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
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
so he might mollifie his mind and teach us to do the like The meaning is Friend wherefore art thou come q.d. I invite thee to be friends For as I foreknew what thou wouldst do so now I am ready to forgive thee and to receive thee into former favour and friendship again though thou hast thus sin'd against me Do not sleight my offer but consider what thou art attempting how wickedly thou dealest with me who have deserved no such thing at thy hands Friend wherefore art thou come Who did bring thee to me who forc'd thee hither Was it my fault Have any of mine offended thee But thou art come willingly of thy own accord The rest are commanded and compelled but thou comest and therefore thou hast the greater sin O Judas I pitty thee how doth thy destruction trouble me for whom I now suffer in vain Lo thou art the first on whom my blood hath no effect Why art thou come Surely not to my destruction but thine own because thou art come to destroy me by whom thou shouldest be saved For how can he be saved that would destroy the very Truth Righteousness and Salvation it self And these we may suppose were not spoken to Judas only but to all such as intend mischief to their Neighbours For truly he that wrongs his Neighbour doth first ruin himself Therefore Brethren let us look to it and give all diligence that we be not found false but reall friends of God and Christ As Abraham was called the friend of God James 2. and Lazarus the friend of Christ Joh. 11. And Christ doth not call his Apostles servants but Friends Joh. 15. But Judas was never the better for all Christs counsell It may be he thought that Christ spake this out of fear Therefore after he had kist him Christ cals him yet once more the last time and that with great expression of love and goodness Judas saith saith he dost thou betray the son of man with a kiss Now he doth lay open his sin and touch him to the quick he aggravateth the sin it self that so being terrified therewith he might forbear O Judas what a horrible sin dost thou commit What man durst ever do the like Dost thou only strive to out-strip all other men besides in malice and mischief Beware what thou dost Thou thinkest to cheat me with thy fawning flattery and to hide thy hatred from me But I knew long ago what thy purpose was and what bargain thou drovest with the Jews and what thou meanest by this thy treacherous kiss thou betrayest the Son of Man But consider what an hainous crime it is to destroy the innocent Consider also who and what he is whose life thou huntest after Grant it hitherto I have called my self only the son of Man but I will make thee see and know who this son of Man is Thou dost not destroy the son of man only but the Son of God too Thou betrayest them both at once Thou betrayest him that is thy Father by creation thy Lord by preservation thy Saviour by Redemption thy Brother by incarnation thy Master by instruction thy Friend by election and lastly him that will be thy Judge by a finall Retribution See how many sins thou committest at once and all by one kiss Thus thou woundest him by a shew of Love thou sheddest his blood by a seeming work of charity thou seekest his death in a way of peace what can be more odious then this horrid fact We see here how unwilling God is that any man should perish and how grievously they sin who are the occasion of others ruin and destruction As on the other side how honourably they deserve who are the means of others Salvation Jam. 5.20 Here Christ instructeth by his Example and Word By this Example he teacheth us 1. Patiently to bear with wicked men yea to bear the guil and treachery of false Friends as Christ did patiently bear the falshood of Judas for we that are servants ought not to be greater than our Lord. 2. So to love our Neighbour that we wink not at their faults as Christ here calleth Judas Friend yet withall he rebuked him for his sin By those two words which Christ here spake be would warn every man not to be like Judas lest they suffer as he did It were to be wisht that there were but one Judas in the Church of Christ We all indeed cry out against his malice but mean while we do the same things which we blame him for Judas was a covetous man and for filthy lucre he sold Christ He rob'd the poor of their Alms and gifts of charity He did not make it his business to preach Christ He was not converted at the preaching of Christ He took the Body of Christ in his sins He betrayed Christ under a colour of peace He was an hypocrite He was obstinate and impenitent c. How oft do we see these and such like things in a Church Is not he a Traytor that confesseth Christ with his mouth but denyeth him in his works Also he that doth contrary to righteousness truth charity c. for money or any other temporal advantage Likewise he that makes a shew of Love to his Neighbour but hateth him in his heart O cursed generation of Judas how many and deep roots hast thou fastened in the earth But the time will come when all the followers of Judas shall perish together with their Jewish frowardness Mean while let the godly like Christ bear and have patience with wicked men Now when Judas had kissed him no doubt but the rest run upon Jesus to lay hands upon lest the traytors sign being observed they should let him escape Therefore it follows in the Text When they which were about him saw what would follow Luke 22.49 they said unto him Lord shall we smite with the sword Then Simon Peter having a sword drew it John 18.10 and smote the high Priests servant and cut off his right ear the servants name was Malchus And Jesus answered and said Suffer ye thus far Luke 22.51 John 18.11 Mat 26.52 Then said Jesus unto Peter Put up thy sword into the sheath for all they that take the sword shall perish with the sword Thinkest thou that I cannot now pray to my Father and he shall presently give me more then twelve Legions of Angels The cup which my Father hath given me shall I not drink it John 18.11 Mat. 26.54 Luke 22.51 But how then shall the Scriptures be fulfilled that thus it must be And he touched his ear and healed him The Apostles understood not what Christ said at supper when he spake of buying a sword Christ meant the sword of the Spirit but they thought that he had spoken of a material sword Therefore they presently brought him two swords and now when they saw their enemies they asked whether they should fight in his defence But Peter as one hotter then the rest and flusht
humane Power but the protection thereof is to be committed to God So saith Paul The weapons of our war fare are not carnal but spiritual c. Thus Christ never used any sword nor do we read that the Apostles did ever wear any They taught the Word the Word fought with its own force and the Apostles got the victory So saith Christ in Luke Luke 21. I will give a mouth and wisdom which none of your Adversaries shall be able to resist 5. Lastly Christ doth here by this word in special forbid the Apostles to use any outward sword Ephes 6. They have and should have the sword of the Spirit which is the Word of God Thus Isaiah foretold that the Apostles fighting should be as in the day of Midian that is Isa 9. as Gideon overcame the Med anites not with weapons but Trumpets and dashing of pitchers so the Apostles should spiritually subject all the world to Christ by the Trumpet of Gods Word and the patient enduring of suffering These are the reasons why Christ forbiddeth Peter The chiefest whereof is this He that taketh the Sword shall perish with the Sword For he that sheddeth mans blood by man shall his blood be shed Gen. 9. So was it commanded in the Law Levit. 24. Christ plainly here intimateth that it is not lawfull for any but the Magistrate to use the Sword Hence we may easily gather how far a zeal of godliness may proceed It is lawful to relieve the oppressed to protect a just cause but yet no farther then thy calling will bear thee out Art thou a Magistrate know that thou art the Minister of God to execute Vengeance on him that doth evil But if thou art a private person then admonish rebuke reprove yet without reviling But if thou hast not the authority of the Magistrate thou must not usurp the Sword for Christ or a good cause Christ and a just cause hath no need to be defended by thy private Sword Christ is strong enough of himself and so is Righteousness There Christ addeth Thinkest thou not that I could pray my Father and he would send me more than twelve Legions of Angels as if he had said if I had been to fight and not to suffer I would not have called you twelve to my assistance I knew where to have had other guess help then ye even Angels and Principalities and Heavenly Powers of which I could have gotten a huge multitude for a words speaking for they are ready at my beck and pleasure I tell ye I could have at least a whole Legion of Angels instead of every one of you and that in the twinkling of an eye And what could all the Jews have done against one Legion of Angels Nay one Angel could have slew them all as he did heretofore witness the great Host of Senacherib 2 King â—… Matth. 24. We read also in Daniel chap. 10. of the strength of Angels With such Warriers Christ will come to judgement Whom if he would he might now have had ready to serve him Hereby shewing that Righteousness Truth or a just cause have no need to be defended by the Sword of private men For they have more then twelve Legions of Angels standing on their side to take their part yea they have the whole Heavenly Host and God also on their part so that they cannot be crusht though for a time they seem to be opprest Hence saith David I know O Lord that thy Judgements are true Psalm 119. Again Thou hast loved Righteousness and hated iniquity Psalm 45. Christ afterward teacheth us in what manner we may be able to bear the wrong and violence which our enemies do to us We shall never bear the least in jury with a quiet mind if we look only on the wrong that is done us or on our Adversaries that do it Therefore Christ directeth Peter to consider Gods Will and Pleasure Wilt thou not saith he that I drink of the cup which my Father hath given me He cals his Passion a cup. 1. Because the Scripture is wont so to speak as was shewed before in the first Prayer of Christ 2. To shew that death was sweet to him and very desirable for the Salvation of man as a thirsty man diesireth beer and drinks it with delight 3. To shew that the greatest afflictions in this world are nothing but as it were one draught and presently they are gone Christ doth not only say wilt not thou that I drink of the cup but addeth this which my Father hath given me Nor doth he speak this doubtingly Perhaps God the Father hath given this cup it may be God would that I should suffer but he speaks it positively my Father hath given me this cup. Now if it be certain that the Father hath given it who shall gainsay it We must not struggle or oppose but readily obey when we know it to be the Will of God He doth not say simply God or a Judge gave it but the Father to teach us that God is a Father even when he scourgeth 1. Christ therefore here instructeth us that he did not suffer at the pleasure of men but by the command of God his Father 2. Secondly He sheweth that he was not rebellious against God but was obedient to his Father in the greatest sufferings even to death 3. Thirdly He teacheth us in our adversity not to regard men or Devils that do what mischief they can to us but to look to God who suffers them so to do as Christ here did So said Job The Lord gave and the Lord hath taken away c. Job 1. So David Let him curse me said he perhaps God hath bid him curse David 2 Sam. 16. But there is an Emphasis in that which Christ saith Wilt thou not that I drink it Wilt not thou who art but a man a creature a servant yield to what God the Creator the Lord will have done The Father hath fill'd this cup for me and fill'd it to the brim and I am not afraid to drink it off though it benever so bitter I will drink it to the bottom neither thou nor any other creature shall hinder me This cup is provided for me and for none else for no man but I is able to drink it who then should drink it if I do not If I do not drink this cup all men will perish with an eternal thirst But if I drink this cup though it be a bitter one yet it will queach all your thirst So that for this reason also he calleth his Passion a cup because all drink of it not only in that we suffer with him and after him but also because we have all our comfort from it As therefore Christ resused not to drink his cup but blamed Peter for disswading him from it so let us do also We must not endure or hearken to him that draweth us from our obedience to the commands of God though in his words
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
quiet as we heard before in the house of Annas so secondly it doth as much complain of Christ that he will and must Raign The world is in bodily fear of losing its Kingdom Thus Herod was exceeding afraid when Christ was born Matth. 2. So here the Roman power is cast into a quaking fit lest it should be destroyed by Christ And thus Worldlings are still afraid that Christ will take away their Riches and Honours from them But there is no ground why these silly men should so fear it He that can give Heavenly Kingdoms will scorn those that are mortal He came not to take our earthly things from us but to give us Heavenly things with them Christ doth not deny us things terrene but teacheth us to make good use of them To Pilates Question Christ makes his answer so that he doth neither deny himself to be a King nor directly affirm it and this he did most wisely For if he had presently answered and said I am a King before he had distinguished his Kingdom from the kingdoms of men he had given Pilate occasion to revile him What then doth he reply Speakest thou this of thy self or did others tell it thee of me Which may be taken 1. By way of Admiration q.d. O Pilate what a great thing and how certain a Truth dost thou speak of which thou art altogether ignorant and unwitting Whence hadst thou it that thou shouldst call me a King whereas none can say that this Jesus is that is that I am the Lord but by the Holy Ghost Doubtless whencesoever thou hadst it whether of thy self or from others thou hast truly spoken a mighty matter if so be thou didst but understand thine own words and know what thou sayest In like manner Christ admired that noble answer of the Centurian who said Lord I am not worthy that thou shouldst c. Mat. 8. 2. It may be taken as a reprehension of Pilate as if Christ had said If thou wouldst fasten this upon me from thine own jealousie then thou dost not the part of a just Judge For a Judge must not judge according to his own private surmises but as the cese is But if others have told thee these Tales of me they must prove what they say let them make it appear that I went about to raise a Rebellion But 3. Christ did thus answer especially to give an occasion to speak what follows Am I a Jew saith he q.d. How should I say this of mine own head when I am no Jew but a Gentile What do we that are Heathens know of your affairs Thine own Nation and the High Priests have delivered thee unto me and have accused thee under this Notion before me They have thus aspersed thee I neither apprehended nor accused thee What is it which thou hast done let me hear it from thine own mouth do thou tell me thy self what hast thou done to cause so many and so great men yea thine own Prelates and Clergy and all the whole Nation to hate thee Christ made no answer to this For he had done nothing to deserve their spite and spleen But all that he did was rather worthy of commendation for he did all things well he did all good things and nothing but good and all good things were created by him But he did answer to the former question and distinguish his Kingdom from the kingdom of the World to shew that he had nothing offended against Caesar My Kingdom saith he is not of this World q.d. Pilate I acknowledge and confess that I am a King and this is all that I have done This is the crime that I am accused of But understand it aright T is true I am a King yet so as that I neither usurp or diminish the power of thy Caesar or intend to pull down the Power or Dominion of any King or Prince And that thou mayest fully know my meaning 1. I am not a worldly but an Heavenly King in whose hand are the hearts of all Kings though thou dost little see it 2. My Kingdom that it is my Principality and Administration or my Kingdom that is my Laws and Statutes or my kingdom that is my officers and subjects this my kingdom is not of this world that is it is not of men but of God I am saith he made a King by him upon his holy Hill of Sion Psalm 2. 3. It is not of this World that is it is not a Temporal but a Spiritual Kingdom For the World and the desire thereof passeth away 4. It is not of this world that is it doth not consist in the things of this world as in Riches Pleasures Pomp for whatsoever is of this world is the lust of the flesh the lust of the eye and the pride of life but in Spiritual things as Righteousness peace and joy in the Holy Ghost Rom. 14. 5. It is not of this world because it hath other Rights and Laws which a worldly Kingdom hath not 6. It is not of this world because it is not corporal but Spiritual 7. It is governed after another manner than the Kingdoms of this world For these are Ruled by a material Sword but my Kingdom hath no need of such a Sword The Sword of my Kingdom is the Word of God The Kingdoms of the world have Cities Towers Towns Villages Hosts Armies Ammunition but my Kingdom doth require nothing but the hearts of men The world doth rule over mens estates and persons but my Scepter swayeth only their hearts and consciences The world vaunts it with carnal power but must stoop to that which is Spiritual I care nothing at all for fleshly strength but I Triumph and Raign spiritually over sin death and hell See how lively Christ sets forth his Kingdom In the same manner almost doth Zachary speak of Christs Kingdom Behold saith he thy King cometh unto thee meek and lowly Zach. 9. Note also that he doth not say my Kingdom is not in this world For he is Lord of the world too All things were made by Christ and by him are they all governed and disposed All power is given unto him in Heaven and in earth Mat. 28. Now if the Kingdom of Christ be not of this world then it will follow that there is another world besides this And therefore 1. If thou dost not see the Promises of Christ fulfill'd in this world yet do not despair for there is another world wherein shall be made good whatsoever was not performed here 2. Whereas the Kingdom of Christ is not of this world therefore we are commanded to pray Thy Kingdom come So then Christ doth here free Pilate from all his fear And by his Example also he doth prove that he did not at all affect the Caesarean or regall power If my Kingdom were of this world saith he 1. I would not march with naked Disciples but would provide me armed men yea I would have my Counsell of War Souldiers an Army c.
Have respect therefore to the sacrifice of thy Son that holy sacrifice which I the great high Priest offer unto thee that unspotted oblation which I present thee withall Consider the simplicity and ignorance of our Work-manship which was so miserably cheated and seduced by the craft and cunning of that old serpent and for thy infinite mercy sake restore it again graciously into thy favour and good Will reconciling it to thy self I will undertake to conquer death by my death to lay all Hell wast I will return to thee with rich spoils and glorious Triumph and unlook the Heavens with my blood Wherefore pardon them O Father for they know not what they do This was the first word of Christ this his prayer for us of which Paul saith Heb. 5. that he prayed with tears and strong cryings and was heard for the reverence which he shewed Here we see how truly it was said And he made intercession for the Transgressors Isa 53. that they might not perish To this prayer pertaineth what Paul saith I was a Blasphemer and a Persecutor but I obtained Mercy because I did it ignorantly 1 Tim. 1. This prayer hath so far prevailed that many thousands of those that persecuted Christ should be converted Acts 2. 3. Quest But you will say If Christ was heard why are not all his Persecutors saved Answ Mark it With desire did Christ desire the Cross to die for men but it was for such who by faith make themselves partakers of his prayer not for those that continue in their Unbelief And the Lord doth bestow faith at his pleasure Exod. 33. and as he will I will have Mercy on whom I will have Mercy Nor is God to be blamed if he make one Partaker of Christs prayer by faith and harden another through unbelief For whereas he bestoweth faith on some according to his pleasure it is of Grace not of debt And whereas he doth harden others it is the just and righteous Judgement of God and no more but what they that are hardened do deserve If God therefore hath set any at liberty let them be thankfull But Esâ— gilt hic nit zancken sonder danexen i. e. Let us not here raise a controversie but be thankfull Learn we then from this first word to confess and acknowledge our fins For we are the first true and principal Authors of Christs death and he doth mean and intend us all when he saith Forgive them c. For those souldiers were our souldiers even the Officers or Servants of our sins who imposed that upon him which our sins had deserved But who did then know or doth now think that our sins should crucifie the Son of God yet is it that which Paul plainly affirmeth speaking of some who crucifie Christ afresh and put him to an open shame Heb. 6. And this is that of which we are yet too ignorant how great he is that is offended and how grievous the sin committed is both as to the offence and also to the condemnation And because these things are hid from our eyes we do not indeed know what we do when we sin 1. First Then this word teacheth that we are the Crucifiers of Christ and such as know not God 2. Let us from this word strengthen our faith For if Christ did so fervently pray for them that crucified him how much rather doth he now intercede for those that call upon him and believe in him If he were so ready to forgive a sin committed against his own person he will much more readily forgive us We may therefore boldly now draw nigh unto God as having a Patron and an Advocate for us We may now avoid the wrath of God and dwell under the Protection of the God of Heaven under the shadow of the Almighty Psalm 91. For God is our Refuge and Strength Psalm 46. Hence is that of Paul We shall he saved from wrath through him Rom. 5.9 Again We have access through him unto the Father Eph. 2.18 And that of John But if we sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins 1 John 2. 3. From this word we may learn true Charity as well to serve the good of our Neighbours as Christ served us by his Passion as also to forgive those that are indebted to us Let them hear this word of Christ who when they are once exasperated do rage with such hardness of heart that they had rather pine themselves with perpetual Rancor than be reconciled to their Offenders whereas in the mean while they cease not to offend God with innumerable sins and yet dare to hope for Mercy But of this read Ecclesiasticus chap. 28. 4. Not of Devotion as some say By this word we see what great evils Ignorance doth carry with it and how much it is to be avoided For it is the mother of Errors the Mistriss of Scandals the Foster-brat of wickedness that which doth banish bashfulness fear awfulness and all the incitements of Vertue and hurleth those head-long that hold it into the deep and dirty ditches of Vice and wickedness and then strikes them dumb takes away their tongue and deprives them of all speech that they cannot call and cry out for help when it hath with held them from help it presenteth them to eternal darkness and death It is that which led the Jews into this extream wickedness to crucifie Christ the Son of God Of the second Word CHrist had scarce finished this first Word and loe it took effect and brought forth fruit presently that quick and quickning seed was as it were ripe in the sowers hand before it was seen to sprout up out of the earth that ground which without this seed was but stony and barren For one of the thieves which did hang on the right hand sucking in the first word of Christ with a greedy desire changed his barren land into a fruitfull field for immediately of a Murtherer he became a Martyr and was the first that of the last escaped forsaking all he followed the Lord even as he hung upon the Cross He brought and laid down all that he had his whole possession such as it was at the feet of crucified Jesus he himself also being crucified with him with his heart he believed unto Righteousness and making confession with his mouth he found salvation Wherefore he was accounted more worthy than all the rest to whom Christ spake his second word upon the Cross Of which word the Evangelists thus write And one of the Malefactors which were hanged railed on him Luke 23.39 saying If thou be Christ save thy self and us But the other answering rebuked him saying Dost not thou fear God seeing thou art in the same condemnation And we indeed justly for we receive the due Reward of our deeds but this man hath done nothing amiss And he said unto him Lord Remember me when thou comest into
swinge up the cross After all is done and when all are gone and stand aloof off him as not daring to come too nigh him hanging like an accursed fellow upon the cross then will I approach nearer and stand fast by the cross of my Jesus I will hug and clip and cling about the Tree with my arms I will embrace it dearly I will bedew it with tears I will kiss it with my lips and because I cannot die with him I will hang my eyes on my crucified Son I will tarry till he depart I will see how he goeth out of the world for I only know how he came into this world I will not leave him dying whom I could never forsake living Thou didst very well O Holy Mother to stand by him when every body else had forsaken him For so did he first vouchsafe to come to thee passing by all other creatures This is that invincible Unicorn which none could ever take or over-rule who was long since earnestly importuned and as it were rouzed up by the servent prayers and desires of the Holy Fathers and not able to contain himself any longer was at last taken in thy Virgin-lap And lo now thou dost according to thy power requite that his so great favour to thee He left all and bestowed himself upon thee and now all forsake him thou like a dear Mother dost stand it out with him thy standing by him at the Cross is but sad company to him whilst thou dost there invisibly suffer in thy heart whatsoever he did visibly endure in his body When the Evangelist would describe this ineffable and sad suffering he doth not call her by her proper Name but discovers her by a Name of pity and Piety Mother his Mother Nor could he more fully express or describe her grief then by saying thus His Mother stood by the Cross of Jesus Here she had full tryall of what Simeon told her before Luke 2. A Sword shall pierce through thine own soul the pains she escaped in child-bed she now meets with at the cross To other Women it is said In sorrow shalt thou bring forth children Gen. 3. But Mary felt not the pains of travel yet was she not therefore free from all pain Now if the Virgin mother was not without her cross who amongst us shall think to escape it Christ doth suffer and his Mother doth suffer with him and dost thou think of nothing but merriments The Virgin stood and yet they were not come to the place but she followed him as he went out with his cross and yet she stood not afar off but hard by the cross whereby she shewed the constancy of a Mother and the valour of her mind Consider O man consider what great grief this was to her None ever received greater Favour and never any endured greater pain and sorrow then the Virgin-Mother His Mother stood full of courage full of affection and full of devotion Shee stood rouling that unutterable flame of Love in her Bosom wherewith her Son was set on fire And she also was enflamed with a vehement heat of Love examining her self if it were she that had brought forth such a Son who could so willingly pardon and pass by such affronts yea and excuse them also who dealt so cruelly with him She stood considering and pondering the hard and most bitter extremities of her Son with which she by reason of her Motherly affection was most grievously Tortured but withall she did according to her wisdom and burning charity consider the benefit that would thence redound to Mankind and the glory of God that would arise from it She stood with the rest of the Women and Friends at the cross full of sorrow and misery slighting all the gibes and jeers that she had cast on her for her Sons-sake Christ Jesus But her Motherly Love conquered and overcame all these discouragements But although Christ was in infinite streights yet he doth not neglect his Mother in that hour And when he had no member free but his Eyes and Tongue he doth not disdain to serve his Mother with them both He directs them both to her looking upon her and speaking to her to shew how highly he did esteem her in his heart and to teach us practically and really that our Parents are to be honoured by us and that we should take care of them even to the death At other times Christ seems to speak more harshly to his Mother to wit when he was about Gods business as Matth. 12. Luke 12. John 2. For all humane affection and respect must cease and give place to Gods business But here on the Cross he doth faithfully and humanely acknowledge his Mother for what she had brought forth did now hang before her eyes When Jesus saith he saw his Mother O the astonishing Miracle of Vision indeed O the lamentable glances which might have been seen in the eyes of Jesus Those eyes at one and the same time did hasten towards death and turn aside to his Mother The power of death did close and weaken them and the force of love did open them again to behold his Mother O how deeply was the Ray of that last look fastened in thy heart O thou Holy Mother which the Lord of the world was pleased to glance upon thee when he was about to dye It was a Dart indeed which did not only wound thy heart but it was also a Sword that pierced the very inward parts of thy soul O how full of sobbs and sighs wast thou with what floods of grief wast thou overwhelmed when thou dost cast thy weeping eyes upward at once to see thy Son dying and at the same time wishfully looking upon thee Nor doth Christ serve his Mother with his eyes only beholding her therewith but he doth also comfort her with his Tongue Woman Woman saith he Behold thy Son He calleth her Woman 1. That he might not encrease her sorrow It was not a time now to complement or use smooth words and sugared expressions to her nor to call her Mother For if Christ had spoken more sweetly to her I believe it would have broken the Virgins heart 2. He doth call her Woman for if he had called Mother it might have given occasion to them that crucified him to use her more hardly 3. Although she is above measure to be extoli'd as a Virgin yet she is much more highly to be commended by the Name of Woman inasmuch as God was pleased to honour her Bowels with this sacred issue and by her to expound to the world that Covenant which God heretofore made to Abraham Hence it is that Christ here from the cross doth call her Woman Hence it is that the Angell pronounced her blessed among Women Hence it is that Paul saith Christ was made of a Woman Gal. 4. The meaning of the word is The meaning as if Christ had said Woman I know the perplexing cares of thy breast I know thy
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
forsaken of God in that he could perceive no consolation from him whereas he was not indeed forsaken of him but was even then the most beloved Son of God So that here we are well assured that God is never more present then when he seemeth to be farthest of In a small moment saith he for a little while have I forsaken thee but with great mercies will I gather thee Isa 54. Christ therefore that he might deliver sinners put himself in the stead of all sinners yet was he no Thief Adulterer Murderer c. but he undertook the wages punishment and desert of sinners which are cold heat hunger thirst fear trembling horrour of death and Hell Desperation Death Hell it self that he might conquer hunger with hunger fear with fear horrour with horrour desperation with desperation death with death hell with hell in brief that he might conquer Satan by Satan It is the gallantest kind of Victory to kill the enemy with his own Sword Hence saith Paul Godsent his own Son in the likeness of sinfull flesh and for sin condemned sin Rom. 8. So Isaiah Thou hast broken the Rod of the oppressor as in the day of Midian Isa 9. For the Midianites slew one another Judg. 7. Thus Satan was overcome by his own arms as David slew Goliah with his own Weapon 1 Sam. 17. 3. We are here taught how to behave our selves in Tribulations and Afflictions even to run to God in them all with a believing mind that he would be pleased to look on our Affliction 4. Here also we learn that we should freely follow Christ in the same way by which he entered into the Kingdom of Heaven and not grumble at our pressures forasmuch as the Disciple is not above his Master nor the servant above his Lord. But then shall we be truly blessed when we partake of the sufferings of Christ suffer adversity for his Names sake when nothing is sweet unto us but Jesus nothing harsh but to be parted from Jesus and what wise man would not rather go with the King in a mourning Habit and with his Nobles clad in blacks into a most stately Palace of pleasure and joy then to be trimmed up in gay cloaths and with the rascall sort to be shut out of doors The Vestment of Christ is dyed purple with blood and so are the garments of the Martyrs for they pressed into the celestial Joy thorow many Tribulations and the most strict Life We see how little cause we have to complain of crosses and afflictions especially if we consider that we justly suffer for our sins 5. Lastly We are by this Word instructed how to quench the burning heat of lust To the beating down of which evil there is not a more wholsome and effectual Herb to be had then to consider that the Lord Jesus was thus forsaken of all yea of his very Father exposed to so many Torments void of all comfortable Refreshments and that he being guiltless should yet endure all manner of Tortures and Adversities for other mens faults But O ye Fornicators and Adulterers how do you requite your most miserably afflicted Christ If ye cannot endure to be deprived of some momentany and petty pleasures nor taste a little of some bitter or sharp potion for your health and eternal welfare how will ye be able to hazard blood body and life too for Christ and the brethren Where do ye fasten your affections Why do ye stick so fast to the earth whose birth and blood is higher then the Heavens O ye that dwell in the Vineyards of Engedi why perish ye like the dung in Endor Ye Citizens of Paradise why wallow you in the styes of Asphaltites why tumble ye in the mire and mud of the dead Sea Take a bundle of this Myrrhe meditate upon the Passion of the Lord that ye may be healed of that loathsome lust And so much for this Word It is added in the close that Christ even in this his dolefull and miserable cry did not want such as mocked him Behold say they this man calleth for Elias 1. Jerome is of opinion that these were the Roman Souldiers who understood not the propriety of the Hebrew Tongue 2. But others think they were Hebrews who did openly deprave and wrest the words of Christ against their conscience as if he now implored the help of Elias who before had said he was the Son of God If they had not been stark blind they might have seen that by this great cry he applyed to himself that place of Scripture where all things were foretold which they then saw to be fulfilled before their eyes and for the most part were already fulfilled Of the fifth Word MEn that are desolate and forsaken use to seek ease and ayd which way soever they turn themselves So Christ at the entrance into his Passion foreseeing and considering those things which he was to suffer fell into an agony the anguish of death sometime running to God by prayer then again returning to his Disciples seeking comfort from both So now here also when he found himself forsaken of God he doth seek for some small refreshment even from men especially by a little drink for of the two the want of drink is more tedious then that of meat to those that are weary and tyred out who sometimes are resreshed with a few drops Therefore Jesus knowing that all things were now accomplished John 19 28. that the Scripture might be fulfilled saith I thirst Now there was set a Vessel full of Vineger and they filled a spunge with vineger and put it upon Hysop and put it to his mouth Christ is last of all tormented in his Taste as Eve in the last place sinned in her tasting Gen. 3. For before she had tasted the forbidden fruit she had sinned by lusting after it and reaching out her hand to take it Now this thirst of Christ was partly natural and partly Mystical For 1. First he was exceeding weary and had sweat abundantly besides he hung naked on the cross exposed to Sun and Wind So that questionless he must needs be grievously athirst which doth easily appear in that he doth so pittifully express the sharpness of his thirst by a mournfull intreaty as if he had forgot all his other pains although he did not do or say this so much to quench his thirst as to fulfill the Scripture That the Scripture might be fulfilled he saith I thirst But 2. He did spiritually thirst after our Salvation his desire was to overcome the Devil and to set man at liberty though he died for 't And this thirst he was never without but now in his Passion he did discover it more then before for here it doth truly appear how earnestly he thirsted for our Salvation however all his works also everywhere do witness this very thing The meaning then of the word is as if he had said The sense Dear Brethren whereas I am yours and do extreamly