on No man took it from him 1 Kings 20.11 John 10.18 21. Thus Christ when he was in the height of his perfection in perfect Glory filling all in all the fulness and end of the Law for Righteousness the Law-giver above the Law yet in the fulness of time was made of a woman made under the Law became a curse for us to redeem us from the curse of the Law Gal. 3.13 chap. 4.4 By this going back-ward of Christ unto the tenth degree of death we have hope of life to come His going back-ward was his progress to his journeyes end for his ways are not our ways but rather contrary to them Thus our true Joseph having been in prison and taken out from among men is afterward rightly called Zaphnath-paaneah i.e. a man to whom secrets are revealed or in the Egyptian tongue a Saviour of the world Gen. 41.14,45 Isa 53.8 John 3.17 chap. 12.47 Let us imitate our Lord for even hereunto are we called because Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 2.21 Let us resist unto blood striving against sin suffering in the flesh that we may cease from sin Heb. 12.4 1 Pet. 4 1. Ponder these things seriously 6. Sixthly 22. We cannot understand nor submit unto the Gospel unless we know and conform unto the death of Christ The sum of the Gospel is Christ crucified 1 Cor. 2.2 There is a dolefull doom denounced against all those that obey not this Gospel of our Lord Jesus Christ 2 Thes 1.7,8,9,10 It is not enough for us to make our boast of the Gospel except we obey it no advantage comes by it Not every one that saith Lord Lord shall enter into the Kingdom of Heaven but he that doth the Will of the Father Mat. 7.21 He that doth the Will shall know the Doctrine John 7.17 Now we must know that every man is brutish in his knowledge and born a wild Asses Colt Jer. 10.14 Job 11.12 Psalm 92.6 Wherefore it is necessary that every man take up his Cross dayly and crucifie this brutish man which is so ignorant of the Mysterie of God and altogether uncapable to understand it and put on the new man which is created after God in Righteousness Holiness and Knowledge 1 Cor. 2.14 Eph. 4.22,23,24 Col. 3.9,10 The old must be put off before the new can be put on Obedience is the best Vsher unto knowledge 7. Seventhly 23. The grand Mysterie of iniquity worketh in the contrary Doctrine When the Devil suspected what ruine and desolation was like to come upon his kingdom by the death of Christ he did what possibly he could to save his life by Pilates wife And so he is still stirring some to be enemies to his Cross Phil 3.18 The old subtile Serpent argueth with us as he did with our first Parents Yea saith he doth God require such strictness and circumspect walking doth he think ye delight to afflict his creature the work of his hands will he have thee die mortifie and crucifie thy self Far be it from thee These things shall not happen unto thee Mat. 16.22,23 Hath not Christ suffered for thy sins hath not he made full satisfaction and done all for thee Is there any thing left for thee to do Canst thou add to the vertue of his blood Wilt thou fall back again to the Law and be justified by the works thereof Is not this flat Popery Away away with these legal and pensive thoughts they make thee melancholy dull and indisposed to good things Wilt thou separate not only from the prophane Gentile but from the outward and formal Jew also Canst thou by taking thought add one Cubit to his stature Were not the works finished from the foundation of the world Mat. 6.27 Heb. 4 3. Be not righteous overmuch neither make thy self over-wise Why shouldest thou destroy thy self Eccles 7.16 24. Look upon the high and mighty professors of the world Are not the preud among them happy and they that tempt God by Pride Ambition Covetousness Hypocrisie Perjury breach of Promises Covenants Vows Oaths and Protestations Rebellion Domineering are they not delivered delivered to do all abominations Doth not their Bull gender and faileth not have they not more then heart can wish so that pride compasseth them about as a chain and violence covereth them as a Garment Mal. 3.15 Jer. 7.9,10,11 c. Job 21.10 Psalm 73.4,5,6,7 Take thine ease eat drink and be merry to morrow shall be as this day Thus the crafty Serpent insinnateth his damnable Doctrine by his false Prophets into the minds of simple ignorant presumptuous Gospellers themselves Whereas the true Believer saith It is his meat and drink to do the Will of his Lord and Master John 4.34 To beat down his body and bring it into subjection 1 Cor 9.27 Nothing is more glory to him then such tribulation he takes pleasure in such necessity and distresses for Christs sake and is glad that he can die dayly that the world may be crucified unto him and he unto the world Rom. 5.3 2 Cor. 12.10 1 Cor. 15.31 Gal. 6.14 8. Eightly 25. Without this knowledge and conformity there can be no perseverance in Godliness The Hypocrite will not pray always he cannot many begin to run well but are driven back from obeying the Truth Gal. 5.7 They are clogd with the care of preserving the worldly life they are full yet with their youthfull lusts and the sins of their riper years These youths shall faint and such young men utterly fail because they do not eat and drink the flesh and blood of the Son of man that they might have life and strength to persevere they do not by eating and drinking incorporate the living bread and drink by a lively faith that they might grow thereby Isa 40.30 John 6.33.35,48,51 unto verse 59. 1 Pet. 2.2 2 Pet. 3.18 But the righteous shall hold on his way and he that hath clean hands that hath washt them in innocency in the innocent blood of the Lamb he shall wax stronger and stronger his light shall be as the shining light which increaseth to a perfect day Job 17.9 Prov. 10.29 and chap. 4.18 But they that wait on the Lord shall renew their strength and mount up with wings as Eagles Psalm 103.5 Isa 40.31 The Eagle is sharp of sight swift and lofty in flight it can soar up and look upon the Sun So do all true Believers who have anointed their eyes with the spiritual eye-salve Rev. 3.18 which maketh them quick-sighted but then like Eagles they resort unto the Carkass Mat. 24.28 They have continual Recourse unto the crucified body of Christ refreshing themselves with that heavenly food turning it into the nourishment of their inward and new man and growing up therein unto a likeness and conformity unto that food These do not miscarry nor come short of their aim 9. Ninthly 26. There can be no due performance of any acceptable service
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.
live on the earth 3. But specially let the Ministers of the Churches consider themselves who by the greatest contempt of worldly things ought to follow a poor Christ Let them consider I say how far they come short of the example of Christ and the Apostles and withall think of what Isay saith of such men Wo to them that joyn house to house c. and as it is in Habakkuk Hab. 2. Wo to him that coveteth an evil covetousness to his house that he may set his nest on high c. Is it not an unseemly thing for a Christian to build stately houses when his Lord had not where to hide his head in all the earth But let us hear what place Christ chose to sup in for though worldlings strive to scrape all to themselves yet Christ and those that are his find some place of Reception for so it followeth Luke 22.8,10 And he sent Peter and John saying Go and prepare us the Passover that we may eat Behold when ye are entered into the City there shall a man meet you bearing a pitcher of water follow him into the house where he entereth in verse 11. Mat. 26.18 Luke 22.11 And ye shall say unto the good man of the house The Master saith unto thee my time is at hand I will keep the Passover at thy house with my Disciples Where is the Guest-chamber where I shall eat the Passover with my Disciples 1. Here is first the place of the Passion to wit the City Jerusalem which Christ chose for his suffering as he did Bethlem for his Nativity Mâ—c 5. that the Scripture in all things might be fulfilled Micha prophesied that Christ should be born in Bethlem and Moses commanded to sacrifice nowhere but in the place which the Lord had chosen which was the Temple at Jerusalem Christ therefore in obedience to the Law would not offer his sacrifice anywhere but at Jerusalem Deut 12. 2. Again Christ would rather suffer in that City because there it was where the old Prophets did suffer as it is said in Luke Luke 13. Matth. 23. It cannot be that a Prophet should perish without Jerusalem Now this City had an ill report for this long since in that it killed the Prophets and stoned them that were sent unto it Let us now see in what order things were carried on 1. He sendeth two of his Disciples but specially Peter and John Luke 22. as Luke saith that is the chiefest of all the Disciples which is not without a Mysterie John 21. John 20. Acts 3. John 13. We often find these two Disciples coupled together Peter was a very great lover of Christ and John was more beloved of Christ than any other these two ran together to the Sepulchre after the Resurrection When the Holy Ghost was given they went up together into the Temple At the Supper t was Peter not the other Dsciples that beckoned to John to ask who should betray their Lord These two also left most excellent Epistles behind them viz. 1 Pet. 1 John in which they did and still do teach great Mysteries Peter sheweth that Christ is the Rock John teacheth that he is the Grace of God both of them according to their Name Peter signifying a Rock Iohn the Grace of God These two then are sent to make ready the Passover but for whom even for Christ yet not for him only but for his Church too Which they did with all industry For who but the Apostles framed and prepared for us the Communion-table and Altar of the Church viz. by their preaching and writings 2. But observe they do not this without command from their Lord. For unless the Lord call and send forth Teachers Jer. 16. 23. they run in vain and do no good Nor can we of our selves partake of the Lords Supper except God send us Apostles How shall they hear without a Preacher Rom. 10. 3. Whereas Christ so undoubtedly foretold all things that should happen concerning the Water-bearer and the readiness of the master of the house it was more than from his humane nature It was a sure sign of the Divinity of Christ before whose eyes all things past present and to come are naked and bare Heb. 4. Otherwise when he was at Bethany he could not have so well known that not a maid but man-servant should meet his Disciples with a pitcher of water much less could he know whether he was going c. By this therefore he would shew his Godhead as he did another time when he said to his Disciples Matth ye shall find an Ass tyed Chap. 17. John 1. And to Peter when thou hast opened the mouth of the fish thou shalt find a piece of money So to Nathaniel I saw thee under the fig-tree Every Christian should diligently observe all such things in Christ which surpassed the humane Nature for thereby he will come to think more highly of Christ notwithstanding he was like a servant and crucified 4. The Disciples are not commanded to say any thing to the Water-bearer but only to follow him and deliver their charge to the Master of the House A servant cannot deny or grant any thing that belongs to the Master only Let all things be done decently and in order 5. Christ tells them in express words what they should say to the Master of the House A Gospel Minister must not preach any thing but what his Lord commandeth him nor must add to or diminish from the words of his Lord else he doth not his Masters business but his own 6. He commandeth them to make him known by the title of Master and that he would come after who was then so called For the world had then no higher thoughts of him but as one who preached the Truth as Nicodemus and others said of him John 3. 7. Whereas he saith that his time was at hand it is to be understood of his death and the Redemption of Mankind as formerly he had often spoken John 2. 9. saying his hour or time was not yet come Whereby he doth again declare his Deity in that he foreknew and foretold what was to come For no man can of himself tell the hour of his death The times and the seasons God the Father hath put in his own power Acts 1. t is not for man to know these things 8. Again He doth not send word to the good man of the house by way of intreaty but as it were commandingly that he would keep the Passover at his House as when he sent his Disciples for the Ass Matth. 21. they were not to pray or ask leave to take him but as if they had authority to say the Lord hath need of him Whereby he would shew that he was Lord of all and could if he pleased command all No doubt but he to whom he sent his Disciples was a
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
bewail it in thy heart and say unto God O Lord thou art rich in Mercy thou canst deliver this poor wretched creature from the dunghill of sin So on the contrary if thou see a man live godlily glorifie God and say I beseech thee O Lord preserve those gifts which thou hast given to this man T is a lovely Treasure of Grace which thou hast committed to him but the Vessel frail and brittle and there are many Thieves lurking about it If thou look not to it t will quickly be all wasted and lost Lo this may we learn from Peters denyal 3. But specially it warneth all those that are Rectors of Churches not to presume nor to be proud It is very dangerous when a presumptuous man is put into the Office of a Minister For he knows not how to take pitty and compassion upon others He knows nothing but how to domineer terrifie punish c and to hunt feeble souls to despair by his outragiousness and so all his Ministry falls to the ground Hence it is that Paul by way of special commendation of Christ saith that he was such an high Priest that was able and did know how to have compassion on others Heb. 4. And therefore did he suffer Peter to fall that he might learn to shew pitty to others 4. This denyal of Peter is comfort and instruction to all sinners Comfort not to despair of pardon see Peter received again into favour after so great a fall Instruction to learn by his Example what course to take to get into favour again Of which more at large hereafter 5. It wanted not a Mysterie that Peter should deny his Master at his first entrance into the house of the high Priest and that at the provocation of a little girl For the first or chiefest profession in Princes Courts is to deny Christ that is to postpone and undervalue God and Christ Equity and Verity yea the salvation of their own souls too and only to mind and look after the things of this world This comes to pass especially when a man is brought in by a maid i e. by covetousness For that is the root of all evil 1 Tim 6. But whom that faithfull servant the fear of the Lord doth usher in he will cleave close to Christ in the Courts of Princes and in the midst of his worldly business as we see in David Daniel Hester Mordecay Joseph c. 6. To conclude He that reads the fall and denyal of Peter let him pray to the Lord that he never fall into the like Temptation as to deny Christ Let this weakness of Peter be our strength inasmuch as we know of him that after he had received the holy Spirit he would rather suffer himself to be cut in pieces than to deny Christ The high Priest then asked Jesus of his Disciples John 18.19 and of his Doctrine Jesus answered him I spake openly to the world I ever taught in the Synagogue and in the Temple whither the Jews alwayes resort and in secret have I said nothing Why askest thou me ask them which heard me what I have said unto them behold they know what I said And when he had thus spoken one of the Officers which stood by stroke Jesus with the palm of his hand saying Answerest thou the High Priest so Iesus answered him if I have spoken evil bear witness of the evil but if well why smitest thou me They that are of opinion that there was nothing acted in Annas's house except for honours sake they brought Christ first to him these refer all these things to Caiaphas who was the High Priest that year But whither it was he that did this or whither it was Annas that was High Priest the last year doth not much concern us we shall only consider the matter it self That High Priest then whoever he was whether Annas or Caiaphas he undertook to examine Christ by vertue of his Office and to convince him of his errour Christ stands bound before him and bears the pride of that wicked man as if he had been the basest and meanest of men He yields himself to be examined as if he had been the veryest Dunce that ever was Is not here patience even beyond patience Be not thou offended if proud silly fellows despise thee Christ did here lead the way by his example Two things principally the High Priest enquired after 1. His Disciples And was this such a crime in Christ Did that scurvy Priest know nothing else against him And doth he therefore turn his Accusation into Interrogatories Peradventure he would ask where his Disciples were why he chose them what he meant to do with them This Querie tended to convince him of raising sedition and going about to bring in Innovations 2. His Doctrine what it was and whence he had it whether it agreed with the Doctrine of Moses and the Prophets q.d. Thou teachest far otherwise than Moses and the Prophets did Therefore thou art an Heretick and a Seducer and thou hast got thee Disciples to spread thy Heresie over all Iudaea Besides thou hast innovated a Baptism without our Authority In short thou dost all this yea although thou art not of the Tribe of Levi yet thou usurpest to thy self a power of preaching Thinkest thou that we will alway wink at it and never curb such insolency of manners and doctrine as we find in thee contrary to the custom and Rules of the Ancients Nay we have born with thee too long already Now thou shalt pay for alltogether Note here that t is not objected to Christ nor could it be objected against him that he was a Murtherer or a Thief or an Adulterer or an Extortioner but only that he did teach and take Disciples to him This is that above any other thing which the world doth lay to his charge that he never lets them alone but is still reproving them The world saith he hateth me because I testifie of it that the works thereof are evil John 7. If Christ would have held his peace and not so continually have been finding fault the world could have born him But how can Truth be silent and not declare against falshood How is it possible that the Sun-should not shew what is fair and what is foul See our ingratitude for even for that very thing which the world hated in him was Christ most deserving the greatest honour and altogether praise-worthy for his teaching the Truth and chusing whom he pleased out of the world that they might not perish with the world was the highest favour he could shew But whereas this High Priest questioned Christ about his Doctrine and Disciples there was no hurt in all that It is rather the duty of the Ecclesiastical Power to take care that no false Doctrine be broacht abroad The Priest then made a fair pretence but his mind was quite contrary For he knew the things which Christ taught were true Besides he might have made a true
q d. the evidence and clearness of the Fact committed needs no further accusation Do thou Justice there 's no need of any more examination Dost thou question our righteousness Dost thou think we will not do Justice Dost not see who and what we are who have brought this man bound before thee Is this all the respect thou givest to the Priests of the most High God Dost thou make no difference betwixt us and the common Rabble Do not think that we would bring one before thee that were not guilty of death Thou mayst see how strictly we keep the Law for we will not so much as come into thy house we dare not tred within thy doors Nor think thou that we have done any thing in this matter either out of envy or hatred or too precipitate without deliberation and good advice We have considered all things and finde that he doth deserve to die thou hast nothing to do but to pronounce Sentence For if he were not a malefactor c. O the hypocrisie O the lyes and malice of these men Should things be thus carryed Is this to execute Justice Is every prisoner a malefactor and guilty of death Who sees not that they distrust the goodness of their Cause Therefore 1. They go about to blind and delude the Judge with vain and empty words lest they should be put upon it to prove him a malefactor Consider well O Christian the malice of these men They would fain seem to be just and righteous even against the check of their own conscience as if they had never attempted any such thing and never went about to destroy any but a Malefactor when t is evident that they were the men that did most unjustly put all the Prophets to death 2. In this also they shew their malice in that they would have Christ cut off before he was examined or convicted nay they think him not worthy that the Judge should so much as give him audience or that he should be tryed according to any Rule of Law 3. They openly charge him as a Malefactor before the common Barr and in the face of the open Court who had healed all their sick Ask the Lepers whom he cleansed and the blind whose sight he restored c. whether he were a Malefactor c. But thus it is written They rewarded me evil for good and hatred for my love Psalm 35. Again For my love they are my Adversaries but I prayed for them Psalm 109 Christ did here truly pray even when he held his peace considering with himself our sins for which he suffered all this wrong But Pilate being now incensed and moved with some chollar at such proud and unrighteous expressions cryes out to them again Take ye him and judge him after your own Law as if he had said if he be a Malefactor as you say he is but do not prove it why then put your own Law in execution against him The Roman Laws prohibit me to condemn any man before he hath a full hearing Truly Pilate the Law of Moses did enjoyn the same too but so it is by the malice of these men that the Heathens Laws are now prefer'd before the Law of God The Jews very well know it from Exod. 23. and we also know the same from the words of Nicodemus that the Law of Moses judgeth no man untill he be first heard and convinced John 7. But see how they evade it It is not lawfull for us say they to put any man to death Well but who then I pray put Stephen to death Act. 7. What Authority put him to death Therefore they lye grosly Was not this to put Christ to death when they delivered him up to be sentenced to die and laboured with all importunity to have him put to death But they would have him put to death by the laws of Rome that so as well they as their laws might be acquitted from doing any such thing Their Law was to stone to death but the Roman Law was to crucifie This is that they would have They would not barely have Christ put to death but they would have it done with the greatest reproach shame that might be Nor did it so fall out by chance or by their consultation but that the saying of Jesus might be fulfilled when he certainly foretold that he should be delivered to the Gentiles and be crucified by them Mat. 20. Christ also had said that the Son of man must be lifted up as Moses lifted up the Serpent John 3.12 Again When I am lifted up I will draw all unto me Joh. 12. And again When the son of man shall be lifted up then shall ye know that I am he John 8. Now when the Jews perceived that they should miss their aym and that there was no good to be done with Pilate unless they brought some Accusation and certain proof of clear crimes against Christ They began to accuse him of many things Luke 23.2 Mar. 15.3 saying we found this fellow perverting our Nation and forbidding to give Tribute to Caesar saying that he himself is Christ a King Then Pilate entred into the Judgement Hall again and called Jesus and said unto him Art thou the King of the Jews John 18.33 Jesus answered standing before him Mat. 27.11 Sayest thou this thing of thy self or did others tell it thee of me Pilate answered am I a Jew thine own Nation and the chief Priests have delivered thee unto me what hast thou done Jesus answered my Kingdom is not of this World If my Kingdom were of this World then would my servants fight that I should not be delivered to the Jews but now is my Kingdom not from hence Pilate therefore said unto him Art thou a King then Jesus answered thou sayest that I am a King To this end was I born and for this cause came I into the World that I might bear witness unto the Truth every one that is of the Truth heareth my voyce Pilate saith unto him what is Truth And when he had said this he went out again unto the Jews and saith unto them I find in him no fault at all And they were the more fierce saying he stirreth up the people teaching throughout all Jury beginning from Galilee to this place Luke 23.5 This was Christs first examination in Pilates Court where the Jews Accusations are first laid down Lest thou shouldst think O Pilate say they that we have nothing to lay to this mans charge hear we pray thee what just cause we have to hate and abhor him He is a seducer of the Nation the Author of all mutinies he fâ—ribids men to pay Custom and Tribute he calls himself King of the Jews which is no less then high Treason against his Imperial Majesty And is not this crime and cause enough against him What wouldst thou have more Every one of these Accusations is sufficient to condemn him Here thou seest O Christian how truly David said The
who should guard me as their Generall with their Swords in this my necessity and would hazard their lives for me Or 2. If I sought a worldly Kingdom the Angels themselves would defend me from the violence of the Jews But I have no need of the help of Angels or men My own right hand is able to supply me with ayd sufficient Here the weakness of a worldly Kingdom is seen which hath no strength of it self but all from its Subjects and Officers and if these fail a King is but in an ill case But if they do list themselves under him they may prove false and betray him many wayes But the Kingdom that is from above is sufficient of it self and needs not the help of any From all this Christ concludeth that his Kingdom is not from hence as if he had said Thou mayst certainly assure thy self by this Argument that my Kingdom is not worldly or earthy What ever thou or thy Caesar hath shall be in no danger for me I covet nothing of yours I care not for all the glory and riches of the world which you so highly esteem These things were spoken to Pilate but they do as much concern us 1. For if Christs Kingdom be not from hence Why then O Christian dost thou seek after the Riches and Honours of this world 2. If the Kingdom of Christ be not of this world then Christians must expect to suffer in the world so long as they have the peace of their consciences in Christ John 16. Wonder not then that the godly meet with so much trouble in the world A good man in all his afflictions should comfort himself with this word saying My Kingdom is not from hence 3. If Christs Kingdom be not from hence they are much mistaken then who place the Kingdom of Christ in outward things and the Elements of the world The Kingdom of God saith he is within you Luke 17. Which is not so to be understood as if this lower world were not created by God or did not belong unto God as having nothing to do with it as Manichaeus was of opinion For it is certain that all the ends of the earth are his the sea is his and he made it c. Psalm 95. But however Christ put a clear difference between his Kingdom and the kingdom of the world yet the name of King did stick in Pilates stomack For he was never wont to hear in all the dubblings of honour amongst their Princes that ever any did usurp the Royal Title And he conceived that this Title ought not to be given to any without Caesars consent and approbation Therefore he saith Art thou then a King notwithstanding thy Kingdom be not of this world He stickles much at the Title King this he could not bear For he saw it would follow that if his Kingdom were not from hence it must be from somewhere else Let the Kingdom be whence it will a Kingdom it was and would be Wherefore by way of conclusion he infers upon him Art thou therefore a King The question had been better put thus where is then thy Kingdom Where is that other world thou talkst of He might perhaps have had an answer to this question that might have done him some good But he asked not after any of these things he was afraid of his own kingdom and office Christ therefore doth undauntedly answer him Thou sayst that I am a King as if he had said what need I tell thee when thou thy self sayest it Is it not enough that thou sayest it thy self which is all one as if he had plainly said I am I grant that I am a King Christ doth Emphatically repeat the name King to shew us that he did not repent him nor was he ashamed of his Celestial and Spiritnal Kingdom but had rather that by all means it should be known to Caesar himself as well as to all men For inasmuch as the salvation of us all doth depend on this Kingdom it ought not to be denyed or concealed And it is a sweet comfortable word for Christ to say that he is a King He is truly a King as it is said I have set my King c. Psalm 2. Again Thou madest him to have Dominion over the works of thy hands Psalm 8. Wherefore if thou sinnest do not presently despair for thou art not without the Kingdom of Christ till thou ceasest to be the work of God Hence saith the Wise man Though we sin we are thine Wisd 15. He will acknowledge thee for his possession if thou wilt acknowledge him to be thy Lord. But that Pilate might not further be offended at the Title of King Christ proceedeth to explain his Kingdom yet more fully as if he had said Pilate understand this business well and lay aside all suspition of a worldly Kingdom and Tyranny Thus stands the case I will not deny that my Kingdom is altogether and wholly Spiritual whether before thee or before Caesar himself Only know this that t is not my purpose to molest any with Arms or to Raign in State like other Kings but only to raise up and establish the truth of God upon earth To this end was I born and for this cause came I into the world that I might bear witness unto the Truth I say I came for that end and was born for that cause and not to fight with the Sword but that I might teach and preach the Gospel and the Truth of God which is his power to salvation to every one that believeth Rom. 1. And as I publish the Gospel so I rule by the Gospel in the hearts of Believers over Sin Death and the Devil that for sin I might bestow Righteousness for Death Life for the Cross Joy and Heaven instead of Hell These are the Tenures or customary Holds and Priviledges of my Kingdom of which none can be partaker but he that heareth my Voyce and believeth with his heart I do not endow my followers with Riches Cities and other Fee farms Manours c. but through my Word I bestow upon them Joy Peace Life and Heaven it self My Gospel is the Scepter of my Kingdom And what prejudice are these to the Roman Emperour Would Caesar have none born would he have no man come into the world that should bear witness unto the Truth Would it be any stain to his honour if any of his Souldiers should hear his voyce that is a witness of the Truth Who would not utterly detest and abhor him that should harbour such a thought in his breast The very Name of Truth is am able yea the Nature of man it self agreeth to this that the Name of Truth is most honourable and though arrant knaves hate the thing yet never any had the face to dislike or find rault with the Name of Truth 1. And truly Christ testified the Truth with a witness For the Testimony of Truth is the confusion of falshood The world was mistaken
in the use of Temporal things For those things which were given only to be used in these the world place their love and confidence Christ by reproving this falsity bare witness to the Truth 2. The Jews erred in a wrong understanding of the Law The Gentiles were deceived by their Idolatry 3. Christ in reprehending bearing down both their errors did bear witness to the Truth Well then might he say that therefore he came to that end was he born For this cause saith he I became man for this purpose am I now here that errour iniquity may be destroyed that truth and righteousness may raign This I do and this I will do it is and ever shall be my business to beat down keep under and crush the Devil that God alone may be exalted and Raign If thou therefore art a child of Truth if thou dost love the Truth if thou desirest nothing but the Truth thou wilt hear my Voyce with joy and gladness For I am Truth it self and can speak and teach nothing but the Truth Which thing we that are Christians and are of the Truth do not only believe it but are also the thing it self The Voyce of Christ is Truth which abideth for ever yea though Moses Jupiter Mahomet Hereticks and Antichrist die nay Tyberius and Pilate too yet this liveth for ever Therefore every one that is of the Truth heareth my Voyce Hereby teaching us who they be that belong to his Kingdom He doth not say every one that truly is or hath truly a being for the Devil and wicked men have truly a being but he saith he that is of the Truth A lye is that which is not or is not manifest Adam is not the World is not He then that is of Adam of man or of the World is of a lye He is of the truth that loveth the constant truth that seeketh the everlasting Good that thirsteth after Righteousness and eternal Life This is he that heareth my Voyce this is he that belongeth to my Kingdom and one that subjecteth himself to my Government Christ therefore is no Lord and King to those who covet Riches aspire to the Honours of this world and hunt after pleasures Nor is he their King who are mutinous and raise seditions but he is their King who thirst for Righteousness earnestly breath after the Celestial Joy and willingly hear and obey the Truth From all which it is plain and evident that Christ had not at all offended against Caesar When Christ had given so high a commendation of the truth Pilate being somewhat moved and taken therewith and as an Ethnick to whom such things were somewhat uncouth he asked Jesus what was Truth An excellent question indeed if it had proceeded from his heart and that he had been in earnest For what is more profitable and pleasant to search after then the truth All the world invocateth the truth as we read 1 Esdras 4. Yea wicked men themselves though they be lyars and false yet will press others to speak the truth and would not be cheated and deceived Much more beautifull is truth in spirituall things But Pilate did not ask this question heartily but as it were scornfully and disdainfully as if he had said Dost thou broach any other truth then what your High Priests and our Priests teach Thou hast said enough and more then enough there 's no need of any more at this time I came not hither to hear a Sermon There are other matters in hand We have more Irons in the fire Wicked men loath nothing more then the Word of God and those things that tend to their good and salvation here they stand upon thorns and think long ere they be at liberty 1. Pilate should have been warmed and encouraged by Christs Word But he was no more moved then if he had offered Gold or most Orient Pearls to a blind man he was as blind as a beetle the Sun was darkness to him He whose understanding is darkened cannot discern the splendor of Truth which darts the rays of its lustre into the minds of the godly Pilate indeed was not worthy to hear an answer to his question He heard enough if he would have believed it 2. But Christ would no longer linger out his Passion And what need was there to enquire what was truth Lo Christ that stood there present was and is the Truth Whatever Idolatrous Priests trifle about Vertue or the Jewish High Priests teach concerning fleshly righteousness they are all but lyes nothing but Christ and the Gospel only is Truth and what follows and is drawn by consequence from the Gospel But Pilate having not received an answer to his mind went out to the Jews again He supposed that the Laws of Caesar would have served his turn and that he needed no other knowledge of the truth Secondly He perceived that this did not much concern the case in hand Thirdly He saw the Jews were in haste and t was no time to talk any longer with Christ For the Jews were afraid lest Christ should mollifie the mind of the Judge with his words which they knew were very efficacious and penetrating Lastly He had now learned by experience that there was nothing in Christ whereby he might defend himself if he were put to death and complaint thereof should be made to Caesar against him for his unjust punishment for the Prince of all just men and the King of Righteousness had put on Righteousness for a Brest-plate and true Judgement for an Helmet and equity for an invincible Bâ—…kler that no man could by any means catch him in his words Therefore he who first went forth that he might hear some Accusation against him doth now go out to excuse Jesus before his Accusers I find saith he no fault in this man Here we find again a civil Righteousness in Pilate For 1. Although there were rich and potent men on one hand from whom he might hope for gain or fear some loss but Christ was all alone a poor man quite cast off by all his friends from whom he saw no ground to expect any advantage or fear any detriment yet he takes Christs part against the Jews which is the duty of a Righteous judge though such be rare to be found Whence it is that the Princes of the Jews are so often reproved for not judging the cause of the Fatherless Isa 1. Therefore Moses would have such Judges that hated covetousness Exod. 23. For bribes will make men blind Hence it is that Judges are so often call'd upon to fear the Lord Be instructed ye that judge the earth serve the Lord in fear Psalm 2. 2. Pilate doth not only take his part and stand for Christ but he doth clearly confound his Adversaries by proclaiming him guiltless and that after he had throughly examined the whole business although they had bound him as a Felon and one that deserved to die 3. He doth plainly prove them lyers
were the Son of God or no. For whereas they accused him of sedition he was cleared and quitted of that charge already 2. He did ask it too unseasonably For then was the time for Christ to keep silence 3. Pilate was now unworthy to hear it having torn off the wool of the Lamb of God by whipping him and polluted his hands with his innocent blood 4. Christ doth here hold his peace because he had told them often enough before that he was not of this world Joh. 19. 5. He also told Pilate that they only who were of the Truth could hear his Voyce Now he knew that Pilate was not of the Truth nor did he ask that question in love to the Truth but only out of fear of some shrewd turn or Temporal loss that might befall him 6. Christ doth hold his peace that he might not seem to endeavour an escape and so be unwilling to suffer and go thorow his Passion And therefore 7. He would do nothing nor say any thing that might hinder his suffering This is that silence of which Isaiah speaks He is brought as a Lamb to the slaughter and as a sheep before her shearers is dumb so he openeth not his mouth Isa 53. And David in his person saith I was dumb with silence I held my peace even from good Psalm 39. By this his silence Christ taught us 1. That all the Learning and Education in the world is nothing worth if it be not employed in love to godliness but either out of a vain affectation or fear of punishment therefore he gave no answer before unto Herod who asked him out of curiosity nor now unto Pilate who asked him out of fear Just so do many men run after Sermons some out of vain glory others for fear of Hell but very few in love to Righteousness and Truth Therefore the first sort of these shall be deprived of their hope for let them hear the Word never so greedily God will not answer them Nor shall the second escape damnation For that which the wicked feareth shall come upon him The last only shall obtain their desire For blessed are they that hunger and thirst after Righteousness Mat. 5. 2. Christ doth here teach us silence that we should not be like fools who multiply words whereas nature it self teacheth silence having given two ears to man and but one mouth First then consider that an account must be given of every idle word at the day of Judgement Mat. 12.36 Secondly Locutum fuisse saepe me poenituit c. That of the Heathen is to be observed I have often repented saith he for speaking but never for my silence Thirdly That of James especially He that bridleth not his tongue this mans Religion is vain Jam. 1. Pilate being somewhat displeased at Christs silence for he thought he had sleighted him speaks to him a little more sharply A proud man of all things cannot endure to be scorned Speakest thou not unto me Thou saith he who art but a vile and mean fellow to me who am in highest Power and Authority If he had known the person of Christ who he was he would have spoken a little more mannerly and modestly to him But the world despiseth all those who carry no great port and pomp outwardly And the men of this world who are proud and presume upon their power and riches do scorn and contemn all others in comparison of themselves 1. And whereas Pilate saith further to him Knowest thou not that I have power to release thee and to crucifie thee It is the expression of a wicked Magistrate who thinks he may lawfully do what he pleaseth 2. In Pilate here is clearly manifest what the disposition and nature of humane Reason is in the gifts of God For he that is more then ordinarily endowed with the gifts of God and yet hath not faith he doth not acknowledge them as Gods gifts but as his own deserts And so he thinks he may do what he listeth with them But Faith teacheth that the gifts which God bestoweth on a man are not to make him a Lord but a Servant and a Minister to improve them and the greater gifts any man hath received the more industrious and laborious should he be Hence saith Christ The Princes of the Gentiles exercise dominion over them they are proud of their power and abuse it at their pleasure but it shall not be so among you but whosoever will be great among you let him be your Minister c. Mat. 20. Magistracy therefore or Power is the gift of God but if it be conser'd upon wicked men they do but Arrogate to themselves something of Law and right in or by that gift And if a good man hath this gift bestowed upon him he doth acknowledge himself so much the more a Servant by how much the greater his gift is that he hath received Pilate was ignorant of this Therefore he spake so proudly of his power But by this his vaunting he condemned himself both before God and before men Out of his own mouth is this evil Servant to be condemned because when by his own confession he might have acquitted the innocent and just one yet he chose rather to condemn him and to crucifie him But have a little patience Pilate and he will speak to thee hereafter and tell thee whence he is The Lord I say who is now weak and held prisoner under thy power at present he shall go forth as a strong man he shall lift up his voyce and cry I held my peace I alway kept silence But must I still be dumb and never speak Yea I will speak as a woman in travel Then shall he speak to thee in his anger telling thee plainly what thou now askest of him He hath made me King in Sion c. Psalm 2. But Christ cannot forbear to reprove that so proud presumption of Pilate and to check his Arrogant boldness lest by his â—ilence he should seem to acknowledge and grant what Pilate said to be true that he was at his own dispose and might do with men as he saw good Christ cannot bear blasphemy or impiety Pilate did usurp and attribute to himself that which belonged to God For God the Father was the chief Author of Christs suffering But Pilate claimed this power to himself I saith he can crucifie thee Christ can no longer endure to hear this blasphemy and unrighteousness Thou couldest saith he have no power against me c. q.d. Shouldest thou or any man else have power over the Son of God No such matter Thou with thy whole Military force and all the Jews together couldst not touch so much as an hair of my head if the Counsell and Will of my Heavenly Father had not determined that I should suffer Wherefore thou hast no power from Caesar nor from those who by their great exclamation strengthen thine arm against me but from him that is above all is this power given thee
persevere in iniquity inasmuch as God did suffer his innocent Son to be so cruelly and inhumanly dealt with for others sins Daughters of Jerusalem saith he weep not for me but for your selves i.e. Learn ye by my suffering what ye have deserved If this be done to me who am guiltless and harmless and blameless what shall be done to you who are faulty and guilty The Text follows 〈◊〉 27.51 And behold the Vail of the Temple was rent in twain from the top to the bottom and the earth did quake and the Rocks rent and the graves were opened and many bodies of Saints Which slept arose and came out of the graves aster his Resurrection and went into the Holy City and appeared unto many Hitherto we have seen the weak things of Christ Now his Majesty shines forth and shews it self discovering who what and how great a one he is that now hangeth on the tree Here then consider what mighty Signs and Wonders were wrought at the death of Christ For those signes do shew the Righteousness and Innocency of Christ and withall do reprove and condemn the hard hearts of unbelievers Men would not be troubled at the death of this man but lo the Elements are much disquiered at it Flinty stones were here softened yea broken and thou heart of flesh art thou turned into a stone dost thou stand gazing on the Passion of thy Lord and art nothing afflicted or moved thereat There are some who say we should be jocund and jovial laugh and be merry at the Passion of Christ Surely it was then no time for the Inhabitants of Jerusalem to laugh when Heaven and Earth were thus disturbed and moved at the death of Christ Indeed afterwards we may well rejoyce for the saving death of Christ as that by which we are redeemed from eternal death But nevertheless the same Passion ought to affect and move us as we are men unless we should altogether become inhumane and from men be degenerated into stones to say nothing of what great joy it might be unto us if we did but consider the cause of this miserable Death even our sins which ought bitterly to be bewailed in this Passion of Christ Now all these terrible Signs which are here described were both within and without the Temple and did manifestly declare the wrath of God against the unrighteousness of the whole world for the purging where of the most High Majestie gave his only begotten Son to die And because men would not acknowledge the same therefore the Elements publish it If these saith he should hold their peace the stones would cry out Besides by the Passion of Christ and after it God intended to make a great alteration in the world Which alteration these Signs did foreshew and usher in 1. The Vail of the Temple was rent to shew that by the death of Christ the Holies of Holies are revealed that by Christ there is an open entrance for us unto God that the way to the Temple of God is made open and plain that the flaming Sword is removed from Paradise that the Wall of partition is broken down that those things that separated us from God are taken out of the way that what was hid and kept close before Ephes 3. is now made known to wit that the Gentiles should be co-heirs copartners and incorporated and become one body with the Jews Finally that all shadows and figures were now ceased and that the Truth it self was come and did shine forth Therefore the Vail of the Temple was rent So that now we may look into the Sanctuary which the Vail hindered before The Mysteries of the Kingdom of God which in the Old Testament were vailed and covered are now brought to light by Christ who came a Light into the world Henceforth therefore the Gentiles may behold the Mysterie of God that is they may acknowledge and learn the word and truth of God because the Vail is rent and the Jew is not better then the Gentile Would to God also that Vail that is upon the hearts of the Jews were spiritually rent that they might truly both hear and understand the Scripture 2 Cor 3. And that they also might acknowledge Jesus Christ Origen speaks of a twofold Vail as Paul also doth the first of which is rent already and taken away but the second yet remaineth and hideth those things which we shall see in the life to come For now we know but in part only but then we shall know perfectly 1 Cor. 13. I say the first Vail is taken away so that we may know many things of God which before were kept close from us But the second Vail yet remaineth therefore at present we cannot perfectly know the things of God In brief Moses and the Prophets are now made clear and plain but as to the Historical part the vail of the Temple is rent already Therefore the Romans might enter as also they did The High Priests of the Jews were wont to rent their garments when they heard any thing that was wicked or blasphemous This doth the Temple of God also now do renting its garment being as it were amazed and taking in great indignation the wrong and injuries offered to Christ 2. A second sign was the Earth-quake the earth abhorring as it were that such wickedness should be committed upon it and abominating the impiety of the Jews done to the Universal Creator of all things It did also foreshew that the whole Earth should be moved and shaken at the preaching of the Apostles as was foretold in Haggai I will shake the Heaven and the earth and the desire of all Nations shall come Hag. 2. 3. A third sign was the renting of the Rocks This was somewhat more then the other For we read of many earth-quakes but not of any Rocks rent before which was now done to reprehend the obstinacy and hardness of the Jews And it did foreshew either that the writings of the Prophets should be so rent at the coming of Christ that all might see what was in the inside of them Or rather it did signifie that the hard hearts of the Gentiles should be rent that they might receive the seed of Gods Word For the Word of God and his Divine Power was now about to pierce all things that were never so hard never so fast and firm 4. A fourth sign was the rising of some dead bodies This exceeded all the foregoing signs In this sign there was a special kind of Gods power seen These dead Joh. 5. heard the voyce of the Son of God when he with a loud cry gave up the ghost At this cry their graves opened that the dead which yet lived might again go out of their graves not before but after the Resurrection of Christ For he was the first born of the dead and the first fruits of them that slept Whereby was foreshewed first that the hope of our resurrection is only by the death of Christ secondly