is not made for it self but to strengthen them that eat it so Christ hath not these good things for himself alone but imparteth them to us also But after what manner How can we partake of the life and righteousness of Christ seeing we have no righteousness or life in us Answ By feeding upon him Then we find the vertue of bread when it is incorporated in us Then thou perceivest what vertue and good there is in Christ when thou receivest Christ into thy self 1. Now Christ is offered two manner of wayes unto us in the Word and in the Sacrament So also do we eat his body two wayes Spiritually and Sacramentally Of the spiritual eating he saith thus he that cometh to me shall not hunger and he that believeth in me shall not thirst From which words it is clear that to eat Christs body spiritually is to believe with the heart that Christ was made man and took our sins upon himself that he shed his blood for us and conquered hell and that he reconciled us unto God He that believeth this doth as is it were snatch Christ by faith and throw him into himself and is become one body with him whereby it cometh to pass that he doth not hunger in sin for he hath the righteousness of Christ he doth not hunger in death for he hath the life of Christ nor in malediction for he hath the benediction of Christ nor in afflictions because he seeth his deliverance by Christ This spiritual eating is necessary to all for none can be saved without it If we partake not of the Righteousness and Life of Christ what do we but abide in our sins and death Therefore Christ himself saith John 6. Except ye eat the flesh of the son of man and drink his blood ye have no life in you He doth not speak here of the Sacrament for all are not damned that do not receive the Sacrament but he speaks of the spiritual eating by faith Heb 11. without which no man can please God After this manner the Fathers of the old Testament also did eat the body of Christ for Christ was offered to them too by Word and Promises Without this spiritual eating the Sacrament is nothing available nay it doth hurt and condemn because it is received unworthily 2. Here then you see that Christ is not offered unto us only in the Word but also in the Sacrament to this end even to put us in mind of the Promises by this outward sign and that we should be assured by this corporal eating that Christ with all that he hath was truly given to us For he that gave his very body what else will he deny We may now see that this exteâ—nal eating was not instituted in vain as some ungodly and unthankful men prate What need was there say they of an outward sign when it is faith that taketh all the good things of Christ to it self And who art thou wretched man that darest reprove God in his what he doth as if he had not ordained all things wisely I might also reason after that manner what need was there for Christ to take our flesh and suffer And what need is there of preaching the Gospel God could have restored man by his Word only as he did create him only by his Word Is therefore the Incarnation Passion and Gospel of Christ to no purpose See how unthankfull we are But God was willing to communicate his good things to us many wayes yea his own Son to wit by his Incarnation by the Word and Sacrament And who art thou unthankful man that durst question why he would do so and what need there was of it Thou shouldest rather exceedingly rejoyce that God would be pleased to impart his good things to thee which way soever he did bestow them This is one of Satans old tricks Gen. 3. whereby he cheated Eve Why saith he did God command that you should not eat of this tree Gen. 12. To what purpose what need was there for it And this way he seeks to deceive us Gen 22. Abraham did not reason so what need have I to leave my own Country Thou mayest do me good where I am Again To what end should I offer my Son He said no such thing but presently obeyed The Nature of faith is to shut the eyes of reason and to go blindfold after the naked Word of God So should we do in this case But hear what Christ saith further This saith he is my Body Here you have the other and more principal part of the Sacrament to wit the Word of God The visible Bread is one part the Word of Christ is the other Every Sacrament is made up of these two that is the outward Sign and the Word of God which must not be separated one from the other The Word was added to the Element and so became a Sacrament The bread is seen the Word of Christ is heard Which of these is of most credit the sight The Truth of Christs Body or hearing surely the hearing for he that speaks is God Therefore all the vertue of the Sacraments is from the Word of God When the Word cometh to the Bread it is no more what it was before but somewhat else far more excellent by reason of the Word of God added to it For the Word of God is of that efficacy that it can do all things which is most clearly manifest both from the first creation of all things as also from those Miracles which wrought by the Word of God For concerning both Psal 148.5 he spake the word and they were made yea the Word of God is God It is the Wisdom and Power of God Rom. 1. John 1. 1 Cor. 1. When God therefore by his Word joyneth his Vertue Power and Name to the outward thing who doubteth but that some new and great thing is thereby wrought How then durst any be so bold to say that there is nothing but bare bread in this Sacrament after the words of Consecration are uttered Is the Word of God which is so powerfull in every thing else of no force in this Sacrament 1. These words then This is my Body do prove the truth of Christs body in the Sacrament So that we are most highly to esteem the words of God Nor can there be any trope or figure in them For first nothing can more absolutely be spoken if all the tongues in the world should speak together 2. Besides there is not one of the Evangelists no nor Paul himself who was a most sincere Preacher of the Gospel that ever hinted the least letter of a trope in these words 3. Lastly There is no just reason can be alledged why these words should be otherwise understood We must therefore keep to these words as to the most undoubted and safe sayings of God himself which do not deceive nor suffer to be deceived He that addeth to these words
no part with me therefore he gets a spokesman Nor doth Christ refuse to answer when John whispered him in the ear lest it should seem that what he had spoken of Judas before was out of a doubtfull suspition rather than from any certain knowledge beforehand Therefore he doth by a plain sign point out the person of the Traytor Judas saying He it is to whom I shall give a sop when I have dipped it 1. He doth not point him out with the finger or by name lest it should cause a disturbance at the feast and the other Disciples should fall upon him But 2. He doth discover him by a piece of bread either that the Prophesie might appear most true He that eateth bread with me Psalm 41. Rom. 12. c. Or that he first might do that which afterward he taught Paul to do If thy enemy hunger feed him for in so doing thou shalt heap coals of fire on his head Thus Christ patiently fed his enemy like a harmless child but like the Antient of dayes he poured coals of fire upon his head Although Judas was not toucht with the coals of Repentance with which we should desire all our enemies to be burnt yea though they are the worse for our kindness and courtesie yet he was burnt with scorching wrath as will appear anon Now whereas the Disciples eat of the same dish with Christ Mystical sense the mystical meaning is that Believers do partake in the sufferings of Christ 1. But Judas who also took out of the same dish but with a wicked mind signifieth Hereticks and Hypocrites for even they sometimes suffer but not for Christ 2. He likewise signifieth all wicked men to whom Christ carveth out of his own dish i. e. he layeth his Cross upon them but to their perdition Judas takes this bread too with the same impudence as before he had the Sacrament of Christs body and afterward kissed him But he took this bread to his great prejudice for presently after the sop Satan entered into him A horrible word indeed but the thing it self was much more horrid that a man should come to such misery and misfortune that the Devil should possess him as his own And yet it is no wonder that the Devil should there get entrance where Christ is altogether shut out Judas indeed had Satan before For by his instinct he pickt his Masters purse murmured at the woman that anointed him and consented with Christs enemies to betray him But as yet Satan was not discovered in him None but Christ saw him Now he is revealed and shews himself openly when Judas went forth and led the Van of that wicked Army There are sins in us alwayes anger envy luxury c. but they lie lurking in us till there be occasion given for them to break out Satan then entered into Judas because he whom hitherto he had only outwardly enticed to sin now he doth fully and wholly take possession of him Whom he first made wicked now he makes incurable so that he who first sold Christ for the only hope of gain his rancour now encreasing his hatred mixt with covetousness he belcheth out all his cruelty and breathes forth greater hatred against him who pluckt off his vizard and made him known The sum of all is that Judas had now altogether hardened himself to sin and set his mind wholly to it and became so like the Devil that he refused to return yea he was the worse for all Christs kindnesses And this is that curse which the Holy Spirit long since by the mouth of David prayed might fall upon him Set thou a sinner over him Psalm 109. and let the Devil stand at his right hand Which must not be so understood as though that sop was any evil thing or the cause of his hardning The sop did not force him within the reach nor thrust him under the power of the Devil but his own ingratitude and impenitence because he persisted in his wicked counsell and was not toucht with any remorse nor moved with any admonition of Christ but altogether shameless when he saw that Christ knew all things yea he was more and more on fire with a burning desire to perpetrate his horrid act and so cast away and scorned the benediction of Christ No marvell then if he run into cursing which he so much loved so that the Devil entered into his soul which he found then utterly forsaken of God Although the Devil doth never give over to tempt men yet he doth especially drive us whether he sees us most inclined to go of our own accord Let us then give diligent heed and watch continually that we give him not his first nor open the gates of our heart to him for if he once get in adores he will quickly run over all the house till he hath totally destroyed a man Let that miserable Judas be our Example whom the Devil so invaded and possest his soul and sences that he could do nothing but what the Devil enjoyned him after he was deserted of Christ and cut off from the fellowship of the Saints Eccl. 10.4 Hence the Wise man warneth If the spirit of the Ruler rise up against thee leave not thy place Indeed we cannot deny him that he tempt not at all but let us not give place to him Now because Judas was in a manner made manifest and could not with safety stay there any longer and because he was sufficiently warned but was never the better Christ puts him in mind What thou doest do quickly which sounds as if Christ would kindle and spur him forward who was incens'd before and whose rage was rather to be restrained yet indeed he was rather threatened thereby than exhorted 1. Nor doth Christ speak this to Judas only but especially to the Devil who had already entered into him q.d. Do thy work O thou Devil which thou hast alwayes delighted to do do it quickly Thou gottest into the souls of the Jews and killedst the Prophets Thou stonedst them that brought the Doctrine of Salvation thou sparedst none that were sent from God I am come after them and I well know that thou canst not be quiet and let me alone wherefore now take thy course do as thou wert wont and as thou wouldest have gladly done long since if I had not restrained thee Take thy swing I 'le hinder thee no longer T is all one as if a strong man should threaten his enemy and speak scoffingly to him knowing him to be but a punie fellow and to be conquered with a filip should yet say Do what thou doest quickly that thou mayest presently try how strong I am and know it by experience So Christ bids the Devil run faster and make more haste to do what he was ready to do that being overcome and bound by his tryanny he might sooner release the world 2. If we refer this word to Judas then it is not a Precept but
tells us Mat. 5.22 Gen. 4.6 Tit. 1.13 That whosoever is angry with his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rashly inconfiderately without a reason shall be in danger of Judgement Why art thou wrath and why is thy countenance fallen Indeed such may be the case that we ought to be highly displeased with our Brother and rebuke him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sharply bitterly as when he doth that which doth any ways hinder the Glory of God or the good of man Thus Christ was sorely displeased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was wroth or had indignation against his own Disciples Mar. 10.14 Get thee behind me Satan said he to Peter a sharp rebuke when he did but unwittingly and out of his respect to his Master too speak that which savoured not of God but tended to hinder the salvation of Mankind Mat. 16.23 But there is a causless anger proceeding from the flesh causing divisions and War 1 Cor. 3.3 Jam 4.1 This cannot be quenched but by crucifying the flesh with the affections and lusts Gal. 5.24 When the Apostle had exhorted to be kind and tender-hearted forgiving one another he proposeth a Pattern the following whereof will lead unto the end to which we are exhorted viz. Forgiving one another as God in Christ hath freely forgiven us This he would have us imitate in God as dear Children This forgiveness is by walking in love this love must be conformable to that of Christ to us Eph. 4 32. 5.1,2 There is a gracious Promise Isa 2.4 concerning the coming of Christ that men shall beat their swords into Plowshares and their spears into pruning hooks and the Naâ—ions shall learn War no more When Christ is formed in the hearts of men and they conformed to the heart of Christ we shall see Halcyon days then shall men live in Quietness Love and Peace When the root of Jesse shall stand up for an Ensign then Ephraim shall not envy Judah and Judah shall not vex Ephraim Isaiah 11.10,13 41. Lastly In this knowledge of and conformity unto the death of Christ there is Cornucopia abundance of all things fulness of satisfaction and plenty of all good No good thing will be wanting Psalm 84.11 34.10 Si Christum discis sati est si caetera nescis Si Christum nescis nihil est si caetera discis They that enter into Gods house through this door shall be abundantly satissied with the fatness and goodness thereof Psalm 36.8 65.4 Luke 15.17 John 10.9 All things come with this knowledge of Christ Rom. 8.32 Here is the fatted Calf the paschal Lamb the feast of fat things which the Lord makes unto all people in his holy mountain Isa 25.6 Which mountain may well have respect unto Mount Calvary where our Lord was crucified as the 7th 8th 9th verses of that Chapter seem to intimate for there the Lord feasted all mankind with the riches and sweetness of his love David saith Psalm 17.15 That he should be satisfied when he did awake with Gods likeness God likeness or image is Holiness and Righteousness We must first sleep in Jesus 1 Thes 4.14 by dying with him and then awake unto Righteousness and sin not 1 Cor. 15.34 The Apostle seems to affirm that they have but little knowledge of God who continue in sin It s a great shame and a sign that men are grosly ignorant of the Grace of God and the death of Christ when they shall so audaciously affirm that there is no living without sin so long as we are in the body They deny the first Resurrection in Deed though not in Word They err concerning the Truth and seek to overthrow the faith of some who say that the Resurrection is past already 2 Tim. 2.18 For though Christ be risen as the first fruits from the dead yet the Resurrection is not compleat in the body although it be in the head There 's much of the Harvest to come in when the first fruits are gathered As there are sufferings of Christ behind Col. 1.24 so is there also a Resurrection behind We must suffer too if we will reign with him 2 Tim. 2.12 Great is the Glory that doth follow the sufferings of Christ Luke 24.26 1 Pet. 1.11 When Ruth lay dewn at the feet of Booz it was at an heap of corn and when she arose she was laden therewith Ruth 3.6,7,15 If we humble our selves in conformity to the death of Christ we shall have more then six measures of Barely we shall have an hundred fold here and inherit everlasting life Mat. 19.29 Vnto which blessed state of Rest and Glory God of his infinite Mercy bring us all through Jesus Christ our Lord Amen WHat I have more to say to you in particular my ancient Friends and Acquaintance of * And elsewhere Brinkworth may not seem so pertinent and agreeable to the Subject in hand yet I shall here insert it because I know not whether ever I shall make use of the Press any more hereafter My endeavour is to give you satisfaction concerning those things about which there hath been some disagreement in our Judgements of which I shall give you my understanding and present apprehension very briefly 42. That there is a Prescience and Prevision in the most Holy and only wise God whereby he did and doth fore-know and fore-see from all Eternity all things that are or shall be unto Eternity this I deny not But that there is such an absolute and peremptory Decree in God either according to the Supralapsarian or Sublapsarian opinion reprobating some men irrecoverably and unavoidably to Eternal damnation hating them before they were and necesstating them by vertue of such a Decree to sin after they had a Being unto this I cannot consent 43. For if God had hated any thing before it was be would never have given it a Being as the wise man saith Thou hast Mercy upon all for thou canst do all things and winkest at the sins of men because they should amend for thou lovest all the things that are and abhorrest nothing which thou hast made for never wouldst thou have made any thing if thou hast hated it Wisd 11.23,24 Nor can I believe that there is any impulsion as some say in the Decree of God as a cause or an occasion for man to sin For we must not say that it is through the Lord that we fall away or that he hath caused us to erre for he hath no need of the sinfull man Eccl. 15.11,12 44. These two Texts of those Wise men though Apocryphal prevail more with me then the contrary assertions of all others whatsoever And the Apostle James is positive and clear in this Truth Let no man say when he is tempted I am tempted of God for God cannot be tempted with evils neither tempteth he any man Jam. 1.13 So that to affirm there is an inherent coercion in the Decree of God necessitating men unto or towards their final Ruine is to impute
of outward help only hence it is that they slight all spiritual good wherewith their Neighbour should be profited Not only the hand which getteth our living is necessary to our Body but the eye also which though it doth not work is otherwise profitable for the body So they only that maintaining wife and children do not serve their Neighbour but they also and they chiefly which instruct them pray for them c. Let no man therefore like Judas condemn the practice or works of another unless they be openly wicked but let every man according to his calling study the welfare of the Church 4. Above all they are most like Judas who even now cheat the Lord of his estate and pick Gods pockets such as embezle the goods of the Church which were given to maintain the Ministers and the poor they that encroach those goods and right or wrong keep them to themselves heaping all they can possibly together and spending it only in pomp and luxury or to enrich their kindred but God the Church or poor are never the better for it 5. When prophane Princes see the sacrilegious covetousness of these men Psalm 50. they presently make havock of all So that of the Psalmist is fulfill'd When thou sawest a thief thou wentest with him none considering what follows in the same Psalm These things hast thou done and I was silent But I will reprove thee and set them against thy face c. 6. There be more such cut-purses who refuse to pay their dues to the Church as well as scrape the Church-goods basely to themselves 7. They also are faulty that are Executors or Trustees to dispose the goods of the dead which they bequeathed by Will either to pay Debts or restore that which was ill gotten or to relieve the poor yet do not according to their trust but convert all to their private gain What else do these but as Judas did This is so common now that men make but a jest of it and think it no sin so to do Hence we see that there are very few that do not sin in distributing their worldly goods He that toucheth pitch shall be defiled therewith Eccl. 13. 1 Tim. 6. And they that will be rich fall into many temptations and the snares of the Devil We see also that no man is a fit Minister of the Gospel whose mind is set on covetousness Lastly we see that covetousness is the root of all evil It made an Apostle become both a Thief and a Traytor But leaving Judas and his companions let us return to the History Ye have heard the pious deed of the woman ye have heard also the discontent of the Disciples What doth the woman do now She doth not go about to excuse her self but is satisfied with the testimony of her own conscience which she was sure was well known to Christ Our boasting and excuse should be the testimony of a good conscience 2 Cor. 1. But on the contrary Christ defendeth her For he is not only the Judge but the Advocate also of his people and defendeth them not only against the reproach of the world and the Devil but before the Judgement of God too 1 John 2. We have an Advocate with the Father Jesus Christ the Righteous Rom. 8. Hence it is that Paul speaks so confidently it is Christ that dyed who also rose again he intercedeth for us Who shall accuse Gods Elect The Accuser can do thee no hurt if thou and thy works be approved of God Now Christ answereth partly in the singular number because of Judas and partly in the plural number because of the rest of the Apostles to these he speaks mildly and gently but to Judas he replyeth very roughly John 12.7 Let her alone against the day of my burying hath she kept this This was spoken to Judas as if Christ had said I know I am an eye-sore to thee and that thou canst not endure me stay a little and not only my presence but my grace too shall be removed out of thy sight She hath not lost her labour in pouring out her Oyntment upon me nor did I suffer it without a cause it foresheweth and signifieth a great thing to wit that I must shortly die and be buried for a sweet savour of all the Elect. For the bodies of the dead are wont to be anoynted What therefore she cannot do to me when I am dead that she doth now beforehand though she doth not know it therefore let her alone Hitherto he spake to Judas only It follows in Matthew Mat. 26.10 Why trouble ye the woman for she hath wrought a good work upon me These words are spoken to the Disciples in general and the meaning is why are ye so troublesome Yea I say not to every body but to this woman and not for every fact but for that which in my opinion is good Ye should not hinder good works but further them Isa 42. Your office is to strengthen a bruised reed not to break it to cherish the smoaking flax not to quench it as it is written of me and as ye see me do By this word Christ teacheth us 1. That we should not hinder the intention of any unto good Withhold not any from doing good Prov. 3.27 And if thou wilt not do good yet suffer others to do it otherwise thou are doubly guilty both because thou art a dry unfruitfull tree and because thou hindrest others 2. To bear with and receive the weak and not to find fault with what they do because it is not done as it should be lest they should be discouraged and quite give over but encourage them with our respects to do better Why trouble ye this woman saith he she is but a woman not a man stay till she is stronger and she will do more 3. Not rashly to censure what others do before we know to what end they do it or with what intention Who art thou that judgest another mans secret Rom. 14. Why dost thou trouble others It doth not belong to thee but to me to judge the heart and thoughts of men 4. To judge well of the liberality and bounty of our fore-Fathers in their building and benevolence and their enriching Churches whatsoever those outward things are doubtless they shew a thankfull and devout mind in them ready to spend all for the service of God 5. That those only are not good works which are done to our Neighbour and the poor but such also that are done out of devotion to God as I have said before And Christ openly pronounceth that this Unction was a good work 6. That God would not have us serve him with the heart and spirit only but with our body and worldly goods too that so at least we may acknowledge we have all these things from him 7. Lastly We see by this word of Christ that our works be they never
ineffectuall to us And wo and alas he hath prevailed on too many But I shall not now repeat those manifold Errours which Satan hath set on foot about this Sacrament It would require much time nor can any tongue easily utter them It were to be wished that no Christian would seek to know or think any more of them Would to God they were all buried and that we might all of us embrace the pure Text of the Evangelists and so be edified in the true Christian life O that the Lord God would give such an heart unto all Monarchs Princes c. as to suppress this upstart scandalous and most abominable discord about this Sacrament For things are come to that pass now that this Sacrament is become the greatest occasion of all secret grudges strifes and variance in Christianity O unfpeakable grief The Church is now rent and torn by that which should unite and soder it that which should serve ut chiefly for peace and Unity that we abuse and turn into war strife sects and factions The Lord look down from Heaven and visit his Vineyard which is now so miserably laid waste The good and most gracious God grant that the Church may so believe think and teach concerning the holy Eucharist even as the Evangelists and Paul and the Antient Orthodox men have taught and written of it Where this is not no peace can be expected although Councils should be called every day The Gospel and Orthodox Fathers agree well enough They think and teach alike are all one in their Judgement I wish our yong Divines and Sectarian Novelists could accord among themselves But there can never be any agreement hoped for till we lay aside our passions and confidence of our own Reason and stick to the words of the Evangelists and unanimous consent of the Fathers And why should we be so averse and backward to this Who art thou O man that doubtest the words of God nay that opposest the very words of God How wilt thou answer at the day of Judgement or what excuse wilt thou have then to escape the wrath of God To ye O Princes Bishops and Doctors do I speak these things The neglect will light heavy on ye Ye see know plainly perceive what course should be taken yet ye forbear Ye see I say how many abominable horrid and altogether insufferable errors are crept into the Church concerning this Sacrament ye see how ridiculously how scornfully how wantonly yea how immodestly this Sacrament is observed But why speak I to them that have ears but will not hear and eyes but see not Their heart is blinded by the righteous Judgement We entreat thee O Christ have mercy upon thy Church if thou wilt thou only art able thou art most concerned in it It is thy Supper thy Example thy Command thy Church that is in distress And for its sake are we streightned seeing and beholding those great discords and destructive damages This sacrifice of praise is more trampled under foot than any thy Body is disown'd thy words are wrested thy Precept neglected New Doctrines are coyn'd a New custom of the Sacrament gets ground In short the loss is greater than any tongue can express And to whom shall we complain of these things but unto thee for none else will vouchsafe an ear to us We beseech thee by thy most holy and most bitter Passion of which we have begun here to treat stir up the hearts of our Bishops and so effectually touch their consciences that they may take better heed in observing and distributing thy Supper than heretofore they have done c. I have therefore made this complaint before that ye might the more attentively consider the Institution Let us examine the words Consider first who spake these words even Christ Whence t is plain this Sacrament was not invented by man but is of Divine Institution and therefore to contemn scoffe or under value it is â—o blaspheme the wisdom of God yea God himself Look to it then that ye esteem more highly and honourably of this Sacrament then ye have done 2. Again If it be Gods institution see thou pry not too curiously into every particular For these Mysteries are not to be found out by reason but by Faith Observe how Christ begineth it when he had ended the legall Supper he said that he would eat drink with them no more There was nothing more to be done but to give thanks and so rise from table Which when it was done â—…o then he taketh bread again he blesseth it again he breaks it by it self he sets it before them and divideth it among his Dsciples bidding them eat it none of which things he did in the legall Supper that we read of 3. Lastly To all this he addeth This is my Body Who would not wonder at such unaccustomed behaviour which he here used For what else did he intend by all this but that all men should diligently attend unto those things which follow even that we should know that this bread and this wine was not now common bread and wine such as they had in eating the Lamb but another thing far more singular and excellent even his body and blood Therefore when the Disciples saw these unusual gestures of Christ they did not gainsay or enquire about it but simply believed nothing doubting but that there was some great matter in hand Consider therefore what Christ saith Take and eat in which word he promiseth to bestow some great thing upon them And indeed what else should a man look for from a Saviour a Christ a God but some great excellent and most advantagious things Es 32.8 Luke 11. It becomes a great man to be magnificently bountifull If ye that are evill know how to give good things to your children how much more shall your heavenly Father give the good Spirit to them that ask him Take then and make your selves to receive whatsoever such a Lord shall bestow upon you For it cannot be that a Saviour should offer any evil burtfull or vain thing But whereas he saith EAT he sheweth to what purpose the Sacrament was instituted to wit that it should be received Bread doth no good except being eaten it be incorporated So then by this word is signified that this is not simply to be taken as a gift but so as that it might be united to us nor simply but so as that it might become one body with us even as the bread which we eat is turned into our nature who are nourished by it But that this Metaphor of eating may be the better understood remember that there is nothing in us but sin death curse and hell there is no righteousness life salvation or Grace we are indeed destitute of all that is good But Christ hath all these good things in himself yet not for himself only but for us also and for that reason he calleth himself the bread of Life For as bread
God shall add to him the plagues c. Apoc. 21. The Benefit So then if as hath been proved the Body of Christ be truly according to the tenor of the words in the Sacrament it is certain that the Sacrament it self cannot be an unprofitable thing For it is evident that the flesh of Christ was filled with the God-head If therefore God be nothing worth then also is the flesh of Christ of no value When that flesh of Christ walked on the earth it did good to all that it did but touch never so little by reason of the Godhead that dwelt in it How can it be then that it should do no good in the Sacrament since it is the same flesh of Christ in Union with the same Divinity it is also the same word of God of the same Nature and force now as ever it was But take notice that Christ in this Sacrament gave us not his Body alone but his Blood too As in the Law of Moses there was a sacrifice to be slain and moreover a cleansing by blood so the Body of Christ was the sacrifice and his Blood the cleansing away of sins the sacrifice of his body maketh satisfaction his blood purifieth the offering is made to God for Reconciliation the blood is poured out to make us clean Now in the distribution of his blood he observeth the same gestures as he did in the distribution of his body He took it he gave thanks he gave it to them c. In the words he added at least altered something For he doth not say simply Hic est sanguis meus This is my blood as he said Hoc est corpus meum This is my body But he addeth This is the blood of the New Testament Or as Paul hath it This cup is the New Testament in my blood by which word he plainly alludeth to the confirmation of the old Testament as when Moses had read all the Law he took the blood of the Calf and therewith sprinkled the people saying Exod. 24. Behold the blood of the Covenant which God hath made with you c. In like manner Christ here speaketh By how much the blood of Christ is more excellent than the blood of a Bull so much the new Testament is more worthy than the old What a Testament 〈◊〉 A Testament is the disposing and bequeathing of goods whether it be by writing or word of mouth And it is confirmed by the death of the Testator God made a Will to the Israelites Ex. ibid. that he would give them the promised Land but because God could not die he commanded a Bullock to be slain and ratified this his Testament with the blood thereof So now Christ hath bequeathed to us his goods even the forgiveness of sins and so all other his good things come along therewith That the Testament may be sure Christ himself the Testator died and that we might remember his death he did affix as it were two seals unto it the Sacrament of his Body and Blood The sense of the words Therefore when he saith Take eat Take drink c. his meaning is this Lo I promise you all my goods and do freely bestow them on you and to make this firm and sure to you I am about to die and in witness whereof I set to my Seal I leave you my body blood He maketh mention of a Testament when he speaketh not of his body but of his blood The shedding of blood is a sign of death by which death the Testament is ratified Whereas he addeth at last speaking of his body Which shall be given for you but concerning his blood saith he Which shall be shed for you he plainly sheweth that the same body which was crucified and slain and the same blood which was shed upon the Cross is received in the Sacrament These words also shew the fruit of the Eucharist which is to partake of the merit of Christs Passion Whereunto Faith is requisite not only to believe that the body and blood of Christ is here present but withall to believe that it is the same body which was offered for us and the same blood which was shed for us and that it is given to us which Christ merited by his death Take notice also of what is said concerning his blood which is shed not for all but for many Indeed the blood of Christ was sufficient for all but all do not believe It is fitly said not for all but for many which is a word of terrour to the slothfull and those that are too secure who flatter themselves that they cannot be damned Christ addeth in the close Do this in remembrance of me Where we see that the Evangelists do not only describe the thing as it was once done but they set it down so as a thing ever hereafter to be observed and continued Whence Christ commanded his Apostles that they should do as he had done thereby signifying that he would alwayes be present at his Sacrament and that what he by himself did at the Supper the same should be done by the Apostles and their Successors So that they are much mistaken who say I believe that Christ the Apostles did consecrate it but I do not believe that every Priest can do it I believe that the Saints do receive the body of Christ but I do not think sinners do Hear me Brother the Sacraments of the Church are not founded on our worthiness or unworthiness but upon the Word of God whatever the Minister or the Communicant be Gods Ordinance is the same As neither Angel nor man could of themselves turn bread into the body of Christ so neither of them can hinder it Therefore he doth not say if thou receive it worthily thou shalt take my body but This is my Body so the Creed the Lords Prayer and the Commandments of God c. remain good and valid though thou never believest if thou dost not pray work c. as Gods outward works alwayes continue though we abuse them But it is most to be observed that Christ here commandeth and speaks imperatively and chargeth us to take and eat and to do as he did whereby t is plain that we are not left at our liberty to observe or neglect this Sacrament If thou art a Christian thou must sometimes obey this Command Christ hath commanded it though he appointed no set time It is not in our choice wholly to omit it When he saith in remembrance of me his will is that this Sacrament should be 1. A Monument of his Charity towards us whereby he gave himself to us in every respect as a companion a brother a sacrifice meat c. Who is so hard as not to melt into a mutual love by all these signs of love 2. A remembrance of that sacrifice which Christ offered up for us at his death upon the Cross as Paul saith 1 Cor. 11. As often as ye eat
Disciples did eat this Sacrament with bitter Herbs for they were very sad at the words of Christ and during all those three dayes of his Passion they were together in great heaviness So we eat it with bitter herbs if we afflict our body inasmuch as the bitterness of Repentance purgeth the humour of an ill life out of the stomach of the mind 5. Ye shall not eat it raw nor sodden with water They eat it raw who come to it without any premeditation They eat it raw who esteem it only as they see it and because they see nothing but bread they think it to be only bread They eat it raw who understand all things carnally and say with the Capernaites John 6 This is a hard saying who can hear it They eat it boiled in water who strive by their carnal reason to find out how this may be so The water of our wisdom cannot boil this Lamb cannot search out and comprehend these Mysteries He faith therefore ye shall eat it roast with fire i. e. ye shall attribute and ascribe all to the working of the Holy Spirit to whom nothing is hard nothing impossible As therefore we do rightly acknowledge the man that was born of a Virgin to be God so truly do we say that is Christ which we take at the Altar and do preach him to be the Lamb of God 6. Ye shall eat the head with the feet and the entrails We must take whole Christ and not divide him Some Hereticks have thrown away the Head denying the Divinity of Christ Others have cast away the feet not acknowledging his Humanity Others his entrails saying that Christ had no soul And truly most men now adayes receive Christ by halves only They have an ear for his Promises but not for his Precepts They take him only as a gift not as an Example The Scriptures require us to take the Head and Feet the Divinity and Humanity the Promises and Precepts of the true Lamb. And it is expresly said ye shall eat or ye shall devour in which word our lazy drowsiness is reproved who can hardly be driven to this Sacrament to which we should rather run with all cheerfulness But alas we neither know our own misery not the greatness of that gift 7. Nothing must be left till the morning No broken meat of that corporal Lamb must be left for dogs or the Aegyptians And do we so rashly rush unto this Sacrament more filthy than dogs much worse than Aegyptians We are here likewise further instructed to perform all things commanded and to consider what Christ teacheth us now before the day of the life to come dawneth Let us omit or leave nothing undone what we may do now we cannot do alwayes 8. If any be left ye shall burn it with fire We must not contemn spurn or leave any thing out of this Sacrament And what we cannot comprehend about it commit it to the fire i. e. leave it to the working of the Holy Spirit 9. The loins must be girt He that would come hither let him tame his wantonness and bridle his lusts For this Sacrament requireth that we be clean in body and soul The time is short 1 Cor. 7. saith Paul It remaineth that they that have wives be as if they had none 10. Having their shooes on their feet A worthy Communicant must walk in the word and according to the word of God having the feet shod with the preparation of the Gospel of Peace Eph. 6. Yet must we not go bate-footed neither our affections must not stick to the earth we should rather know and consider that we have here no abiding City Besides let us preserve our feet our affections and works with the Examples of holy men as it were with the hides of some dead creatures I could wish some would do so in the business of this Sacrament for certainly then they would not so offend with their feet 11. With staves in their hands We use a staffe either to prop us or protect us it is necessary for both This staffe is the Word of God if our flesh be weak let us be supported with the word of God If any disswade us from good or perswade us to evil keep him off with this staffe as Christ did when he was tempted by the Devil Mat. 4. 12. Ye shall eat it in haste Desire or fear will make us run we have need of both Let us with Paul desire to be dissolv'd and to be with Christ Let us also fear lest if we neglect to day the time of Grace be past before to morrow Thus you see how punctually every thing concerning this Sacrament and the worthy receiving thereof was foreshewed in this The same thing but after another way Manna a figure of the Sacrament John 6. was prefigured in the Manna For in the Gospel of John it plainly appeareth that the Manna did prefigure Christ For Moses saith he gave you not the true bread from Heaven but my Father giveth it c. And a little after I am the living bread c. Again My flesh is meat indeed Whatsoever then is written in that History doth refer either to the Humanity of Christ or to the Word or to the Sacrament For these three wayes is Christ given to us in the Humanity in the Word and in the Sacrament There are four things mentioned of the Manna first the cause secondly the form and nature of it thirdly the manner of gathering it fourthly its use The reason why God gave the Children of Israel Manna from Heaven was first the peoples hunger And Christ saith The Cause for the oppression of the poor for the sighing of the needy now will I arise c. Psam 12 5. 2. God gave the Israelites Manna to shew his Truth Power Righteousness Goodness He gave his own Son also to declare the same 3. He did it also to prove them To that end also did Christ come poor and humble Wherefore he did not preach the Gospel himself among the Gentiles but by his Apostles And therefore he doth not exhibite himself visibly but invisibly in the Sacrament to try whether we will believe though we do not see him Indeed he doth truly try us in the Sacrament For as the first man did believe the Devil more than God concerning the forbidden food so Christ in this Sacrament would have us for expiating the former fault believe his words rather than our selves our own sense or reason Concerning the Fashion and Properties of this Mavna The fashion and condition of it the Scripture saith 1. It was very small little in shew and but a despicable thing but it was of great vertue so is Christ the Word of God and so is this Sacrament c. 1 Pet. 2.4 2. The Manna was white and clear Christ is clean from all sin 3. The Manna was beaten in a Morter Christ was bruised with
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
of glory out of their minds Where ambition is Prov. 13. there even brethren fall together by the ears Proud men are ever quarrelling Never any thing so rent Christian unity in pieces like ambition when one will not yield to another The Words of Christ carry an Emphasis in them And ye ought c. to let us know that t is not so much his Counsell as his Command which must not be sleighted and that we shall incur great punishment if we obey it not Therefore he addeth I have given you an Example c. And truly a very excellent one worthy of all diligence Christ was Lord not only of men but Angels too Matth. 11. 28. to whom the Father had given to share with him in all things who had all Power in Heaven and in Earth who was one with the Father yet so he humbled himself John 14. even to the feet of fishers Who ever heard the like of any of the Kings and Princes of this world So great a price did the Son of God set upon us Let us then do the same Let us walk humbly towards one another Let us love one another If this Pattern of Christ will not work upon us nothing will do us good He must needs be obstinate and obdurate nay both blinded and desperate that is not softened with this Example of Christ Here let thy disdain proud man be confounded who art so proud thou canst not tell whether thou goest on thy head or feet thou knowest not what cloaths to wear or how to jett it out in thy gesture Doest thou not see Christ girt and going up and down among them serving with a Bason and water And who or what art thou to him Blush for shame wretched man saith he I have given you an Example I mean you Christians These things were not done and written for Turks but for us Whence comes so much pride so much loftiness so much pomp and state not only among Lay-Christians but even among the Bishops themselves the successors of the Apostles Is this to imitate Christ What Christ by all means endeavoured to prevent to wit ambition pride pomp especially in the Ministers of the Church this very thing is now grown to the height to the great prejudice and scandal of the Church c. Let us take heed then to this word of Christ I have given you an Example c. In this speech Christ is to be considered two wayes 1. As our Minister and as a gift given us of God For he did not only give him for us but he gave him also to us 2. 1 Pet. 2. Matth. 11. As our Example Thus Peter Christ hath suffered leaving us an Example And Christ himself saith Learn of me for I am meek c. So also are all Christs works and sufferings 1. They are the Ministries wherewith Christ ministred unto us they are the very gifts which he gave us For whatsoever he did and suffered he did it and suffered it for us and so he ministred unto us yea he hath given and by Faith still doth give all his works and merits to us 2. What he did and suffered are our Examples to which we ought to conform as here you expresly hear it They see but with one eye who respect Christ but only as a gift or only as an Example when his will is that we should consider him both wayes Whereas he addeth As I have done so do ye we must understand it according to our ability For there is no man that can do every way as Christ did nor doth Christ require it at our hands As a Master sets his scholar a fair Copy that he should imitate his hand to the utmost yet doth he not require or expect that he should at first essay write as well as he for he knows it cannot be This Word As I have done may be refer'd especially to those things which we have heard that Christ did when he washt their feet For herein if we diligently mark it is the office of the Apostles clearly exprest 1. They ought by Christs example to rise from the supper of Moses to the supper of Christ from knowledge to practice from meat to labour from letter to Spirit 2. They should lay by their garments cast aside whatever hindereth godliness and not be slothfull but serious in business 3. Gird themselves with a white Towel with a pure Life according to that Let your loines be girt Luke 12. 4. Gird themselves lest while they cleanse others they pollute themselves 5. They must pour water out of the pitcher into the Bason draw and pour forth the water of saving Knowledge out of the Bark of Scripture 6. Then presently wash but specially the feet first mend the heart and affections 7. Wipe with Linnen build them up whom they have washed with their own wholsome and clean conversation and what they cannot do by words let them effect with works and an exemplary Life 8. When they have so done let them retire to a private silence and look to their own salvation 1 Cor. 9. lest when they have preached to others they themselves become cast-awayes The like let other Christians do for themselves and those committed to them Now to make this his Example of more force to perswade Christ useth another Argument The servant saith he is not greater then his Lord q.d. There 's no reason why ye should be ashamed to follow my Example For what are ye but my Apostles and servants whose Lord and Master I am You are not above me And if hereafter either you or your Successors shall rise to any preferment yet ye will not then be greater or know and do more than I have done and known There is no cause therefore why you should blush at humility and charity who are but servants whereof I your Lord have not been ashamed So then Christ doth here beat down all proud and ambitious Church-men let them be either Popes or Bishops or Cardinals or Doctors c. What are they but servants And if they are servants as all will easily confess they should so do as not to climb above their Lord. How this may be let them well consider c. But I have not time now to pluck up this stinking weed Their own conscience will tell them wherein they are unlike Christ yea wherein they strive to be above Christ c. Christ doth often inculcate this saying Mat. 10. Luke 6. The servant is not greater c. But here he rehearseth it with great weight of words Verily verily I say unto you c. Every body knows that the servant is not greater than his Lord. But every word of Christ though he doth not swear it is more stedfast than Heaven and earth Luke 21. as himself saith Heaven and earth shall pass away but my words shall not pass away yet here he binds it with an oath First to make the deeper impression Secondly
that so from every bodies charge they might patch up a just accusation against him Caiaphas his Counsel was enough to stir up the people but it was not sufficient to regulate the Office of a Pagan Judge Yet Caiaphas would not have it spoken of him that he oppressed the innocent and therefore had tyrannically put Christ to death Wherefore he laid his plot so that because they could find no just cause yet at least they should seek out some fair pretence to destroy Christ For he knew that the first thing that would be enquired into about the death of the man would be for what cause he suffered and what his crime was that made him deserve to die and if no just reason were given for it the power would be accused of Tyranny This Caiaphas knew well enough therefore he doth first hunt after a sufficient ground to kill Christ The next way to obtain this is by Evidences Testimonies prove the crime and the crime makes lyable to death Thus innocent Naboth was hated by King Ahab to the very death 1 King 21. but that he might rid him out of the way there must be good ground for that and to bring this about there were false witnesses suborned and so sentence of death was pronounced against the innocent The same did some ungodly men attempt against Daniel whom truth it self miraculously delivered from his false witnesses Dan. 6. So Saint Steven was stoned to death by false witnesses Act. 7. The like proceedings were there in the judging of Christ See what righteous Judgement and what a holy Council was here Christ was now in hold bound buffered and many wayes abused by the servants and yet no man knows why or wherefore he was accused Wicked men use to condemn before they know the crime Thus Saul cut off the Priests of the Lord before he heard them or before they were convinced by any 1 Sam. 22. So Jehoiakim slew Vrijah the Prophet Jer. 26. Ungodly men say as they did Jer. 18. Come let us smite him with the tongue and let us regard none of his sayings Thus Satan hurryeth the hearts of wicked men with a spirit of giddiness But these men exceed and do more For they labour all they can to find out false witness against Christ knowing they could find no true evidence And all this they do in the night of the Passover when they should have eaten the Lamb. Mean while they accuse Christ as a transgressour of the Law whereas but of late he had eaten his Lamb with great devotion But those wicked men did most notoriously neglect the Law and greedily thirst after innocent blood In this Council there was nothing but wrath envy hatred and violence raigned All the cry was kill slay destroy crucifie c. This is that Council of which the holy Patriarch Jacob of old spake saying Simeon and Levi are Instruments of cruelty O my soul enter thou not into their secret cursed be their anger for it was fierce c. Gen. 49. In this Council was fulfilled that which David in the person of Christ foretold long since in many of his Psalms They gaped upon me as a ramping and roaring Lyon Psalm 22. Again They that seek my hurt speak mischievous things and imagine deceits all the day long Psalm 38. Again They have sharpened their tongues like a Serpent Adders poyson is under their lips Psalm 140. Their throat is an open sepulchre c. Psalm 5. False witness did rise up they laid to my charge things that I knew not Psalm 35. They opened their mouth wide against me and said Aha Aha our eye hath seen it ver 21. This thou hast seen keep not silence O Lord be not far from me False witnesses are risen up against me and such as breath out cruelty Psal 27. See how many things David prophesied of this Council Their rage was nothing humane but altogether hellish and devilish for they did not rave to satisfie their rage but rather to kindle and inflame themselves more yet Therefore they let nothing slip that may encrease their fury But what good did they get by forging false witness against Christ For however many false witnesses came yet no full proof could be made of any charge For what one witnessed for a truth the next varied from him so their witness did not agree just as it was in the story of Susana And no wonder for when Testimonies are false in themselves they can never agree together Here then the great and unblemishable innocency of Christ was cleared and fully proved to all men as one whom so many false witnesses were not able to accuse falsly and so many enemies that took their oaths against him could not find so much as the shadow of any cause against him First then let Christians here learn so to live that their enemies may not be able to speak ill of them Secondly but let Bishops and Ministers be here taught by this Example that they behave themselves blamelesly Finally That Christs innocency may yet shine more brightly two false witnesses arise this was their proper name by which they wree called inasmuch as they did not rightly relate the words or meaning of Christ These stand up and are confidently perswaded that they shall bring in just ground enough to make away with Christ O desperate knaves how durst ye lye so against the very Truth yea against God himself to curry favour with a wicked man Is this your keeping the Law which commandeth that none should bear false witness against his Neighbour Go to speak on we will hear what ye have to say We say they did hear him say that he could destroy the Temple of God c. Here they tell a lye at first they speak false not only as base fellows but as per jur'd Rogues Our Lord Christ never spake those your words how then could you hear them from him But thus indeed he did say Destroy this Temple and in three dayes I will raise it up And that we may know of what Temple he spake John saith He spake this of the Temple of his Body John 2. The Jews Temple was built with hands but Christs Temple that is his Body was built without the workmanship of man How do these words of Christ agree with the Testimony of these Villains Christ speaks of his Body which not he but the Jews would destroy he would only raise up the same again But these witnesses speak of the Temple of stone which was built in the dayes of Esdras and Zorobabel which Temple also Christ highly honoured as Haggai prophesied chap. 2. The dissolution and destruction of this Temple belonged to Titus the Emperour and the Romans Why do ye not hale him before your Tribunals and produce your witnesses against him who did indeed destroy your Temple Could ye find no claw at Christ but your Temple Thus did ye afterward to Saint Stephen Act. 6. But what 's become of your Temple now We
to him He called his servants and gave them money to trade with Luke 19. No man ought to take this Honour to himself but he that is called of God as Aaron was Heb. 5. Let the Minister of the Church take heed and see that he be a John that is that he express the Grace of God not only in Word and Name but in deed and in Truth also Beside in this Recommendation of Christs Mother unto John Christ alluded to that Spiritual acquaintance and kindred which ought to be among Believers in the Church Nay he doth here institute and ordain this Kindred whereby every one should be a Father Mother Brother and Sister to another as Paul writeth to Timothy that he should respect the Elder men as Fathers and the Elder Women as Mothers the yonger as Sisters c. 1 Tim. 5. And as John after this recommendation of Christ could say that the Virgin Mary was his Mother so may we call her Mother inasmuch as she brought forth Christ our Brother And as John might call Peter Brother so also may we This is our Christian brotherhood and Spiritual Kindred which is our great consolation For hence we see that the Saints belong to us and we to them They acknowledge and love us let us also acknowledge and love them In conclusion it is said that John like a faithfull obedient Disciple and as one mindfull of his Masters command did take Mary from that very day for his own mother unto his own home Not that he had a setled place or any thing of his own for the Apostles left all they had Matth. 19. and what they had was common to all Act. 4. But that he took her into his own care and ministred unto her for time to come as a son to his mother He took her not to his Farm or Manour-House for he had none but to his charge which he took care to discharge by his own ministring to her so saith Augustine Of the fourth Word THree Words we have heard already which Christ uttered on the Cross the first to his Father the second to the Thief the third to his Mother and they were all very sweet and comfortable Words indeed The hour of death now approaching he expresseth the fourth Word and that with great gravity he speaks again to his Father but very moaningly and pittifully of which the Evangelists thus write And when the sixth hour was come Mar. 15.33 there was darkness over the whole land untill the ninth hour And at the ninth hour Jesus cryed with a loud voyce saying Eli Eli Lamasabachtani which is being interpreted my God my God why hast thou forsaken me And some of them that stood by when they heard it said Behold he calleth Elias There were now six hours of the day past and yet those wicked men were not satisfied with what Christ had then suffered Wherefore to reprove their ungodliness the Sun is darkened that visible Sun is much afflicted and obscured by reason of the injury done to the true Son of Righteousness and that contrary to the custom and course of Heaven forasmuch as about this time there was no Ecclipse of the Sun as Theophylact out of Jerom saith Here then the Divinity of Christ did a little discover it self and as it were threaten the Jews if they would nor cease from their wickedness But of this great Miracle of the Heaven or the Sun Dionysius the Areopagite writeth in an Epistle to Apollophanes confessing that he also with him saw that Eclipse in Heliopolis both which men were then Pagans And there he affirmeth that Apollophanes should say O good Dionysius Vicissitudines sunt divinarum rerum the course of Heaven is altered And Origen in his second Book against Celsus maketh mention of one Phlegon that wrote of the darkning of the Sun in the time of Tiberius Caesar But what is that to this Eclipse which Pliny writeth that after Caesar was slain the Sun was pale and wan a whole year about Away with all such comparisons even of the greatest Monarchs This is truly a sign that doth deserve to be written and read to be said and sung as long as the world lasteth This unusual darkness 1. Did prove Christs Divinity to whom all the Elements do homage and are ready to serve him at his pleasure 2. It shewed his Innocency for the Elements are disturbed at his death to make it known that Christ suffered innocently the Creatures give testimony to their Creator 3. The heavenly Father would make it appear by these signs that he took notice of the great evils and unworthy behaviour of men which yet he was pleased to turn to the salvation of them that should believe 4. This uncouth Darkness did portend and fore-shew that the Light of Truth was now departed from Judea and that all that denyed Christ should be left and shut up in perpetual darkness The Jews had often urged to Christ to shew them a sign from Heaven Lo here they have it but to their own undoing Now when this Darkness had continued for about three hours Christ began to to speak again yea to cry out with a loud voyce to prove the Truth of his Humanity and to shew the intensness and extremity of his pain against such Heresies as should after arise either denying the Lord to be a true man or that he did not truly suffer but only made a flourishing shew of suffering But his loud crying was a sufficient witness of his true and grievous sorrow and pain for although they were intolerable things which the Standers by did see yet Christ endured much more than what the outward eyes saw And to make it known he cryed out to fulfill that of Psalm 69. I am weary of crying my throat is dryed c. And well might he be hoarse for hoarsness proceedeth from a defect of humours in the throat and Arteries But his strength was dryed up like a Pot-sheard the humours of blood gushing out in all parts of his body But let us hear how and with what voyce he cryed out He saith Eli Eli Lama azabthani This word is taken out of Psalm 22. which Psalm in the Hebrew doth begin with those very words Christ therefore makes use of the beginning of that Psalm to shew that the whole Psalm was made to him and of him Where me may observe that Christ doth not complain of suffering but of Desertion and not of every kind of Desertion neither For they to whom he had done much good yea and his own Disciples too had deserted and left him in the midst of his enemies and persecutors And yet he doth not so much as think upon this Desertion but he doth cry out especially and complain that the Father had forsaken him which we must not so understand as if the Divinity had separated it self from the humanity of Christ but that it left that Humanity for a time to the power of his Persecutors and did not
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
sweet council together and walked unto the house of God in company c. Though it sound somewhat harsh that wicked men should be in Christs company yet 't is more pleasant to hear that there was but one bad man there And the praise of the other Apostles is so much the more in that they had so naughty a fellow among them yet none of them was seduced by him For no doubt but he attempted to set them against Christ On the other side the condemnation of Judas was so much the heavier in that he lived among godly men and was never the better That odour of the Oyntment which refreshed the rest was the savour of death unto death unto him yea because he was already dead and buryed in his sins he could not endure the savour of life Well then what doth he He takes his course and wholly forsakes the Apostles He departs from God and sideth with the Devil quits the Apostleship Acts 1. Psalm 1. and leaveth his Bishoprick to another He went over to the council of the ungodly he stood in the way of sinners and sat down in the seat of scorners He went to the chief Priests whom he knew certainly that they had resolvedly conspired the death of Christ Jesus and that nothing would hinder the execution if they could but apprehend him without disturbance Which to do none was more sit than one of Christs familiar companions who well knew where Christ was wont to retire himself And one there was among them who loved base lucre above a bountifull Lord. So pernitious a thing is covetousness if it once get into the heart Thus this base fellow runs from the Apostles to the Priests those enemies of Christ and back again from them to the Apostles this notorious Hypocrite thereby endeavouring to cover his wickedness conversing all the while with the Apostles under pretence of Piety Those that would be accounted Christians counterfeit their form and porofession though they still be in league with the enemies of Christ these are dissembling Hypocrites This wretch was not content to cast off his Master and curry favour with his enemies but he must treacherously betray him into their hands What will ye give me saith he and I will deliver him unto you This he said of his own accord without inticing Promises but spitefully and maliciously against Christ As if he had said I understand you have a design to put Jesus to death I shall be ready to assist you therein I am one of his privy Council I know his secrets and retirings I can closely convey him to you without any stir or tumult c. Where observe the malice of this wicked man and his notorious contempt of Christ First In that he came before he was sent for Secondly In that he disdains to call Christ Master but only saith I will dever him unto you Thirdly In that he left the price to their pleasures as one ready to betray Christ for a small matter See what covetousness will do Surely it is the root of all evil 1 Tim. 6. Well may we cry out upon this wretched man that was so careless of his own happiness O miserable wretch what hast thou said What is thy plot Dost thou so love and hunt after money What Doctrine didst thou preach to others when Christ sent thee forth Dost thou love Gold better then Jesus If all Jerusalem and the wealth therein had been offered thee oughtest thou to have done this villany against Christ against thy Lord and Saviour But envy and covetousness will so blind a man that for a little revenge or gain he cares not to sin against God himself It follows Mar. 14.11 And when they heard it they were glad Mat. 26.15,16 And they covenanted with him for thirty pieces of silver Luke 23.6 And he promised and from that time he sought opportunity to betray him unto them in the absence of the multitude Behold this Tratour so small a reward as thirty pieces of silver tempts him to commit this cursed fact so basely did he esteem of that precious blood for which a Believer will part with all that he hath and himself too Yet wicked men make no acconnt of it A figure of this sale we have before in Joseph Gen. 37. who was also sold by his own brethren But divine Providence so ordered it that Joseph who had only a body and a soul should be sold for twenty pieces of silver But Christ who besides a body and a soul had also a divine Nature was valued at and sold for thirty pieces of silver Note 1. Where note what kind of Judges those Priests were It was their part to have checkt that Traitour with a just Rebuke and made him an example to all to beware of so doing But they gladly received him encouraged him on enticed him with reward and bribes to make him more bold Such are Magistrates and Princes for the most part who do what in them lyeth to cherish animate allure and reward evil men for their wicked service But the words have an Emphasis in them They rejoyced They rejoyced indeed not so much that Christ was delivered into their hands as that he was betrayed by his own Disciple For now they thought at once to suppress Christ and with him all his followers 2. Note also That the Seller and the Buyers were such as of all men were least to be suspected to do any such thing He that sold him was an Apostle They that bought him were even the chief Priests who by their office were a figure of Christ And we shall hear anon that the Elders of the people who were to administer Justice did not condemn him to death No other Nation denyed and blasphemed him but that which received the Promises of him and were the people of God Whereby is plainly intimated that Christ suffereth more by those that seem to be his friends than by any other as was long since complained of and foretold by David I was a reproach among all mine enemies but specially among my Neighbours c. Psal 31.11 which did now plainly appear to be true For none did more basely account of Christ and more vilifie him to others than those that represented him on earth None more corrupt than those that should do justice None more pervert the Word of God and the Gospel then those that most glory of it who boast that they are Judas that is true confessors of the name of God but are indeed Iscariots that is such as will do any thing for gain In a word None more blaspheme Christ than ticular Christians Let us not then be so angry with Judas and the Jews seeing we do the same our selves and worse They tore his body but kept his coat whole But we rend and tear every member of Christ and break the unity of the faith and of the Church with cross peevishness Briefly We who do now so vilely
esteem the Word of God the name of Christ Righteousness and the members of Christ even we would have killed Christ as well as the Jews This was the Evangelists opinion when they so exactly described Judas who sold him and the Jews that bought him Observe this too Never any of the Saints was so sold and so bought as Christ was viz. bought and sold to be slain Joseph indeed was bought and sold but not unto death but bondage Christ only was sold and bought to die and that at a low rate which by the righteous Judgement of God fell out to the great loss both of seller and buyers For instead of those thirty pieces of silver Psal 109. they got thirty most terrible maledictions which David fore-saw would come upon them As 1. Set thou a wicked man over him 2. Let Satan stand at his right hand 3. When he shall be judged let him be condemned 4. Let his prayer become sin 5. Let his days be few 6. Let another take his office 7. Let his Children be fatherless 8. And his wife a Widdow 9. Let his Children be continually Vagabonds and beg 10. Let them seek their bread out of their desolate places 11. Let the Extortioner catch all that he hath 12. Let strangers spoil his labour 13. Let there be none to extend mercy unto him 14. Let there be none to favour his fatherless children 15. Let his posterity be cut off 16. In the generation following let their name be blotted out 17. Let the iniquity of his fathers be remembred with the Lord. 18. Let not the sin of his mother be blotted out 19 Let them be before the Lord continually 20. That he may cut off the memory of them from the earth 21. He loved cursing so let it come unto him 22. As he delighted not in blessing so let it be far from him 23. He cloathed himself with cursing like as with his garment 24. Let it come into his bowels like water 25. And like oyl into his bones 26. Let it be unto him as the garment which covereth him 27. And for a girdle wherewith he is girded continually 28. When they arise let them be ashamed 29. Let mine Adversaries be cloathed with shame 30. Let them cover themselves with their own confusion as with a Mantle These are the thirty pieces of silver for which Judas sold Christ See now how wickedly how damnably he recovered the loss of the oyntment The wretched man thought that he should have had the thirty pieces of silver but he got nothing but thirty curses which stuck close to him after he had thrown the money from him in the Temple He did not as yet feel the weight of those curses but not long after he was sensible thereof when he hanged himself in despair Mat. 26. Nor did he go away alone with these Maledictions but the Jews also had their share with him and so shall all they who for gain shed blood or commit any other sin against God or their Neighbour They think to make themselves rich but it will be in nothing but endless curses which they their Children and Heirs commonly find by wofull experience It followeth Mat. 26.17 Luke 22.7 Now the first day of the Feast of unleavened bread when the Passover must be killed the Disciples came to Jesus saying Where wilt thou that we prepare for thee to eat the Passover Enough hath been said of the damned Traytor already Now the Evangelists are about to describe that most sacred Supper which was the last at which Christ was with his Disciples There is scarce any thing that the Evangelists do more exactly set down and that justly too For there was nothing said or done at that Supper but was worth the noting Now there must be some reason as also time and place for that Supper Of all which the Evangelists omit nothing The dayes of unleavened bread were the time of this Supper The place was a large upper room well furnished The occasion was the Paschal Lamb which the Jews did then eat according to the custom Why those were called the days of unleavened bread I have told you in the entrance of this discourse 'T is needless to repeat it now seeing the word it self explains it For Azymus is derived from A which signifieth without and Zyma which signifieth Leaven as much as to say without leaven unleavened bread Levit. 7. For in those days the Jews might not eat leavened bread nor offer such bread no nor so much as have it in their houses Luke 13. A figure that no Hypocrisie or any Pharisaical thing should be found in the Church Thus Christ expoundeth Leaven Beware saith he of the leaven of the Pharisees which is Hypocrisie 1 Cor. 5. Let us keep the feast saith Paul not with old leaven but with the unleavened bread of sincerity and truth The feast of the Passover drawing nigh the Disciples took care about the Paschal Lamb for they were Jews Exod 12. and knew the custom of the Nation and the Command of the Law Therefore they did not delay till the time was come to eat it or till Christ put them in mind of it but thought on 't before hand of their own accord So that t is evident they had a great care that the Command of God should not be neglected lest it should be imputed to them as a great sin if they kept not the Passover Therefore all business laid aside they mind this only Where wilt thou say they that we prepare for thee c. Thus Christians should be carefull to observe all good old and godly customes and by no means sleight them For there will some good fruit come of it when the Church of Believers do unaminously go on in that which is good See here the Disciples willingness like devout men they are mindfull of the legal institution and like humble servants they tender their duty and service unto Christ The meaning Where shall we make ready c. as if they had said It becometh us to know thy pleasure it is our duty to serve and make all ready for thee our Master We know thou wilt not omit or neglect this legal Ceremony but where thou intendest to celebrate it we know not Thou hast no house of thine own at Jerusalem otherwise we need not ask this question John 1. Luke 9. Observe here O Christians the extream poverty of Christ Jesus who though he were Lord of the whole world yet had he not a house of his own to lay his head in So that he was fain to sup at another mans house and when he was dead he was buried in another mans grave He shewed himself truly a stranger on earth for our Example 2. Let the rich men of the world consider this well who cease not to joyn house to house Es 5.8 and land to land till there be no more place as though they only were born to
desire that the title should be altered Thus wickedness is loath to be seen when it doth wickedly but would fain palliate and cloak its naughtiness But Pilate had not respect to their infamy and disgrace but to his own safety when he set up that Title and therefore would not change it But if he did write that Title contrary to their intention yet nevertheless our Jesus Christ of Nazareth would have been King not only of the Iews but of all other people besides For he had not his Kingly Name from Pilates inscription but from the will and calling of the Father who anointed him thereunto But as those things which Christ had spoken concerning his Kingdom did still continue so spoken so what Pilate had written remained still written And truly Pilate among so many errours of fickleness and cowardize yet in this one thing he did well not to alter the Title For there could be no truer title written on the cross of Christ then this It concerns us to make good use of that title T is not enough to write it on our walls unless we write it also in our hearts Wherefore if any misery or misfortune trouble thee remember that Jesus is thy King and thine Avenger and thou shalt not want relief or comfort If thou art a sinner consider that Jesus is he who saved his people from their sins and thou wilt be incouraged against thy sins c. It follows in the Text. Then the Souldiers when they had crucified Jesus John 19.23 took his Garments and made four parts to every Souldier a part and also his coat now the coat was without seam woven from the top thorowout They said therefore among themselves Let us not rent it but cast Lots for it whose it shall be that the Scripture might be fulfilled which saith They parted my Rayment among them and for my Vesture they did cast Lots And sitting down they watched him there Mat. 27.36 These things therefore the Souldiers did When our most holy Lord was suffering on the cross the Souldiers just as hangmen use to do hale and pull his cloaths off him and because they had power given them to put him to death when he was condemned they had leave also to take his cloaths when he was dead although it may be supposed that Christs cloaths could do those Souldiers but little good so that they divided them rather out of a custom to satisfie their lusts then for any advantage they made of them Thus our Lord Jesus was so proscribed and all that he had openly set to sale as an offender and guilty person that he could not so much as dispose of his own cloaths to his dearest friends who would carefully have laid them up and kept them charily as a great Treasure But when his body was brim full of reproaches revilings and abuses he was content that the hangmen should have his cloaths for their pains All which was done 1. That the Scriptures might be fulfilled Psaâ—… 22. For David plainly foretold this that it should so be Not only the more remarkable things of Christ but also the smallest Circumstances were foretold of him in the Scriptures that by all alike we might be led into the very truth it self and be kept from errour by one as well as by another And truly it is a great Testimony to our faith that the Prophesies of all the Prophets were so clearly and plainly fulfilled in our Nazarite The Jews are never able to find out any other man in all the world in whom the whole Scripture doth so meet and agree 2. This division of Christs cloaths was to signifie and set forth a Mysterie and to shew how it would be in time to come For 1. The Garments of Christ do signifie the holy Scriptures which heady and rash Hereticks rent and tear into divers and various senses For wicked men will take nothing out of the Scripture but what will serve their turn best and are content to hold the Truth of God by parts and parcels and so the Devil will own and keep to Scripture Mat. 4. if he may be allowed to pick and chuse as he lift And whereas the Lord had more than one Garment it signifieth the many volumes of the Scriptures with which the Word of God is clad The seamless coat doth fitly set forth one intire inviolable Catholick Faith which those heretical souldiers could not rent cut and abolish yet they would cast lots for it Hereticks do not deny Faith and the Gospel but they do so play with the Scripture and darken it with such obscure words dead and dallying glosses that one can hardly find and know Christ by it Or more properly thus The four parts of Christs cloaths signifie the Church which is parted into four parts extending to the four parts of the world and yet is and ever will be but one The seamless coat which was not divided signifieth the unity of all the parts which is bound about with the girdle of Charity If this Unity be once dissolved the rent is still made wider and the Schism waxeth greater as Augustine saith But lots are cast for this coat for all men have not faith All run indeed but one receiveth the prize 1 Cor. 9. Hereticks endeavour to rend this Unity and thereby cut themselves off from the Church but yet the Unity of faith still hath and ever will be the same 2. The Garment of Christ is his humanity which is distributed and preached over the four parts of the world and is and hath been so published and divulged that wicked men are not able to conceal or hide it any longer 3. Christs cloaths are temporal goods and these also he doth freely bestow upon wicked men yea he doth suffer them to snatch them off and scrape and rake them to themselves But spirituall things he doth bequeath and give to the godly and with them he doth bestow himself also upon them 4. The Saints and good men are the Garments of Christ who cleave and keep close to Christ as 't is prophesied of them As the girdle cleaveth to the loins of a man So have I caused to cleave unto me the whole house of Israel Jer. 13.11 By the parting of Christs rayment the nature and property of the world is signified and how it doth deal with the godly in this life For good men seem to lye open wholly to the will and pleasure of evil men in this world but for all that Christs coat is rent that is although the godly are derided and tossed up and down in the world yet they are not destroyed nor totally rooted out The Evangelist doth emphatically add this in the case These things therefore the souldiers did with which word he shutteth up and concludeth all that they did The Souldiers saith he did these things and what more they should do they could not well tell They had crucified his body and taken the prey but the Power of God
the Word of God they could not destroy And whom may those souldiers who did crucifie Christ and yet strove might and main who should wear his cloaths whom I say do they more properly signifie than those wicked and ungodly high Priests who were more truly souldiers than high Priests For they neglected to search interpret expound and open the Scriptures they sleighted prayer and works of piety they cast off the cure and care of souls they give themselves to nothing but to raise and foment war to maintain their great vast estates and large possessions and most superfluous wealth they shed blood and make nothing to mingle all things and stain them with war and slaughter They divide Churches and Benefices among themselves which ought to be for the maintenance of those that preach the Word and they have not every man one but some two three yea ten Benifices apeice Now they cast lots that is they chop and change fell give to their Kindred and infinite other monstrous things they do to the subversion of Laws Justice Gospel and all honesty Christ looks on all the while and saith nothing but he will not always hold his peace These things saith he hast thou done and I kept silence thou thoughtst that I was altogether such a one as thy self but thou art much mistaken I will reprove thee and set them in order before thine eyes Psalm 50. Let every man therefore look to it how he doth dispose the goods of the Church the cloaths of Christ c. It follows Luke 23.35 Mar. 15.29 Mat. 27.40 And the people stood beholding And they that passed by reviled on him wagging their heads and saying Ah thou that destroyest the Temple of God and buildest it in three days save thy self If thou be the Son of God come down from the Cross Likewise also the chief Priests mocking him among themselves with the Scribes and Elders of the people said He saved others himself he cannot save If he be the King of Israel let him now come down from the Cross if he be the Christ the chosen of God let him save himself that we may see and believe him He trusted in God let him deliver him now if he will have him For he said I am the Son of God Hitherto you have had Charity and Patience to hear what punishment and pain the innocent and most meek Lamb hath suffered Now you hear that after and above all that was foretold he is here set upon and assaulted in his sufferings with revilings reproaches mockings evil speakings c. for when they could no longer buffet and spit upon him they invade and vex him with their taunting tongues The world will omit nothing that may add affliction to the Elect of God for they are not of the world therefore doth the world hate them Christ had many taunts jeers and scoffs cast on him in Caiaphas's house and yet there is no end of them Here first whilst he hangs on the Cross they raise and invent a new and that so devilish a scorn of him that a greater and more bitter one could hardly be imagined First Therefore observe here who it was that did this Secondly How and wherefore they did it 1. First I say they were the chief Priests that did this 2. The Scribes 3. The Elders 4. The Souldiers 5. The Thieves 6. All the people that went by the Cross And what Inhabitant was there in Jerusalem that did not do it the Elect only and Believers excepted Is it not a great fearfull and unspeakable misery that so many men both of high and low degree should so bitterly so inhumanely so venomously so odiously mock him who never did or said any thing in the least that was ridiculous or to be laughed at but did rather both do and say all things most praise worthy and deserving the highest commendations But thus and no otherwise doth the Power of darkness do 2. See now why and wherefore they do thus inhumanely deride Christ in his greatest extremity for this mocking doth comprehend all those things of which he was accused at first both before Caiaphas and before Pilate and Herod And they were four viz. 1. He is mocked and reviled for that which they had objected against him concerning the destruction and building again of the Temple which although in Truth he did never say as they alledged yet he must hear it for they tell him of it without any pitty and now too in his greatest distress when he was at the point of death But however O ye mad Jews as ye have most hatefully upbraided him so it must and was to be done and now it is accomplisht and was so long since In three days the Temple of his body was reared up again which ye destroyed and not he What pardon then can you expect or what admission can ye look for when ye shall see the Temple of God built again within three days in the resurrection of the body 2. He is flouted at for being the Son of God as if therefore he had not been the Son of God because he was crucified But that he is so was sufficiently proved both in himself and by many thousand men whom he cured either in body or soul or both 3. They laugh at him about his being a King and concerning the Kingdom of Israel But do what ye can this is he that was and is King of Israel nor have all your scoffs and taunts detracted or abated one jot of his royal Majesty and Dignity Yet God forbid that he should have come down from the Cross to shew that he was able to make it good This is that which the devil did long for and would have been glad to see and that which Christ could easily have done if he would but he would gratifie neither you nor that wicked and subtile serpent for by his descending from the Cross the whole salvation and redemption of man had been hindred But if thou wouldst O Jew be assured by some token only that he is the King of Israel indeed consider either his former Miracles with the agreement of the Scriptures and times or else look for him on the day of his Resurrection then thou shalt see something more thou shalt then see him spring and mount out of the grave like a Conqueror which certainly is much more than if he had now come down from the Cross 4. They jeer at him for saying that he was Christ and the true Messias which is most true that he was still is and ever will be And that which he did many ways prove to be true both in your own Country and in all the world besides so that never any did or ever shall do the like From this Christ it is that we are called Christians nor are we ashamed of the name And whereas ye say that he healed and saved others you do thereby plainly confess that he is the Saviour So that out of your own mouth