiest soul and the purest flesh was dissolved and divorced by the sword of Death that we who were condemned might be recovered to the indissoluble Union of his Beatitude Thus the Organ of Divinity the Harp of the true David the most melodious Voyce of Jesus sunk into the silence of cruel Death Thus those Heavenly Lights of his most gracious Eyes were darkened by Death Thus that most sacred Breast of Eternal Wisdom and the Store-House of the Treasures of Grace is deprived of his life Thus he Redeemed us from our sins with so great a price a greater then which is not to be found among all the creatures in the world thus did he satisfie the Father for our disobedience with such obedience as was even unto death O how great was that grief when that most holy Soul which was Wedded and United to that most holy Body with an indissoluble bond of Love must be separated now and torn asunder by a violent death and that most holy Life die Never was there death more bitter because never was there man so sensibly sensible of it 1. Wo be to thee therefore O thou ungodly Synagogue who art more fierce and cruel then any wild beast thou hast devoured the life of Jesus who out of the Paternal Piety was sent unto thee to be thy Father and thy Husband 2. O how grievous will thy Accusation be for rending and tearing the body of Christ And wo be to thee thou ingratefull heart thou hard heart harder then any stone who dost not break and melt at the remembrance of so great a Sacrifice for the expiating thy hainous sins how strictly will that innocent blood be required at thy hands Here then O man O generation of Adam here knock thy bosom and beat thy breast consider well and think of this death The chiefest and choisest good doth here hang upon the Cross Here the Eternal Wisdom offereth it self to be seen naked Here the tree carried the Treasure and Price of the whole world O sinners here dieth the Son of God I say here the Son of the most High the King of Heaven and Lord of Earth dieth Nay he dies on the Cross like a Malefactor in the midst of Thieves in greatest misery and anguish and shame It was we O ye sons of men that brought this just One to this unjust and unworthy suffering Our sins were the cause of this his great Passion Here the word of the Sacrament is made good This is my body which is given for you This is my blood which is shed for you for the remission of sins Here now we understand what Christ meant by these sacred and holy words because all things are here seen with the eyes Here that Article of our most holy Faith hath its Foundation He suffered under Pontius Pilate was crucified dead and buried Think on this O man imprint these things in thy heart that thy very inward parts may be made sensible how that we men we sinners were guilty of this death We should have hung on the cross and died yea and have been eternally scorcht in Hell but that our most holy Lord stept in and said I will hang on the cross and die for all men Take me and smite me the Shepheard but let the sheep go free I will pay what I own not I will undertake other mens debt I will even all accounts I will make peace and bring all things to a good end and issue Think seriously on these things Believers Be pleased to accept this Ministry of Christ and highly prize it For this his death is your life For us thus to die is to live and escape death This weakness is our strength and fortitude These wounds and scars are our health and soundness This malediction is our benediction this cursing is our blessing This shame is our glory This cross is our celestial Court and Palace These Nayles are our Salvation Lift up your hearts O ye Faithfull lift up your hearts in consideration of these wonderfull things There was War between Christ and the Devil the field was pitched the battel set and Christ got the Victory Let us therefore give him thanks who was pleased through his infinite love with such hazard and hardship to Redeem us 1. In this expiation of Christ first we see that verified which he said before in John 10 I have power to lay down my life 2 Here we see that the works of God are against reason For who ever hearing that Christ was the son of God and seeing such great Miracles which he had done before could at all believe that God should so far wink at wicked men as to let them kill so great and so worthy a man Again who would believe that the true had then its beginning seeing him die so shamefull a death But this is the ancient and usual custom of God to promote and carry on his works by strange unlikely and contrary means It was indeed the pleasure of God to cause great and mighty boughs and limms to grow on this tree of Christ He intended to build up and quicken the Church This he did by a work disagreeable and repugnant to life and nothing of kin to it to wit the death of Christ by which he quickened and made the Church alive Hence is that of John 12. Except a grain of wheat die it bringeth forth no fruit but if it die it beareth much fruit The Edifice or building of the Church did not then indeed appear while Christ yet hanged on the cross for here you see nothing but his death and burial as at Seed-time there is no shew of Harvest But as in Summer the seed that was sown doth spring up so after the Resurrection the living Church sprouted out of the dead and dry body of Christ 3. From this Expiation of Christ we are diligently to confider what punishments we shall endure if we
ΣΤΑΥΡΟΔΙΔΑΧΗ ΚΑΙ ΣΤΑΥΡΟÎΙΚΗ THE Doctrine Dominion OF THE CROSSE In an Historical Narration and Spiritual Application of the PASSION of IESUS Written first in Latin by John Ferus Publique Preacher in the City of Mentz Now turned into English for the good of this Nation By Henry Pinnell Together with a Preface of the Translator containing the Necessity of knowing and conforming unto the Cross of Christ Short considerations of Predestination Redemption Free-will and Original sin He that serveth in his Generation faithfully answereth the end of his Creation fully and shall never lose the hope of his salvation finally LONDON Printed by Robert White 1659. THE PREFACE Reader THE Transcription of the following Treatise is an Account of some vacant time when I was sequesterd from other imployment The subject matter of it did generally concur and sute with that state and measure of Faith I was then in and being perswaded that it may yet be usefull for them whose growth in the Mysterie of the Cross is not come to that perfection as not to need Counsell and Encouragement therein I have for their sake made it publique And though I cannot minister to the strong yet I would gladly be serviceable to the weak What I have here prefixt agreeable to the nature of the ensuing Discourse is done to satisfie the desire of many friends and in hope to profit others The sum of what I have to say is comprehended in this Proposition viz. That there is a Necessity of knowing and conforming unto the death of Christ 2. There doth not want full and pregnant proof of Scripture to confirm the Truth of this Proposition It is a faithfull saying For if we be dead with him we shall also live with him If we suffer we shall also reign with him If we deny him he also will deny us 2 Tim. 2.11,12 For if we have been planted together in the likeness of his death c. If we be dead with Christ c. Rom. 6.5,8 Let none dream of Justification unto life or of the new birth which only entereth into the Kingdom of God without the likeness and image of Christ in his humiliation And therefore the Apostle doth not content himself with the knowledge only that Christ died but desires also a conformity to his death Phil. 3.10 A strong curb and smart scourge to all notional and licentious Gospellers The reasons also of this Proposition are weighty and considerable 1. As first 3. We can have no benefit of the life of Christ but by conformity to his death Always bearing about in the body the dying of the Lord Jesus that the life also of Jesus might be manifest in our body c. 2 Cor. 4.10,11 What need we carry the death dying and marks of the Lord Jesus in our body and mortal flesh if the life of Christ could otherwise or more easily appear The life of a Believer is hid with Christ in God Col. 3.3 There 's no coming at the full Glory of this life but by breaking thorow death unto it See Rom. 6.3 c. the place before cited The dead men of God are quickned by the dead body of Christ Isa 26.19 No future Resurrection unto life but by an antecedent death in the body Except the grain of Wheat die it abideth alone and is not quickened John 12.24 1 Cor. 15.36 The touch of a dead Prophet revived the body of another dead man 2 King 13.21 Who is this dead Prophet but the true and spiritual Elisha my Lord that saveth the Lord of my salvation my saving Lord Jesus Christ the great Prophet of the most high God who died for our sins and was raised again for our Justification This Elisha this Jesus let us follow not only from Galilee to Jerusalem but from Jerusalem also here below the outward and litteral Service and Worship unto Mount Calvery and from thence to the Sepulchre thither let us hasten with Mary Magdalen aad the two other Disciples and there let us wait we shall have some Angelical invitation to come near and see the place where the Lord lay The Lord is risen and hath left room enough in his grave to receive all that inquire into the Mysterie of his death Into this Sepulchre let us descend by a true operating saith working a conformity in us unto his death Let us touch not the flesh but the bones of this great Elisha Let us not lay bold on the weakness of the mortal nature but upon the Power of his endless life 2. Secondly 4. Without this conformity there is no freedom from sin We must resist unto Blood striving against sin for without blood there is no Remission And that our minds may not be weary nor faint Let us consider him that suffered such contradiction of sinners Heb. 12.3,4 1 John 1.7 Lev. 17.11 Heb. 9.22 The Prophet Ezekiel describeth the Sickness and Remedy of a sinner under the borrowed speech of a new-born Child Ezek. 16. Which place of the Prophet I think is much mistaken by many who understand it of the natural birth and accordingly from thence conclude all Children guilty of original sin in the common acceptation of it which to me seems most improbable For Children by natural as well as spiritual Propagation are an Heritage and Reward of the Lord Gen. 30.2 Psalm 127.3 Acts 17.28 Our very bodily Being Substance and Existence is the Workmanship of God Psalm 119.73 Psalm 139.5,13,16 Now if Children be guilty of sin as soon as they draw breath yea before they be born this would be some stain upon the Work-manship of God according to whose Will and not according to mans it is that Children are propagated Again One of Gods Laws would be broken by observing another Ordinance of his own which would bring confusion upon the orderly works and methodical ways of God For God hath made a Law That the son shall not bear the Iniquity of the Father Ezek. 18.20 Now if Children should be guilty of Adams sia as soon as they be born it would make many religious and consciencious persons be at a stand concerning marriage which is the first and great Ordinance of God for fear lest they should be Instruments to fill the world with sinners rather than with Saints And indeed how can that state be honorable and the bed undefiled if it should produce nothing but such an unclean Off-spring Heb. 13.4 5. I shall only add this Quaere viz Is Marriage an Ordinance of God instituted among other ends for the propagation of Mankind I suppose it granted I ask then Did God ever make and intend such an Ordinance the observation whereof doth unavoidably increase sin in the world If so How is he acquited fram having a hand in mans sin The wicked heart of man hath shifts and evasions to extenuate and excuse his sin Why He is not so much to be blamed 't was his Fathers and Mothers fault rather then his Hominum quoque
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
all thy bruisings and of all thy confusions Thy love and my sin made thee become so weak Consider this O thou miserable sinner consider of this when thou makest provision to fulfill the lusts of the flesh Here we see how that 1. We were not redeemed with corruptible things as Silver and Gold But with the precious blood of the unspotted Lamb 1 Pet. 1. 2. How Christ made satisfaction for the sins of the flesh 3. How the lost sheep is not only found but brought home again upon the shoulders of the good shepherd with great labour and toyl Wo to those miserable men that polluted their hands in the blood of the innocent And wo be to us also if we be not thankfull But there is something else to be taken notice of in this whipping of Christ for while the world is so busie about scourging of Christ God is not idle or neglecting his care in the mean time towards those that are his The Lord is wont to do his work when wicked men are active in theirs for the trouble and affliction of the godly When the Patriarchs sold their harmless brother Joseph and fulfil'd their lust upon him then did God carry on his design and accomplish his work For under that sale of him did God secretly advance Joseph to have dominion over his brethren So here When Pilate and the Jews did their business in this whipping of Christ mean while also God doth his work as fast For 1. He hath so sanctified and blessed all stripes and all afflictions by these scourgings of his Son that what afflictions soever do now befall a godly man they do him more good than hurt and help him forward in the way of holiness 2. By these stripes wherewith Christ was beaten God the Father hath so ordered it that all the scourges of a godly man shall prosper to his good 3. God hath here declared in his only begotten Son what usage his adopted and elected Children must look for in this world For if he suffered his only begotten Son to be whipt shall he not much more let his adopted Children be slasht For whom the Lord loveth he correcteth Prov. 3. And scourgeth every Son whom he receiveth What will they say to these things who live in pleasures and never think of adversity so far are they from being willing to suffer the least and lightest cross as if they went about to build another Paradise in the earth Behold saith he That which I have built I will break down and seekest thou great things for thy self Jer. 45. They whose Judgement it was not to drink of the cup have drank of it and dost thou think to escape Learn therefore O Christian from this scourging of Christ to bear the scourge of God patiently and say with David In flagella paratus sum I am ready for the Rod as the vulgar reading is Psalm 38.17 And with Paul I am ready not to be bound only but also to die at Jerusalem for the name of the Lord Jesus Act. 21. Hitherto we have heard of the whipping of Christ which indeed had been sufficient for the redemption of all mankind But all is not at an end yet the wickedness of perfidious men as well of the Jews as of the souldiers is not yet satisfied but affliction is added to the afflicted and the injuries of our King abound the pain of his manifold punishments and reproaches increase more and more Assoon as they had done whipping him Pilates souldiers who were then under the Roman pay and kept garrison at Jerusalam under the Governour because of the frequent seditions and mutinies of the Jews they begin to mock and make sport with Christ and that with such looseness and sawciness that the like was never seen or heard of before no nor were it to be believed if the Evangelists had not so punctually set down every particular We do not read that Pilate commanded these things to be done but the souldiers did it of their own accord to gratifie and curry favour with the Jews However Pilate winks at it holds his peace takes no notice of it he doth not restrain or forbid them Whence some suspect that Pilate all this while did but with a counterfeit mind defend and plead for Christ but really and indeed did conspire his death with the Jews And therefore we heard before that the Governour sent a band of Roman fouldiers to take Christ Whereas if the souldiers had done this without Pilates privity yet Pilate could not be excused who did not so much as check them or speak one word in dislike of their great malice against the innocent Wherefore O Christians seriously consider again and think upon this so great suffering but withall take notice that our sins were the cause thereof Eight jeers That Prophecy of David was here many ways fulfilled in Psal 22 39. 69. There are eight manner of jeers reckoned up which these knaves put upon Christ for which no doubt the Jews did well reward them nor would they march out to take Christ for nothing For truly Officers of an Army are but vassals to Gold That side which allows the best pay hath the justest cause But these were Tiberian and heathen Souldiers What then are ours and what do our souâ—diers do who are baptized for Christians What people under the sun are worse and less fearing God Those souldiers of Tiberius did scourge crown mock spit on and at last crucifie Christ But our souldiers whom we daily see before our eyes do no less to Christ by swearing and blaspheming the blood and wounds of Christ c. No wonder if such souldiers were always worsted not only by the Turks but also if the earth had swallowed them up alive And no question but the earth and the people therein are the worse for such kind of Blasphemies For is it not a diabolical thing that Christians know not what else to swear by but by that by which they are redeemed But of this we shall speak elsewhere Let us now consider those eight things which Christ suffered from those souldiers 1. They muster up the whole devilish band together to make the greater mockery and derision of it Surely 't is no small vexation to be jeered at by one single person alone how much more to be made a laughing stock before so many men 2. The band being called together they clothe and put on him a purple robe which was a military garment of a red colour which Commanders use to wear The military attire of other souldiers was called a Corslet or Coat of Male. This they did scoffingly to signifie thereby that he was a King Herods servants put a white robe upon Christ these clothe him in scarlet 3. They plat a Crown of Thorns and set it on his holy head for a royal Diadem Who can imagine the pain that reverend Head indured by so many prickly thorns fastned on it when we are so tormented with the prick
discouragements resolving within our selves that if we may but touch this hem of his garment we shall be whole Mat. 9.20,21 Mar. 5.27,28 For doubtless all that do touch it really truly believingly spiritually and indeed are made perfectly whole Mat. 14.36 17. The necessity of descending into this low estate of self-denial Humiliation Mortification and Death is fully and significantly proposed by our blessed Lord and Redeemer John 10. where he saith that he is the door of the sheep The door is the entrance into the house and is placed in the lowest part thereof at the bottom not at the top of the house Christ is our new and living way When Longinus the souldier pierced his side with the spear there was an entrance a door made for us into the holiest that we might go into it with liberty or boldness to be saved and go in and out and find pasture John 10.7,9 chap. 19.34 Hebrews 10.19,20 18. But wo and alas how many spiritual Thieves and Robbers are there now adays in the world How many pass by the door and seek to climb into the sheep-fold some other way There are too many who profess the death of Christ with their tongue but in their deeds deny and make void the same Men can talk much of free Grace and Justification by the death of Christ but continue hypocrites deceitfull proud envious ambitious covetous contentious c. Corruptio optimi pâ—ssima This is to turn the Grace of God into wanttonness and corrupt the best things which is the worst thing of all These are Thieves and Robbers who think to steal into the Sheep-fold of the divine Nature without crucifying the flash with the affections and lusts Such thieves cannot enter into the Kingdom of God 1 Cor. 6.10 For such men rob Christ of the vertue of his sufferings and death and make him die in vain in that they refuse to fill up that which is behind of the afflictions of Christ in their flesh Col. 1.24 and deny to bear about in their body the dying of the Lord Jesus 2 Cor. 4.10 Psalm 76.4 But God is of more Honour and Might then the hills of the Robbers more glorious and more excellent then the mountains of prey he will pull down these mighty ones from their seat he will abase these high lofty vain conceited men and exalt the humble and meek Eph 4.28 Wherefore let him that stole steal no more but rather let him labor in Gods Vineyard doing his work and will not slothfull in this great business but fervent in spirit serving the Lord and working out his own salvation with fear and trembling Romans 12.11 Phil. 2.12 5. Fifthly 19. So long as men continue in the old state of their sinfull nature they can have no assurance of the life to come therefore it is necessary that they know and conform to the death of Christ for the crucifying of that which hindreth their assurance When Hezekiah was sick the sign of his recovery was the Suns going back ten degrees 2 King 20.10 This retrogradation of the Firmamental Sun in the Dyal of Ahaz the Jewish Doctors do mystically apply to the Exinanition of the Sun of Righteousness to Christs emptying himself till he became of no reputation whose declination from the height of his fathers glory till he came under the contradiction of sinners against the shame of the Cross they distribute it into ten degrees The first gradual descent towards his abasement was into an Angel for he is the Angel or Messenger of the great Counsel of God who came out of the bosom of the Father to reveal him unto the sons of men and is as willing a Messenger from man to present his desires with much incense unto God John 1.18 Rev. 8 3. His second descent was into the Patriarcks the figures of himself filling them with the Mysterie of himself for he that ascended did also first descend into the lowest parts that he might fill all things The third degree was in giving the Law in which he spake to the Jews and which was disposed by Angels in the hand of a Mediator Fourthly Into Joshua as being the true Joshna or Jesus that leadeth the whole Israel of God into the spiritual land of Promise His fifth descent was seen in the Judges it being he that governed that people by those men who is the great Judge of the quick and the dead before whose Judgement seat all must appear to give an account of things done in the body His sixth in the Kings of the Jews in whom he reigned over that people as the true and rightfull King of the inward and faithfull Jew Jesus of Nazareth King of the Jews was his unrepealable title upon the Cross John 19.19,22 Psalm 2.6 He it is that is set as King upon the mount of Gods holiness to reign in Righteousness Isa 32.1 To be Ruler in Israel Mic. 5.2 Who is King of Kings and Lord of Lords Rev. 19.16 Seventhly In the Prophets It is he that spake by the mouth of his holy Prophets which have been since the world began Luke 1.70 This is the Prophet which Moses said should come up after him whom we ought to hear Deut. 18.15 To fulfill that saying And they shall be all taught of God Isa 54.13 John 6.45 Eighthly In the high Priests for they were all but shadows of whom Christ was the substance read the Epistle to the Hebrews Ninthly In man when he assumed our nature It was for us men and our salvation that the Almighty Word of God leapt down from Heaven like a fierce man of War into the midst of a land of destruction and was incarnate by the holy Ghost of the Virgin Mary and was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pitcht his Tent among us or in us Wisd 18.15,16 John 1.14 Tenthly In his Humiliation unto that ignominious death of the Cross Here was the winter Solstice or shortest day of the year at which time some say Christ was born This is the tenth degree of descent in the Dyal of Ahaz the lowest and utmost declination of thâ— Sun of Righteousness was in his death burial descention into hell 20. What censure soever the eight first Degrees may undergo as Cabalistical conceits is not much material There can be no Dspute about the two last by any that acknowledge Christ to be come in the flesh For he was truly a man in our nature with which nature of ours he harnessed himself like a man of War Exod. 15.3 and fought it out hand to fist in a single Duel with the Devil in which Combate he stood it out unto the death and thereby overcame him that had the power of death to wit the Devil Heb. 2.14 And withal vanquishing death and hell 1 Cor. 15.55 Hos 13.14 Read Col. 2.14,15 Thus he put off his harness of flesh and blood of which he took part with the Children Heb. 2. as well as put it
unto God without it The Apostle exhorteth us Rom. 12.1 to offer up our bodies a living sacrifice acceptable to God For it is said of Cain That he offered unto the Lord of the fruit of the ground Gen. 4.3 He brought an earthly dead liveless offering and was not accepted But Abel brought of the fat of the flock verse 4. He offered the Firstling of his fold a pure clean lively sacrifice unto which God had respect it was more excellent then his Brothers Heb. 11.4 How came this to pass The Apostle tells us it was by faith The life of faith is in death and by death that liveth when we are dead I am crucified with Christ yet I live and I live in the flesh by the faith of the Son of God Gal. 2.20 He had a life in the flesh after he was dead to the flesh Faith indeed shall cease but 't is not till the end of the second life The principal act of faith is exercised in death the death of Christ and is a conforming vertue or power unto the likeness thereof by mortification and offering up of the flesh with the affections and lusts unto death Gal. 5.24 God accepteth nothing but what is done in this faith by this faith in the Son of God John 15.5 Heb. 11.5 27. We read in 1 Sam. 15.9 That Saul spared Agag the King and the best of the spoil but that which was vile and refuse and good for nothing that he and the people utterly dastroyed Saul was an hypocritical Tyrant ambitiously aspiring to a Kingdom and got it God gave a King in his anger He that aimeth at the Scepter is not the best Saint 28. Saul was a right Machiavilian he knew the high way to the Crown When Ephraim spake trembling he exalted himself in Israel Hos 13.1 When he was mean and low in a poor condition and little in his own sight he could bow and cringe flatter fawn upon and comply with the vulgar bemoan and pitty the burdens of the poor people especially the good people of the land he could stand cap in hand to the meanest and like Absolom court them into a good conceit of his Clemency and care of their well-fare assuring them that if it were in his power to remedy it things should not be carried as they are but first he put himself into a souldiers posture 2. Sam. 15.1,2,3,4,5 Now he rode post in the right rode to be the head of the Tribes of Israel Commander in chief over the military Forces 1 Sam. 15.17 yea God himself might so far have his work to do under his proud design as to give him a Call to be King and fight his battles as is plain in the place cited which might confirm him in a good opinion of himself to undertake the Government especially if some musty Prophesies had been raked together and by a Court-Parasite particularly applyed to him 'T is as common for the highest as the meanest to be deluded and mistake or mis-use many passages of Gods Providence But now he is King he grows covetous and self-ended he falls upon the spoil and the prey of the enemy who seemed before to contemn all self-interest and advantage Sam. 15.19 His feigned and forged excuse of reserving it for Gods worship would not serve his turn How faulty then are those who do not so much as pretend any thing for Gods service but openly convert the common loss into their private gain This is that which will involve a Nation in broils and blood 29. But alas How many such Sauls hath the world seen since Sauls time who can part with that which is not worth the keeping but with-hold from God that which he requireth as his due If God call for the heart they bring him the lip and tongue only If God require spirit and Truth they offer in the mountain and at Jerusalem they put him off with complements out-side service formality and a State-Religion Dissembling Pharisees they exact and pay Tithe of Mint and Rue but neglect Judgement Mercy Faith the love of God and their Neighbour Mat. 23.23 When God commandeth the best and fattest to be given him they put him off with the leanest with the fruit of the ground If they pretend to dedicate the best unto God they intend to make their own advantage out of it They may refrain from Extortion Adultery c. but continue proud heady high-minaed covetous c. yet be very devout too fast twice in the week give a small Alms out of their superfluity and ill gotten goods pay Tithes give their Minister his due and applaud him censure all that be contrary-minded to them as prophane c. Isa 65.4,5 Luke 18.11,12 30. Those sacrifices are acceptable to God that are turned into ashes Psalm 20.3 This must be done by fire the heavenly fire of zeal and love which separateth and consumeth the gross body of flesh and turneth and reduceth all into a pure essential and spiritual body out of which ashet is made the savory salt of the heavenly nature which seasoneth all things And therefore the Lord is said to plead with all flesh by fire Isa 66.16 He hath his fire in Zion and his furnace in Jerusalem Isa 31.9 with which refining fire he doth purifie the sons of Levi that they may offer unto the Lord an offering in Righteousness Mal. 3.3 Mat. 3.12 No oblation in Righteousness but by fire 't is the fire of the Spirit that consumeth the fuel of the flesh Rom. 8.13 We must pass through water and fire before we can come into the wealthly place Psalm 66.12 Without fire we cannot subsist in the natural life much less can we perform the Actions of the spiritual life without it 31. Under the Law the daily sacrifice was not to cease Num. 28.3,4 and this Oblation was to be made by fire He that causeth this to cease is the He-goat Dan. 9.29 Dan. 8.11,12,13 The vile person Dan. 11.21,31 the Beast the Whore the false Prophet that speaketh lyes in the name of the Lord It is Anti Christ that setteth up a Religion in the world without the Cross Whosoever is zealous toward God without Self-denial Mortification and conformity to the death of Christ his zeal is not according to knowledge which will make him seek to establish his own in stead of Gods Righteousness Rom. 10.2,3 Whosoever rejecteth the Cross can be no true Christian Wherefore think it not strange concerning this fiery tryal also which is to come upon you as though some strange thing happened unto you But rejoyce rather although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The righteous is not saved without great labour and pains hard strugling and striving sore Combats and Conflicts 1 Pet. 4.12,13,17,18 Make not that way too wide which God hath made strait All must go the narrow way who would enter into life For every one must be salted with fire and every sacrifice must be salted with salt Mar. 9.49 10. Tenthly 32.
Preservative against Schism and Heresie When Bigthan and Teresh the two Chamberlains of Ahasuerus had conspired treason Est 2.21,22 and sought to lay hands on their Master the King the plot was discovered and disappointed by Mordecai who sat in the Kings gate If this Scripture as all should be spiritually applyed it will suit with our purpose in hand What the meaning of Mordecai is you have already heard Bigthan is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dare to give also Tradere to give up or betray as 't is said of Pilate Tradidit Jesum voluntati eorum Luke 23.25 He delivered Jesus to their Will Haereticus est qui dogmata veritatis corrumpit Schismaticus qui vincula unitatis disrumpit Bigthan then is one that giveth meat but that giveth or casteth the Childrens bread unto dogs and may personate the Heretick who doth pervert and corrupt the Doctrine of Truth teaching Placentia flattering Fallacies sowing Pillows to mens Elbows giving the Promises to the vile and threats to the precious ones Teresh springs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make poor to rend tear destroy and may well signifie the Schismatick who breaketh the Vnity of the spirit Faith Truth pure Doctrine and the bond of peace By these two Traytors the King of Glory is in danger to be crucified afresh not in Heaven but in our hearts not in his person but in the faith of him Let Mordecai sit in the Kings gate Prov. 4.23 make him the Porter of the heart he will spie out the treasonous thoughts that offer to make insurrection against our true Ahasuerus our blessed head And when he hath discovered the danger reward and exalt him and hang proud Haman that makes the trouble and uproar in the soul that multiplieth Rebellion No matter what becomes of him he is but the son of Amedatha a troubler of the Law one that seeks to make that void on earth which God hath established for ever in Heaven An Agagite a proud aspiring fellow that would rule before he know how to obey climb to the top of the house before he hath passed the Portal Set Mordecai to watch him The Cross is the royal standard the Kings person is always near it very near it and is secured by it in us though not in himself Again 37. We cannot approach unto God and his altar or draw nigh unto Christ but by mortification through Christ If we would reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praeparare Disputare Arguere if we would prepare our selves to dispute reason or argue with God we must first wash and make us clean put away the evil of our doings cease to do evil learn to do well Isa 1.16,18 We must wash our hands in innocency before we can compass Gods Altar Psalm 26.6 We cannot lay our gift upon the Altar it must lie only before the Altar untill we have made reconciliation with our elder Brother first and with our younger brethren too by crucifying that enmity which is in us against them Mat. 5.23,24 Our Disobedience Malice Envy and Hatred is done away by the washing of Regeneration Tit. 3.3,5 And therefore Moses was commanded to place the Laver between the Tent of the congregation and the Altar that they might wash as they went between the one and the other Exod. 40.30 Let us keep our hands and feet clean and then we may go boldly to the Throne of Grace and find help in time of need Again 38. It is the only Seed-plot and Nursery of true peace with God and man As toward God they that sow in tears shall reap in singing Psalm 126.5,6 Sorrow is the seminary of solace Blessed are they that mourn for they shall be comforted Mat. 5.4 It causeth a diligent care and watchfulness against that which would disturb our peace 2 Cor. 7.11 Peace shall be restored to the Mourners Isa 57.18,19 Bitter Roots bear pleasant fruit sweet is the comfort of the Cross Godly sorrow is the womb of the greatest gladness Although the Travel be in pain yet the birth is with Joy that a man-child is born into the little world John 16.21 Mary signifieth bitterness she was the mother of Christ That which the mother the creature calleth Benoni the son of my grief God the Father may name Benjamin the son of his right hand 's The man of sorrows Isa 53.3 is the man of Gods right hand whom he hath made strong for himself Psalm 80.17 That mighty one upon whom the Lord hath laid help for all mankind also Psal 89 19 The days man that is able to lay his hands both on God and man and can save to the utmost Job 9.33 Hebrew 7.25 39. Christ is said to be our Peace reconciling both in himself staying the enmity but no otherways then by the Cross Eph. 2.14,15,16 Col. 1.20,21 The strength of God is in his arm and the arm of God is Christ Isa 53.1 John 12.38 This is that high hand and out-stretched arm of the Lord with which he smitteth the first born of our lusts the strength of Ham the power of that subtile and crafty one and bringeth us out of the Egyptian straits of the old nature Psalm 78.51 136.10,12 But when Christ hath smitten the first born of our lusts and destroyed the strength of our corruptions in our Egypt our old nature in his own body we must follow him as our true Moses as he that draweth us after him out of our land of bondage out of our selves and leadeth us towards the good land of peace and all the precious Promises of God even through the red sea of his sufferings by an actual and personal entering into the same passing through the same after him as our Leader and Fore-runner then shall we see Pharoah and all his host Satan and all his Temptations with our lusts and all together drowned and swallowed up therein And thus being justified by this obedient and conforming Faith we have peace with God through Jesus Christ our Lord Rom 5.1 Wherefore let us not stay any longer in Egypt in our fleshly nature where we cannot sacrifice unto the Lord our God seeing the first born the strength of our sins is broken and sâ—ain Psal 73.9 57. Neither let us turn our backs or start aside like a broken bow in the day of Battle seeing we have the arm of the Lord to trust unto and lay hold upon for our help in obtaining our peace Isa 27. The Creation groaneth under the bondage of corruption and would fain get into the manifestation and glorious freedom of the Sons of God Rom. 8.19,21 Let the Israel of God go seek not to bring and keep it under the bondage of Corruption Let not our lusts prevail and bear sway any longer they will separate and make a breach between God and our souls Isa 59.2 40. As our peace with God is hereby procured and preserved so is it also with men Our Lord and Saviour
the pestle of his Passion and in the press of the Cross that his precious blood might flow forth every way 4. The Manna tasted like Hony Christ is sweet to all that are afflicted having the same smack in the Word and Sacrament 5. Manna pleased every ones palat and relished according to his desire that did taste it In Christ and in the Sacrament every mans desire is answered The sick find health the sinner pardon the Righteous sweetness the afflicted find comfort therein 6. Manna came down from Heaven Christ and this Sacrament are given to us from Heaven That descended with a dew Christ came down with Grace and Truth 7. Manna made all men wonder and admire So this Sacrament is truly most worthy of all admiration 8. The Manna was common to all so is the Sacrament it sufficeth all as the Manna did 9. The Manna fell every day Christ is alwayes with us in the Sacrament even to the end of the world Mat. 28. 10. He that gathered much of the Manna had nothing over and so on the contrary The poorest Believer hath as much as the richest in the Sacrament c. 11. When the Israelites came into the Promised Land the Manna ceased There will be no Sacraments in the world to come We shall have no need of them then For we shall have and see Christ before us when that which is perfect is come that which is imperfect shall be done away 12. Lastly The Manna was said up in the Temple for a Memorial to Posterity The Sacrament continueth for ever in the Church for a memorial of Christ Now concerning the gathering of the Manna the Scripture saith 1. They were commanded to seek it very early in the morning and we are bid to seek the Kingdom of God before all things which is by hearing the Word of God and receiving the Sacraments 2 They gathered it every day so we should never neglect the Sacrament 3. They were to go forth of their tents so we are commanded to go out of the old life and out of all curiosity of sence lest we judge by our sight taste or touch whether the Body of Christ be there or no but we are simply to believe the Word of God 4. They were commanded to gather it not for curiosity but sufficiency so should we do in this Sacrament 5. Lastly They gathered a double proportion on the sixth day because of the Sabbath following Rom. 13. We are commanded not to sleep in this last hour but to provide for the future by the Example of that Steward in the Gospel Luke 16 1. The way to use this Manna was to beat it in a Morter The use of Manna or to grind it in a Mill and so boyl it We should consider the Mysteries of this Sacrament in every piece and fragment of it and receive them with a contrite heart seething them with the fire of divine Love and so rest satisfied with their sweetness 2. As all were not alike affected with the old Manna yea some indeed loathed it so is it now in the Sacrament c. 3. Good and bad did eat of the old Manna but to a different end for many perished in the Wilderness So good and bad receive the Sacrament but some to life others to death c. Christ is set for the fall and rising of many in Israel Luke 2. 4. Lastly The Manna stank and became nothing worth to some This Sacrament doth little good to some nay it is the condemnation of those that receive it unworthily See now how our Manna answereth in all things to that of old and how much more excellent it is then that was for it hath the Fountain of all good essentially in it self nor doth it feed the body only but specially it nourisheth the soul It giveth Eternal Life the old Manna had no such thing Let us then be thankfull and take heed we abuse not this Heavenly bread Hitherto I suppose I have made it clear how expresly the mysteries of this Sacrament were foreshewn in those two figures the Paschal Lamb and Manna Let us here add a third figure the Oblation of Melchisedeck Gen. 17. Heb. 7. of which we read in Genesis for he did most exactly typifie Christ in Name and Office It is said he was without Father without Mother without beginning without end also King of Zedek i. e. of Righteousness and Prince of Salem i. e. of Peace and Priest of the most high God Christ truly and most absolutely had all these Titles And as Melchisedeck brought bread and wine to Abraham when he came from the battel so Christ in his last Supper gave the Sacrament of bread and wine to his Disciples he ordained and instituted it especially for the comfort and refreshment of those who bicker and fight with the Devil And as Melchisedeck first of all offered bread and wine unto God and afterward fed Abraham and his company therewith So this our Sacrament is not only a refreshing of the weak and weary but also a sacrifice of praise and thanksgiving to be continued to the end of the world This do saith he in remembrance of me 1. Most properly is it called a Sacrifice because the true use of this Sacrament is to offer thanks and praise to God when we receive it 2. Secondly Because here that only sacrifice is represented and as it were set before our eyes even that sacrifice which Christ offered on the Cross whereby the wrath of God was stayed by his crucified Son who putteth him still in mind that he would vouchsafe to be propitious unto us for his death and Passion-sake 3. To say nothing that we by this Sacrament are also put in mind to offer our selves to God as Christ gave himself for us Thus it may fitly be called a sacrifice So then this figure doth every way answer to our Sacrament All this I have spoken the rather to affect us with the greater Faith and Devotion toward that most sacred Supper of our Lord. But enough of that To the Text again And supper being ended the Devil having now put into the heart of Judas Iscariot Simons son John 13.2 to betray him Jesus knowing that the Father had given all things into his hands and that he was come from God and went to God verse 3. He riseth from supper and laid aside his garments verse 4. and took a towel and girded himself After that he poureth water into a Bason verse 5. and began to wash the Disciples feet and to wipe them with the Towel wherewith he was girded Here Jesus sheweth his love to his Disciples Surely he could not hate them whose feet he washed Now we may suppose that this thing was not done quite after Supper but as they were yet at supper as may seem first in that t is said He rose from supper Secondly it is said after the washing he sate down again Thirdly t is not said
who omitted nothing that might tend to his conversion and reformation Now Christ by this word The Son of man goeth indeed c. but wo to that man c. and teacheth us not to hurt or persecute Christ in his members It is decreed that the righteous shall be afflicted all that will live godly shall suffer persecution But wo to them that do afflict them 1 Tim. 3. Matth. 18. Take heed that ye offend not one of the least of these Yet see the obstinate malice of Judas As he was nothing moved by that eminent Pattern of Charity which Christ gave him at and after Supper so is he as little moved by this hard and horrible commination And lest his silence should bewray him after all the rest had askt concerning themselves he throws out a malepert and snappish answer Is it I Master q.d. Thou canst suspect no such thing of me God forbid that I whom thou hast so far intrusted should prove so base and unworthy See here 1. The impiety of mans heart how it strives if possible to deceive God yea to make God a lyar 2. Notorious hypocrisie he durst call him Master whom he had resolved immediately to deliver to death 3. Obstinacy and impudence added to his malice which are most infallible signes of a most fearful judgement Christ warneth Judas but doth no good on him he foretels his judgement but he turneth the deaf ear Who would not here be afraid yea who would not pray with all his heart that he may never fall under such a judgement and into such hardness of heart Nor doth Christ yet discover him openly but only saith Thou hast said q d. thou hast plainly bewrayed thy self Ask thy own conscience That will accuse thee if I say nothing Indeed thou art that famous Apostle and faithful Minister upon whom I have so well bestowed all my kindnesses and who dost so excellently answer thy name and office Hold thy peace vile Traytor bear thy badge and pack hence to thy old confederates These things Christ spake to the Traytors conscience but did not point him out with the finger a Pattern to us not to disclose the close sins of others As t is a sin to charge a false crime on an innocent person so is it a sin to blazon a secret slip indeed because it is a breach of charity to our Neighbour Now there was leaning on Jesus bosom one of his Disciples whom Jesus loved John 13.23 verse 24. verse 25. Simon Peter therefore beckoned to him that he should ask who it was of whom he spake He then lying on Jesus breast saith unto him verse 26. Lord who is it Jesus answered he it is to whom I shall give a sop when I have dipped it And when he had dipped the sop verse 27. he gave it to Judas Iscariot the son of Simon And after the sop Satan entered into him Then said Jesus unto him That thou doest verse 28. verse 29. do quickly Now no man at the Table knew for what intent he spake this unto him For some of them thought because Judas had the bag that Jesus had said unto him Buy those things that we have need of against the feast or that he should give something to the poor verse 30. He then having received the sop went immediatly out and it was night The nameless Disciple so honourably here mentioned was John who was more eminent then the rest for these two things viz. that Christ loved him and that he leaned on his breast and lay in his bosom And though he writeth this of himself yet he doth it without boasting but as it were compell'd to it that his Gospel might be confirmed by his own authority For if all the Evangelists be such competent witnesses that it is gross unbelief to question their testimony in the least This of all other witnesses deserves to be credited who was so conversant with and so near unto the Truth which he relateth that he lay in the very bosom of it he above all mortal men was admitted so nigh unto that word which boiled out of the heart of the Father and was made flesh that he resolved to make his tongue and pen trumpet it out louder than the rest As Paul being in a sort compell'd by the baseness of the false Apostles to commend himself among the Corinthians I am a fool saith he 2 Cor. 11. but ye have compelled me So doth John here by reason of some perverse Hereticks yet out of humility concealeth his own name Now whereas he leaned on his Lords breast that was either 1. By reason of over much sorrow and fear because of the word which Christ had spoken Or 2. Because of the sweetness which he tasted in the former words and works of Christ Or 3. From the abundance or muchness of his love which doth not so much mind what it is about so it may embrace its beloved Or 4. Lastly Out of extraordinary contemplation For t is possible that the extream intensness of his mind might cast him into a trance John 1. And questionless in that Rapture he might learn those sublime high things which afterward he wrote concerning the Divinity of the Word O how happy was this Disciple who lay so familiarly on his breast whom others thought it a great happiness but to see at a distance and to lie but at his feet Shew us thy face Psalm 80. and we shall be saved See the mildness of Christ He doth not thrust back this Disciple that leaned on him though it were at a feast where 't was little good manners so to do but accepted of this his respect and love and took it in good part Now that sweet and quiet repose on his Lords breast was a presage that he only of all the Apostles should die in peace and not suffer a violent death as the rest did as the event made it good And here we see also how truly Christ said Blessed are the pure in heart for they shall see God Matth. 5. John 1. For these draw nearest to God and see him most clearly as this John did We saw saith he his glory c. From this leaning of John upon his Lords breast Peter took occasion to sift out who the Traytor was As we find him every where more eager and hot so now he is streightened solicitous and more inquisitive than the rest of the Apostles He would fain know the Traytor that he might prevent and hinder him lest the whole Colledge should be disgraced by so great a villany For this wicked lewdness of Judas was often cast in the teeth of the Apostles and other Martyrs Peter himself doth not ask the question for he never yet sped so well for his boldness though his love to his Master put him forward Matth. 16. John 13. It was said to him before Get thee behind me Satan And but now at Supper If I wash thee not thou hast
Christ doth not simply require Love of those that are his but so as without it he will own none for his Disciple And if it be so or rather because it is so truly there are but few true Christians to be found in these dayes for Charity almost among all men waxeth cold and faith and mercifulness faileth every where and is withered instead of which hatred envy discord deceit treachery is sprung up 2. We see how much they are out of the way who would fain be taken for Christians by I know not what Tokens when Charity towards God and their Neighbour is nothing regarded 3. Here we find the difference between Faith and Charity Faith maketh a Disciple of Christ Charity maketh him known to be a Disciple It followeth Simon Peter said unto him Lord whither goest thou John 13.36 Jesus answered him whither I go thou canst not follow me now but thou shalt follow me afterwards Peter said unto him Lord why cannot I follow thee now verse 37. I will lay down my life for thy sake Jesus answered him wilt thou lay down thy life for my sake verse 38. Simon Simon Satan hath desired you Luke 22.31 that he may sift you as wheat But I have prayed for thee that thy faith fail not verse 32. and when thou art converted strengthen thy brethren And he said unto him Lord verse 33. I am ready to go with thee both into prison and to death And he said I tell thee Peter the Cock shall not crow this day verse 34. before that thou shalt thrice deny that thou knowest me It was a sign of great fervency in Peter that he only should interrupt Christ and ask his Lord whither he was going when all the rest held their peace sure he was astonished at the word which Christ spake whither I go ye cannot come and fearing that he should be separated from Christ he could hold no longer but must needs ask the question To whom Christ very sweetly answered Whither I go thou canst not follow me now but thou shalt follow me afterwards which may be understood two wayes 1. He could not follow Christ to Heaven who was now going thither but he should follow him afterwards when he was made a Citizen of the City above he with the rest of the Saints should raign with Christ 2. He was not yet indued with power from on high neither had he that strengthening Spirit to reform him and his Nature therefore he could not scorn the dangers of death nor wholly overcome the terrour thereof 1. The power to break the force of death was only in Christ Therefore thou canst not follow me now because that to go by the Cross is yet very hard and difficult Psal 77.19 As t is said Thy Wayes are in the sea and thy Path in the great waters and thy Foot-steps are not known 2. Again secondly Thou canst not follow me yet because of the imperfection of thy love Rom. 5. There had need be a great fire of Love which so many waters of afflictions cannot quench but hereafter when the Spirit shall shed forth more Love into thy heart then shalt thou follow me 3. Lastly Thou canst not follow me yet It is not in the power of thy carnal will to conquer Death this it the work of Gods Grace his Grace alone must do it I must first set upon it by my death and overcome it I will grapple with it in my Passion and conquer it by my Resurrection Till this be done thou canst not follow me thou canst not but tremble at death T is too strong for thee to conquer and contemn Inded our nature shrinks at death croucheth under it Our Saviours Passion was the first dissolution of Death 1. To this end the Son of God did take upon him the seed of Abraham Heb. 2. that by the death of his flesh he might make Death of none effect and might deliver all those who through fear of death were subject to bondage 2. Again the contempt of Death had its first original from the Resurrection of Christ 1 Cor. 15. From that very time we may say with Paul O Death where is thy sting O grave where is thy Victory Thanks be to God who hath given us the Victory by Jesus Christ our Lord. And that Peter might not think that he should for ever be separated from Christ he saith But thou shalt follow me afterwards alluding to Peters death and tels him in a Riddle what death he should die q.d. as I will go by the Cross to the Father so thou shalt follow me by the Cross Very truly did Christ say Thou canst not follow me now which thee vent of the matter shew'd not long after When poor feeble Peter could not follow his Lord but denied him the third time for fear he should be forced to follow him with the loss of his own life But afterwards he did follow him when he stretched forth his hands and was crucified like a worthy Disciple of his Master But Peter not well weighing what Christ said and too much trusting to his own strength doth reply again Why saith he can I not follow thee now q.d. Dost thou think that I will prove so ingratefull for all thy kindnesses as to desert thee Thou hast chosen me for one of thy Apostles I had a taste of the joyes of heaven upon Mount Tabor I have wrought miracles in thy name indeed what favour hast thou denied me how then can I forsake thee at the greatest pinch of death when my own life shall be never so much in danger Nay I will engage my self and this I promise I love thee so dearly that I will lay down my life for thee I esteem so much of thy love that I value not my own life Indeed Peter thou dost make large promises but thou dost not well understand what thou saist thou hast a good conceit of thy own abilities but art altogether ignorant of thy weakness thou hast not yet tryed nor tasted the force of death if thou hadst thou wouldst not have spoken as thou dost nor wondred why Christ said thou couldst not follow him now I know there are examples enough of such as hazarded their lives for their country or kindred but this proceeded from their carnal affection But if God may be Judge it is not a work of the flesh but of the Spirit to dye for a stranger or to lay down ones life for his enemies Yet such is the property of humane reason that it will not acknowledge its own weakness Peter should have believed what Christ said and not so boldly contradicted him Let it be granted that be did it out of his great affection yet he ought to have believed Christ before himself and have thought with himself thus Surely he knows all things and understands better then I what he saith but what doth Christ reply to this presumptuous confidence
saith he I will smite the Shepheard c. In the Prophet it is thus Awake O sword upon my shepheard and upon the man that cleaveth to me saith the Lord of Hosts smite the shepheard and the sheep shall be scattered c. they are the words of God the Father speaking by a prosopopaeia to his Sword i.e. The wrothfull and mad Troop of the Jews who were armed with Swords and weapons of War to assault Christ when his time was come c. which is not spoken by way of command but Prophesie Let us distinctly consider the words of the Prophet 1. First he speaketh to the Sword and commands it to smite The Sword cannot strike Christ nor any Christian unless God command or permit it So Christ saith to Pilate Thou couldest have no power against me except it were given thee from above John 19. 2. He calleth Christ a Shepheard For he is that one and only Shepheard which God promised Ezek. 34. 3. God doth not call him a Shepheard only but the man which is his fellow by whom his Divine Nature is touched by the Humane For the Son is next of all to the Father he is one with him and altogether of the same substance and this none of the Jews could deny 4. Lastly The Prophet foretelleth the offence of the Apostles The sheep shall be scattered for what can they do when their Shepheard is smitten Christ did not a little affright the Apostles with these words which fear also was much aggravated by the night but lest they should be swallowed up of overmuch sorrow he doth comfort them withall Thus Christ suffers those that are his to be tempted yet will he not let them be wholly overcome And that he may solace them with the greater consolation he foretelleth his Resurrection thereby intending to comfort them again whom the thoughts of his death before had made sad his death being a Token of Gods chastisement for our sins Rom 4. But he was raised for our justification The meaning then is as if he had said It was as yee hear long since even from Eternity concluded in the counsel of God that I the Shepheard of Israel should be slain for the salvation of men and therefore I do most willingly yield my self to suffer It was also concluded in the same counsel of God that I should rise again As soon as ever this shall be accomplished I will be with you in Galilee yea more than that I will be there sooner than yee that I may gather my dispersed sheep together Take this for a Truth and believe it Matth. 18. Mark 16. c. And so indeed it came to pass as appeareth in Matthew and Mark. How great was he that had power to lay down his life and to take it up again John 10. The first shewed his Humanity the other his Divinity His humanity in that he dyed his Divinity in that he rose from the dead He could die and he could live again he could be buried and he could rise again In the one he was like unto us in the other he was not although as Paul saith We also shall rise again in our own order but not of our selves but of the Lord 1 Cor. 15. Now when proud Peter heard this he was again pufft up with the vain confidence of his own strength he answereth again and promiseth great matters Shall I saith he ever distrust thee desert thee be offended at thee Shall I be afraid to lay down my life for thee to die with thee I perceive Lord that thou dost lightly esteem my known and approved Faith Thou dost not know how highly I value thee But be thou sure of this that if all those my fellow-Brethren nay if all the world should be offended at thee yet will I never be offended Here is mans great presumption of himself though man be nothing but very meer vanity it self What dost mean Peter art not ashamed of this thy boasting why dost trust so much to thy own strength dost not hear Christ contradict thee who doth know thee better than thou dost thy self If thou dost esteem Christ at such a rate why dost not believe him and hold thy peace Didst thou ever find him false But his heat of Faith and ardent affection made Peter forget both the frailty of his own flesh and the verity of Christs words The same affection also emboldened the other Disciples to all constancy of service by an undaunted resolution of Faith Nor doth the Lord say any thing to the rest of the Disciples but accepts their good will and takes it in good part But he tels Peter again of his fall in the same words he did before that he might not say he was not warned beforehand but might become more wary for the time to come Verily I say unto thee c. Gods Word doth ever tend to the humbling and beating down our vain boasting in our own strength Jer. 17.5 Cursed be the man that maketh flesh his arm c. There is nothing more dangerous than this vain kind of confidence which yet is so rooted in our Nature that it can hardly be rooted out There be but few that with David can truly say from their heart I will love thee O Lord Psalm 18. my strength the Lord is my Rock c. Hence it was that the more Peter was warned of his own weakness the more pertinaciously did he persist in his presumption But he spake the more vehemently Yea though I should die c. Peter is here a figure of those who presume that they can go through all afflictions and death it self without assistance of Gods Grace These surely blaspheme against God and seek to make him a lyar nor are they able to stand to their own Resolutions Thus Peter 1. He said that he would break thorow stone walls and go thorow fire and water with Christ and all in his own strength 2. When Christ reproved his rashness he blasphemed and would have made Christ a lyar Thus it befals all those that will undertake to do any thing without the help of Grace So true is that of Christ Without me yee can do nothing It is God John 15. Phil. 2. saith Paul that worketh in us to will and to do c. These things happened to the Apostles for our admonition Christ let his Apostles fall fowly that if we have fallen we might not despair Peter fell that afterward he might deal more gently with the people of God Therefore it was said to him when thou art converted strengthen thy brethren It follows Then cometh Jesus with them unto a place called Gethsemane Mat. 26.36 John 18.1 verse 2. Where was a garden into the which he entred and his Disciples And Judas also which betrayed him knew the place for Jesus oft-times resorted thither with his Disciples And said unto his Disciples sit yee here Matth. ibid. while I go and pray jonder We heard
recourse to God And not only so but he sheweth also the best way of praying For 1. first he with-drew from the Apostles He that will pray must go into his Chamber Mat. 6. 2. Secondly He kneeleth down yea falleth on his face Prayer ought to be made in humility So much the more humble so much the sooner it peirceth Heaven and is heard 3. Thirdly He doth not pray once only but often nor did he give over till the Angel comforted him Teaching us thereby to persevere in prayer 4. Fourthly He prayed in assurance therefore he did so sweetly repeat the name of Father He that believeth not let him not think to receive any thing James 1. 5. Fifthly He committeth all to God We must not prescribe time or manner unto God 6. Lastly Peter James and John were not far from him by whom those three vertues are signified which are necessary for every one that prayeth to wit Faith by Peter Courage by James and the Grace of God by John As often then O Christian as Satan tempteth thee remember this Garden and this prayer of Christ in the Garden Avoid the tumults of men go a little aside kneel down fall on thy face for by these gestures the faithfull express the servency of their mind and that they have no hope counsell or help in the world but only in God open thy mouth and utter words from thy heart lay open thy anguish and pain before God with sighs and supplications against the violence and wrongs of Satan Here thy sorrow and anguish of heart will do thee no harm Yea though it afflict thy body a little it will do thy soul good But remember to temper thy prayer so even as Christ here did who in all humility threw himself upon the ground and as man he resigned and offered himself wholly to the Will of God that the Father should do with him as he pleased Thou also pray for what thou wilt cry intreat make known thy wants but conclude alway as here Not mine but thy will be done for thou knowest best what is good and profitable for me Believe me our prayer is well accepted if it be granted to us according to the will of God The Evangelists do not without cause so diligently set down this that Christ put the whole event of his Prayer in the will of God If Christ did thus whose will yet was not divided from the will of his Father nor could he will any thing but what the Father willed how much more ought we to do so whose will most commonly is against and resisteth the will of God To say nothing how pernitious and destructive for the most part it would be to us if God should alwayes grant us what we desire The will of our flesh is not good but that which the Spirit willeth in us cannot be evil because the Spirit is not evil Briefly Let the Prayer of Jesus be the Form and Pattern of our Prayer Let him teach us how to pray as he shew'd us how to suffer Let us now weigh the words First he saith in the Chalde Tongue Abba which in Latine is as much as Pater Father and this name he doubleth It is a great comfort in affliction to believe that God is our Father and that our troubles come upon us by his good pleasure 1 Cor. 11. So Paul when we are judged we are chastened of the Lord that we should not be condemned with this world Heb. 12. Again Yee have not yet resisted unto blood and ye have forgotten the exhortation which speaketh unto you as children Prov. 3. my son despise not thou the chastening of the Lord c. Secondly He saith If it be possible and all things are possible unto thee Here none doubteth but that God to speak absolutely could have restored man some other way than by the death of his Son but this was the way which from Eternity was resolved on and therefore it must be that Christ should dye And it was not without reason why God should be best pleased with that way For 1. Divine Justice must be satisfied We deserv'd to be punisht but God the Father set his Son in our stead who could owe nothing upon his own score and therefore might make the fuller satisfaction As the person of Christ was more pleasing to God than all other men so his Passion merited more than all ours can do 2. God therefore made choyce of this way to redeem mankind that he might make his power known For he did not defend Christ against his strong enemy yet he overcame him 3. That he might make his love so much the more manifest to us to provoke our love 1 John 4. In this was his love manifest that he sent his Son c. Wicked men prate that God took no pains to create them But here let them consider that they were not easily Redeemed Christ took a great deal of care and pains to make man a great debtor to him in much love and that he might become more thankfull by the difficulty of his Redemption who was grown so cold in his devotion because of the easiness of his creation God made all things and man among the rest in six dayes but he was full three and thirty years working out our Salvation in the midst of the earth See how justly we may be complained of who lightly esteem this greatest Token of Love whereby we exceedingly provoke his wrathfull indignation against us Whereas Christ prayeth that the Cup might pass from him by the Cup he meaneth his Passion 1. For as much drinking makes men drowsie so Christs Passion made him sleep in Death 2. Or as free drinking makes men jocund so the sufferings of Christ make us above all things most cheerfull in that it brought everlasting Salvation to us In this sense the Cup is taken elswhere I will take the Cup of salvation c. Again Psalm 116. Can yee drink of the Cup that I shall drink of Mat. 20. But thou wilt say was not Christ willing to suffer Or did he suffer against his will in that he prayes here against the Cup of his Passion Far be it from us so to think How could he be unwilling to suffer who at his last Supper said that the blood of his Body was to be shed for the Remission of sins Mat. 26. Who also said I lay down my life for my sheep John 10. And reply'd to Peter when he disswaded him from suffering Get thee behind me Satan for thou savourest not the things of God Matth. 16. We say that Christ did not suffer unwillingly but freely of his own voluntary consent as his Prayer concludes Thy will be done He prayed that if it were possible the Cup might pass from him 1. First to shew that he was a true man who by Nature is afraid of Death As there are divers affections in man to wit
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
with the late miracle which he saw when Christ with a word hurl'd all his enemies to the ground and not thinking of Christs answer draws his sword and falls about him as if he would valiantly perform what he promised Who would not take Peter for a very stout and valiant man that durst signly incounter such a company of armed men If we consider him carnally then he did notably discharge his Engagement that he would die with Christ Did he not lay down his life for Christ when he hazarded it in charging an army of men But his Lord did not so construe it Peter did this more out of carnal confidence than of spiritual faith Now indeed he was bold so long as he saw a divine Power in Christ but presently after Christ hid his Power Peters courage quickly grew cold Whence 't is plain that this his valour proceeded not from faith if it had it would have held out in danger For Faith is most couragious in difficulties There was love and zeal in Peter but not according to knowledge Christians are forbid to fight Mat. 5. If we would overcome the world it must be with another kind of weapon we can do little or nothing with a corporal sword Peter saw that the sons of Zebedee were chid for saying Master Wilt thou that we command fire to come down from heaven and consume these Samaritans as Elias did Luke 9.54 Know ye not saith he of what spirit ye are of The son of man came not to destroy but to save mens lives This Peter heard and yet now he layes about him as if he would kill them all if he could The flesh ever loves fighting it seeks to revenge it self Peter did not yet understand that Christ must suffer Nay he did not know that Martial Discipline was never taught in the school of Christ but that patient submission was alwayes learned there Whereas Peter did that servant no more hurt no thanks to Peters good will but to Christs goodness who useth to do good to unworthy and unthankfull men otherwise fire from Heaven might more justly have consumed this servant or the earth have swallowed him up alive But whereas Peter did in special cut off this servants ear it was not by chance but by the Providence of God and that not without a Mysterie too 1. For First It signified that the Jews should from henceforth lose the true and right hearing or obedience of the Law and Prophets and should interpret all things in a wrong and not in a right sense which also is come to pass 2. But secondly Whereas Christ healed that servant it shewed that in due time they should be inlightned again by Christ when the fulness of the Gentiles was come in Rom. 11. 3. Thirdly Whereas he whose ear was cut off was the servant of the high Preist it she weth that this sort of men viz. the Parasites of great persons have for the most part but one ear only and that the left one whence it is that they only hear and report to their Masters those things only which are false wicked worldly c. but they will neither hearken to nor tell their Lords the truth the Word of God the Righteousness and good service of others 4. But lastly Whosoever is an enemy to Christ hath but one ear for he understandeth all things in a wrong sense and never cometh to the light of Truth The name also of this servant is exprest because of the miracle that was wrought on him in curing his ear again But let us return again to Peter who was now fallen under the power of the sword because he had taken up the sword And no doubt but he had felt the force of other swords if Christ had not protected him by his divine Power What doth Christ therefore do He reproved Peter and forbids him to use any such force or violence and that with many Arguments for Peter by this fact was many wayes to be reproved 1. First because every private person is forbid to use the sword 2. Secondly Because having been so long in the school of Christ he should have learned that the weapons of our warfar are spiritual mighty through God 2 Cor. 10. 3. Thirdly He was an Apostle yea the chief of the Apostles whose duty is to save not to destroy 4. Lastly Peter was most blame worthy in that he gave the first blow before any hurt was done either to him or to Christ Therefore Christ doth justly blame him more than the rest He speaks but one word to the rest Suffer ye thus far saith he q.d. It is a great work of Charity to preserve the life of our Neighbour and to defend him from violence but there is another business now in hand My Father hath appointed me to suffer and to die Let me alone therefore that I may suffer and accomplish those things which the Father hath determined to do by me for the salvation of men Suffer ye yet that I may be apprehended and perfect the work of your Redemption this he said to the other Disciples But he saith more to Peter at first Put up thy sword into his place q.d. Knowest thou not that I did chide thee before and called thee Satan for this very thing Mat. 16. Do not hinder my death but rather study to conform to it Throw away this thy sword with which thou dost kill and slay men My sword which I gave thee doth destroy and cut down sin but preserveth men Put up therefore that outward sword into the sheath or as the other Evangelists say into its place Now the proper place of the material sword is the ordinary Power Therefore hide thy sword here Let that Power use it not thou If the body be sick the Physitian is to cure it not the Plow-man So if any thing be amiss in the Mystical or rather the Politick body it concerns the Power to deal with it not every private person 1. Christ then doth hereby forbid all revenge to private persons as it is written Vengeance is mine I will repay it Deut. 32. 2. Secondly He teacheth us to overcome evil with good according to that Mat. 5. Ye have heard that it hath been said An eye for an eye and a tooth for a tooth But I say unto you Do good to them that hate you Christians ought not to defend themselves with swords and staves but with Humility Patience Gentleness Courtesies Learn of me saith he for I am meek and lowly in heart Mat. 11. 3. Again Christ doth hereby condemn our wrath and impatience who cannot put up and pass by a hasty word nor be content to requite with the like loss but must revenge our selves double and trebble contrary to that of Paul Be not overcome of evil but overcome evil with good Rom. 12. 4. Fourthly We are here taught that the Gospel is not to be fought for with worldly weapons and
men laid hold on him And he left the linen cloath and fled from them naked Here we see what great cruelty was exercised in the taking of Christ at which the very pillars of Heaven shaked when they saw it For if they had not dealt so barbarously with him the Apostles would not have fled so suddenly from him Doubtless they were very unwilling to forsake their Lord but the excessive cruelty terrified and overcame them So that Christ is left alone amongst his enemies who before was guarded with his Disciples when the people honoured him Now was fulfilled that which he spake before concerning smiting the Shepheard and scattering the flock Now that was fulfilled which he spake elswhere The world shall rejoyce but ye shall be sorrowfull Surely this was a very sad and dolefull parting of the Apostles when these holy men were forc'd to forsake him for whom they had forsaken all things No doubt but they did often look back and make their moan to Heaven with weeping eyes Nor this did flight and scattering of the Disciples whom he so dearly loved a little encrease the Passion of Christ he having as it were born them thus long in his Bosom Can a Mother forget her child saith he Isa 49. though she may yet will not I forget thee Here then might Christ say as David long since in his person wailingly warbled Lover and Friend hast thou put far from me and mine acquaintance into darkness Psalm 88.18 Again My lovers and friends stand aloof from my sore they that seek my life lay snares Psalm 38. And again Reproach hath broken my heart and I am full of heaviness and I looked for some to take pitty but there was none and for comforters but I found none Psalm 69. And in Isa 63. I have trodden the Winepress alone and of the Nations there was not a man with me So in Job 19. Mine acquaintance are utterly estranged from me 1. Here then we see how true David and Paul spake when they said all men were lyars but God only was true Psal 116. Rom. 3. The Apostles promised with great vehemency that they would never be offended at Christ But Christ on the contrary had told them before that they should all be offended because of him Who was now the Lyar It is a lively picture of persecution when any is cast into bonds by the Magistrate and none will own him In a rainy day men sit alone without company Tempora si suerint nubula solus eris but when the Sun shines we have many visiters 2. By this flight of the Disciples we see what man is if God with-hold his hand It is most true what Christ saith Without me ye can do nothing Joh. 15. Again Except the Lord build the house they labour in vain that build it Psal 127.1 So what Christ said to his Disciples at Supper Whither I go ye cannot follow me yet Joh. 13.33 3. Let the godly hence learn to call upon God from the bottom of his heart when they are in imminent danger Lord save us we perish Without his help we cannot hold out Again if we have done any good let us say Not unto us O Lord not unto us bnt unto thy name give the praise Psal 115. 4. Learn we also to take it patiently if friends forsake us in our necessity What befell Christ may also happen to us So saith the wise man Some friend is a companion at the Table and will not continue in the day of thy affliction Eccl. 6.10 5. Let us not for the fear of man forsake Christ or righteousness and truth but if it chance that we should flee being overcome with any lust or fear let us not despair but with the Apostles timely return to Christ again by repentance Let us return I say without delay lest we out-slip our time 6. But above all let us pray that we never be separated from Christ Now whereas Mark doth here annex the history of the young man on whom the enemies of Christ laid hold this was done to shew that there is no age or time exempted from the Cross so long as the Power of Darkness reigneth but all must suffer as was plain enough to be seen in those children of Bethlehem that were slain for Christ Mat. 2. as also in Joseph heretofore when he was yet but young Gen. 37. But who that young man was the text doth not express nor can any easily determine nor doth it much matter Yet Theophylact is of opinion that it was one of that house where Christ supt that night But two things Mark writeth of this young man whosoever he was 1. That the other young men endeavoured to lay hold of him It had been a shame for the ancient men to pursue and run after children They signifie therefore such boyes as were ill bred whose Parents were too indulgent to them and let them do what they listed letting loose their reins to all wickedness and never correcting or restraining them from their evil and lewd courses as here no man checkt these sawcy fellows from laying hands on this harmless young lad Such were those boys who mockt Elisha 2 King 2. though they scaped Scot-free from man yet God met with them with a witness 2. It is said of this young man that he left his linnen clothes and fled away naked chusing rather to be stript stark naked than to be apprehended by them Thus Joseph fled from his adulteress Mistris and left his cloak behinde him Gen. 39. He that would escape the hands of wicked men must leave the things of the world to the world and follow Jesus with all his heart Christians ought to leave all for the Kingdom of heaven much more their linnen raggs It follows in the Text And they led him away to Annas first for he was Father in law of Caiaphas which was the High Priest that same year Joh. 18.13 Now Caiaphas was he that gave counsel to the Jews that it was expedient that one man should die for the people We have attentively heard how the Lord Christ was taken by wicked men whereto also he willingly yeelded himself as knowing what great good would thence arise to all men Those night-warriours could do no more but take binde and lead him away It was not their work to murther him for so the Princes had resolv'd that he should be brought to them alive And this they did 1. That none should say he was put to death unjustly Therefore they would first hear him under colour of judging him justly 2. They determined to send his whole Answer to the Roman Court But they had no purpose to release him if he had answered never so well but were fully resolv'd to put him to death For dead men cannot bite They stood in aw of him whilst he lived because he reproved their hatred The good God keep all Governours from following this example They did not presently put Christ to death at
be the Son of God which Paradox our Jews strongly deny and oppose it thus If say they your Jesus were a Christ or a Messias yet he could not be the Son of God as he acknowledgeth he is c. These miserable creatures neither read nor confess the Scriptures For in the second Psalm the Messias is plainly called the Son of God The Lord said unto me thou art my son And in Jeremy the same Messias is clearly exprest and called by the great Name of the Lord Jehovah They shall call him our Righteous Lord Jer. 23. 2. This also is to be observed that wicked Caiaphas in the worst act did not presume to take the Name of God into his mouth without an addition of praise and Benediction How blame-worthy yea how ungodly then are they amongst us who not only rashly and irreverently name that dreadfull Name of God but most wickedly blaspheme mock and all to bespit it If God will not hold him guiltless that taketh his Name in vain what shall become of them that blaspheme his Name and most wickedly abuse it Let us even from this ungodly Caiaphas learn 1. To give more Reverence to Gods Holy Name for the honour whereof Christ could here no longer hold his peace lest he also should seem to despise and dishonour the Sacred Name of God otherwise he would never have answered that wicked man 2. Christ did therefore answer Caiaphas that the Jews in after ages should have no ground to excuse or defend their treachery saying That Nazarene was examined by our high Priest and was adjured by the holy Name of God to tell whether he were the Messias and Son of God or no but he held his peace and could not answer a word If he had told the truth we would have believed him And for this reason Christ would hold his peace no longer Wherefore in that Christ did answer now and not before it is not to be ascribed to any power of the exorcism for what conjuration can prevail against God Here we are likewise taught freely to confess the truth when we are questioned about it Christ denyed not who he was Let us also confess who we are Moreover Christ did so frame his answer that he might both insinuate the truth and also make it his business to with-hold them from their malice who sought to murther him with the fear of future punishment The truth he confesseth in two words Thou hast said it And I am The first whereof was somewhat obscure Thou hast said But the second was clearer then the Sun The meaning then is this Thou hast said as if he had said True it is as thou say'st Or I need not answer seeing thou thy self saist it Or he doth rather refer it and send him to his own conscience Thou hast said that is why dost thou ask that which thou knowest well enough already I need not tell thee what thy own conscience dictates to thee Nevertheless I ingenuously confess that I am what thou at once askest and acknowledgest even the Messias and the Son of God who is blessed for evermore Christ doth here first take Caiaphas himself for a witness Secondly he doth freely confess it Thirdly he doth prove his confession by his ascention into heaven which was shortly to follow and by his coming again to Judgement which is not yet come to pass For who can ascend into heaven and so sit at the right hand of God in equall power with him Also who can descend from the clouds but this one Jesus He therefore without all question must needs be the Messias and the Son of God however he was abased on earth and notwithstanding he did suffer so unworthily at the hands of men Then indeed he stood bound like a Malefactor before Caiaphas who yet was is and ever will be the best Benefactor to all men but shortly after they were to see him after another manner For the Apostles who were Jews saw him afterward go up into heaven Acts 1. Stephen who also was a Jew saw him standing at the right hand of God Acts 7. We all shall see him coming out of the clouds as a Judge and justly judging his unjust Judges Luke 21. How can it then be but that he must needs be both the Messias and the Son of God Therefore he doth now warn them of this Judgement to come if happily he might convert them with fear whom he could not win or reclaim with his courtesies and innocency The meaning then is this You do here accuse me indeed for a base fellow and endeavour with might and main to cut me off and destroy me but hereafter I will not shew my self to you so weak and despicable Behold ye shall see me that I am the Son of God sitting at the right hand of the power of God equall with God equally powerfull in the glory of the Father coming in the clouds of heaven to judge both the quick and the dead though now ye look upon me as the son of a man and so wickedly accuse me as a man plotting and purposing my death This Judgement I now tell you of beforehand I warn you of this day at present Here he doth fitly compare his first and second coming together The first coming of Christ was with much reproach and scorn among unbelievers but most saving to Believers His other coming will be glorious very comfortable and joyfull to the godly but to the wicked it will be most terrible But let 's hear what good Christ did these naughty men by this confession of the truth Caiaphas askt the question and answered it himself besides he heard the truth of Christ also as also the proof of the truth or of his true confession so that he might well have been satisfied But see his carriage He rents his cloathes and brawls at Christ as if he had committed some notorious and hainous crime He hath spoken blasphemy saith he that is he hath sinned against the holy Ghost There needs no further accusation or evidence All ye that are present here in this sacred Council have heard out of his own mouth this horrible and egregious blasphemy Is it not more then too much for any man to say and make himself to be the Son of God Judge ye therefore what punishment such a man is worthy to have c. The rending of the garments was a good custom among the Jews especially in extream troubles and amazements and when any thing befell them which they much dreaded and would by no means should have come upon them Examples of this kind we have in Jud. 11.35 and 2 Sam. 1. chap. 13. 2 Chro. 5. Thus this wicked Caiaphas doth here as if he had so abhorred the blaspheming of Gods name when there was no fear of God at all in him The wretched man perceived that Christ spake this from that Text in Daniel 7. where we read that the Son of man came with the clouds of
such a Rogue before Christ 1. Now Barabbas signifieth a Son of the Father that is of the Devil or Antichrist for according to Matthew he was not simply but notoriously wicked He was a seditious fellow a Thief and a Murtherer Hence Peter saith ye desired a Murtherer to be granted to you and have killed the Prince of Life Act. 3. 2. Barabbas also may be interpreted the son of a multitude or the son of a Master For he had the same Father to be his Master which taught Iudas to betray his Lord. 3. He is truly a son of the multitude that is a son of the World To this fellow then is Christ likened and compared the most innocent man with the most notorious robber yea the most precious Son of God with the very child of the Devil himself This was figured forth by the two Goats under the Law upon which the Priest Levit. 16. was commanded to cast Lots which should be slain and which should be the scape-Goat Barabbas was that one stinking Goat the other Goat was Christ who according to his innocency was a Lamb but according to our iniquities and in reference to our sins which he took upon him he was as it were a Goat This is slain and the other is let go But as he that slew the Goat did sprinkle his blood upon the Altar that God might be propitious but he that led away the scape-Goat was thereby made unclean till he had washed himself with water So by the blood of Christ the Fathers anger is pacified and alaid again But the Iews who desired Barabbas to be released unto them are become unclean and never can be clean untill they be washed by the blood of Christ But hear the Vote and how the Lot falls Pilate did not doubt but that they would adjudge Christ to be set at liberty rather then a common Cutter upon the High way but he was much mistaken herein For the chief Priests had otherwise perswaded the common Rabble of people to wit that they should desire Barabbas to be released to them but that Jesus should not only be kept in hold but also condemned to a most filthy and shamefull death This saith he those Princes and prime men perswaded the people unto Therefore they especially are guilty of shedding Christs blood more then the rest See here how pestilent and pernitious an evil Counsellour is The multitude of the people at first were wholly for Christ and did generally follow and cleave to him But now these wicked men having prevailed with them they cry out against him and desire to have him put to death The whole multitude saith he cryed out Away with him and release unto us Barabbas O notorious blindness or madness rather For what else was this but to say kill him that raised the dead and set him at liberty who killed the living put out the light and let us sit in darkness Away with the Peace maker and let the mutinous and seditious alone We will not accept of Life we desire Death rather Let Truth be banisht we chuse falshood before it Finally they scorn so much as to mention the very Name of Christ but they cry out for Barabbas to be set at liberty they had rather celebrate the Passover with him then with Jesus for although he were a lewd and wicked fellow yet he was more tolerable to them because he never used to reprove them for their faults but Christ was an intolerable man not to be born by them because he rebuked them for their Vices This then is that complaint made in Isaiah I looked for Righteousness but behold a cry Isa 5. So in Jeremy Mine heritage is unto me at a Lyon in the Forrest it cryeth out against me therefore c. Jer. 12. For as the Lyon terrifieth the other creatures with his roaring voyce so these men by their out-cry did force the Lord unto the Cross This people therefore did here commit two evils as it is said in Ieremy the second They have forsaken me the Fountain of living water and have digged to themselves broken Cisterns that can hold no water The first evil was in that they thought a guilty person more fit to be released then an innocent man The second was in that they would offer to condemn their best Benefactor It is not so bad to desire the inlargement of an offender but to chuse it and that rather to desire the freedom of a wicked man then of a godly man this can never be good in any sense We that are Christians ought to pray for all men yea for Infidels but mean while willingly to forget those that are of one Faith together with us this must needs be evil 1. The Iews by this their out-rage did notably lay open their ingratitude in that they did so basely esteem of him who set so great a rate on them as to chuse them for his people before all others 2. They did betray the madness of their malice which was so great that they rather desired all righteousness should be utterly ruined and that all malice should have its swinge then that the current of their hatred should be stopt 3. Here they bewray their great blindness because they desire that which by all means they should have feared avoided and prayed against to wit that their Saviour might not be cut off and a Robber released to them But as they desired both so it befell them They chose a Thief and rejected a Saviour justly therefore are they exposed to the Sword and Robbers without any Saviour They asked a Murtherer to be given them but killed the Prince of Life for which very thing they perished by seditions and murthers and were and are involved in such great calamities that none is able by Pen or Tongue sufficiently to express them And for this very fact the Prophets call that Nation the daughter of a Robber Well doth Isaias also speak of them Ah sinfull Nation a people laden with iniquity a seed of evil doers children that are corrupters they have forsaken the Lord c. Isa 1. Here we see 1. That there is nothing but a wicked mind will prefer it before Christ and the truth if it doth but know and hope it shall get never so little by it 2. We are taught not to trust in the applause of the world For they who but a little while since did sing before Christ Blessed is he that cometh in the Name of the Lord now cry out as loud Away with him c. 3. Here we see the disposition of the world which doth ever make choyce of the worst and reject the best It is alway more favourable to the guilty then the innocent But all that we here see or hear of did not fall out by chance but by the Decree and Counsell of God For it behooved Christ to be made the lowest of men and to fall under the greatest contempt that he might be most highly exalted and
12. Of which usage Christ warned and told them of before-hand Mat. 10. 23. But let us explain the words of this Text a little more largely Hitherto ye have heard what Christ suffered from the Jews to wit that he was taken hold on bound hurried up and down buffeted accused spit on in fine he was accounted worse then a common Thief Now we shall hear what he suffered of the Gentiles after all this Although what we have already heard was sufficient to have redeemed all the world yet he would endure more than that First that he might make full satisfaction for our sins Secondly That none might have any occasion to despair considering the largeness of the Remedy Thirdly To re-enkindle our love again unto him because it is as it were natural for a man to be won and wrought upon by courtesies and kindness Hence in the Prophet such Benefits and good Turns are called the Cords of Adam Hos 11. Such as with which a man is drawn I will draw them saith he with the cords of Adam that is with Benefits and Kindnesses whereto men easily incline and suffer themselves to be prevailed on And whom would not this so great love of Christ draw unto himself Pilate saith he took Jesus and scourged him This was the first Sentence of the Judge against Christ and that a most unjust one too inasmuch as the Judge himself had more then once declared him to be guiltless already But this is Christs Lot in the world that although men know him to be innocent yet he fares no better and meets with no civiller usage at their hands which is no other then what all the Saints who are members of Christ ever have had and still have experience of continually For how often are wicked men compelled to confess and say Verily this was an honest man but for all that they will shew him no further favour this is all the kindness he shall receive at their hands or is likely to find from them Now according to the opinion of some Christ was whipt 1. Because it was the custom of the Romans first to strip and whip those openly that were to be put to death to shew that they had nothing to cover or excuse their fault Although this is true in part yet it doth not hold here For Christ was not yet condemned to die Nay the Judge himself had not as yet resolved to adjudge him to death and therefore in favour to him did but chaftise him He saw that the Jews were so drunken with such envy against Christ and did so rage against him that they could not be kept from killing him with all the Rhetorical Eloquence and fair perswasions that he could use to them And therefore 2. To avoid a greater mischief to wit the putting of the innocent to death therefore he gave sentence that Christ should be scourged if happily the Jews being satisfied with this punishment might abate the rage and fury of their minds for of two evils the least is to be chosen This is all the pitty that the world hath of Christ even to beat him with many stripes Let us look on this with the eyes of our mind It is a great spectacle for the World Angels and Men to behold that the Prince of all liberty should in such a servile and base manner be beaten and buffeted by the slaves and vassals of sin For 1. He that cloaths and covers all is stript of his own garments and led up and down naked before all men 2. He that covereth our confusion is confounded before all that we might not eternally be confounded which certainly we must have been if Christ had not undergone this stripping and whipping for us 3. He that releaseth the Prisoners is himself brought into bonds Nay he that gave the Israelites a cloud and pillar of fire to conduct them when they came out of Aegypt is by the same men bound now to a pillar himself Although this also had some good resemblance of the rectitude of his righteousness for he always stood upright 4. He that with much pitty and compassion touched the sick and weak is now brought under the lash and is beaten with so many stripes so many strokes and with so many scourges that if the God-head had not supplyed him with fresh strength to endure more lashes and blows he had sunk and dyed under the hands of those rascallions for want of breath and blood Thus they add stripe to stripe gash to gash rent upon rent wound upon wound blood upon blood till that beauteous and comely body which was more lovely than any the children of men was wholly deformed and disfigured that as the Prophet saith It had no form or comliness Isa 53. Here was fulfilled that of the Psalmist Supra dorsum meum fabricaverunt piccatores The plowers plowed upon my back Psalm 129. Again From the sole of the foot to the crown of the head there is no soundness in him Isa 1. All this he underwent and endured for our sakes Our sins were his scourges so many sins as thou hast committed so many scourges Christ suffered For it is written He was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes are we healed Sins do justly deserve scourges which seeing they were innumerable and yet Christ had undertaken them all yea and God himself would exact the punishments of all sinners at his hands there 's no doubt but this whipping was most grievous to be born especially if we consider the most noble and tender complexion of Christs body So that Christ did like a natural and meek mother who seeing the Father displeased and angry with his Children runs with her arms all abroad and steps between taking the blows on her self to save her children So Christ run to meet the Father when he saw him incensed with our sins and suddenly providing perpetual plagues for us offering his own back to bear our blows O the unspeakable bounty of God by which it was that we were so dearly redeemed O the strange Judgement and Correction O the wonderfull ordering of the unutterable Mysterie The wicked offendeth and the righteous is punished the servant commits an heynous crime and the Lord makes satisfaction for it Man doth the Fact and God bears the blame Whither O thou Son of God whither doth thy humility descend Whither did the fire of thy love flame What were the bounds of thy pitty and piety How far did thy compassion extend I did the evil and should have born the punishment I committed the wickedness but thou didst penance and sufferedst vengeance for it Thou wast humbled for my pride I was disobedient but thou wast most obedient in all things yet dost thou expiate the haynousness of my rebellion I did eat the sower grapes and thy teeth were set on edge I wretched man and undone Creature I say I was the cause of
I have suffered many things in a dream this day because of him When Pilate saw that he could prevail nothing verse 24. but that rather a tumult was made willing to content the people Mark 15.15 gave sentence that it should be as they required Luke 23.24 He took water and washed his hands before the multitude saying I am innocent of the blood of this just person see ye to it Then answered all the people and said His blood be on us and on our children Then released he Barabbas unto them who for sedition and murder was cast into prison whom they had desired but he delivered Jesus to their will Luke 23.25 When he had scourged him Mat. 27.26 and mocked him ver 31. to be crucified Behold dear Brethren how the Devil prevailed first in Judas then in the Jews and lastly in Pilate also he is greatly importunate to bring the business to an issue but he little thought that he should have the worst of it in the end The Judge then sits upon the Bench ready to Judge him whom God the Father had appointed to be Judge of the quick and of the dead Acts 10.42 And albeit Pilate well knew that all meances were to no purpose and what was this way attempted was but in vain yet because he saw first the implacable malice of the Jews against Jesus and secondly the strange consent of the people and Princes for the ruin of one man withall thirdly seeing Christ himself that although he was harmless indeed innocent yet he was a mean man and of a slender estate and did not much plead for himself but fourthly this stuck much in his stomack that many though falsly accused to Caesar thorow envy and malice were yet much in danger to lose their places and fisthly he thought that he had now done enough and sufficiently endeavoured himself against all the confederates of the whole Nation that had conspired his death and that he had put forth his utmost in defence of the innocency of innocent Christ therefore he now resolved to serve their turn and yield to their hatred So that Pilate was seduced by the Favour and generall Vote and consent of the people the contemp and meanness of Christ and the fear of Caesar He gets upon the Bench again not regarding Law now nor considering that he had so often proclaimed Christ innocent What right Judgement can be expected when the Judges breast lyes open to the passions of hatred covetousness and the fear of man Pilate was afraid lest he should be falsly traduced to Caesar as one that favoured Caesars enemy and for that cause should be thrown out of his Office and place of a Magistrate But what the wicked feareth that doth come upon him For afterwards he was thrown out of his praefectureship and banished as Josephus saith lib. 18. c. 7. and so miserably was he tortured that he killed himself with his own hands and violently cast away his abominable and filthy life as Eusebius witnesseth in his Ecclesiastical History lib. 7. c. 8. Thus the Judgement of the Lord though it tarry a while yet is it not quite taken away But John doth not only describe the Judgement but withall the Tribunal and place of Judgement as also the day and hour that the History might have the greater crrdit both with those that knew the proceedings and with those that were not acquainted with them He expresly nameth the place both in Greek and Hebrew for Lythostrotos the Pavement is a Greek word and Gabbatha is an Hebrew word Yet these two words do not signifie the same thing Lythostrotos is a Causey or Pavement a place pitch'd or laid with stone but Gabbatha is as much as to say a High or Eminent place so called either from the Height and Ascent of it or because a Judge should sit in an high place above the rest in the Court that is he ought to have his mind raised unto God and lifted up to him on high that he may so judge others even as he himself would be judged of God The Day when Christ was sentenced to death John calls it the preparation of the Passover The Day when these things were done was the very Feast of the Passover as we have proved in the entrance to this Discourse And it is called the Preparation because of the Sabbath which alwayes followed in which it was not lawfull for the Jews to dress any meat Exod. 16.23 But in other Feasts they might even on the Feast of the Passover This Day then was both a festival in it self as also a preparation to the following Sabbath wherefore that year it fell out on the sixth day of the week this day therefore was the Iews preparation of the Sabbath But to us it was Parasceve and the preparation of Eternal Life which was prepared for us on that day Most Emphatically therefore doth John so diligently set down and name the day of Christs death 1. To shew that the work of Redemption was compleated upon that day on which the work of Creation was finished and that man was Redeemed the same in which he was made to wit on the sixth day Gen. 1. 2. He doth so punctually describe this day and hour as well in respect of the Resurrection as of the three dayes space in which Christ lay in the grave that the saying of our Lord to the Iews might be found true As Jonas saith he was three dayes and three nights in the belly of the Whale so shall the Son of Man be in the heart of the earth c. Mat. 12. But the Evangelists seem to disagree about the hour of Judgement For Mark saith it was the third hour Iohn saith it was the sixth However there is no contradiction between them although the Ancients have taken great pains to reconcile the Evangelists especially Augustine and Theophylact. The later of whom is of opinion 1. That there was a mistake in the Pen-man putting one letter for another For the Greeks signifie their numbers by letters 2. Augustine speaks of the two-fold crucifying of Christ One by the tongues of the Jews who cryed out Crucifie him The other by the hands of the souldiers one was at the third the other at the sixth hour 3. But this knot may more easily be untyed another way thus Whereas Pilate gave sentence that Christ should be crucified this was about the beginning of the third hour and continued till the sixth so that the crucifying of Christ was begun and ended between the third and sixth hour And because these two hours comprehended the whole business of the Cross therefore Mark nameth one and John another as the beginning and end of the crucifying of Christ In short The crucifying and passing sentence was within three hours to wit the third and the sixth From the sixth there was darkness till the ninth hour when Christ gave up the Ghost Or thus It may be collected out of Mat. 20. that the whole
Vagabonds upon the earth like Cain Gen. 4. And no doubt but ye have felt the smart of it long since how sorely this blood of Christ hath lain upon you But now 1659. years and opprest you and your Children now more than these fifteen hundred years Nor shall you ever have rest and quiet till ye be converted and turn to him and acknowledge your iniquity After Pilate had washt his hands and thought himself whiter than the snow then he gives sentence against Christ to put him to death He thought it a small matter to adjudge a poor mean man to die He thought no body would revenge his blood but he found it otherwise at last What matter is it if a godly man hath no man to take his part or none to revenge his quarrel so long as he hath God to avenge his wrong Vengeance is mine saith he I will repay Deut. 32. Thus Barabbas the Robber is let go without any punishment but innocent Jesus is whipt and judged to death even the death of the Cross The just for the unjnst So those sons of men Whose teeth are spears and arrows and their tongue a sharp sword did prevail and get the day because they stifly stood it out and held on their clamour so long till at last he was delivered to them to be crucified And so he that gives life to all bare the sentence of death for us For in the righteous Judgement and Court of God this sentence of death was due to us But Christ took it upon himself Thus I say He to whom the heavenly Father had committed all Judgement John 5. And who shall call to the Heavens from above and to the earth that he may judge his people Psalm 50. 2 Pet. 2. At whose Judgement the Powers of Heaven shall be shaken and the firmament shall pass away with fervent heat Hell shall give up its dead and every creature shall tremble he it this day set at naught and despised as the vilest fellow in the world and condemned to die But wo and alas 1. How were the hearts of his Disciples and the rest of his friends overcharged with sadness and grief when all hope of life was taken away and they heard that their faithfull Master their Lord and Helper was condemned by a most unrighteous Judgement 2. On the contrary what a frantick fit of jollity and howling exultation were these mad dogs put into when they had at last prevailed with the Judge by their importunate clamours to grant them their most abominable and horrid request which he had so often denyed them before when the wicked Judge delivered up Jesus the Saviour to the cursed and most cruel will of those who thirsted so much after his blood 3. How did the hopeless sadness of his friends and the furious mirth of his foes torture and afflict this meekest Lamb now in the midst of Wolves 1. Here we see Christians what we must have expected at Gods Judgement day even the Sentence of Eternal Death if Christ had not took pity on us and taken it upon himself 2. We see what little confidence we are to put in the World when Pilate who had hitherto so often stood in defence of Christ now to gratifie and please the Iews doth crucifie him without any other cause in the world So Herod heard Iohn willingly yet cut off his head at last Mark 6. This unrighteous Sentence Christ took and accepted of to free us from the most just Sentence of damnation and to teach us not to fear the unrighteous judgement of the World Let us alwayes remember this Judgement that we may with all our might and whole hearts give thanks to our Lord Christ who would be condemned to death for us and be delivered to the will of the wicked Iews yea he delivered himself that we might be able to stand before the Judgement of God And they took off the purple from him Mar. 15.20 and put his own cloaths on him and led him out to crucifie him And he bearing his cross went forth John 19.17 And as they came out they found a man of Cyrene Simon by name Mat. 27.32 who passed by coming out of the Countrey the father of Alexander and Rufus Mark 15.21 and they laid hold upon him Luke 23.26 him they compelled to bear his cross Mat. ibid. and they laid the cross on him that he might bear it after Iesus And there followed him a great company of people and of women which also bewailed and lamented him And Iesus turning unto them said Daughters of Jerusalem weep not for me but weep for your selves and for your children For behold the dayes are coming in the which they shall say Blessed are the barren and the Wombs that never bare and the paps which never gave suck Then shall they begin to say to the Mountains fall on us and to the Hills cover us For if they do these things in a green Tree what shall be done in the dry Luke 23.27 Dearest Brethren and friends of God you who wait to hear the end of the saving crucifying of the blessed Lord and beloved Jesus the good God imprint in your hearts the memory of this great suffering that thereby you may not only be more strengthened in your Faith but also animated and encouraged in patience to undergo the like if need so require Amen Invocate the Lords mercy and with most fervent minds pray for all Iews Pagans Hereticks sinners and sinneresses that God the Father and Creator of all would bestow his Grace and Mercy upon all men whereby they may be converted from unbelief to the Faith and from a wicked life to godliness O thou most high God remember this so infinite Passion and be not angry with us for ever These things I thought good to premise to stir up your minds and make ye more attentive to those things which now follow We have heard first what our Lord suffered before finall sentence was past upon him We have heard secondly what that sentence was to wit that he should be crucified Now thirdly we shall hear next how that sentence was put in execution Here then let us give all attention not so much with the ears of our body as of our mind The next thing to be done is to open the Veins of the Fountain of living Waters that that precious balsam which pierceth and softeneth the hearts of all the godly may flow out After that wicked sentence was pronounced those truculent and bloody Wolves took that meekest Lamb Jesus to rend him in pieces and destroy him utterly a thing which they had long desired and now at last had obtained So that what Christ had foretold was now fulfilled to wit that the world should rejoice in his sufferings Ioh. 15. Then is the world glad when it may do what it listeth without controul when there is none to reprove it when it hath those that rebuke it under its own power they took Christ
if Christ had suffered nothing before this only misusage of him had been sufficient to redeem the world For we see by experience that if a little woollen cloath be clapt on a green wound it will make it fester and if it be suddenly snatcht off it puts the party to far greater pain and torment and is intolerable in comparison of the pain when it was first inflicted 2. It was no small aggravation of the pain that his most tender body being again wounded a fresh and dyed blood red all over should be exposed naked to the wind and cold with the skin all flea'd off 3. To say nothing of that confusion which doubtless was most exceeding great thus to be stript bare and naked before all his friends and foes too Most truly therefore may he say to every one of us For thy sake have I suffered reproach shame hath covered my face Psalm 69. See here O man what thou hast stood thy God in and what it cost him to save thee But hearken and I will tell thee more yet listen and thou shalt hear greater things When they had thus stript the Lord naked they make ready the Cross before his face to increase his sorrow and the floor or place is prepared and fitted where the true Lamb is to be offered for the whole world The wicked Officers then bore holes in the Cross And then presently in a mad rage they sling up Christ to the top of the Cross naked and nothing upon him but the crown of thorns O Heaven O Earth O Sea never did ye see a more sad spectacle before First They catch his left hand and with an Hammer and sharp nail of an inch thick they fasten it to the Cross so that the nail carried with it the very palm and flesh of his hand into the hole that one would think it rather soldered with the Iron than nayled With like cruelty but more cruel torture they serve his right hand The holes were made too far asunder so that his hands could not reach to them when his arms were stretched forth Besides The sinews as is usual did so contract and shrink up to assist each other that when his right hand was to be put against the hole in the cross it could not come to it by much Therefore they use other Instruments of cruelty and with cords fastened thereto they extend and rack out his arms Some bind his left hand again and hold it with all diligence that it may not slip Others stretch out his right hand till it come to the place where the nail was to be put in and then peirce and fasten it Then they torture and rack his feet with the same cruelty drive in the nail extend rack stretch him till all his joynts and Ham-strings break so that one might tell all his Nerves Veins Fibers Strings and Bones and there was not a wrinkle to be seen in all his body Thus Davids Prophetical Harp is scrued up and tuned and that fulfilled here which he prophesied They peirced my hands and my feet I may tell all my bones Psalm 22. This immaculate Lamb did not in the least bleat or open his mouth when he was led to the slaughter to be offered upon the Altar of the Cross fast bound and fastened thereunto Isa 53. Listen then O Christian and observe with all diligence Christ hitherto suffered many things but it was only in the flesh Now we come to the very extremity to the marrow and in most pain and grief of Christ Now his Nerves and Bones are tortured which is a most vehement pain in the hands and feet where the sinews and bones are so near together that they cannot be disjoyned without extream torture But this way must Christ cure our sins because there was no soundness in man from the crown of the head to the sole of the foot neither outwardly nor inwardly therefore must Christ be exposed to suffer in all parts of his body He spread forth his arms to shew that he did voluntarily and out of the highest love indure all these things He let his feet be pierced and fastened to shew that he would never stand still or give over till he had made full satisfaction for us He offered up his whole body for a burnt Offering to reconcile the Father unto us and to teach us to give up every Member unto the obedience of Christ How well then might Christ here speak and complain against the Jewish people O my people What have I done unto thee or wherein have I wearied thee I smote Aegppt with its first born for thy sake and thou in Requital hast delivered me to be scourged I fed thee with Manna in the wilderness and thou hast beaten me with Cuffs and Scourges I gave thee water of life to drink out of the Rock and thou hast given me Vineger Call to drink I smote the Kings of the Cananites for thee and thou hast smitten my head with a Reed I gave thee a royal Scepter and thou hast set a Crown of thorns upon my head I exaited and lifted thee up in great strength and thou hast hanged me on the Gibbet of the Cross What should I have done more that I have not done for thee I planted thee indeed my noblest and choicest Vineyard and thou art turned into the greatest bitterness against me c. But let us leave the Jews and come to do our own business Consider therefore O man this holy spectacle Those hands which in Wisdom founded the Heavens which were wont to loose the Prisoners to raise up the fallen and to cure all men wich their touch are now stretched out upon the Cross His feet with which he walked upon the sea whose very foot-stool is to be reverenced those feet I say which never stood in the way of sinners but ever walked in the Law of the Lord are now peirced with picked nails His purest body in which the hid treasures of all Grace are laid up and kept is stript quite naked and bare and fastened to the Tree His face that is fairer than the sons of men which did comfort all afflicted and sorrowfull Ones that face which the Angels desire to behold is now turned into the paleness of a frightfull death Sweetest Babe what was thy offence that thou shouldest be thus judged and so unmercifully dealt with What was thy hainous fact What was thy Crime What was the cause of thy sorrow 'T is I I am the cause of all thy pain and grief I did eat the sower grape and thy teeth were set on edge I wretched Creature wretch that I am do now laugh prate c. whilst thou dost lament suffer thirst c. for me I run after merry meetings and love jovial Pastimes when thou dost hang fast upon the Cross for me I anoint powder and perfume my head I paint my face adulterate my skin when thou dost hang like a Leper all to besmeared with filthy spittle
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
turn to them Zach. 1. 3. That by thee I say they may know that I desire not the death of a sinner but that he should be converted and live Ezek. 18. 4. By thee they shall understand that as long as a man liveth there is no time too late for Repentance 5. They shall understand by thee that I pardon all offences alike both small and great few or many and that my mercies are over all my works 6. By thee they shall know what great joy there is in Heaven over one sinner that repenteth when thou shalt go before ninety and nine just persons and first enter into the kingdom of Heaven Luke 15. All these great Rewards I bestow upon thee as a recompence of thy excellent Faith Verily I say unto thee this day shalt thou be with me in Paradise What great piety What great pitty was in this wâ—… of the Lord How could he but dye joyfully who had so large a promise in his life 1. Sinners may learn from this Word by the Example of the Thief not to despair let none think that the bottomless Sea of mercy can be drawn dry 2. Let Christians here learn to pray not to multiply gain or to find out the old hoorded Gold of Kings not that they may joyn house to house and lay land to land but that Christ would remember them not in an earthy but in his Kingdom 3. We may learn from hence not to conclude any man either blessed or damned before the last day of his life We know not who is worthy of the hatred or love of God inasmuch as we see an Apostle damned and a Thief saved 4. But let none make the Thief an Example to defer his repentance and put it off till the last hour It is a rare thing for Grace to be given to such a one The Thief repented the same hour he was called and was saved The Lord also doth call thee to day this very day do not loyter nor linger follow the Lord lest happily with Esau thou go about weeping-cross seeking a place for repentance and find none Heb. 12. Look to it that thou abuse not this Example of mercy but rather be stirred up to a speedier approach with all thankfulness to the Throne of Grace Of the third Word NOw there stood by the Cross of Jesus John 19 25. his Mother and his Mothers Sister Mary the wife of Cleophas and Mary Magdalen When Iesus therefore saw his Mother and the Disciple standing by whom he loved he saith unto his Mother Woman behold thy Son Then saith he to his Disciple behold thy Mother And from that hour that Disciple took her unto his own home The women follow Christ even to the Cross and stay with him even to the very death Mean while the Apostles shift for themselves and get them out of sight Thus God chuseth the weak things of the world to confound the mighty 1 Cor. 1. Among all the Women that followed Christ the first that is named is the Virgin-mother to whom Christ spake the third Word He had first prayed for them that crucified him and first comforted the Thief not that he did not see his Mother standing by or did not know what great trouble and sorrow she was in but that he might not seem to respect persons or particular affections It was for the sake of sinners that he came into the world and they had most need of him therefore he doth first speak to the Thief But now the third time he turneth him to his Mother that he might not seem to neglect her Now Iohn doth most sweetly describe and set down this third Word with all the circumstances thereof and doth use such words as have truly a very hidden Vertue in them and are so powerfull to resolve and melt the tears of Believers into an Heavenly sweetness that if the most obdurate and hard-hearted man in the world should with dry heart and eyes pass by the reading of this stupendious and amazing Passion of Jesus yet when he cometh to these words in which are recited the standing of that blessed Virgin by the cross of her Son the tender respect and expressions of a dying Son to his Mother his silial recommendation and the separation parting or taking leave of that most Holy Mother and that so loving and dutifull Son one of another he would not be able to refrain weeping For every word here exprest will encrease and heighten his Devotion What need else had there been to have so exactly set down and described both how and where the Virgin Mother stood For 1. The presence of friends is wont to be a refreshing to the afflicted when they are destitute and deprived of some other comforts as Solomon saith Two are better then one because they have a good reward for thair labour For if they fall the one will lift up his fellow Eccl. 4. But this presence of friends here had no such advantage It was a most sad sight both to the Mother that stood by and to the Son that was hanging on the Cross 2. What a strange and new thing is here reported that the Mother of Jesus stood by the Cross For what hast thou O Holy Virgin what hast thou to do with the Cross What fellowship hath a loathsome and despicable place with the Temple of God What agreement is there between a cursed place of butchery and a blessed Armory of Heavenly Ammunition what accord is there between the punishment of Malefactors the Mirrour of Virgin-purity But she did not stand simply by the cross but by the Cross of Jesus who was both her Father and Son at one and the same time her Bridegroom and Lord her child and her God and because he had all these Relations in him and was all these to her therefore she could not forsake him She followed her beloved Son all alone at least accompanied with a very few although the Disciples were fled and the enemies enraged She doth follow I say and see what is done when he could neither help nor comfort her any way but with tears and tender compassion When she had lost him before but for three dayes she went up and down about the Villages near Jerusalem sorrowfully seeking him amongst her Kinsfolk and Acquaintance till she had found him as it is Luke 2. But now she could no longer look for him among his Acquaintance for they all stood afar off from him Therefore she took this motherly counsell with her self and resolved in her heart thus Here will I stand and stay to see the Sentence of death executed upon my dear child I will follow him close at his heels as he goeth out of Jerusalem I will observe and look with weeping eyes whither they lead him I will see how they spoyl him I will seriously mark how they pierce his hands and feet how they fasten him to the gallows how they will toss and mount him up how they will sling and
sorrow I know thy pitifull compassion thy Religion and thy Charity I know I sadly know thy pensive thoughts for as thou art not the least cause of my sorrow so I am the only cause of thy grief I know why thou dost stand here Thou wouldst fain anoint me with the Ointment of Piety Thou thinkest to comfort the desolate with thy presence thou couldest wish to die with me yea to die alone and excuse me by thy death All this I accept and take it in good part but it doth as much wound as mitigate For thy soul will not be solaced except thou hast me restored to thee again safe an sound O therwise all Plaisters Medicines Comforts are to no purpose whatsoever is offered to thee is but all in vain But thou hast long since been confirmed with such valour of Vertue anointed throughly with so much oyl of Grace and Favour compleatly accomplished with such perfections that thou art black without filthiness mourning without nastiness decently behaving thy self with all comliness in this thy bitter condition thou art troubled yet chearfull mournfull yet merry free from faultiness sobbing yet singing not utterly dejected thou art defective in nothing for thou canst smile when thou weepest abide most constant when thou art thrust thorow with so many Swords and preserve thy Life when thou art dying Wherefore thou most valliant woman in due time thou shalt receive a full Recompence and Reward nor shalt thou be destitute of all comfort for the present if a most miserable and afflicted man can give any solace and succour to an afflicted woman Seest thou in what Torments I hang here With what difficulties I struggle with what vexations and perplexities my strength is worn and wasted At what price at what rate may I purchase but one sinner With what charity shall I embrace mankind I have appeased my Fathers wrath it remaineth now that I forsake thee not Most dear Parent hitherto indeed thou hast shewed thy self a most tender and carefull Mother to me from the time I was born to this very last hour and hast discharged all Motherly affection and respect to me and now I am ready to dye thou art perhaps afraid that none will own thee but that thou shalt be left to the wide world But be not cast down with such thoughts lo here is that John thy near Kinsman standing by very dear to thee and also to me thou mayest expect and promise to thy self all assistance from him Behold thy Son He shall be thy Son in my absence he shall respect reverence honour and highly esteem thee all the dayes of his life And that thou mayest be assured of it behold I will speak to him before thy face I bequeath him to thee in my stead to serve thee watch over thee and instruct thee His chastity will suit well with thy Virgin and Superangelicall Purity and for his fidelity he will be as honest and as constant to thee as he hath been to me Wherefore Woman Behold thy Son And presently he turned about and spake to the Disciple Behold saith he thy Mother q.d. O John hitherto thou hast answered thy calling to the utmost Therefore thou shalt not go altogether unrewarded for thy singular Faith and constancy towards me yea thou shalt be honoured with more excellent gifts and Dignities then thou dost dare either to pray or look for Thou hast for saken thy Ship Parents Wife and thy own self too for my sweetest Love-sake thou hast cast all thy care hope and thoughtfulness upon me thou hast built upon me securely as on a Rock Nothing hath been so sweet neither Wife Parents nor Patrimony nothing hath been of that moment as to withdraw thee from my company Thou hast followed me through the High Priests wicked Houses and now thou standest by this infamous Cross full of compassion and deeply suffering with me It hath ever been thy delight to follow me to be in my company and to obey my commands Why then should I forsake thee who hast followed me How can I but take care for thee and nurse thee up all whose hope is seated in me Thy hope in me shall by no means be wholly disappointed I will not shew my self ungratefull to thee John Behold thy Mother Thou hast said to thy Parents for my sake I know ye not Behold the Mother of God is thy mother Thou hast forsaken thy Wife who might have proved unfaithfull to thee lo thou hast an intire and most pure Virgin Thou hast renounced thy fishers boat now thou art made master of a Merchants ship that bringeth her food from far Prov. 31. Thou hast despised small things thou shalt receive the greatest Thou hast refused doubtfull thou shalt have certain things thou hast found favour in my sight Thy course of life is more delicious to me There is no Mysterie concealed from thee thou sawest my glory in Mount Tabor thou didst see me cure Jairus his Daughter thou hast seen my misery last night in the Garden and dost now see it on the Cross Yesterday thou didst lean on my bosom at Supper and now I commend the dearest thing I have in the world to thy trust and care Behold thy Mother thou seest I am about to die thou seest my mother is left desolate thou seest there are many Adversaries to me and her I assign commend and make her over to thee as thy own Lo she that was mine is now thy mother Do thou therefore discharge the duty of a Son to her succour cherish love serve her If thou acknowledge her for thy mother I will acknowledge thee for my Brother Hitherto Christ comforted his mother by which Word 1. He shewed both his love and care toward his mother for an Example to us Nor is there a more clear and full Example of shewing Honour and respect to our Parents any where to be found then here although indeed this was not an unjust yet was it a very unequal Exchange that John should be given to the Virgin-mother instead of Jesus a servant for a Lord a Disciple for a Master the son of Zebedee for the Son of God and no doubt but this word was a sore affliction to that Holy Mother However she stands stedfast in her saith immovable and unshaken 2. The Mysterie But whereas Christ doth so carefully commend his mother to the Disciple when he was about to die it was not done without a Mysterie Mary signifieth the Church which is committed to John as the Minister thereof Now John taketh the Church for his own when he doth Rule it by the Word of God But Christ prefers the Church before the Minister Whosoever will be great among you let him be your Minister saith Christ Mat. 20. And Paul saith Let a man so account of us as of the Ministers of Christ 1 Cor. 4. Again let no man thrust himself into the service of Mary that is of the Church unless God hath committed the charge thereof
good but this one man Why therefore hast thou forsaken me Why hast thou exposed me to so many sorrows Do I suffer for this Thief alone O thy wonderfull Love indeed to mankind Thou hast no need of the goods of any creature Thou art most absolute perfect and blessed in thy self How wonderfull therefore is thy goodness by reason whereof thou hast set forth and offered me thy Son to and for all men Psalm 22. Behold I the fairest of men thy Delight the Joy of Angel am become a worm and a very abject of worms for the Salvation of Worms I admire thy wonderfull counsell in Redeeming man I admire thy unspeakable goodness Nor do I less admite that I of my own endeavour should so lovingly so exceedingly beyond measure obey thy commands and offer up my self for unthankfull and disobedient men But so it seemed good unto thee Wherefore if there be yet any more punishment beâ—…d inflict it I willingly accept of it and bid it welcome I acknowledge thee yet to be my God It is my will that thy will be done My God my God why hast thou forsaken me Behold my heart is ready to fulfill all thy commands I am in great pain but the greatness of my love doth far exceed it Yea though thou shouldest yet forsake me more and though they should be yet more ungratefull yet I cannot be separated from the love of thee and them whom thou hast called For who shall separate me from thy Love Shall tribulation or distress But thou hast forsaken me that thou mayest not forsake me thou hast humbled me that thou mayest make me great thou hast cast me off that thou mayest receive me most honourably Thou hast forsaken me and hast left me only this that I may though without comfort flee unto and call upon thee Wherefore let thy chastened Son be pleasing to thee and willingly hear him who doth in his great exercise of affliction send up his roaring cry of charity unto thee My God my God why hast thou forsaken me 1. Now concerning this place we may observe first that this cry Why hast thou forsaken me was not fictitious or feigned but most real and true and not only of the mouth but also of the heart and all the humane force and powers For Christ at this hour had stript himself of God not by casting him away but by not perceiving and feeling him acting the part of a pure man It was truly and overmuch an Humane voyce proceeding from Humane affection so to complain why God should forsake him and why he should suffer wicked men to do so much So David I was envious at the foolish when I saw the prosperity of the wicked Psalm 73. And Jeremiah Why doth the way of the wicked prosper Jer. 12. And Habbakuk Why dost thou shew me iniquity and cause me to behold grievance for spoiling and violence are before me How long shall I cry and thou wilt not hear Hab. 1. Wherefore lookest thou upon them that deal treacherously and holest thy tongue when the wicked devoureth the man that is more righteous then he Hab. 1.13 Thus Christ speaks here out of Humane affection And so he did sufficiently shew his true Humanity when he prayed before in the Garden But this miserable cry doth much more clearly shew the same against such Hereticks as should after spring up denying his Humane nature Let none therefore be offended at this complaint which was truly Humane but let every one think with himself that flesh and blood did here truly hang on the cross in the form of a servant Phil. 2. These things are tryed and proved on the cross by death and the pure Humanity But after three dayes you shall see and find much other things when the new and living and chearfull Body shall rise out of the Sepulchre So then it is plain that Christ as he was girt with greatest gladness so he was also compossed with extream sorrow And as he was endowed with the highest Truth so he was beset with the deepest and lowest infirmity and as he spent his life in the greatest peace so he lived also in sorest troubles I say as Christ enjoyed the sweetness of life so he tasted the bitterness of death 2. Observe that that Desertion of Christ is the fear and dread of our conscience for sin which we commit which doth find and feel the Judgement of God and eternal Wrath and is so affected therewith as if it were perpetually forsaken and cast out from the presence of God for ever according to that of David I said in my haste I am cut off from before thine eyes Psalm 31.22 Who can but despair when Judgement is revealed There is none can stand before the Judgement of God or is able to bear it For as the too great Splendor of the Sun will dazle and darken the eyes and loud noyse make one deaf so the Judgement of God is too loud for our mind and heart to endure and too heavy for our humane strength to undergo And therefore it forceth a man to despair because there is no way open to escape as Amos saith They shall not escape he that fleeth of them shall not flee away Though they dig into Hell thence shall my hand take them Amos 9. When the Lord comes thus to Judgement all the creatures obey him and further the Judgement of God to execute all fearfull plagues upon the damned as it is in Joel The Earth shall quake the Heavens shall tremble the Suu and the Moon shall be dark Joel 2. Again In that day the Sun shall go down at noon Amos 8. That is in the day of the Lords Judgement What is more miserable then man so judged of the Lord destitute of the counsel comfort and help of all the creatures and despairing This is the Judgement that all we deserved for our sins Christ therefore the only begotten Son of God did of his meer Mercy without any of our merit cast himself into our case and took that punishment which we had deserved upon his own shoulders Here we see on one hand the common people stand reviling Christ the Priests blaspheming the Thieves cursing the Apostles denying him his Friends forsaking him the Earth moved the Sun darkened in short all horrid things and all the creatures set against him On the other hand we see God also his Adversary and so forsaking him that he cryes out why hast thou forsaken me Which of us would not have despaired in such necessity But Christ took all this upon him that he might overcome our desperation and give us also hope in the like extremity So that this was our voyce or cry who by no means were able to bear the Judgement of God but must have despaired But Christ took that Cry upon himself and overcame our despair that now we may be sure God will never forsake us no though he seem so to do as Christ in that hour seemed to be