SECT. I. Of the Time of the Passion, and our Pre­paration for the Thoughts of it.

IT was the Matt. 26.2. Time of the Celebra­tion of the Passover among the Jews, in Exod. 12.17. Memory of their Mi­raculous deliverance out of E­gypt, when the Lord Jesus having Preacht the Gospel, was by the Act. 4.28. determinate Councel of God to return unto the John 20.17. Father through the Passion of Death.

A dreadful Tragedy to those poor [Page 2]Disciples, who had but lately left Mark 10.28. all to follow him, in hopes of partaking of better Fortune in the Grandure of an Empire and the Delights of Plenty; for the people had conceived great hopes of a John 6.15. Triumphing Messiah, who should free them from the Roman Tri­bute and Exactions, and lift up Judaea unto the Throne of the Universe (their Fundamental errour against the Cross:) nor were these yet wean'd from Tempo­ral expectations of a Reward in his Matt. 20.21. Act. 16. Kingdom, for what they had quitted for his sake.

They were John 15.19. chosen out of the World, and fit for the impression of all other Virtues and Graces of Christianity; but are Matt. 16.22. startled at the apprehension of Persecution of Martyrdom, and can­not understand what they are unwilling should come to pass: So susceptible of the poison of Ambition are the finest Spirits, that the Wisest have rejected it the last of Vices; and so contrary and so contrary to Flesh and Blood at first are the passages of the Spirit through Tribulation to Bliss.

There was need of the forwardness of some extraordinary Zealot to sup­port 'em in such a trial with a Religious Confidence, when all their Pregnant [Page 3]hopes were apparently disappointed. I fear, had not Peter the bold Galilaean stept forth when his Master foretold his Sufferings, and broken the profound Silence and Astonishment into which it had cast the rest of the Apostles, they had Shipwrackt in the very Port of Faith against this Rom. 9.33. Stumbling Stone and Rock of Offence.

Hear then the expressions of an Ar­dent Zeal replenished with heat rather then light: Matt. 26.33, 35. Though all men shall be offended because of Thee, yet will I never be offended. Though I should die with Thee, yet will I not deny Thee. Likewise also said all the Disciples. We presume we can do any thing in the strength of Passion, while our minds are suspended from se­rious reflections; but must bewail our imbecility when that is over, and con­fess our selves naturally weak and im­potent, and that all our 2 Cor. 3.5. sufficiency is of God

For, alas! there is one of them con­triving his Death, and how he may most Matt. 26.16. opportunely betray him to his Ene­mies, from the very instant he protests his Fidelity: nor shall he sooner be de­livered into their hands, then the rest will Mark 14.50. forsake him, and Peter himself Mark 14.30. deny him.

My dear Reader, thou seest it will concern us in the constant course of our Christian Profession, especially in the time of Persecution and Affliction, and and as oft as we commemorate the Pas­sion of our Lord, among the rest of our Holy Endeavours strictly to exa­mine the Sincerity of our Hearts; and as diligently to apply that excellent precept; Matt. 26.41. Watch and Pray that ye enter not into Temptation. Our Minds may be Vigilant, our Professions Zealous, our Resolutions apparently Good: But who can be secure when one of the Twelve turns Traitor, another for­swears himself, and the rest desert.

All the moments of this Militant State are assaulted by the Grand Enemy of Man's Salvation, Studiously wicked, and diligently pernicious to draw all in­to his Snare and Condemnation. But as the time before our Saviour's Passion was more properly called the Luke 22.53. Hour and Power of Darkness, wherein the Ruler of the Darkness of this World was let loose against him and his Disci­ples; so we may conceive this everlast­ing Adversary is never more industrious then to frustrate the means which chief­ly conduce to the eradicating our Cor­ruptions, the pulling down the Domi­nion [Page 5]of Sin, and reconciling us to our offended God: Such is our embracing the Matt. 16.24. Cross of Christ with intirely Cruci­fied Affections and Lusts.

SECT. II. Of the Mercy of Christ towards Judas, and the Ingratitude of that Disciple.

JUdas Iscariot was one of the Twelve whom Christ had elected out of the whole World to a free and intimate fel­lowship of His Person; one of his pe­culiar Domesticks and Attendance; a partaker of those immense Blessings, which many Matt. 13.17. Prophets and Kings had desired in vain to see and hear: Having seen with his Eyes the Word incarnate, and heard with his Ears the Divine Voice, and received an opportunity to have dwelt in his presence, whom Abra­ham might only see by the light of Faith: above all having been admited to the great Miracle of his Love, the Ministration of the Mystery of Redemp­tion, the Sacrament instituted at his last Supper; to open his Understanding, to strengthen his Faith, and to purifie Soul.

For Jesus, in the same night he was Betrayed, Luke 22.19, &c. took Bread; and when he had given Thanks, he brake it, and gave it to his Disciples, saying, Take, Eat, This is [Page 7]my Body which is given for you, do this in Remembrance of me. There needed no Remembrance had he not been to be sold into the hands of his blood-thirsty Adversaries to be Slain: and therefore he would lay before him the Egregious wick­edness he was going to commit against a Person who had always embrac'd him with an infinite Tenderness, and now was ready to lay down his life for him. Likewise after Supper he took the Cup, and when he had given Thanks, He gave it to them, saying, Drink ye all of this, for this is my Bloud of the New Testa­ment, which is shed for you, and for many for the Remission of Sins; ano­ther Representation of that Innocent Blood which was now barbarously de­signed to be shed, enough to have wounded a heart of Marble, or turn'd a Rock into a Fountain of Tears: Since by both it may appear, the perfidious Traitor was not more studious to deli­ver his Lord to the barbarous cruelty of his implacable Enemies, then the Be­nign Jesus was to pursue him with Kind­ness, and to contrive how he might reap the Advantages of his Sufferings, out of an unalterable purpose to do more then die for us, by finding out a way whereby he might live in us for ever.

But it seems the unbelieving and the Slaves of Sin, cannot have experience of the Divine Bounty; because through the Blindness and Hardness of their Hearts, they will not weigh so unspeak­able a Gift as the Death of Christ for taking away their Guilt. Something less Mysterious may possibly suit better with a Carnal mind and a Corrupt un­derstanding, and an Action of Humility from the most High, may draw the Admiration of the most insensible.

Jesus therefore knowing that the Fa­ther had given John 13.3. all things into his Hands, and that he was come from God, and went to God; (and what could the Evangelists have said more proper to make us Sensible of his wonderful Condescension? For we can never tru­ly esteem his Humiliation, unless at the same time we consider his Sublimity; as we cannot rightly estimate his Cha­rity, without considering how unworthy they were on whom he bestow'd it.) He knew himself to be Lord of all; and that he came from God by Eternal Generation; and was shortly to sit in Glory at his Right Hand: Yet for the love of Men, and to draw them to himself; he laid aside his Power, or ra­ther hid it, and took upon him the [Page 9]form of a Servant, with all the Circum­stances of an humble Ministration. Joh. 13.4. &c. He rose from Supper, put off his Garment, girded himself with a Towel, pour'd Water into a Bason, kneel'd down, and wash'd his Disciples Feet.

Who would have thought the Mes­siah was to come among Men, to exe­cute the Office of a Moabite, or Slave? for thus saith David, Psal. 108.9.Moab is my Washpot; implying, he would humble the Moabites so low, they should serve only to bring Water to wash away Impurities. What Force has conquered him? What Arms have brought him under? What Power has subjected him to so dishonourable a Servitude? Are they not the Charms of his own infinite Love which have ren­der'd him thus enamour'd of his Spouse the Church, that to wooe and gain her he will become any thing? And are they not a Token he intends shortly to cleanse and purifie her in his expiatory Blood?

I am not surprized that Peter should be afraid, and contract himself, saying, Joh. 13.6. Lord! dost thou wash my Feet? when he saw Heaven stoop to Earth, and the Vility of Man, next to infinite, exceed­ed by a Mercy equal to the Immensity of God. I rather wonder to see so ma­ny [Page 10]Christians burn Incense daily to that Idol call'd Point of Honour, when the Son of Man came not to be Ministred unto, but to Mark 10.45. Minister, and to give his Life a Ransom for many. He did not disdain to wash the Feet of his Be­trayer, with those Hands which had o­pened the Eyes of the Blind, cured Lepers, heal'd Diseases, and when lift up to Heaven restor'd the Dead to Life. He might have washed the Head or Hands, a Service something more honourable; but he bends rather to the Feet, for the Opportunity of a more humble Posture and apter Signi­fication of his infinite Charity.

SECT. III. Of the Divine Predestination in respect of the Betrayer.

I Know not, whether Simon shew'd more Love to his Master, in vio­lently Joh. 13.8. refusing at first, and as eager­ly 9. permitting him at last to wash his Feet among the rest of the Disciples; or Judas more Obstinacy, in continuing insensible under such an admirable Dis­pensation of Goodness. For our Sa­viour pronounces against his invincible Infidelity, enough to strike Terrour in­to the most confident and assured. 10. Ye are clean, but not all. 18.I speak not of you all, I know whom I have chosen. Luk. 22.22.The Son of Man goeth as it was determined: but wo unto that Man by whom he is be­trayed.Joh. 13.19.Now I tell you before it come, that when it is come to pass, ye may believe that I am He.

O God! what Lightnings, what Darts are here! what a Night without a Day! what a Precipice without a bottom! what an Ocean without a Shore! O Height of the Wisdom and [Page 12]Knowledge of the Almighty! how fear­ful and horrible are the Mysteries of thy Secrets. All this was long since praedicted by the Esai. 53. Zec. 11, 12, 13. Prophets: All this is acted according to the Counsel and Act. 4.28. Praedetermination of the Divine Ma­jesty; and yet the Actor is in fault. Judas is admitted into the Apostolate, and yet not chosen; to present Grace, but not to final.

May it not suffice, to believe, That no Man is Reprobated without Justice; no Man Saved without Mercy; and that what was decreed from the Be­ginning to be done by Judas, was now to be fulfill'd, without any new Coun­sel, in a certain Order of Time, long before seen and determined. Not that Judas was compell'd to betray Christ, lest the Scriptures should be found false; for otherwise he were not to be blamed, but rather praised, yea, his Sin would be charged upon God: But because he was ready to do this of his own ac­cord, the Holy Spirit foreseeing it, fore­told it to come to pass.

SECT. IV. Of the Grief of Christ, for the Apostasie of his Servant. The dreadful Condi­tion of such as fall from him, and the happy Privileges of Persevering in the Faith.

WE may perceive the great Lover of Souls was extreamly trou­bled at the Apostasie of one of his Dis­ciples, when he express'd so much Sa­tisfaction in the Preservation of the rest. ( Joh. 17.12, 13. Holy Father, keep through thine own Name, those whom thou hast given me, [Page 14]that they may be one as we are. While I was with them in the World, I kept them in thy Name. Those that thou gavest me, I have kept, and none is lost, but the Son of Perdition.) Nor would he conceal the Grief of his Spirit, foreseeing in him a Representation of all those who should afterwards reject his Admoniti­ons and Benefits, and trample his Love under their Feet.

For though we may have hitherto thought but of one Judas, who falling from his Profession, sold his Lord, de­liver'd him to his Enemies, betray'd him to be crucified; yet such is every one, who renouncing the Faith, and following the Motions of Satan and his own Lusts, Heb. 6.6. Crucifies to himself the Son of God afresh, and puts him to an open Shame.

The Wonder, if not the Grief of the blessed Angels in Heaven, (who Luk. 15.7. re­joyce at the Conversion of every peni­tent Sinner, as Heb. 1.14 ministring to those who shall be Heirs of Salvation,) is, to see so many Christians falling from the Truth, and abasing the great Mystery of the Religion which they profess, by a settled Tendency to Sin and Death. Who have given up their Names, but not their Hearts, to Christ; who have [Page 15]begun well, and are not established; who have partaken of the Holy-Ghost, and have chased him away again; who have eat and drunk at their Master's Table, and are the chief that lift up their Heel against him.

A most miserable Spectacle; and not to be exceeded, unless by that of their departure into everlasting Punishment. For as an Angel falling became the De­vil, so a revolting Christian is the worst of Men, because of the Eminency of his former Station; and will have his Mat. 25, 41. Por­tion allotted him with that Apostate Rebel.

This was that which Joh. 13.21. troubled the Spirit of the Holy Jesus, when he te­stified, and said, Verily verily I say unto you, That one of you shall betray me. This was that which made the Disciples ex­ceeding Mat. 26.22. sorrowful, and to begin to say, Lord, is it I? And, O that it might have the same effect upon us, to search our Hearts, to examine our Faith, and all our Thoughts, Words, and Works, that we fall not among those who draw back to Perdition.

How sad was this Feast, where both the Master and the Disciples sympathize in an inexpressible Grief? One, that he must be betray'd to Death by his Friend; [Page 16]the others, that one of them should be the accursed Betrayer: One, that he knew the miserable Estate of that Wretch, for whom it had been Mark 14.21.better that he had never been born; the others, that they are not yet deliver'd from their Fear, which it should be of whom he spake, and whose Being should be worse than not to be at all.

Ah! Sinners, where are we? Alas! do we not remain under the same Sus­pence? One of you shall betray me, is a fearful Saying; and the Eccho of this Voice is addrest to all, and loudly re­sounds the Danger of Sin and Impeni­tency. Is this to live, to have a Being worse than none? And can we call that a desirable Estate which will inevitably tend to the Abyss of Misery, through Pains, Torments, Terrors, and Deaths?

O Life, how sweet art thou, when thou dost fear and love nothing but God! O Death, how dreadful art thou, when we have forsaken him, and devo­ted our selves to the Creature! What Favours and Benedictions are there in the Life and Death of a Virtuous Man! But what Horrours, Anathema's, and Maledictions, during the Course and at the End of the wicked Life of a Sin­ner!

Blessed was that Disciple, who all this while might rest securely in the Joh. 13.23. Bosome of his Lord. Whether Grief or Fear had inclin'd his Head; or whether it were the Sweetness of his Master's Ac­tions, which ever drew the Admiration of the Beholders; or whether it were Love, which minds not what it does, but silent in a sublime Tranquility of Passions, adheres to its Beloved for an Eternity, not admitting the least Disu­nion; or whether it were Excess of Rapture and Contemplation of what he writ afterwards of the Joh. 1. Divinity of the Word; surely never any Mortal had so sweet a Repose, or near Approach to the Beatifick Vision: Since he might lean on his Breast, to be admitted to whose Feet, many Prophets and Kings would have accounted it the greatest Felicity.

A Spirit separated from the Preten­sions of the World, and purified from all the Forms of the Creatures, intire to God, and which lives by the flames of holy Love, has a mighty Privilege with the Prince of Purity, and neither doubts to ask, nor fears to be deny'd; while ungovernable Zeal receives many Repulses, and hinders not a Votary from being less Matt. 16.23. Satan, than he that [Page 18]favoureth not the things that be of God, but those that be of Men.

Peter, therefore, whose Rashness had often been rebuk'd, yet impatient, and desirous to be rid of his Fear, Joh. 13.24. &c. beckon'd to him who was lying on Jesus Breast, that he should ask who it should be of whom he spake. And Jesus answered, He it is to whom I shall give a Sop when I have dip­ped it. And when he had dipped the Sop, he gave it to Judas Iscariot the son of Si­mon, That theJoh. 13.18. Psal. 41.9.Scripture might be fulfilled. He that eateth Bread with me hath lift up his Heel against me. And af­ter the Sop Satan entred into him.

A Speech truly dreadful, but much more the thing it self; for a Man to ar­rive at that height of Misery, through the Obstinacy and Impenitency of his Heart, as to be cast off, reprobated, and given up to the Devil: Yet such is the admirable Analogy and Proportion be­tween the Judgments of God and our Sins, when we continue to despise the means of Grace. He Libravit Iter, Psal. 78.51.weighs a way to his Anger, as it were in Scales, punish­ing our Sins with evil Habits; our evil Habits, with hard Hearts; our hard Hearts, with Obstinacy; our Obstina­cy, with Impenitency; our Impeniten­cy, with Damnation. Judas, who had [Page 19]wilfully given up himself to Covetous­ness, Hypocrisie, Ingratitude, and Con­tempt of all that was Holy, is now deliver'd to be obsirmated by Satan, and made incurable of his Sin; that being like the Devil, he might never return. And this is the Malediction which the Holy Ghost had long since imprecated by the mouth of David, Psal. 109.6.Let Satan stand at his right hand.

SECT. V. Of the miserable Departure of Judas from the Presence of Christ, and his selling him to the Chief Priests.

AGitated by the Prince and Powers of Darkness, Joh. 13, 30. He went out imme­diately, and it was Night; hoping to co­ver himself with the Shades of that, to act his more horrible and black De­signs. But alas, poor Disciple! where can he find Rest, who goes out of the Presence of his Saviour? How can he chuse but stumble and fall, who hideth himself from the Sun of Righteousness; who is absent from the Light of the World; who wanders out of the way of Life; who is beyond the Voice of that Word, which only succours, in­structs, and guides? A lost Sheep, out of the Care of the Shepherd, will soon meet with the Infernal Lion; and the Opportunity will invite him to the As­sault.

The Devil was a Joh. 8.44.Murderer from the Beginning, and never fails to promote any Evil Purpose, takes hold on this [Page 21]Advantage to ruin Judas, the Jewish Nation, and (if it were possible) the Messiah. He leads this fugitive and de­solate Wretch, with the strong Chain of imaginary Profit (his 1 Tim. 6.10. surest Snare to draw us from the Faith) to the Chief Priests, who, out of Joh. 11.47. Mark 11.18. Envy to Christ's Miracles, had frequently taken Counsel to put him to Death, and wait­ed only for an Opportunity in the Mat. 26.5. Absence of the People.

As was the Seller, such were the Buyers, the Chief Priests and Elders of the People, excecated by the just Judg­ment of God, to Mat. 23.22.fill up the Measure of their Fathers Iniquity: Otherwise they could never have found fault with In­nocence, deny'd the Truth, or envy'd a Divine Power, all employ'd only to do them good: So far does the Punish­ment of Sin reach to many Exod. 20.12. Generations of them that hate God. Which made the Evangelical Prophet, foretelling the coming of Christ, foretell also the Blind­ness and Obduracy of this People: Mat. 13.14, 15. From Isa. 6.9, 10. Their Heart is waxen gross, their Ears are dull of hearing, and their Eyes they have closed; lest at any time they should see with their Eyes, and hear with their Ears, and un­derstand with their Hearts, and be convert­ed, and I should heal them.

A mutual Inclination soon makes a Bargain. Judas says, Mat. 26.15. What will you give me? And they, knowing his avaricious Mind, covenant with him for Thirty Pieces of Silver. Dr Hammond in loc. Which, according to the Greek and Latin Manuscripts, be­ing equivalent to Staters or Shekels, amounted to Three Pound Fifteen Shil­lings; which was the common Price of a Servant in those days, a Freeman be­ing valued at twice that Rate. So tru­ly did he, who was in the Phil. 2.7. Form of God, and thought it no Robbery to be equal with God, make himself of no Reputation, and take upon him the Form of a Servant, that he might exalt us to the Privilege of of Sons: So sordid and vile the Heart of the Betray­er, to undervalue his Master in the Bar­gain of his Blood.

How unlike was this Action to that of the Luk. 7.37. Noble Convert, Mat. 26.13. never to be forgotten while the Gospel shall be preached; who, when Jesus was in the House of Simon the Leper, came with an Mark 14.3. Alabaster Box of Ointment of Spikenard, very precious, and worthy the greatest Monarchs (for such had Cambyses sent to the King of Ethiopia;) and when she had first shed a Flood of Tears, enough to Luk. 7.38. wash his Feet, [Page 23]and had wiped them with her hairs, and kissed his Feet, in an Extasie of Love, Sorrow, and Admiration; she brake the Box, and poured it upon his Mat. 26.7.head, and Luk. 7.38. anointed his feet, to the great amaze­ment of all the Beholders, and Mark 14.4. indig­nation of some, who lookt upon it as Wast.

It had not yet been used to anoint the Feet of Kings, and was afterwards, when received into the Roman Prodi­gality by Otho, in Honour of Nero, lookt upon as a Prodigy of unnecessary Pro­fusion. But she thought nothing rich enough for his Sacred Feet, whom she acknowledged above all the Potentates of the Earth, and not to be valued, but to be loved above her Life. She now melted in the Limbeck of holy Desire, and her Heart distilled out by her Eyes; her Hairs, which were the Nets wherein so many Captive Souls had sigh'd under the Yoke of wanton Love, are now trampled under the Feet of her Con­queror; the Kisses which carried the Poyson of a Luxurious Passion, now breath from her nothing but the De­licacies of Chastity; her pleasing Odors, which were before vow'd to Sensuality, are now become the sweetest Exhala­tions, and bring an odoriferous Per­fume [Page 24]to Christ. Judas on the contrary thought it more worth than his Head, and under pretence of Charity to the Poor (because he was a Ioh. 12.5, 6. Thief, and had the Bag, and bare what was put therein) would have had it sold, that he might have stoln from the Price.

Covetousness aims at base and low Purchases, whilst Holy Love is great and comprehensive, and designs at no­thing less than Infinity. The Love of God is a Holy Fountain, limpid and pure, sweet and salutary, lasting and eternal: The Love of Money is a ver­tiginous Pool, sucking all into it self, to destroy 'em; it is troubled and un­even, gidy and unsafe, serving no end but its own, and that in a restless and unequal Motion. The Love of God spends itself upon him, to receive again Reflections of Grace and Benediction; the Love of Riches spends all its De­sires on it self, to purchase nothing but unsatisfying Instruments of Exchange, supernumerary Provisions, and Occa­sions of Sin; and ends in Dissatisfacti­on, Emptiness of Spirit, and a bitter Curse.

O, ye unhappy Treasures of the World, which cause the same Barrenness in the Hearts of Men, as ye do in the [Page 25]Mountains in which ye grow, and con­sume all Natural and Divine affection, and become the 1 Tim. 6.10. Root of all evil, and pierce us through with many Sorrows till we are involv'd in a certain Matt. 19.23, 26. Impossibility of Salvation! Why were ye reveal'd from your dark Repositories? Why were you not suffer'd to lie buryed for ever? that wanting the occasions of Injustice and Luxury, we might Innocently have en­joy'd the necessaries of Life, and have had our desires free to have waited on our God, the only Adequate Object of our Immortal Souls.

But Mary has taught us the right use, to convert 'em to the benefit of the Members of Christ, and we cannot but think it the most excellent distribu­tion which draws us to the nearest re­semblance of our Maker, whose Na­ture is to Jam. 1. [...]. Matt. 5. [...] Give and to do good; which 1 Pet. [...]. covers Sins; which is Psal. [...]. everlasting Righ­teousness; and Ascends for a Acts [...]. Memorial before God; an Phil. [...]. odour of a great smell, and an acceptable Sacrifice; which shall Rev. [...]. follow us; and be Matt. 25. [...]. own'd by the Great King in the last day; and Matt. 5. [...]. obtain Mercy in the Time of Judgment.

Ye Candidates of Eternity, whose business shall be Charity in the other World when Faith and Hope shall cease; [Page 26]the Time is coming (and we know not how suddenly) that Death shall dis­array us to the very Bones, and leave us nothing but what we have given to God, Matt. 26.11. Deut. 15.11. and to the Poor in his Absence. Let us therefore commence here our Heavenly Conversation, and Bless the hour wherein we have oppor­tunity to evidence our Love to God and Man, and to part with something for the sake of our Dear Saviour; to buy with the Superfluities of a trifling stock an 1 Pet. 1.4. inheritance incorruptible and un­defiled in Heaven, where neither Matt. 6.9. Moth nor Rust do corrupt, and where thieves do not break through and steal. How comfortable will the reflections of our Charity be at the Hour of Death, and in the Day of Judgment; when Mercy shall rejoyce against Judgment, Jam. 2.13. and Love shall constitute a part of Heaven, and help to make up the enjoyment of that State?

SECT. VI. Of the Benignity of Christ supporting his Disciples, in the absence of the Betrayer, against the Time of their Trial.

JUdas is gone, and the Holy Jesus not more streightned with the thoughts of his Passion then with the Sorrows of his Disciples, begins a most Heavenly and Salutary Discourse to en­lighten their Understandings, and alle­viate their Minds.

Joh. 13.31.32. Now is the Son of Man glorified, and God is glorified in him. If God be glorifi­ed in him, God shall also glorifie him in himself, and will straightway glorifie him.

Now he was Glorified as to his My­stical Body by the recession of the Son of Perdition from his Society: Now he was Glorified by the Separation of Judas, prefiguring his future Glorification when he shall separate the Just from the [Page 28]Unjust, and his Power, Truth and Ju­stice shall appear: Now he was Glorifi­ed by the beginning of his Passion up­on which depended the whole Mystery of Redemption: Now he was Glori­fied in Relation to that Glory, of which he had said, John 12.32. When I am lift up, I will draw all men to me.

He had before been glorified by his Miracles when the People were astonish­ed, and Mark 7.37. said he had done all things well; when upon his satisfying Five Thousand with five Loaves, they would have taken him, and made him a John 6.14.15. King; when upon his suppressing the Winds and Waves, they began to adore him as the Matt. 14.13. Son of God; when upon his resto­ring Lazarus to Life they receiv'd him publickly into Jerusalem with Psalms and John 12.13. Acclamations due to the Eternal God: But the Consummation of his Glory was to be raised from his Passion, the Phil. 2.9. ground­work of his Exaltation, and Adorable Name.

Let then the Wicked One do what he can, Sell, Betray, and incense even the whole World: The Glory of the Son of Man is his Cross. He is ravisht by the object of his Death, and transpor­ted by the Idea of his Sufferings; He encourages himself to the Combat with [Page 29]the Prospect of Glory; He looks upon the Cross as the Fountain of his Hap­piness, and Plants his Elevation upon the lowest Abasement. He teaches us that Treachery, Calumny, and Death, how horrible soever they seem in this World, yet to a just Man are desirable, or at least easily to be born by him, for­asmuch as there is no other way to Glo­ry. Let us never think then to be wor­thy of him, till we bear the Ensigns of his War, as well as the Ornaments of his Peace. Every thing is a Paradise to him that knows how to love the Cross, and every thing is a Hell to them that fly from it, tho' no body flys from it but shall find it: It is the Gate of our Mortality through which we needs must pass before we can Acts 14.22. enter into the Kingdom of God.

Behold, when the Sovereign Love com­forts, what Rivers of Balm flow from his Tongue, and spread themselves with admirable Sweetnesses and refresh­ments into the wounds of afflicted hearts. He gives as it were a foretaste of the Glory to be reveal'd hereafter, and to which all present Sufferings are not wor­thy to be compar'd, that we should e­ver have respect unto the recompence of Reward, and repose our whole confi­dence [Page 30]in him that has promis'd. He speaks of his Death in so desirable a man­ner, that he draws his Disciples into the highest Consolation, at the same time that he humbles them in the depth of Sorrow.

Little Children. The very Appel­lation bespeaks a Paternal Favour and Providence, and that now by his Death and Sufferings for them they should be call'd, and be the Son of God. Nor do we read in the Holy Gospel they were ever stil'd before by this Name. Whereby he seems to show an extraor­dinary affection, because of the Ten­derness of his Love, and the infirm In­fancy of their Understanding and Faith. John 13.33. Yet a little while I am with you. A very little while, but while Judas can go to the Jews, and return again, and then I shall be no longer with you, unless that for a short space I shall see you a­gain. Not that he was to leave them, and be no more with his Church; For as when he came from God he left not God, so when he went to God he left not men; and himself says expresly in another place, L [...] I am with youMatt. 28.20.always to the end of the World: But because he was now to be with them but a little time in a Visible Mortal Body, as he [Page 31]had been hitherto, therefore he says, yet a little while; and that they might more ardently enjoy him present, and more diligently imprint in their minds what he should speak.

John 13.33. Ye shall seek me. For ye shall meet in my absence Persecution with great Fury, both of Jew and Gentile, insomuch, that with anxiety ye shall desire my Presence, of which you have thought it was Matt. 17.4. good for you to be there: Be not therefore terrified, but prepare for the worst.

I know the desires of your Souls are with me, and you would rather be for ever where I am. But as I said to the Jews, whither I go ye cannot come; So now I say unto you. Nevertheless that ye may decline as much as possible the Envy of the World which will hate you, because ye are not of it; and support one another under all contingencies with mutual consolation; and after my Example of Patience, Meekness, Love, Gentleness, and an universal Charity, trace the paths of Divine Perfection John 13.34. A New Commandment I give unto you, that ye love one another: as I have loved you, that ye also love one another. The Pha­risees have obscur'd the Law by their Traditions, and have indulg'd the Lev. 19.18. Matt. 5.43. [Page 32]hatred of an Enemy: But my will is, you should love your Enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you, and persecute you; That ye may be the Children of your Father which is in Hea­ven: For he makes the Sun to rise on the Evil and on the Good, and sendeth Rain on the Just and on the Unjust. And that all men may John 13.35. hereby know you to be my Disciples, who have loved you free­ly, voluntarily and plenarily, without motive from abroad, and according to what is in God, and not what is in man.

Here it was that Peter throughly pierced with the rays of such immense Goodness and Clemency, his Heart melting in the Fire of Love, found him­self unable to bear a separation; and would fain know the reason why he must be left behind, who had never hi­therto been deny'd his Society; and whither it was the Blessed Jesus would go from those, for whom he had exprest and to whom he had taught so much Love. John 13.36. Lord whither goest thou? Foun­tain of all Blessings, what will become of me when thou art absent by whom I live and move and have my being? If thou shalt hide thy Face all will be Barren, Desolate, and Night, Eternal [Page 33]Night; or whither is it Thou wilt go, that we may not accompany Thee now, who upon thy first call Luke 5.11. Left all to fol­low Thee, and ever since have Luke 22.28. continu­ed with Thee in all thy Temptations? Have I especially been affected with so many Benefits, and shall I ever fall to that In­gratitude to desert thee? Have I been Elected by thee, and fed with the John 6.33. Bread of Heaven, and the living John 7.38. Waters of Comfort; and tasted thy Celestial Joys upon the Matt. 17.4. Mount, and thought it was good for me to be there, and Shall I leave thee at the appearance of dan­ger? Lord, I am ready to go with Thee into Luke 22.33.Prison and to Death. Yea I will lay down my John 13.37.Life for thy sake.

Ah Peter what hast thou promis'd? Thou hast shew'd thy Fidelity but hast not consider'd how great a point of Wisdom it is to know ones self. How soon may a Man lose that by negli­gence, which he hath by much Labour, and a long Time, and a Mighty Grace, scarcely obtain [...]d? The Proud have fal­len; the Presumptuous been Disgrac'd; the boldest talkers in the time of Peace have been most Dejected, and Pusilani­mous in the day of Temptation. Thou e­steemest thy self strong, but in the sight of God who knows what is in Man, [Page 34]will be found weak. We cannot trust to our selves, for that understanding is often wanting, and the small Light that is in us we lose by Negligence, and sometimes we perceive not our inward Blindness, we are moved with Passion, and think it Zeal. Whenever we trust to our Stock of habitual Grace, and de­pend on our own resolution, we are then in a dangerous and declining State.

For what saith the Truth? Luke 22.31. Simon, Simon, behold, Satan hath desired to have you, that he may sift you as Wheat. Thou art not apprehensive of the De­vils power, who lies in wait for the Souls of the Faithful, and to precipi­tate thee into ruine as he has done Ju­das. But I have prayed for thee that thy Faith fail not; for he is not yet conquer'd and trampled under by the Elect. For this very 1 John 3.8.purpose was the Son of God manifested that he might destroy the Works of the Devil. The conquest over him and the infernal Powers is to be a part of the Col. 2.15. Triumph of my Cross.

Thou believest thou canst follow me in the way of my Passion, but thou hast not yet tasted the Power of my Death. For thô there have been some who have died for their Country, and others have exposed themselves to be slain for their [Page 35]Kindred; yet all this proceeded from a Carnal Affection: But to die for ano­ther, in the judgment of Our Lord him­self, or to die for an Enemy, this is not of the Flesh; this is the Work of the Spirit of God. This Isa. 63.3.Winepress I must tread alone. These strengths of Death I must first break, to make a way for my Ransomed to pass. And therefore, tho' now thou standest, take heed least thou fall. John 13.38. Verily, Verily I say unto thee, thou shalt not long be insensible of humane weak­ness, for the Cock shall not crow till thou hast denied me thrice. Nevertheless when I have pulled out the sting of Death, and thou shalt be endued with Luk. 24.49. Power from on High, and have received the Holy Spirit to Strengthen thee, and to reform thy Nature into an entire Cha­rity, then shalt thou John 13.36. follow me with­out dread by the same way that I go to the Father.

Considering these Speeches, I won­der not that St. Peter, who had found such Fruit and Sweetness in the Words of Eternal Life, such Virtue in this Treasury of the Power of God, should think it blessedness to enjoy his Society, and to partake with him in the worst of Miseries: I rather grieve to see so great a mixture of Faith and Flesh, I [Page 36]had almost said a Predominancy of the latter in the same Soul. The desire and purpose came from Faith: The Confi­dence and Resolution came from the Flesh; To let us see the holiest of all actions are too often mingled with Self-dependence, Pride, and Presumption; and that all our Confidence should be in Grace, and the assistances of the E­ternal Spirit.

SECT. VII. Of the Legacy of Comforts Christ left to the Faithful, and his leaving Je­rusalem, for a Terror to Infidels.

PEter being silenced, and the rest of the Disciples bearing no less confusion in their Hearts then in their Faces, by reason of the great conflict of Indig­nation, Shame, and Sorrow, which their mistrust had raised at the Sufferings of their Lord, the fall of Judas, and the danger of Peter; The Benign Jesus re­sumes his Discourse, and opens an ad­mirable Treasury of Comfort; revea­ling the abundant sufficiency of his Kingdom, where he was going to Joh. 14.2, 3. pre­pare a place for them, that they might reign with him for ever: discovering himself to be the John 14.6. Way, the Truth, and the Life; through whom and no other we have access unto the Father: Shewing the wonderful operations of Faith, by which all the John 14.12. Miracles of the Church were to be wrought: Pro­mising the Mission of another John 14.16. Com­forter, which should abide with the [Page 38]Faithful for ever: Teaching the indis­pensable necessity of union with him, and John 15.7. remaining in his Love to which our obedience is the way, and which opens a door for our Supplications in Heaven: closing all with an earnest John 17.9. Prayer, that they might for ever be pre­cious before God; that his Holy John 17.11. Fa­ther would take them into his Tuition, and protect them in the discharge of their Apostleship, and John 17 20. all others from Peril and defection, who should be­lieve on him through their word. That they might live to Teach and Learn uniformly what he had taught 'em, as he receiv'd it from the Father; and that after a Faithful Discharge of Duties in the Preachers and Hearers of his Di­vine Word, they might arrive to the John 17.24. same place of Happiness, and his Eter­nal Glory be conferr'd upon them.

Amen. Be it so, My Jesu. Grant unto us Grace to Understand, Diligence to Consider, Care to lay up and reduce to Practise all these intimations of thy Goodness and Will. And since the end of all is to unite us to thy self, embrace us we Beseech Thee, with the Arms of thy Mercy. When Thou art present all is well; when Thou art absent eve­ry thing is difficult. When Thou spea­kest, [Page 39]we feel Consolation; when Thou art silent, we have no comfort. How hard and dry are our Hearts without Thee; but how happy is the hour when thou call'st us to Spiritual Joys? to be without thee is a grievous Hell; to be in thy presence is a sweet Paradice. In thee we have protection; without thee all are Enemies. In thee we have a Treasure and a Good above all Goods; without thee we are Poor, and Naked, and Destitute. Vouchsafe, we beseech thee, to dwell in our Hearts, that we may live in thee for ever.

When Jesus had thus Taught, and Pray'd for his Disciples, and sung an Mark 14.26. Hymn giving praise to the Soveraign Disposer for what was past, and what was to come; He went out of the un­happy City Jerusalem, as the Light of the World in the close of the Day, be­ing himself made the end of the Light to that miserable People; and left them in Darkness and the Shadow of Death, as the Jer. 12.7. Prophet had foretold, I have forsaken my House, I have left mine Her­ritage, I have given the dearly Beloved of my Soul into the hand of her Enemies. For this Egression of Christ prefigured the desolation of the Temple and the City, the time being come that the [Page 40]Carnal Worship being Abolished the true Worship of God should Commence in John 4.23. Spirit and in Truth. And of God's thus giving them over when they had first left him, and moved him thereto by their manifold provocations; ano­ther 1 Kings 9.7, 8, 9. Scripture saith, I will cut off Israel out of the land which I have given them; and this House which I have hallowed for my Name, will I cast out my sight, and Is­rael shall be a Proverb and a by-word a­mong all people: and at this House which is high, every one that passeth by it shall be astonished, and shall hiss; and they shall say, why hath the Lord done thus unto this Land, and unto this House? and they shall answer, because they forsook the Lord their God: therefore hath the Lord brought upon them all this evil.

O let the people of the World hear, and let all the Nations of the Earth tremble. Israel, the Beloved of the Lord is Rejected; Jerusalem, once the Holy City, cast out of his sight, and his own house given up to be destroy­ed, because of the Transgressions and Obstinacy of his People. And can there be any hope but the same Sins will ever produce the same Judgments, or that Luke 13.3. except we repent we shall all likewise perish. Joel 2.17. Let the [Page 41]Priests, the Ministers of the Lord weep be­tween the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach; that the hea­then should rule over them. Wherefore should they say among the people, Where is their God? And Jonah 3.8, 9. Let Man and Beast be cover'd with sackcloth, and cry mightily unto God: yea, let them turn every one from his evil way, and from the Violence that is in their hand. Who can tell if God will turn and repent, and receed from his fierce Anger that we perish not.

SECT. VIII. Of the Agony of Christ in the Garden of Gethsemane.

NOW there was a Valley between Jerusalem and Mount Olivet, of the vast Profundity of 400 Cubits, cal­led Cedron from the Obscurity of the place, where Foggs and Mists seem'd to dwell in the bottom, to such as lookt down into it from the Temple; and a 18.1. Brook running there of the same Name.

Which Brook sometimes swell'd with impetuous Torrents, descending from the hard and lofty tops of Mount Mo­ria, and Mount Acra; sometimes it trickled with a gentle Murmur in its own Source, without additional Waters, inviting the wearied Traveller to rest; an Emblem of the Vicissitude of Hu­mane Condition, and the wavering Image of capricious Fortune, whereby a Man is sometimes over-born with Force, according to that of David, Psal. 69.1, 2.Save me, O God, for the waters are come in, even to my Soul, I stick fast in the deep Mire where no ground is, I am come into deep wa­ters, [Page 43]so that the Floods run over me; some­times there is a wonderful Tranquility and Smoothness over the Face of all his Affairs, which burys the apprehen­sion of the least Storm.

At this Water-course, being the Sink of the holy City, they us'd to cast in every accursed thing; as the Powder of Maachah's 2 Chron. 15.16. Idol, which Asa stampt and burnt there; the Idolatrous 2 Chron. 30.14. Altars, that were in Jerusalem; and the 2 King. 236. Grove, that was taken out of the House of the Lord; and all the 2 Chron. 29.16. uncleanness that was found therein. Which is the reason of that Metaphorical way in Scripture of understanding Affliction and Troubles by Water, and particularly of those Words concerning our Blessed Saviour, who, after passing this, was to enter upon his Sufferings, That he should Psal. 110.7.drink of the Brook in the way. Nor may we hope to be exempt from it, who have given up our Names to be his Follow­ers, since in the Torrent of Tribulation are found the living Waters of Comfort, which spring up in the Soul unto eter­nal Life.

Here holy 2 Sam. 15.23. David past in Grief, when he fled out of his Palace from his Son Absolom, and all the Country wept with a loud Voice. And now this Mark 12.35. Son of [Page 44] David passes over it sorrowing, in his way to Mount Olivet, (where grew a­bundance of Olives) to meet the Anger of his incensed Father, due to the re­bellious Children of Men.

The Gen. 8.11. Olive signifies Peace; and Psal. 104.15. Oyl, Gladness; prefiguring (it may be) the Reconciliation to which his Sufferings there were preparatory, and the Joy they should create to all Believers: But to him it was to be the Theatre of unex­pressible Dolours, and to which the Disciples followed with a sad Heart, fearing, and trembling, for the Words he had spoken, Zech. 13.7. Matt. 26.31. That in this night the Shepherd should be smitten, and the Sheep of the Flock should be scatter'd abroad.

We read at other times they went Luk. 10.1.be­fore into every place, whither he himself would come: But the Evangelist has ob­serv'd, now they Lide 22.39. follow'd him, as una­ble to precede in the way of Sufferings, (for poor Nature abhors the Cross, and clings to the Principles of Self-preserva­tion) though after he had sanctified it, it became more agreeable, and they embrac'd it with Alacrity, as desirous of nothing more than to bear about in their Bodies the Dying of the Lord Je­sus, and to be made conformable to his Death, believing, That in following [Page 45]him, they should arrive at the same Glory. And our 2 Cor. 1.7. hope is stedfast, that as we are Partakers of the Sufferings, so shall we be also of the Consolation.

At last they arriv'd at a Matt. Village cal­led Gethsemane, scituate at the foot of the Mount of Olives, where were many pleasant Gardens, into one of which he entred with his Disciples; as chu­sing a place for his satisfactory Pains, answerable to that of the first Scene of Humane Misery, Gen. 2.8. where Adam fell, and ruin'd Mankind, and wherein he might best attend the Offices of Devotion, Prayer, and Meditation, before his Cru­cifixion. Here the second Adam would begin his Passion, in order to our Re­demption from that contagious Guilt spread over his Posterity by the first Man; here he would become obedient unto Bonds, and mercifully take our Sentence upon himself, that he might free us from all Bondage of Satan, and vindicate us into the Liberty of the Sons of God.

Behold then on this Stage three mar­vellous Agonies, of God and Death, Joy and Sorrow, the Soul and the Flesh; beginning in the Sweat and Blood of our dearest Lord, but ending with the loss of his precious Life.

God and Death were two things very incompatible, since God is the first and the most universal of all Lives, who banishes from him all Operations tend­ing to Death: And yet the Son of God having taken upon him our Nature, would suffer in it all the Pains that could attend Death, to rescue us, for whom he died, from the Pains of Death eternal.

The Joy of Beatitude was an abso­lute Fruition of Celestial Delights and Comforts, without any mixture of what might interrupt it, or be displeasing: And yet the blessed Jesus would suffer his innocent Soul to be overwhelmed with inexpressible Griefs, and to descend by our Steps to the Anguishes of Death, to raise us to the greatest Joys of Life.

There was also a great Duel between the affectionate Love, and the Virginal Flesh of Christ: His Soul did naturally love a Body, which was so Heb. 10.7. Psal. 40.70. obedient to the Will of his Father, and his Body follow'd wholly the Inclinations of his Soul. There was so perfect an Agree­ment between the two Parties, that their Separation must needs be most dolorous.

Yet Jesus would have it so, and for Witnesses of the Combat, takes with [Page 47]him Mark 14.33. Peter and James and John, com­manding the rest to Mark 14.32. sit down, and com­pose themselves, till he should go and pray yonder, that they might not be moved with any thing that should be­fall him, but keep themselves steady against the Fears of Danger: But these three Disciples who had seen his Subli­mity in his Mat. 17.1, 2. 2 Pet. 1.18. Transfiguration upon the holy Mount, he would have be present at his extream Dejection. By that they had an undeniable Proof of his Divi­nity, when they were so ravisht at the Glimpse of it, that they desir'd to dwell there: By this they were to know the Truth of his Humanity, and be able to give a sure Testimony to both, as well as learn the Subject of their Imitation and Hope. Ye blessed Spectators, how different was this Sight from that which so lately fill'd your Eyes, when you Matt. 17.2.3. saw his face shine as the Sun, and his Raiment white as the Light, and Moses and Elias talking with him? He re­ceives no Honour now from the Father, and that excellent Voice is silent which proclaim'd him the Matt. 17.5. beloved Son of God, and that his Name was Joh. 12.28. Glorified in him; Nor from his Face do there dart any chearful Rays, nor do his Garments appear Glorious, nor the Heavenly [Page 48]Courtiers wait upon him; but as a Man dastitute of all Help, he begins to be Mark 14.33. afraid, to be sorrowful and afflicted, shewing in himself what usually hap­pens to those who are no more than Men, at the approach of so great a Tempest.

The Evangelists have in such Lan­guage declar'd his Agony, as cannot but raise in us the highest Admiration of the Bitterness of his Passion. He be­gan to beMatt. 26.37.sorrowful, saith St. Matthew; to be sore Mark 14.33.amazed, saith St. Mark; to be very Ibid.heavy, say both; and yet these Words in our Translation come far short of the [...]. Original Expressions, which ren­der him suddenly, upon a present and immediate Apprehension, possest with Fear, Horrour, and Amazement, en­compass'd with Grief, overwhelm'd with Sorrow, prest down with Consternation and Dejection of Mind, tormented with Anxiety and Disquietude of Spirit.

This he first exprest when he said to his Disciples, My Soul is Matt. 26.38.exceeding sor­rowful; and lest they should not fully apprehend the Excess, added, even unto Death; as if the Pangs of Death had al­ready encompast him, and the Pains of Hell had got hold upon him. He we [...] but a little farther, before he said the [Page 49]same to his Father, Matt. 26 39. falling upon his face, and praying with Heb. 5.7.strong crying and tears unto him that was able to save him from Death. Nor were his Cries and Tears sufficient Evidences of his inward Suf­ferings; nor could the Sorrows of his Breast be poured forth, either at his Lips or Eyes, but the innumerable Pores of all his Body must give a Passage to more lively Representations of the bit­ter Anguish of his Soul; and his Luke 22.44.Sweat was as it were great drops of blood falling down to the ground, according to that of the Psalmist, Psalm 22.14. I am poured out like Water, all my bones are out of joynt, My Heart al­so in the midst of my Body is even like melt­ing Wax. His Heart melting as it were with Fear and Astonishment, and all the Parts of his Body at the same time inflam'd with Anguish, well might that Melting produce a Flowing, and the inflam'd and rarefi'd Blood force it self a Passage through the numerous Pores.

But neither will these Expressions give us a true Sense of the height and bitter­ness of his Grief, unless we also consi­der the Occasions of it; for God laid on him the Isai. 53.6. Iniquities of us all; and as we were oblig'd to be sorry for our par­ticular Sins, so was he to be grieved for the Sins of us all. If then we con­sider [Page 50]the Perfection of his Knowledge, he understood all the Sins for which he suffered, all the Evil and the Guilt, all the Offence against the Majesty, and In­gratitude against the Goodness of God, which was contain'd in the Sins of all Men, past, present, and to come. If we look upon his absolute Conformity to the determined Will of God; he was inflam'd with most ardent Love; he was most zealous of his Glory, and most studious to preserve that Right which was so highly violated by those Sins. If we look upon his Relation to the Sons of Men, he lov'd 'em all far more than they did themselves; he knew their Sins were of themselves sufficient to bring Destruction upon their Bodies and Souls, and at the same time consider'd them he so dearly loved, as lying under God's Wrath, whom he so truly worshipped; and all was heightned with the great habitual Detestation wherewith his In­nocent Nature abhorred Sin. If we consider all these Circumstances, we cannot wonder at his excessive Sorrow: For if the true Contrition of one single Sinner, bleeding under the Sting of the Law, only for his own Iniquities, (all which notwithstanding he knoweth not) cannot be performed without great bit­terness [Page 51]of Remorse; what Bounds can we set to that Grief, what Measures to that Anguish, which proceeds from a full Apprehension of all the Transgressions of so many Millions of Sinners?

Add unto all these Apprehensions the immediate hand of God, pressing upon him all this Load, laying on his Shoul­ders at once a heap of all the Sorrows which can happen to any of the Saints; that he being touch'd with the Heb. 2.17, 18.4.15. Feeling of our Infirmities, might become a mer­ciful High-Priest, able and willing to succour them that are tempted. And from hence we must conclude, That the Saviour of Man, as he took upon him the whole Nature of Man, so he suf­fer'd in whatsoever he took; in his Body, by Infirmities and external Injuries; in his Soul, by Fear, Astonishment, and Sorrows; in both, by unknown and in­expressible Anguishes.

Behold, O ye Faithful, the Baptism of your Redeemer; and think not any longer the Way strait through which you are to enter into Life. Behold how he is Luke 12.50. straiten'd till it be accomplisht, and never do you sink under any Discou­ragement from working out your Salvation with Fear and Trembling. What matter is it how much, or what we suffer in [Page 52]this Life, so at length we may arrive at a Blessed Eternity?

SECT. IX. Of Christ's Prayer in his Agony, and his admirable Resignation of himself to God.

WHen the Holy Jesus had tasted this bitter Cup, being himself the great Physician of Souls, he betook him­self to that Universal Antidore which [Page 53]he had prescrib'd to all the World. For having commanded his Disciples to Luk. 22.40. watch with him, and to pray, lest they fell into Temptation, (forasmuch as vain is the Prudence of Flesh, and unprofitable all carnal Help, unless God be present) he withdrew a little way, he Luk. 22.41. kneel'd down, he fell on his Face, and Mark 14.35.36.pray'd, that if it were possible, the dreadful hour might pass from him. And he said Abba Father, (which name he ingeminates, because it is of the greatest Consolation to be­lieve him a Father in all our Afflictions, and that our Troubles proceed from his Good Will, by which he deals with us as with Sons) All things are possible unto thee, and the World might have been other­wise Redeemed than by my Death: Take a­way this Cup from me; This deadly Cup, which being drunk, will cast me into the Sleep of Death. Nevertheless, not what I will, but what Thou wilt; For this is the manner pre-determined from Eternity, and thus it ought to be, and to this end am I come. He prays with an Intention great as his Sorrow, and yet with a Submis­sion so entire, and a Conformity to the Divine Will so ready, as if it had been the most indifferent thing in the World for him to be deliver'd to Death, or from it. For though his Nature did de­cline [Page 54]Death, as that which has a natu­ral Horrour and Contradiction to the present Interest of its Preservation; yet when he lookt upon't as what his Father had put into the Order of the Redemp­tion of the World, it was then the Bap­tism wherewith he was straitned till it were accomplisht, and a thing preferrable to all the Pleasures of Life.

As he had truly taken the Nature of Man, he had different Affections of Flesh and Spirit, and different Prayers in respect of both. The Flesh resolute­ly shunn'd the Cross, as what was con­tradictory to its Preservation: The Spi­rit corrected and overcame it, being in Obedience to the Father of Spirits. He did not deprecate Death out of Fear, (for how could the Son of God be a­fraid of Death?) but he pray'd accor­ding to the Affection of the Flesh, that he might overcome the Prayer of the Flesh by the Prayer of the Spirit, as he says in another place, John 12.27. Father, save me from this Hour; and presently subjoyns, But for this Cause came I to this Hour. He seems also to have pray'd in this man­ner, lest by the occasion of his Passion the Condemnation of the Wicked might be the greater: For he saw, That by his Death, Judas, one of the Twelve, [Page 55]would become the Son of Perdition, and his Consanguinians the Jews cast off, and the City and Temple laid wast: On the other hand, he knew, That by his Sufferings he should overcome the Gates of Hell, and break a Way for his Redeemed to pass: And therefore, as unwilling they should perish by his Pas­sion, he says, Father, if it may be, let this Cup pass from me; but for the Salvation of the rest of Mankind, which was to be redeemed by his Death, he Luk. 22.42. says, as it were correcting his former Prayer, Not my Will, but Thine, be done. I know, O Father! it is the Decree of thy Will, that thus it should be, and thus I must suffer; My Heart is ready, my Heart is ready. In the Volume of the Psal. 40.10. Heb. 10.7.Book it is written of me that I should fulfill thy Will, O my God: I am content to do it; yea, thy Law is with­in my Heart.

O! what a great Secret is here re­veal'd, which teaches us to hate our Soul, that we may preserve it; to de­spise it for a time, that we may Honour it for Eternity; to punish it in this Life, to give it thereby a perpetual Rest in the World to come; to handle it rough­ly, that it may be establisht in all De­lights, and we may love it without end? This is the way the blessed Je­sus [Page 56]has taught us to arrive at the chief­est Point of our Felicity.

SECT. X. Of Christ's Anxiety for the Security of his Disciples.

THE afflicted Jesus, having in few Words exprest the innocent and harmless Desires of humane Nature, is [Page 57]toucht at the same time with Compas­sion towards it, and in the mid'st of his Agony returns to visit that little Flock which was so soon to be dispers­ed, and at present liable to the Assaults of Satan. But, alas! Grief had Sur­charg'd their heavy Hearts, and Sorrow had closed their weeping Eyes: So far had the Tempter prevail'd upon 'em to avert 'em from Prayer, the Meditation of the Passion, and the Remembrance of their Frailty.

Finding 'em Sleeping, he first Ad­dresses himself to Peter, who had always exprest most Zeal for his Interest, Maak 14.37. saying, Simon, Sleepest Thou? Is this thy Constancy, Courage, and Promise; and is it thus thou wilt go with me into Prison, and to Death? Great Promises require great cares; and he that is deeply en­gaged, must be very Vigilant, or very Faithless, to his Master. How is it that after such Asseverations of thy Fi­delity, I find thee at rest while I am Sweating Blood; and that this Garden is the Bed of thy Repose, which is the Theatre of my inimitable Anguish? Ah, Simon! could'st thou not watch one hour? Thou hast much to learn be­fore thou canst follow me. The Nights of a Resolv'd Martyr, must be spent [Page 58]in the Studies of Patience, not in security and ease; he must exercise a Holy Cru­elty upon his Flesh by Crucifying the Lusts and Affections thereof, before he can overcome the inventions of his Tor­mentors in a holy and undaunted perse­verance. Hadst thou watch'd with me, thou mightest have received further Encouragement in thy Resolution to die for me, and learnt from the extremity of my pains willingly to embrace the present opportunity of Glorifying God by a constant Death.

Then turning to the rest, he Luke 22.46. says, Why sleep ye? (For sloth is reprehensible in all Christians) it is not a time to rest when danger is imminent, and the grand Adversary as a roaring Lion, walking about to see whom he may devour. He is full of Wiles, his darts are fiery, his insinuations subtile and undiscernable; Mark 14.38. Watch therefore and be of good courage, least ye be overcome, and ensnared unawares: Nor is this enough, (for none is of him­self safe without the Almighty's assist­ance) and therefore Pray also least ye enter into Temptation; the Spirit truly is ready, but the Flesh is weak.

I know you have a good mind to en­dure the Combat; but the infirmity of the Tabernacle hinders the willingness [Page 59]of the Soul. The Spirit would do what it ought; but the Flesh retards it from its Duty, which is not affected but to­wards what is convenient to it. The Flesh neither willingly Watches nor Prays, is affrighted by adversity, sties the Cross, is offended and denies, and does nothing that is good l But the Spi­rit is Confident, Prays, Watches, is con­stant in Adversity, and confesses freely.

Thus as often as the Spirit is com­par'd with the Flesh, it signifies the Ho­ly Spirit of God and his working in us to Will and to Do of his good Plea­sure; and the Flesh signifies humane nature with all its motions, but with­out the help of the Spirit. The Spi­rit is therefore willing because it affects what belongs to it, and moves us to all good things: but the Flesh is Weak be­cause it is often Rebellious, and not in Subserviency to the Spirit, according to Rom. 7.15, 17, 18. that of the Apostle, What I would, that do I not; but what I hate that do I. Now then, it is no more I that do it, but Sin that dwelleth in me. And I know that in me (that is in my Flesh) there dwelleth no good thing. For tho' to will be present with me, yet to perform that which is good I find not. Hereby it came to pass that Judas and the Jews fail'd not in their [Page 60]diligence to do the evil to which they were enclin'd, but the Apostles slept, because they were admonish'd to dogood.

SECT. XI. Of the Candour of Christ towards his Sleeping Disciples, and his continu­ation in Prayer to God.

SUch was the incomparable Sweet­ness of the Benign Jesus, to pass so favourable a censure upon the Sloth of his Attendants, from which a natu­ral Man would have drawn Prodigies, and represented it horrible as the shades of Hell. For what could be more Rea­sonable then the small Request that they should watch with him a little while in his Dreadful Agony undergone for their Sakes, the Company of Friends [Page 62]being some small Refreshment to a Per­son under such Sad and Fatal Circum­stances? Was it not their great Lord and Master whom now they were to attend in his great Anxiety, ready to lay down his Life for them, and Bleed­ing already under the first Skirmishes of Death, and expecting every Moment when all the Powers of Darkness would fall upon him with their utmost Fury? But all these considerations were drown­ded in a profound security: The Men were a Sleep, and regarded not, as if nothing but Ease and Softness were to be dream'd of. A Prodigious Negli­gence, the height of Unconcernedness, and the Coldest and Indifferentest Affe­ction in the World. Nevertheless he imputes it not to their Supine careles­ness, Ingratitude, or want of due Af­fection; but meerly to the Infirmity and Weakness of their Temper, himself making excuse when they could find none, from the Frailties and Necessities of Indigent Nature.

And having thus Taught us to put a charitable Conitruction upon those Actions which are capable of various Interpretations, he receeds a little way, and Prays after the same manner; if Per­adventure they would now joyn with [Page 63]him in Heart, Matt. 26.42. O my Father, if this Cup may not pass away from me except I drink it, thy Will be done. He had be­fore Pray'd with the most Humble Sub­mission and Affectionate Desires to the Eternal Majesty, the God of all Com­fort and Consolation, and yet found not himself heard by any abatement of his Horrors or Relaxation of his Fears; and now tries a second time, that we may not think it much if we are not immediately reliev'd from Heaven, espe­cially when we Pray out of the Affe­ction of the Flesh. Afterwards return­ing again to his Disciples, he found them in the same posture, but much more hea­vy with Sorrow, under the greatest op­pression of Drowsiness and Grief; and so far had the Tempter prevail'd upon their unwariness, that they wist not what to Mark 14.40.answer to what he spake.

He leaves them therefore the Third time, but with an unspeakable increase of Grief, to see their Deplorable Con­dition as well as his own, since here­by was prefigured the obscuring of their Faith, which should immediately ensue his Apprehension, and his own dereliction, that he should be left alone to the Barbarous Cruelty of his Blood-Thirsty Enemies, according to that of [Page 64]the Psal. 38.10, 11. Psalmist, My Heart panteth, my Strength hath failed me, and the sight of mine Eyes is gone from me. My Lovers and my Neighbours did stand looking upon my trouble, and my Kinsman stood afar of.

But as his Dolours increased, so did his Faith; so did his Fervency in Sup­plication to God: And it is not with­out reason the holy Penmen of the Gospel have plac'd the whole event of all his Petitions in the Will of his Fa­ther For if Christ, whose Will is not divided from that of his Father, nor can Will any other thing then what the Father Willeth, did thus resign him­self intirely to that Will; much more ought we to give up our selves, whose Will is often Reluctant to the Divine, and to whom it would many times be a detriment if God should Grant us all that we would.

Luke 22.44. Here therefore the Evangelist says, he Pray'd more earnestly with the ut­most intention of all the powers of his Soul; whereby he has shew'd us that Prayer is our Treasury, where all Bles­sings are kept in store, our Armory, where all our Strength and Weapons are laid, the only great Preservative and Conservation of our Peace, the very Vital heat of Divine Love, the [Page 65]Sanctuary of Troubles, and the Cure of Grief; and that the Principal Lesson of saving Christianity, is to desire only what God will, and to execute all the Decrees of Divine Providence as our chiefest helps to attain Perfection.

SECT. XII. Of the Glorious Effect of Christ's Prayer, and God's Fatherly Kindness to all that call upon him Faithfully.

BLessed are all they whose daily exercise is to converse with God by Prayer, offered with an humble Re­signation to his Will, a Patient Hope, and a Strong Faith; since the mighty Effects recorded in Scripture seem to have raised us to a certain Omnipoten­cy, That Matt. 21.22. whatsoever we ask in Prayer believing we shall receive, and that all things shall be Mark 9.23. possible to him that so believeth.

This is the Sovereign Charm which has 2 Kings 20.5. cured Sicknesses, made the 1 Sam. 1.20. Barren fruitful, stopt the mouths of Dan. 6.20.Lions, quencht the violence of Dan. 3.28.Fire, open'd and shut the storehouses of Jam. 5.17, 18.rain, arrested the Jos. 10.12.Sun, and stay'd the Chariot of the Moon, driven [Page 67]away2 Cor. 12, 8.temptation, overcome the Mark 9.29.Devil, procur'd the Ministry and Service of 2 Kings 19.35. Dan. 6.22.An­gels.

Thus while the Holy Jesus was com­bating with the Powers of Darkness, and striving with Death in an inexpres­sible Agony, at his reitterated Prayers to God, there appear'd an Luke 22.4 [...]. Angel to him from Heaven strengthning him; by representing to him how necessary it was that he should die for the Glory of God, whose Justice, Power, Wisdom and Mer­cy should shine forth in his Sufferings: That unless he did die all the World should Perish, but his Precious Blood should obtain their Pardon, open the Gates of Heaven, repair the ruin of the Angels, establish a holy Church upon Earth productive of innumerable adop­ted Children to God, whom himself should make heirs of the Celestial Pa­radise: That his Passion should be soon over, his Father so far hearing and granting his Requests, that the Cup should speedily pass from him, and that it should be followed by a Glorious Resurrection, with Eternal Rest and Glorification of his Humanity, with the Exaltation of his Name above all, with a Supreme Dominion over Hell and Death, and that his Father would [Page 68]make him King of Kings and Prince of his Holy Catholick Church.

Such are the Kindnesses the Almigh­ty has in store for all that place their whole Strength and Confidence in his Goodness; such is the admirable Dispensation of Spiritual Comfort, wherewith he Visits and Relieves his Servants; That thô he does not always take away the Evil because of the ends of his Providence which are to be ser­ved, yet he comforts Internally, and gives power to bear it: Tho' he does not immediately remove the pressure, and it may be will not till the 2 Cor. 12.8. third time, that is, after a long expectation, a patient Sufferance, and a lasting Hope; yet in the intrim he 1 Cor. 10.13. supports with a se­cret Hand, and in his own time will re­fresh the Soul with Visitations of his Angels and the comforts of his Spirit. Know this also that not only the Holy Angel, but the Matt. 18.20. Lord of Angels himself stands by every Godly Person when he Prays, and tho' he drew before his glorious Presence the Curtain of a Cloud, which renders him invisible, yet he takes care we shall not perish, and in a just sea­son dissolves the Cloud, and makes it, distil healing Dew, Sweet as Manna, Pleasant as Nard, and wholesom as the breath of Heaven.

SECT. XIII. Of the Apprehension of Christ by his own Permission, and the Horror of Judas's Hypocrisie.

THe Afflicted Jesus supported by these Refreshments against the worst events that were to follow, re­turns to his Disciples, and awaking 'em, Matt. 26.45, 46. tells 'em, they might now sleep on and take their rest, if they thought it a time longer to remain there where danger was so near, and the Betrayer at hand. And scarce were they offering to depart thence, when Lo, Judas, who had sold him, John 18.3. came with Lanthorns and Torches because of the Obscurity of the Night, and a great multitude with Swords and Staves from the Chief Priests and Elders of the people to take him. A Captain now of Murderers, and the Furious Rabble, who was so lately a Companion of Christ; a Betrayer of his Master, and but just risen from his Table; forget­ful of his Piety, Hope, and Office, and preferring a little filthy Lucre be­fore the inestimable Blessings of his [Page 71]Calling; The dismal Figure of all A­postate wretches.

How great an Advantage had this Miserable Disciple to know where his Master was, and where he might be found, if he had made a right use of it? For what does the Cant. 2.7. Bride in the Canticles desire, but tell me O thou whom my Soul loveth, where thou feedest, and and where thou liest down? But abusing his knowledge to his own destruction, and so much more wicked then the rest of the People, as the Serpent was by being wiser then theother Creatures, and for that a more opportune instrument of Homicide to the Devil; the Devil makes use of him to destroy the Celestial Man in his Body, as he had made use of the Serpent to destroy the Terrestrial in his Soul.

But Jesus nothing surpris'd at what he fore-knew would come to pass, and to give an undeniable evidence that his Death was voluntary, and not caused by the Treachery of Man; prevents the Betrayer, and John 18.4. offers himself to his Enemies, alone against a mul­titude, unarm'd before their Wea­pons, plain and sincere without regard to to their Malice.

He had formerly John 12.36. hid himself when they admir'd his Miracles, and John 6.15. de­parted from 'em privately when they would have made him a King. But now he meets them notwithstanding their Hostility, because the hour pre­fixed by the Father was come. For as we are not to tempt God by inconside­rate Rashness in our affairs, so are we chearfully to resign up our selves to his will and obey him with great readiness of Mind, when he calls us to [...]ffer for a good Conscience, and for the Confirma­tion of his Truth. He teaches us Sub­mission is the way to exaltation while he expects to ascend unto the Father from the Cross, and lets us learn for the Hope of future Glory to despise all present and Momentary Evils, and not consider what it is we suffer, but that it brings us to the Father.

He might justly have reprehended 'em for their Ingratitude and Impiety against so many Benefits he had con­ferr'd on them, or destroy'd 'em with the least breath of his Displeasure, as unworthy of Life who came to destroy the Lord of it. But now was the time of Mercy and not of Judgment, of Patience and Long Suffering, and not of Anger, and the greatest Evil was to [Page 73]be overcome of Good. He asks in the most familiar, though convincing man­ner, Joh. 18.4. Whom seek ye? and what would you have? Is it an Enemy, or a Rob­ber, against whom you are come with these Arms? or have ye heard of any Insurrection against the State, or Re­bellion against Caesar, that ye have made this great Preparation? or do ye come out against an innocent Person, who sat daily with you in the Mark 14.44.Temple teaching, and ye laid no hold on him? If this be your Intention, you might long since have taken him; there needed not this Charge, and Trouble, and Pains. But consider what it is to destroy a harmless Man: The Blood of the Guiltless Gen. 4.10.cries from the ground to Heaven, and how much more will the Blood of the Son of God? They answering said. John 18.5.We seek Jesus of Nazareth. And Jesus said unto them, I am He.

Terrified at which Sound of the Di­vine Voice, they went Joh. 18.6. backward, and fell to the ground: The fatal Omen that all shall be cast down that rise up against the Lord and his Anointed, but particu­lar Intimation of the Fall of that People whom his Miraculous Works had ren­dred inexcusable. For if he did this in the Form of the Lamb, what will [Page 74]he do when he comes in that of the Li­on? If he did this, being himself to be judged, what shall he do when he comes to judge the World? If he did this when he was to dye, what will he do when he shall Reign eternally? If such were the Dew of his Sacred Word, who shall be able to abide the Thunder?

The least Rays of Divinity are so powerful in Nature, that its very Sha­dow cannot be seen by us without a holy Horrour and Concern: Which is the Reason that even Virtue has such venerable Attractives, we cannot ap­proach it without Love and Reverence. Yea, the Soul of a just Man is the Isai. 57.15. Throne of God, the Theatre of his Power, the List of his Courses, the Field of his Battles, and the Palace in which he makes his Abode; which is the Cause the Saints have done so many Wonders in the World, the Gen. 7.9. Dan. 6.22. Luk. 10.19. wildest Beasts changing their Natures before them, and all the Gen. 7.19.8.16.9.22.10.21. Elements, though insensible, seeming reasonable to obey them.

But the Divinity and Humanity of the Blessed Jesus did so communicate in Effects, from his Nativity to the day of his Death, that no great Action past, but as the Sun shining through a Cloud, [Page 75]they gave Illustration and Testimony to each other. He was born a tender and crying Infant, but was ador'd by the Mat. 2.11. Wise men as a King, and by the Luk. 2.13. An­gels as a God. He was circumcised af­ter the Law as a Man, but had a Luk. 2.21. Name given him which signified him to be the Saviour of the World. He fled into Egypt, like a distressed Child, under the Conduct of Helpless Parents; and as soon as he entred into the Country the Isai. 19.1. Euseb. de De­monst. c. 20. S. Athanas lib. de Incarnat. Vrbi. Idols fell down and confest his Divi­nity. He was presented in the Temple as the Son of Man, but by Simeon and Anna was Luk. 2.32, 38. own'd for the Messiah, and celebrated with Divine Praises. He was baptised as a Sinner by John in Jordan, but the Holy Ghost descending upon him, proclaim'd him the Joh. 3.17. Beloved Son of God. He was hungry in the Wilder­ness, and tempted as a Mortal, but was supported by his Divinity, and the holy Matt. 4.11.Angels came and ministred to him as su­pream Lord. A little before his Passion, when he was to take upon him all Af­fronts, Miseries, and Exinanitions, of the most despised and abject; he recei­ved Testimonies from above, and was wonderfully transfigur'd upon the Matt. 17.2. 2 Pet. 1.18. holy Mount. And now, being to be taken by rude hands, they are repell'd by the [Page 76]Majesty of his Person and the Glory of his Presence.

Seeing therefore they had no Power to take him without his Permission, he recovers them out of their Confusion with the same Words, saying unto 'em again, John 18.7. Whom seek ye? And when they said, Jesus of Nazareth; he answered, I have told you, I am he. If then you are sent to take him, I resign my self; I am that Jesus, I am your Prisoner, let these go their way: That the John 18.9. Saying might be fulfil­led which he spake of his Disciples, Of them which thou gavest me have I lost none; and that he might give Demon­stration of his infinite Charity, while to save others he would be slain himself, according to that of the Isai. 63.3. Prophet, I have trodden the Winepress alone, and of the People there was none with me.

The Truth would conceal nothing, though he knew it would lead him to Bonds, Irrision, Scourgings and Death. But, O God! What Hypocrisies, what Counterfeitings and Lyes are there in the Intentions and Practices of Sinners, whose Hearts are deceitful above all things, and desperately wicked, who can know 'em? Judas had sold him, but is not contented, unless he also signifie him by a Sign to the Multitude, that [Page 77]he may be sure they may not mistake; yet not a common token neither, but full of Hypocrisie as well as Hostility; Mat. 26.48 Whomsoever I shall kiss, that same is He, hold him fast. He draws near with a seem­ing Endearment, and according to the Expression of Oriental Civility after Ab­sence, gives the treacherous Sign. He breaks the Peace by the Symbol of Kindness: He begins his Enmity with a Kiss: He thought as yet his Malice was undiscover'd, and he might deceive his Master by a feign'd Love, that he might not endeavour to fly, or hide himself.

Dreadful Impiety! which stands in opposition to the Divine Virtue residing in the Bosom of God. The design of God is to be known such as he is; the design of the Hypocrite is to appear what he is not, to erect a Sepulcre ex­ternally glorious, with Marble, Gild­ings, Characters and Titles; but with­in, Bones, Putrefaction, and Ashes, a Retreat of Serpents, a Den of Dragons. And thus it is he damns himself by the very means which should save him, Professions which if true, would doubt­less be accepted. But he mingles Vir­tue with execrable Vices, good Actions cursed Intentions; magnifies Sin by de­bauching [Page 78]Piety, and might much more innocently profess wickedness.

It is not more remarkable that Christ throughout the Gospel has given such strict Caution we should beware of this Mat. 16.6.Leaven, and denounces the severest Matt. 23.14. Punishment against it, than that he does at this time so patiently bear with it in the known Betrayer of his Life: For he treats him still with unparalell'd Kindness, saying, Mat. 26.40. Friend, wherefore art thou come? I invite thee to Friendship, tho' I know what thou hast been about. I am ready to forgive thee, and to restore thee to thy Station. Consider what thou art doing, and how little I have deserv'd it. Who is it has brought thee, or what has forct thee? Others are instigated, but thou comest of thy self; and therefore thou hast the greatest Sin. O Judas! I pitty thee however, and thy Per­dition troubles me, for whom I suffer in vain. Alas! for what art thou come? for thy own Destruction, and not for mine; the first per­son in whom my Blood is depriv'd of its fruit and saving efficacy. My poor Servant, where­fore art thou come? why in this manner, and what means this Kiss? Why dost thou add Hypocrisie to thy Guilt, and endeavourest to out-do all in Malice? Thou thinkest to de­ceive me, and I long since knew it; nor is it hid from me what thou hast been acting [Page 79]with the Jews, and what now thou intendest, to deliver me into their hands. Let this convince thee how great a Crime it is to de­liver the Innocent to Death. At least con­sider whom thou betrayest, and at what a price thou hast sold my Blood: For tho' hitherto I have nam'd my self but the Son of Man, know now, thou deliverest the Son of God; thy Father by Creation, thy Lord by Preser­vation, thy Saviour by Redemption, thy Bro­ther by Incarnation, thy Master by Doctrine, thy Friend by Election, and thy Judge by final Retribution. Behold how many Sins thou committest in one Act, and all with a Kiss, under the sign of Love. This is the end for which thou art come, to shed my Blood by the Office of Charity; and to put me to Death by the Instrument of Peace.

Ah! Christian, let us no longer say with our selves, such a one has done us harm, and no man can put up the wrong; but think with our selves, what our great Master said to him that be­traid him with a Kiss to Death; Luk. 22.48. Ju­das, betray'st thou the Son of Man with a Kiss? who would not be softned with these words? What Heart would not such a Voice bow, and encline to it? What Tyger, what Addamant is there, that it would not move? Say not to me hereafter, Such a one is a Decei­ver, [Page 80]such a one is a Murderer, and the like, and I cannot abide him, I will prosecute him to Death: I tell thee, if he be ready to thrust his Dagger into thee, and to baptize his Right hand in thy Throat, kiss that Right hand, and embrace that Dagger, since Christ kist the mouth of his Betrayer and Mur­therer. Thou art the Servant, I say, of him that kist the Traitor, (for I will not cease to repeat it again and again) of him that spake words to him softer than a Kiss, and sweeter than the kindest Blandishments of Love: For, mark it, he does not say, O! thou Villain, thou Traitor, dost thou make me this Re­quital for all my Kindness? But he on­ly says, Judas, calling him by his pro­per Name, Can'st thou find in thy heart to betray me on this fashion? Yea, I may observe that he calls him Friend, which is a Word of great Sweetness to such an unworthy Person; and after this, he does not say, Why dost thou betray thy Master, thy Benefactor, thy Lord, the Messiah? But, Why betrayest thou the Son of Man with a Kiss? If he was not thy Master, yet would'st thou betray any Man who deals so courte­ously with thee, and vouchsafes to kiss thee, even when thou betrayest him [Page 81]with that Kiss? O! what an Example has the blessed Jesus given us in this Action of Humility and Forgiveness?

SECT. XIV. Of the Rigour of Christ's Enemies at his Apprehension.

THere are Hearts of Wax, capable of Divine Impression; (and bles­sed are all they that are ready to receive it) and there are Hearts of Marble, Rocky Hearts, reverberating Minds, which beat back all Kindnesses, and are rather hardned than softned by 'em; it being the Purpose of the Almighty, That either Grace shall cure Sin, or acciden­tally encrease it. Such were the hearts of these Ravenous Wolves, who now furiously storm against the Lamb of God, it being their Luk. 22.53. Hour, and the Power of Darkness.

All Thoughts of Divinity, Truth, Justice, and Humanity it self, are in the mean time suspended by the Malice of Satan instigating their Rage; who re­presents him to their Fancies as the worst of Mankind, a most pernicious Seducer and Subverter of their Religion, whose Ignominy and Punishment would be so much more grateful to their Prin­ces, [Page 83]by how much more Cruelty it was executed upon him. With their Swords and their Staves they proclaim their Malice; and there were some had hard­ly Patience to wait his Tryal, (as usu­ally happens in popular Tumults) for how should they spare him in their first heat, who never after left persecuting him, till he expir'd on the Cross?

It is in vain for the Disciples to at­tempt a Rescue; and Peter's Zeal is here more unseasonable than ever. He draws his Joh. 18.10. Sword, and strikes one of the forwardest, a Servant of the High-Priest, by name, Malchus, and cut off his Ear; but is immediately rebuked for the Intemperance of his Passion; and the Mischief he had done Jesus Luk. 22.51.heals with a Touch. (For the Christian Reli­gion was not so to be Planted, nor were such to be the Arms of the Catholick Church, whom Tears and Prayers were to become better than any illegal Ex­presses of Revenge.) The Lord him­self will now be wounded of Sinners, rather than the meanest Slave shall suf­fer; nor may the Mat. 26.53. Angels themselves assist him, who had ministred to him at all other Seasons of his Mat. 2.13.4.11. Necessity, and preserv'd the Faithful from the hand of their Enemies: For the Scriptures [Page 84]were to be fulfill'd, That thus it must be. It is the John 18.11. Cup which the Father has given him, and he resolves to drink it.

Thus being permitted, they took Je­sus, and Joh. 18.12. bound him. These cruel Rob­bers lay violent hands upon the Bishop of their Souls: This degenerate of-spring rise against their Father: These Chil­dren of Darkness seize the true Light: These hardned Sinners captivate their God; and regardless of all the Miracles and Mercies he had wrought for 'em, who lent not his hand of Pity to the lapsed Angels, but took on him the pe­rishing Seed of their Heb. 2.16. Father, and dai­ly supported them by the Arm of his Power, and went about doing good: They bind him with Cords, (as Judas had premonisht 'em, That same is he, hold him fast) hoping thereby to secure themselves from the John 11.48. Romans, who, up­on pretence of some Insurrection to have been made by him, might have come and taken away their Place and Nation.

But as Men have different Sentiments of Christ's Sufferings, so have his Suf­ferings different Effects on them; and as Judg. 16.30. Sampson, taken by the Philistines, slew more at his Death, than he had done in all his Life; and the Captive [Page 85] 1 Sam. 5.7. Ark was the Cause of great Affliction; so Christ's Bonds became the Destru­ction of the Jews, for which they were shortly after given up to the Romans, and ever since have sought for a Deli­verance in vain: Whereas to those who look on 'em with the Eye of Faith, how they were in order to our Deliverance from the Tyranny of Sin, Death, and the Devil, they are become Liberty, Re­demption, and Salvation.

SECT. XV. Of the sorrowful Separation of Christ and his Disciples, his first Examination before Caiaphas, and incomparable Clemency to­wards his Disciples.

THE Disciples terrified with the Insolence of the Multitude, who were now practising all things that might signifie their Contempt and en­crease their Rage towards their silent Captive, Mat. 26.56. forsook him, and fled, but with trembling Hearts, and pierc'd through with a thousand Darts of Grief. For their Condition must needs be mi­serable, and this a lamentable Separa­tion, when having left all for him, they must leave him too, whom they loved better than their own Parents, and that in the hands of his cruel Enemies. The time past caus'd 'em to remember all the Gracious Words they had heard, all the mighty Works they had seen; the present, with the greatest Affliction that [Page 87]might be represented, to their Fancies, all the Blessings they were to lose; and that which was to come, could be no­thing else to 'em but a bottomless Pit of Terrour and Affrightment. They apprehended, both for themselves and their Master, as many Dangers as there are Thorns in the Woods; could pro­mise to themselves nothing but endless Miseries, Days without Comfort, and Nights full of Horrour; in the deep Sense of which they pour'd out their Tears, frequently intermingling the most dolorous Sighs, having no other Elo­quence but that of their hearts.

On the other hand the compassionate Jesus was much more troubled to be parted from those whom he had chosen from among all Men, and carried about with him, as it were in his Bosom; for the Prophet Isaia, speaking in his Person, Isai. 49 15. says, Can a Woman forget her sucking Child, that she should not have Compassion on the Son of her Womb? Yea they may for­get, yet will I not forget thee. Especially, now he had some need of their Society, being given up to the Necessities of hu­mane Nature, and to suffer whatsoever might be found to afflict it; for it is not the least point of Consolation, to have in our Sorrows our Friends about us, [Page 88]by complaining to whom, we may ease our Hearts, and they alleviate the Pres­sure of the Calamity, by seeming to share it among themselves.

In those deplorable Circumstances they hurry him away towards the City with loud Clamours, much irrision, many affronts and great hast, till they came to Mount Sion where was the house of John 18.13. Annas father-in-law to Caja­phas, and Prince of the Sanhedrim. But he could do nothing without the seven­ty Assessors, and therefore sent him to Cajaphas who was High-Priest and Pre­sident of the Rites of the Temple for that year, and had declar'd his John 11.49. opi­nion openly in full Councel concerning the Miracles and Person of Christ, that by professing himself to be the Mes­siah he would doubtless attempt to make himself a King, and by the admiration he had gotten among the People might soon be assisted to it, if not timely prevented; the Consequence of which would be, that the Romans to whom they were Subject, would look upon it as a defection from their Government, and thence take occasion to come with an Army, and destroy the Holy City and Temple of God. That therefore they were no longer to consult at large [Page 89]in what way of Justice to proceed with this Man, but to consider their interest in point of Policy, and that they might do any thing, thô otherwise never so unlawful, to keep the Publick from de­struction; concluding it was John 11.50. expedient and much better, that one man should be sacrific'd for the Sins of the People, then that the whole Nation should perish.

Behold here the wonderful Proce­dure of Eternal Wisdom to bring to pass its mighty designs, and how we truly accomplish the Divine Will while we seem never so irregularly to thwart it, and do our own. It was the Voice of a Man, but really an Oracle of God, as the Evangelist observes, John 11.51. He spake not of himself: but being High Priest that Year, he Prophesied that Jesus should die for that Nation: and not for that Nation only, but that he should gather together in one the Children of God, that were scattered abroad. And what more contrary to his Intention than this effect? He was meditating upon Injustice, and makes way for Mercy; he intended Cruelty, and opens the door of hope. What more Wick­ed then to presecute Christ to Death? And what more Beneficial then that Christ should die?

Thus the Holy Jesus was already condemned in the intention of his Judge, and of the people, prejudiced with a dreadful Suspicion, that through him they should fall into an irrevocable Bon­dage; insomuch, that forgetful of his gracious Doctrine, glorious Miracles, and spotless Innocency, they want only a colour for his utter Destruction. And because the Instigator of all this the Devil, tho' he be the very Father of lyes, could object nothing against his God-like Life; they are forced to raise all their malicious Questions about his John 18.19. Disciples, and his Doctrine. About his Disciples, as where they were, why he had chosen 'em, and to what end he designed 'em? Supposing by this to have gain'd an opportunity of inditing him for Sedition and Alteration of the Government: About his Doctrine, as what it was, whence he had it, and whether it were agreeable to Moses and the Prophets? Hoping from thence to accuse him of Heresy, and of Seducing and perverting the People.

But our Patient Master would answer nothing as to his Disciples, at a time when he could say so little good of 'em; for one had Betrayed him, another wounded the High-Priest's Servant and [Page 91]incens'd the multitude by his Rashness, all the rest had forsaken him and fled: nor would he reveal these evils of 'em, to teach us to conceal the infirmities of our Brethren. But as to his Doctrine, least he should be thought to repent of it, and receed from the Gospel he came to Propagate, he confirms it, teaching us never to deny it, (having before laid an Matt. 10.33.Anathema upon all that do) and de­clares where he taught it and before whom. That he had never taught in Private, as they who design evil lest their Wickedness should be discover'd, but always in the light as a professor of Truth. John 18.20. I spake openly to the World: I ever taught in the Synagogue and in the Temple whither the Jews daily resort, and in secret have I said nothing. For this he appeals to the Judgment of his Audi­tors, and at the same time touches the Conscience of his Judge. John 18.21. Why askest thou me? ask them that heard me, what I have said unto them behold they know what I said. Why askest thou me? Why pretendest thou to Enquire, who art re­solved never to Believe, and seekest not after Truth but occasion Calumnie? Why askest thou me what thou know­est thy self, for none of my actions have been done in a corner? Let thy [Page 92]own Conscience answer for me, or ask them that heard me. I appeal not to my Disciples, who might be thought Partial, but to all these my Enemies standing by, who have heard me in the Temple, in the Synagogues, in the Ships, in the Mountains, in the Fields, every where publickly, and in great numbers. If I have transgrest in any point, let 'em testify against me.

Happy are those Natures which will receive Instruction, and recant their er­ror when convinc'd with Reason; But very miserable are all they who are impatient under Reproof, and grow more furious because of the Truth, which Seals the Incorrigible Soul to Damnation. Such were the Wretches who made the Scheme of this Tribu­nal, whereof an Officer that stood by stroke Jesus with the Palm of his hand, John 18.22.saying, answerest thou the High Priest so?

It was not long since that being sent to take him he return'd a Confessor of all his gracious words, confirming in the Presence of 'em all John 7.46. that never man spake like this man. But now to please his Masters, and be commended for his officiousness, he strikes with a horrible Insolence and Temerity, the Lord of Majesty who has the Sove­raignty [Page 93]of the World, and to whom the Creatures pay such an Obedience that every knee bows at his Phil. 2.10.name, in Heaven, in Earth, and under the Earth. But such it seems was the practice of this wicked Court, where none might hope for Ju­stice or the least pitty, and every one had power over the Prisoner before Judgment, as appears afterwards in the case of St. Paul, where the Acts 23.2. High-Priest himself commanded those that stood by to strike the Apostle on the mouth.

An injury sufficient to have raised a Tempest in any heart but that of Exu­berant Love. And if James and John would have commanded Luke 9.54. Fire from Heaven, as Elias did, to consume the in­hospitable Samaritans; How much more worthy of it were the Abettors of this Indignity? But the Admirable Jesus all whose Nature was Patience, to teach us there is nothing so great, as for a Man to conquer his Passion under Af­fronts and Injuries, suffers it with ab­solute composedness of mind, and as much Clemency and Commiseration, opening his Mouth with the greatest Sweetness, while his Face is smitten with a servile Hand. If I have spoken evil, bear Witness of the evil: but if well, [Page 94]why smitest thou me? That I have well answered thou thy self confessest, in that thou canst object nothing against my Words, and therefore I admonish thee to be more wary for the future, and not to act contrary to undeniable Truth. Thou strikest me who hast no­thing to lay to my Charge: Thou stri­kest me who art not Judge over me: Thou strikest me whom once thou didst admire: Thou strikest me who have done thee no injury at all: And yet I rail not against thee, I revenge not my self, but freely pardon thee, and advise thee to be sorry.

Ah Christian! Such are thy Saviour's Sentiments, and shall the least word of disdain raise a storm in thy mind, and every rash action a clap of Thunder? how long wilt thou say he has injur'd me, he has struck me, I cannot put it up, I will have his Life? Knowest thou not that Revenge is only proper to weak minds, and that Clemency resides always in a strong Spirit; that Cruelty is Tyranny, but Meekness a true Empire; That to want power of retaining any bad Resentment, is to be truly Invul­nerable, but Malice cherished fills the Soul with Darts, Wounds and Putrify­ing Ulcers; that neither God nor Man [Page 95]have any compassion for those, who cannot grant a Pardon to an inconside­rate Action; but sooner or later, there are Treasures of Graces bestow'd upon those amiable Inclinations, which are Mortal Enemies to Revenge and Cru­elty.

SECT. XVI. Of the False Witnesses that arose against Christ, and the Wickedness of the High Priest.

ONE of the greatest Tragedies in the life of Man, which makes the Curious to Question, the Wise to Wonder, the Good to Groan, and the Wicked to Rejoyce; is to see a Magistrate willfully pervert judgment, and the Innocent opprest under colour of Justice. Yet such was the Judge, and the case of the Holy Jesus, who be­ing resolv'd to espouse our Miseries to the utmost, would pass through the Rigors and Formalities of the Wicked, cover'd with a pretext of Judgment and Equity. Matt. 26.59. The Chief Priests and Elders and all the Counsel sought false Witness a­gainst him to put him to Death.

Cajaphas had examin'd him about his Disciples, and his Doctrine, and be­cause he had answered otherwise then he expected; because he had so answer­ed that he could lay no hold on it; he resolves now to patch together an accu­sation [Page 97]out of the flying rumours of the People, and therefore commanded, that whatsoever they could say, they should alledge against the Prisoner. He had so much tenderness for his own Repu­tation as not to sentence him without cause; but so much Wickedness as to be contented with a pretended one, rather then he should escape out of his hands: So there be but some Witnes­ses true or false, he hopes it may excuse his Tyranny and Oppression. Never­theless tho' many Matt. 26.60. false Witnesses came, and according to the Psalmist, Psal. 35.11. rose up against him, and laid to his Charge things that he knew not, yet found they Matt. 26.60.none, that is no sufficient Testimony upon which they might ground the least plausible accusation; for whatsoever one spoke, the next deliver'd it other­wise, their Witness did not Mark 14.56.agree toge­ther.

Such had been the Excellency, exempla­ry Piety, and Prudence of the Life of the Immaculate Jesus, that if they pretended against him Questions of their Law, they were not Capital in a Roman Court; if they affirm'd he mov'd the people to Sedition and Affected the Kingdom, they saw that all the World wou'd con­vince 'em of the Untruth. At last af­ter [Page 98]many attempts, that his Innocency might more fully appear, came two false Witnesses near the same, and ac­cuse him of a Trope or Figurative Speech, which they neither understood, nor his Intention when he spake it. One said, This Fellow Matt. 26.61.said, I am able to destroy the Temple of God, and to build it in three days. The Mark 14.58. other, I heard him say, I will destroy this Temple that is made with hands, and within three days I will build another made without hands. But neither so did their Witness Mark 14.59.agree to­gether.

He had said indeed, when the Jews desir'd a Sign, John 2.19. Destroy this Temple and in three dayes I will raise it up, meaning the Resurrection of his Body the third day after his Death, should be the Sign of his Veracity to the Whole World; but the Witnesses both perverted it, and ad­ded to it, affirming it to be threatned against the Temple at Jerusalem, and that he had a design to subvert their Worship: Nor did the wiser Jews un­derstand it otherwise, which is plain from their words to Pilate after his Death, Matt. 27.63. Sir, we remember that deceiver said, while he was yet alive, after three days I will rise again: Only the Ignorant supposed it to be of the Temple, and [Page 99]the Council willingly let it pass having no other occasion of accusation against him.

The High Priest being frustrated by this faultring of all the Witnesses, and silence of Christ, which prevented him the opportunity of laying hold on any thing from himself against him, rises up in Passion, (his malice making him uneasie) and Mark 14.60.says, answerest thou no­thing? What is it that these Witness against thee?

But there needed no reply, for what should the Innocent answer against such lying and disagreeing Testimonies? They had born false Witness out of his true sayings, adding and diminishing what they pleas'd, and yet the most Subtile and Industrious of his Enemies could not make it out that the Temple was in any danger from him: Jesus therefore Matt. 26.63.held his peace. For as was the Judge, such were the Witnesses; as was the Council, so was the Auditory; they carry'd the Face of a Court of Ju­dicature, but were a concourse of Bloody Murderers. He knew, as he was God, that whatsoever he should answer they would pervert to an accusation against him, and that by his answer he should rather irritate than appease them, and [Page 100]that the more he satisfied 'em the great­er would be their Sin; especially that it was written of him in the Evangeli­cal Prophet, Isai. 53.7. He was oppressed and Af­flicted, and yet he opened not his mouth. He is brought as a Lamb to the Slaughter, and as a Sheep before her Shearers is dumb, so he opened not his mouth.

Cajaphas the more enraged at his si­lence, supposing it was done out of con­tempt to his Person, and vext that nei­ther the Witnesses nor his own Autho­rity could draw an answer from him, which might bear colour of Censure, collects all his Malice and Rage toge­ther and darts it at him in one ter­rible Exorcism, Mat. 26.63. I adjure thee by the living God that thou tell us, whether thou be the Christ the Son of God, agree­able to the last refuge of Satan in the di­stracted and furious man,Mark 5.7.I adjure thee by God that thou torment me not.

Our Saviour not mov'd by the Pow­er of Exorcism (for if there were no Numb. 23.23. Inchantment against Jacob, much less cou'd there be against his God) but least it might not consist with the honour which is due and ever to be paid to the Sacred Name, or he might seem want­ing to the saving Truth which he came down on Earth to reveal to the World, [Page 101]or the Jews might take occasion there­by to defend their perfidiousness, and propagate their error after his depar­ture, saying, That Nazarene being askt by our High Priest, and adjur'd by the Tremendous Name whether he were the true expected Messiah, would not answer that he was, otherwise we had believ'd him, and receiv'd him as such: For these Reasons he would not here be silent, that he might leave them without Excuse, but in two Sayings de­clares the Truth:

Mat. 26.64. Thou hast said, or it is true which thou hast said. I need not answer, thou thy self hast said it. Or rather, he directs it to his wicked Conscience; Why seek­est thou so deceitfully to draw from me that which thou knowest already so well? I need not tell thee I am the Christ, since, John 11.47. because I raised up La­zarus from the Dead, thou would'st put me to death. Thou hast not hitherto believed me for my Miracles, and in­tendest never to believe me for my Words. Nevertheless I will yet more clearly confess, and I tell you plainly, Hereafter shall ye see the Son of Man sitting at the Right hand of Power, Mat. 26 64.and coming in the Clouds of Heaven. But none could thus ascend to equal Power with God, [Page 102]none could again descend with the Clouds of Heaven (which the Jews themselves expounded of the Glorious Attendance of the Angels) unless the true Messiah and Son of God. With these words he passionately endeavours to move 'em with the Terrors of the Lord, at the consideration of that just Judgment they must at last undergo be­fore his Tribunal, how Vile and Ab­ject soever he now appeared, since he had tried in vain to reduce 'em by his Innocency and Benefits.

But now Hypocrisie and Ostentation as well as Obstinacy reign in Cajaphas, Mark 14.63.64.He rent his Clothes and said, what need we any further Witnesses? Ye have heard the Blasphemy: What think ye? And they all condemned him to be guilty of Death.

Why, What have ye heard, O ye blood-thirsty men, but that great Truth of the coming of Christ's Kingdom, which the Patriarchs, Prophets, and all good men long'd for with earnest ex­pectation? Where is your Anointing ye Priests and Sons of Aaron? Where are the Prophecies ye Scribes and Teach­ers, which long before mentioned these things of the Messiah? Where will be your portion, ye Sons of Israel, who renounce an Interest in the Saviour of [Page 103]the World, and condemn the Son of the Great King, and think by killing him to seize upon his Inheritance? 1 Chron. 22:8. David was not suffer'd to build the Temple, because his hands had shed Blood: And how shall you build up the House of the Lord, who imbrue your hands in the blood of God? What Herod thô otherwise cruel will not dare, and what Pilate tho' a Barbarian shall be afraid of, you have wilfully pronounc'd a­gainst the Lord of Life: Therefore shall the Samaritans and Heathen be your Judges, yea out of your own mouth shall ye be Judged, how much your im­piety was greater than theirs, and your Injustice crueller than that of Herod or Pilate.

It was the first time that Cajaphas had heard he call'd himself the Son of God and declar'd himself to be come from Heaven, as appears by manifest John 5.18. passages in the Holy Evangelists. He might much more easily have be­lieved that Truth, knowing how he had raised Lazarus from the Dead, then the poor blind Man for the cure of his sight, or Nicodemus from the general report of his Miracles, who John 3.2.9 33. both confess, that if he had not been of God, or God had been with him he could have [Page 104]done nothing: But here out of Vain Glory he rent his Clothes, (a sad Pre­sage prophetically foreshewing that the Priesthood shou'd be rent from him and that Nation,) and crys as if he had heard some strange thing, (which per­sonated Admiration became also the type of his own punishment, and con­sign'd the Nation to utter destruction,) and the whole Assembly devoted to his will, the Priests, the Pharisees, the Scribes and Elders, [...] Mark 14.64. all conspir'd in the same Guilt. Whereby it is evident whatsoever he had said, they were all ready to confirm it, when immediately with one Voice without any Hesitation, all condemn him to be guilty of Death. There was no body here had a word to speak for the Innocent, none desir'd a time for defence of the Prisoner; nei­ther Reason, nor Justice, nor Humani­ty are regarded, but Cajaphas will have it so, and Christ must die.

Thus was our Saviour suppposed guilty of Blasphemy, who in all things sought his Father's Glory; and procla­med worthy of Death who did no Sin, neither was guile found in his Mouth; and that holy Name abus'd and vili­fi'd, which is above every Name, and to which every knee should bow, Be­cause [Page 105]we were really Blasphemous and Wicked, and had transgrest all the com­mandments of our God, from the guilt of which he came to deliver us by his Condemnation.

SECT. XVII. Of Peter's Fall.

WHile these things were trans­acting concerning the Lord, Mark 14.54, &c. Peter who follow'd him afar off into the Palace of the High-Priest, and sate with the Servants and others, and warm'd himself at the fire (for it was then a cold season) being engag'd in a strange and evil company, in the midst of danger, without time to de­liberate, invent subterfuges, or fortifie himself; was surpris'd with the Que­stions of a Servant Maid, and twice de­ny'd shamefully that he belong'd to him, and at the third time began to curse and swear that he knew not this Man of whom they spake, who yet was known to him as his own heart, and was dearer to him then his Eyes, and for whom he had profest a little before, he would go into Prison and to Death. So Vain and Frail are the greatest Spirits being left destitute to themselves, they become Barren, suf­fer Ecclipses, and give examples of Terror to the World.

But the Merciful Jesus in the midst of his own Sufferings was not unmind­ful of his Servants danger. Notwith­standing the dishonour of his present condition, the sense of his Fathers In­dignation, the Foresight of his approach­ing Desertion, while he is wholly pos­sest of weakness, he is yet at leisure for an act of Power. The Righteous Justice of his God, and the unjust cru­elty of Men, are not able to drive him from the exercise of his Mercy. He came to suffer all these things for Man, and in the midst of his Troubles re­members Man, honouring the Scorns and Buffets of his Judgment with the Conversion of a fallen Apostle.

He cast a Gracious Eye upon him when the Cock crew, according to the Luke 22.61. prediction he had made of his Fall, and the piercing Animal was made the Preacher, and his Look was the grace that made the Sermon effectual.

Who will not admire the Sage Pru­dence, and Miraculous Conduct of his Designs, to bring to pass his abundant Mercy? Who will not remain astonish­ed in Contemplation of his wonderful Operations? and above all when he shall discern the care he always has for the preservation of his Elect? Alas! [Page 108]How stupid is the Wisdom of Men? How Imprudent their Resolutions? How feeble are the Forces of their un­derstanding, when they are sever'd from the Blessed Jesus? But there needs but one heavenly raye of his to enlighten all the obscurities of the Earth, but one single drop of his Dew to soften all Hardned and Rocky Hearts, but one glance of his Eye to give a Soul and Life to all the most inanimated bodies in Nature: Yea when a Man thinks himself utterly lost, then presently he shows him his way in the midst of all his wandrings; and there is no climate so dry, no soil so unfruitful, where his Omnipotent Goodness cannot cause a Thousand Fountains and Springs to rise; to the end it may be everywhere known and Extoll'd, that he is the source of all Living and Salutiferous Waters.

Methinks I see in his Face a conflict of the Affections of Pity, Mercy, Fa­vour, and Grace, striving together in this compassionate Action; Pitty com­miserating the frailty of his Disciple; Mercy forgiving and converting him; Favour inviting him, and Grace assist­ing him.

SECT. XVIII. Of Peter's Rise.

NO sooner did Peter remember the words of Jesus, and what slight esteem he had made of that Caution which should have arm'd him against Temptation, but he went out and Matt. 26.75. wept [Page 110]bitterly, [...] Mark 14.72. [...] Theophylact. covering his Head, and mingling his Tears with the Sighs and Groans of his broken heart. Leaving it disputable whether he felt more Joy or Sorrow, in the acts of Love or the remembrance of his Fall.

Alas! says he, How true is it that a proud Felicity has reeling Feet; That when we trust to our own strength, we are then in most danger; That negli­gence and presumption are the Forerun­ners of a Fall? Thou who didst defie the gates of Hell, hast yielded thy self to the voice of a simple Woman. All those Conquests thou didst pro­mise to thy self, are become the Tro­phies of so weak a Hand. Return to the Combat, and since she has Tri­umph'd over thee, do thou at least Tri­umph over thy self. Alas, I am afraid to behold the place of my Fall, and the weak snares of a foolish Woman appear to me as rigorous as Chains of Iron. Yet what can he fear who is re­solv'd to die, or make himself a Sacri­fice to his offended Lord? But our Soul is yet too foul for an Oblation to his Service, let us wash it with Tears, till its impurities are cleansed. I fell before the Fire, and I will rise by the Water, the salutary waters of Repentance. I [Page 111]have Matt. 14.29. walked upon the Sea to come to my Jesus, and I will now return to him by the way of my Tears. I will now speak only by my Eyes, since I have lately talk'd so wickedly with my Mouth. Since we have nothing left free to us but Sighs and Groans, let us make use of the last liberty that is left; and when all is spent return to the Mercy of Jesus, which all the Sins of the World can never evacuate. I will from henceforth be a perpetual Example to the Church by my Fall, and rising again from Death, for the comfort of Sinners, and a warning to the Faithful; and the fault of one Night shall be lamented by me all the days of my Life, in a kind of continual Martyrdom. Come and Rejoyce over me, ye holy Angels, since the greater is my Sin the more will his Mercy be magnified in my For­giveness and Conversion.

Let all such as Stand here these Words, and take heed lest they Fall, Let such as are Fallen imprint them in their Hearts, that they may endeavour in like manner to Rise. Here is not pro­pos'd an Example of Falling, but an Example of Rising after Falling. And since none but the Tears of the Dam­ned are Remediless, let us hasten with [Page 112]this Penitent to the Pool of Contrition, and bath our Souls in those Salutife­rous Waters. Now are our Pains pro­fitable, our Tears acceptable, our Groans audible, our Grief pacifieth God and purgeth the Heart; hereafter there shall be weeping without Comfort, and gnashing of Teeth, and irremedia­ble Vexation.

SECT. XIX. Of the Barbarity of the Multitude towards Christ.

JEsus had pity upon his offending Ser­vant; but his own Innocence found none among his Enemies, who begin now to treat him with all the Circum­stances of Scorn, Cruelty, and Diabo­lical Malice. O God! What Frenzies, and what Furies are there in a Brutish Multitude, when it is once let loose! The Lamb of God himself is not secure from their Insults. What barbarous Passions, what blind Will, what en­chanted Desires after inhumane Cruelty towards their own Image! They Mat. 26.67. spit in his Face, in whose presence the An­gels, ravisht with wonder, do cover their Faces with their Wings, and have no sweeter Extasies than the Admiration of his Beauties. They Luk. 22.64. blindfold his Eyes, the Light of whose Countenance the Fathers have so much desir'd to see. They Mat. 26.67. strike and buffet him with the Palms of their hands, who descended from Glo­ry to heal them by his Stripes. They [Page 114]sport themselves in Railery with the Eternal Word, who In the beginning John 1.3, 4.made all things, and in whom was Life, and that Life the Light of Men, saying Mat. 26.68. Pro­phesie unto us, thou Christ, who is he that smote thee? And many Luk. 22.65. other things, which neither the Prophets did foretell, nor the Evangelists have related, did they blasphemously speak against him.

Thus did our Lord Isai. 50.6. give his Back to the Smiters, and his Cheeks to them that pull'd off the hair, and hid not his Face from Shame and Spitting. Thus did his Psal. 118.12. Enemies come about him like Bees, regardless whether they lost their Fruitfulness for ever, so they might in­fix in him the Sting of their Malice. Thus did he pass the sorrowful Night among the Psal. 57.5. Children of Men that were set on fire, whose Teeth were Spears and Arrows, and their Tongue a sharp Sword; made the extream Scorn, Con­tempt, and Sport of the most insolent and insulting Enemy.

Go now, ingrateful and Perfidious Sinner, seek and Covet the Pleasures of this Life, while Christ suffers these Indignities for thy sake. Behold what miserable Comforts he has in this Pass­over, which to his People was a Festi­val of the greatest Joy. See here what [Page 115]Returns of Gratitude they make for all the inestimable Benefits they have re­ceived. This night was the Blood of the Typical Lamb sprinkled upon their doors, and sav'd 'em from Destruction; and now they tarnish with the Filth of their Infernal Mouths the Mirrour of Angels, the true Lamb, and condemn him to Destruction, who came to save them from Damnation: And has he been less kind to thee, or hast thou been more grateful to him?

O the unaccountable Perversness of Man! O the Ineffable Long-Suffering of Christ. For what wonder had it been, had he again destroyed the World for so great an Affront and Wickedness as this? But thus the Scriptures were to be fulfilled, and thus it Luk. 24.46. behoved Christ to suffer.

SECT. XX. Of the Prosecution of Christ before Pilate, and the miserable Despair of Judas there­upon.

WHile our Saviour was passing the sorrowful Night, vilified, spit upon, buffeted, and mockt, as the very Scorn of Men, and the Out-cast of the People; Fame, which is more speedy [Page 117]than a thousand Posts, and has abun­dance of Voices to make it self heard, had dispers'd the News through the whole City; and the People, Luke 22.66. rais'd ear­ly in the Morning by various Reports, and restless Expectations, flockt toge­ther; and the Council re-assembled, so much the more incens'd, by how much their Witnesses had failed, and Christ had answer'd prudently, and suffer'd pa­tiently; hoping by the semblance of a judicial Process they might persuade Pilate, whose Authority they were to use, to accept their Examination and Conviction, without Enquiry. And Christ is Luke 22.66. brought again bound before 'em, that at least they might satisfie their Cruelty in seeing him, if they could not their Malice in falsly accusing him. For as the Force of Love has this Ef­fect, that it sufficeth not to have once seen its beloved; so Envy and Hatred desire more and more to reiterate their Cruelty upon what they hate.

And because Christ had as yet only confest himself the Son of God, and Judge of the World, which would bear but little stress before Pilate, who was a Pagan, and Idolatrous, and whose Religion maintain'd the frequent De­scent of the Gods they worshipt; they [Page 118]urge him again with the former Que­stion, Whether he were the Messiah or Christ, saying, Luke 22.67. Art thou the Christ? tell us. For the promis'd Messiah in Scripture, being there also called the John 1.49. King of Israel, if he confest himself to be the Messiah, they would by conse­quence imply, he maintain'd himself to be the King of Israel; from whence they would accuse him of Rebellion a­gainst Caesar.

Which Question, as it did not much differ from the former, so neither did our Saviour's Answer to it, excepting that he added 'Luk. 22.67, 68. If I tell you, you will not believe me. And if I also ask you, you you will not answer me, nor let me go. He expected no Answer, but Irrision and Blasphemy, whatsoever he should have spoken about his Divinity, and more Madness and Sin in the People, whose only Satisfaction was to have him cru­cified. They were not now likely to believe his Words, who had resisted his mighty Works, to which he had John 10.25. ap­pealed as the best Evidences of his Com­mission; nor to answer any point about his Person, who had so often been Mat. 21.27. Mark 12.37. Luk. 14.3. posed, that they Matt. 22.46. durst not ask him any more. Therefore he only forewarns 'em again of his future Power, which [Page 119]he should receive from God to judge their Iniquities: Luk. 22.69. Hereafter shall ye see the Son of Man sit on the Right hand of the Power of God; appealing to their Con­sciences, whether they did not think him the true Messiah by the Miracles they had seen and heard; which now they would have him say, not for their Conviction, but for a Cause of his Condemnation: For they were so far from giving Ear to any Apology, that all was interrupted with the clamorous noise of Luk. 22.71. What need have we of any fur­ther Witnesses, for we our selves have heard him of his own Mouth? Upon this they Mat. 27.2. bind him a third time, (for many were the Chains from which we were to be loosed) and lead him with a S. Basil. in My­stagog. Eccles. Author. Com. in Marc. apud S. Hieron. Cord a­bout his Neck from the Spiritual to the Civil Power.

Which Judas perceiving, who had been the Author of all this Mischief, and having heard nothing from others laid to his Charge worthy of Death, to which he saw he was condemn'd, but from his own Mouth many Revelations of Pow­er, and especially of Judgment, which he could not stifle; he Mat. 27. [...] repented himself of being the Instrument of so damnable a Machination and prodigious Impiety, and brought again the thirty Pieces of [Page 120]Silver to some of the Chief Priests and Elders, who remain'd in the Temple up­on account of the Feast, Matt. 27.4. saying, I have sinned in that I have betrayed the Innocent Blood, (an undeniable Testimony against all the Blasphemy of the Jews) and cast down the Pieces of Silver in the Tem­ple. Which Money, in the use to which it was presently dispos'd, (for they would not suffer the Price of Blood to come into the Treasury) fulfill'd a most eminent Prediction of Zech. 11.13. Matt. 27.9. Zechariah concerning the Price of our Saviour's Blood; for with this they bought the Potter's Field, to bury Strangers in, which is Mat. 27.8. call'd the Field of Blood to this day.

There is an active Principle in Man's Breast, that seldom suffers daring Sin­ners to pass in quiet to their Graves, which Satan makes use of, when it is too late to repent, to drive those to Despe­ration whom he caused to sin. When the Iniquity is come to so great a pro­portion, as to produce Despair, and an intolerable Condition, then he suffers the Conscience to thaw and grow ten­der, that filling the Soul with a raging Sorrow, he may secure it against all Re­treat by some Act which may render the Pardon impossible. The Conscience of [Page 121]the Betrayer now awakned with the Horrour of the Fact, which was con­tinually before his Eyes, began to rouse and follow close, and the Man was un­able to bear up under the furious Re­venges of his own Mind, as it happens in all willful and deliberate Sins, espe­cially that of Blood, which is wont more sensibly to allarm the natural Notions of the Mind, and to excite in us the Fears of present Judgment.

Did ever any harden himself against God, and prosper? And indeed how should he, when he carries about with him such a powerful Executioner in his own Bosom? In the Moment he af­fronts the Dictates of his Conscience, he bids Adieu to all true Quiet, and expo­ses himself to the severe Resentments of a self-torturing Mind; a Torment infi­nitely beyond what the most ingenious Tyrants ever could contrive. For no­thing so effectually invades our Ease, as the Reproaches of our own Mind, from which it is impossible we shou'd lye hid. The Wrath of Man may be en­dur'd; but the Irruptions of Conscience are irresistible, and oft reduce a Man to such Distresses, as make him chuse Death rather than Life.

But his Masters, incurious of those Hellish Torments which Judas felt with­in (because their own were not yet be­gun) and unable to contradict him, as to the quality of the Purchase, which they could not really deny to be Guilt­less; dismist him scornfully, Matt. 27.4. saying, What is that to us? See thou to that. If his Blood be innocent, the greater is thy Sin. We employ'd thee ignorant­ly, and have been punctual in our Agreement, and are out of the Reach of the Law.

We see by this the miserable Estate of all those, who commit Wickedness for the Favour of others. They are pre­sently derided, hated, and forsaken, by those very Persons, in whose Cause they committed it: And like to 'em are all they, who frame their Fortune upon Vice; they build on Abysses or Foun­dations of Sand; they sow Wind, and reap Tempests; their Hopes are but Clouds swell'd with Vapours, which burst, consume, and come to nothing. Never had any Man good Fortune in Impiety, whatever Advantage he might at first propose. It is the Spiders Web, and an Act of Violence: He shall not cover himself with his Work, nor shall it save him from Destruction. He has [Page 123]lost his Conscience, and has nothing to gain; for nothing remaineth for him but Unhappiness: Or rather, did he gain the whole World, yet would he be the greatest Loser, because he has lost his own Soul.

And now the Apostate, reduced to these Streights, terrified in his mind, instigated by the Devil, and finding no Consolation, but amazing Reproofs, from those very Persons he had serv'd against his Conscience; all he could hope for, was, to find some shelter, where he might hide his guilty Head.

But ah! miserable Man, what Dark­ness can cover him, who has a thousand Torches in his own Breast to lay open the Guilt of his Crime: Who flies out of the Presence of his God, since every place is Hell, where God is not? The most Peopled Cities are solitary Desarts, if the God of Comfort be not there; and the most dreadful Solitudes and least inhabited Grots become Courts and Palaces by the Residence of his Spi­rit. All Reposes are Disquiet; all Peace is but War; all Honours are Contempt, Parents are traiterous, Brothers envi­ous, Friends Deceivers, Beds of Down no better than Sepulchres; and Life is but a Death, or at best but a long and [Page 124]dolorous Sickness, unless God be the Loadstone of our Hearts, the Center of our Affections, and the Height of our Glory.

It is a horrible thing to see a Soul left to it self, after it has forsaken the Inspirations of God. It becomes a de­solate Vineyard without Enclosure: The wild Boar enters it, and all un­clean and ravenous Beasts do there sport and leap without Controll. God hangs Clouds over it, but lets no Dew fall upon it: The Sun never looks up­on it with a loving Eye; but all there is Barren, Venomous, and near to Hell; Blackness of Darkness, and eternal Night; Melancholy, rack'd by De­spair; Guilt scourg'd by Shame; Rage tortur'd with Envy; and Vexation stabb'd by Regret and a tempestuous Repentance.

And if this be the Unhappiness of the present time, O! how great will be the Solitude of such a Soul in her Separation? When in an Instant she shall see nothing but all the Evils she has done, and all the Wickednesses of her Life, spread before her Eyes, as so many Firey Serpents; for which she must answer before the dreadful Tri­bunal, [Page 125]which even now appears be­fore her Eyes.

SECT. XXI. Of the Deplorable end of Judas.

POor Judas under these apprehen­sions of Shame, Guilt, Fear, De­spair, Grief, Rage, Anguish and Tor­ment, the reproof of Devils and Wic­ked Men, departed, and went and Matt. 27.5. hanged himself. Which judgment was made more notorious by an unusual ac­cident (as the Greek Scholiast, and some Euthym. in 26. Matt. Oecu­men. in c. 1. Acts. Juvencus Hist. Evang. Beda de Locis Sanct. cap. 4. others report out of Papias St. John's Scholar) that he fell from the Fig-tree on which he hanged be­fore he was quite dead, and surviv'd his attempt some while, being so sad a spectacle of Deformity, Pain, and a prodigious tumour, that his plague was deplorable and highly miserable: till at last he burst in the very substance of his Trunk as being extended beyond the possibilities and capacities of Na­ture. Which reconciles the relation of St. Matthew to St. Luke's, of whom the former says, he [...]. Mat. 27, 5.hanged or strangled him­self; the latter, he [...]. Act. 1.18.fell headlong and burst asunder in the midst, and all his bow­els gushed out.

Such is the real unfruitfulness of Sin, and perplexed estate of unjust gain. We are afterwards more indi­gent then we were before, and know not what to do with the cursed thing when we have it. Such is the pur­chase of Treason, and reward of Co­vetousness, momentary in its Posses­sion, unsatisfying in the fruition, un­certain in the stay, sudden in its depar­ture, horrid in the remembrance, a cer­tain and astonishing ruin in the end. And such is the confusion of all those, who are terrified with the remembrance of their Sin, but cannot apprehend the greatness of Gods Mercy, or build their repentance upon the Divine Compas­sion; Whose sin is reveal'd to 'em but but not the Gospel, who are sorry for their loss or what they suffer, but can­not Confess, Believe, and heartily sue for Pardon.

SECT. XXII. Of the Wonderful Providence of God in the manner of Christ's Death.

NOthing comes by chance in re­spect of God, but all things are disposed by his wise Providence to bring his determinate Council to pass. After Judas by his desolation had Acts 1 20. Psal. 109.7. ful­filled the Scripture, it was further neces­sary that Christ, whom he had deli­ver'd, should suffer in a manner pre­figur'd therein, thô not prescrib'd by the Law of Moses. For as a Exod. [...].46. bone of the Typical Lamb was not to be broken [Page 129]so neither was any to be broken in the true Lamb, the Great passover of the Christians. Whereby it was in­timated the Saviour of the World should suffer that Death, to which the breaking of Bones was usual (which according to custom, was that of Cru­cifixion, to put an end to the Misera­ble life of the Sufferer) but only in that Death should by the Providence of God be so particularly preserv'd, as that not one Bone of his should be touch'd. The Psalmist likewise predicting of him, they Psal. 22.17. pierc'd my hands and my feet plain­ly represented he should die the Death of the Cross, to which the Hands and Feet of the Person Crucified were affixed.

In order to this Death, which was after the Roman manner, great had been the Revolutions and Changes in the World between the Type and Pro­phesie, and the time of the event. And Judea, that was once L [...]m. 1.1. great among the Nations and Princess among the Provin­ces, had now been made tributary by Pom­pey the Great about threescore years before Christ, and a part of a Province of Syria under the care of the Presi­dent of that Province, appointed by Tiberias the Emperor. According to which Institution, a particular Procu­rator [Page 130]was assigned to it for the dispo­sing of the Publick revenue; and be­cause the President who had the pow­er of the Sword was forc'd to attend the other parts of his Province, there­fore Tacit. Annal. l. 15. Tertull. Apologet. cap. 21 Cyprian adv Demet. Josephus de bel. jud. Philo de legat ad Cajum. Justin Mart. Apolog. Eusebi­us Hist. l. 1. c. 10. Pilate the Resident, Procutator of Judea was furnish'd with power of Life and Death, and administred the Supreme Power as to the Jews. This gave opportunity that Christ might be deliver'd to a foreign Jurisdiction, and suffer Death after the custom of that Nation to whose power he was delive­red. The obstinate Jews had Malice enough to prosecute, but wanted power Judicially to destroy him. It is said, they Mark 14.64.condemned him, that is, found him guilty; yet could not pronounce sen­tence of Death upon him, but Mark 15.1. Matt. 27.2.deliver'd him to Pontius Pilate the Governor.

Thus wonderful are the Mysteries of God's Secrets, and great his goodness to cause us to believe 'em. He reveals before so much as is necessary for the foundation of our Faith, and after­wards in his Wisdom through number­less Contingencies and cross Accidents, brings his Truth to its proper event: That being told John 13.19.before hand, we should be­lieve it when come to pass, and so believing have everlasting life.

But it is the method of the Devil and wicked Men, in opposition the Di­vine Verity, to conceal the true intent of all their thoughts; and which ag­gravates their guilt to the depth of hor­ror, to make use of Religion and a seeming Piety to bring their wicked de­signes to pass; hopeing to steal a good Name, and the opinion of the Multi­tude, by that which renders 'em infa­mous to all good Men, and abominable in the sight of God.

They had hir'd a Betrayer who had declar'd him innocent; they had sought false Witnesses who could prove no­thing; they had smitten him extrajudi­cially in open Court, and before Sen­tence; they had Bound, Vilified and Abus'd him, with the greatest inhuma­nity their Rage could invent; they had deliver'd him up to the secular Power with knowledge of his Innocence, but full purpose of destroying him; and now would draw Pilate to accept their Accusations under the colour of an ex­traordinary Piety, and specious ob­servation of a vain Tradition, That they were not to come into the house of the Uncircumcised. They sent in the Prisoner to the Judgment Hall, but they themselves went not in, John 8.28.least they should [Page 132]be defil'd, and that they might eat the Pass­over.

SECT. XVIII. Of the Obstinacy of the Jews to put Christ to Death, and of the true Nature of his Kingdom.

PIlate might have forc'd 'em out of their obstinate Humour to have enter'd the Pretorium, and given their Testimony in Court. But having much more Humility, as well as respect to Justice, condescends to come forth and take their Allegations, Saying, John 18.29.What Accusation bring you against this Man? a very just question to a most Insolent answer, John 18.30. If he were not a Malefactor we would not have deliver'd him up unto Thee: As if it were necessary he should rely on their Judgments, who were the Sub­jects of his Tribunal, and becoming Justice to pass Sentence of Death with­out proof of Witnesses, or hearing the Prisoner.

A Faithless, Wicked, and Stubborn Generation had stopt their Ears to all that was Divine, and now were grown Envious least the Heathens should hear those Luke 4.22. gracious Words which [Page 134]were wont to proceed out of his mouth, and at which themselves had so often wondered; least Pilate should be Char­med, as the rest of the John 7.45. Officers they had sent to take him, and leave him at Liberty with the same Answer, John 7.46. Never man spake like this man. Had they askt the Luke 17.14. Lepers whom he had cleansed, or the John 5.9. Lame whose Limbs he had restored, or the Mark 7.35. Deaf whom he had made to hear, or the Luke 7.21. Blind who had receiv'd their sight, or the Mark 5.15. possest who were in their [...]ight mind, all had confest, It was Matt. 9.33. never so seen in Israel, and that he had done all things Mark 7.37.Well.

But Pilate seeing their Pride, and that they intended not to make him Judge of the cause, but Executioner of their Cruelty, and being by Nature of a [...]. rough and high temper, says, John 18.31. Take him and Judge him according to your Law. If he be a Malefactor as you alledge, and I may not examine him, nor hear proof against him, take him, and judge him according to your customs which admit of Condemnation with­out Tryal. For the Acts 25.16. Roman Law pro­hibits me to deliver any man to die, before he have his accusers face to face, and have license to answer for himself concerning the crime laid against him. And indeed so [Page 135]did the Law of Moses too (that it seem not to come behind the Roman) accor­ding to that of Nicodemus a Ruler of the Jews, John 7.31does our Law judge any Man be­fore it hear him, and know what he does? but as they had bely'd the nature of their Judicature, so do they upon this their power of Execution, when they saw he would not be guided by an im­plicit Faith, saying, John 18.31. It is not lawful for us to put any man to Death.

Why who afterwards put to Death the Protomarty Acts 7.58. Stephen, and having ston'd Acts 14.19. Paul, drew him out of the City supposing he had been dead, and once took up stones to stone John 10.31Christ; if to these it was not lawful to put any man to death? But because Crucisixion was the more Painful and Shameful, and the vid. Sect. 22. Scrip­tures had signified it, and Christ Matt. 26.2. John 8.28. fore­told it, which was not in their power as stoning was, and they were desirous to have him suffer under their Enemies, hoping to clear themselves by his dis­grace and torture, they conceal their Power, to have him Crucified, and are permitted to bring the designs of Pro­vidence to pass.

Seeing therefore that Pilate would have nothing to do in the matter, with­out the Allegation of some Crime; [Page 136] They begin to accuse him Luke 23.2.for perverting the nation, forbidding to give Tribute to Cesar, and for saying that he himself was Christ a King. As if he had broken the Divine Law by seducing the People from the Service of God, who came to Matt. 5.17. fulfil it, and to do the John 6.38. Will of his Father: As if he had transgressed all humane Constitutions in conspiring a­gainst the Emperor, who hid himself from them, when they would have ta­ken him by force, and made him a John 6.15. King to head their Rebellions: as if he had trampled under the Law of Na­ture, in denying to pay Tribute to his Imperial Majesty, who had taught 'em to Matt. 22.21. render to Cesar the things that are Ce­sar's, as well as unto God the things that are God's.

Nevertheless since about the time of our Saviour's Incarnation, the Jews had (according to the Prophet Daniel's Dan. 9.24, 25, 26. Chronology) expected the revela­tion of the Messiah in the World, to restore their Nation to its pristine Li­berty, and thence took occasion to raise several seditions against the Ro­man Government, under Acts 5.36. Theudas, Acts 5.37.Judas the Galilean, and a certain ^a E­gyptian Prophet; Pilate suppos'd by their accusation that he might be of that [Page 137]stamp, and understanding nothing as yet of his Spiritual Kingdom, return­ed into the Hall, and call'd Jesus, and said unto him, John 1 Art thou the King of the Jews?

To which the Prince of Sufferings most prudently answer'd, as neither de­nying nor affirming it, (for had he confest, he had immediately been con­demned as an offender against the Co­sarean power) John 18.34. Sayest thou this thing of thy self, or did others tell it thee of me? Which words may be understood either by way of Admiration, as, how great a thing is this that thou hast spoken, thô thou art ignorant of the true mea­ning? And whence hast thou this, that thou callest me a King? For none can say that Jesus is the Lord but by the Power of the 1 Cor. 12.3.Holy Ghost: Or as a Reprehen­sion to the Conscience of Pilate, who if he accus'd him out of his own suspition, did not act the part of a Righteous Judge; and if others had inform'd him, they ought to have been call'd to prove it. But chiefly this was spoken to give occasion to Pilate to clear him as to his own knowledge, and to bear testimo­no to his Innocence, saying, John 18.35. Am I a Jew? Thine own nation, and the Chief Priests have delivered thee unto me: What [Page 138]hast thou done? It is the Jews that per­secute thee, and rail on thee as an E­gregious Malefactor. I am a stranger to your superstitions, have neither sei­zed thee nor accused thee. What hast thou done? Speak thy self. Say for what reason thy own Prelates, and thy whole Nation are thus inveterately pro­vok'd against thee?

Jesus would not answer to these last words since he had done 1 Pet. 2.22.no sin, nei­ther had guile been found in his mouth, and the people had often Mark 7.37. confest he had done all things well: But as to the former question of his being a King, he distinguishes his Kingdom from that of the World, to show that he had ne­ver offended Cesar, which was the odi­ous crime they would fix upon him. John 18.36. My Kingdom is not of this World. If my Kingdom were of this World, then would my Servants fight that I should not be deli­ver'd to the Jews; but now is my Kingdom not from hence. As if he had said, I confess I am a King, but understand then aright in what sense I am such. I never ambitioned gaudy Pomps, nor have I design'd Glorious Ills. I never attemp­ted any thing against the Government, nor have I diminished Tiberius's or thy Power. I govern only the mind not [Page 139]the Body, and my Commands are Spi­ritual and not Temporal, my Kingdom of God and not of Man. The World is too much the shadow of a Trifle in the sight of an Enlightned Understand­ing to raise in a good Man any esteem or Love, when he considers himself to be Dust, and the Son of Corruption, Born to Day and may Die to Morrow; and 1 John 2.17.all that is in it, the Lust of the Flesh, and the Lust of the Eyes, and the Pride of Life, are not of the Father whose will I reveal. My Command to my Followers is to fight against it, by de­spising and trampling it under their feet. I teach Meekness and Subjection to­wards Men, and an intire resignation to God; and as the way to temporal Tranquility and the Eternal Beatitude of the Soul, to believe what God re­veals, to obey what he Commands, to trust in his promises, and attend his decrees and the leisure of Heaven. Nor are any of these things administred af­ter the same manner as Worldly King­doms are encreased by the force of ma­terial arms, but by the Eph. 6.17.sword of the the Spirit, which is the word of God; and all the Revenues here aim'd at, are not the inestimable spoil of Provinces, but Rom. 14.17. Righteousness, and Peace, and Joy in the Holy Ghost.

As a proof of all this, I my self am lowly, my Disciples Poor, my Equi­page Despicable, according to that of the Prophet, Zec. 9.9. Rejoyce greatly O Daughter of Zion; shout, O Daughter of Jerusalem; behold thy King cometh unto thee: he is just, and having Salvation, Lowly, and riding upon an Ass, and upon a colt the foal of an Ass. Had it bin otherwise my Servants would have fought for me, and I should have gather'd Councellors instead of Disciples, and Souldiers and Armys to have endeavour'd my rescue, and im­plor'd the Angels to preserve me from violence, yea mine own Arm and my right Hand should have gotten me the Victory over all my Enemies. But whoever saw me at the head of an out­rage, who, instead of strong holds and Castles to secure me, never had as yet where to Mart. 8.20. lay my head? Or when did any of mine take up arms against the Government, whom I Mark 6.8.sent forth without Gold, or Silver, or Brass in their purses, without Scrip for their journey, in a single coat, without shoes or staves? And when the Jews sent to take me, and the Officers stood affrighted and ready to surrender themselves, I John 18.5. offer'd my self, I made my self their Prisoner, and by such willing resignation am brought here.

I have no Treasures to oppose an Empire, which has an hundred and fif­ty Millions of Revenue; nor is there any wealth that I pretend to, but Po­verty of Spirit, the true Riches of the Soul. You have Five hundred Thou­sand Men in pay for ten years, to maintain one Army upon the Nile, a­nother in Euphrates, another on the Rhine, another on the Ocean, and one in the Bowels of the Empire: All that I have levied for the execution of my design, are but Twelve poor Seafaring Men, without Discipline, without Arms. You have a Thousand renowned Ora­tors, Men of great Learning and E­minent Eloquence, who by the Charms of their flowing Tongues can attract the People, and dispose them to their wills: I have none but simple Ignorant Followers, that are ready to offer the Matt. 5.39. left cheek to him that smiteth them on the right, and to give their verse 40. cloak to him that taketh away their Coat, to verse 44. love their Enemies, to bless them that curse them, to do good to those that hate them, to pray for those who despitefully use, and persecute them. And can you believe these probable grounds, on which may be raised the Superstructure of an Empire; or that I aspire to Soveraignty by Sufferings, [Page 142]to Riches by Poverty, to Greatness by Humility, and to Dethrone Cesar by preaching the Cross:

Pilate tho' convinc'd, and almost freed from all suspition by the unlike­liness of Christ's Temporal Dominion, nevertheless sticks at the name of a King. A King he confest himself, and of what nature soever, the Title clash'd with the Imperial Dignity. He therefore urges him a second time, saying, John 18.37. Art thou a King then? Jesus answered, Thou sayest that I am a King. To this end was I born, and for this cause came I into the World, that I should bear witness unto the Truth. Every one that is of the Truth heareth my voice. I repent not, nor am ashamed of my Celestial and Spiri­tual Kingdom, and would have all Men know it, and even Cesar himself. For the good of Mankind depends wholy upon it, since I govern over the Heart, to infuse Grace and Truth, and the Word which is the Power of God to Salvation: That I may give Righteousness for Sin, Life for Death, Joy for Sufferings, Heaven for Hell. These are the chief feudal Rights of my Crown. This is the Scepter of my Kingdom, and this no ways under­mines Cesar's. Cesar can never be un­willing that his Subjects should be­come [Page 143]Virtuous, nor will it be any de­triment to his Arms to have his Soldi­ers live Soberly and justly, and his people Conscientiously and Obediently. The very name of Truth is Amiable, and the most Barbarous Nations have a reverence for it.

SECT. XXIV Of Pilate's first Declaration of Christ's Innocence.

AS Acts 24.25. Felix trembled when he heard the Apostle reasoning of Righ­teousness, Temperance, and Judgment to come; So Pilate taken with the Ex­cellent notion of Truth, either out of Admiration or Contempt of Jesus, saith unto him, John 18.38. What is Truth? as desirous to know what he had further to say, or rebuking him for pretending to be more knowing then the Chief Priests, and the expositors of the Jewish Law, who had deliver'd him for an Impostor and Traitor. But being unworthy to be further instructed, who had heard enough already if he would have be­lieved, and because our Saviour would not hinder his passion which was now begun and to be compleated, he receives no answer, and being unable to con­demn him for any thing he had alrea­dy said or done, he goes out again to the impatient Jews, and says unto 'em, John 18.38. I find in him no fault at all.

Pilate, it seems, had more fear of God out of a Natural Notion and com­mon sense of Justice, then the Jewish people had out of the Law and the Prophets. And notwithstanding they were very Rich and Powerful, and he might expect reward or damage from 'em; while Christ on the other side was alone, poor, forsaken of all, and from whom he could neither expect pro­fit nor detriment; ye the stands up for him according to the office of a just Judge who should be free from Avarice and Parti­ality, and proclaims him faultless as the Matt. 27.3. Betrayer had done.

But the Jews were a people of whom Ezekiel complains, they were Ezek. 3.7. impu­dent and hard hearted. And when their Reason, Conscience, Witnesses, and and all other endeavours had fail­ed; as a furious multitude without any regard of Shame or Compassion, they grew stronger in clamour and more fierce, Luke 23.5. saying, he stirreth up the People, teaching throughout all Jewry beginning from Galilee, to this place. Can this man be innocent who comes from Galilce, the Joseph. de bello jud. l. 3. c. 4. Nursery of Fierceness and Ani­mosity, where the Rebel Acts 5.37. Judas began his faction so lately, who taught it to be unlawful to pay tribute to strangers, [Page 114]and to Joseph. de bello Jud. l. 2. c. 12. acknowledge Mortal Rulers after God had been their King, and whose Disciples Luke 13.1. Blood thou thy self (when they refused to communicate with us, and would offer part) didst mingle with their Sacrifices? Art thou not yet satisfied what Seditious Fellows these Preaching Galileans are? Is he not sprung from that Man's Principles? Does he not tend to the same end? And is he not more dangerous, by how much his pernicious doctrines have spread themselves throughout all Jewry.

O how deaf is Malice and Envy? How Eternally Insatiable a misguided Zeal? How restless and unwearied in its designs of cruelty, from which the Judge himself is not able to deliver? But how much more detestable in the Chief Priests, the Scribes, and Elders of the People, who ought to be the Examples of the Virtues they teach? Who can but tremble at the gross Stu­pidity to which they were given over for their Sins, that Matt. 13.3. Isai. 6.9.hearing they should hear and not understand, and seeing they should see and not perceive? Of so little advan­tage are all other gifts without grace, they are nothing worth; they end in Licentiousness, Pride, and Injustice; and lay us open to the indignation of God, [Page 115]whose great work is to put down the Mighty from their Seats, and to scatter the Proud in the Imagination of their Hearts.

SECT. XXV. Of Christ's being brought before Herod, and the Unhappiness of Atheistical Greatness.

NOW Pilate was glad to hear of Luke 23.6. Galilee, for he was desirous to clear himself of this dangerous business, where he saw he must either condemn the Innocent, or displease the whole Nation of the Jews. And forasmuch as Herod was his Luke 23.12. Enemy, and Matt. 14.1. Tetrarch of Galilee where Christ was Matt. 21 11. born in Na­zareth, and opportunely at Luke 23.7. Jerusalem, by reason of the Feast, he endeavours to turn him over to him.

And Herod at first as Luke 23.8. Joyfully recei­ved him, for he was desirous to see him of a long season, because he had heard many things of him, and hoped to have seen some Miracle done by him. (it was that Herod who had Matt. 14. beheaded John Baptist, the forerunner of Christ, for testifying a­gainst his incest) and now out of a vain Curiosity to see Christ and some of his Miracles so much famed abroad, and not for any intention to learn the [Page 149]truth of his Doctrine, he Luke 2 [...]. [...]. questioned with him in many words, to which our Sa­viour would answer nothing. He judg'd him unworthy so great a satisfaction, who had shed the blood of his Inno­cent Servant, and knew his crime and yet persever'd in it, and now sought after Vanity and not the Truth. Sim­plicity in Intention, and Purity in Affection, are the two wings which lift us up from Earth. One intends God, the other apprehends him. But instead of these, there is a Vain levity in the hearts of some great Men, who think their Power, Riches, and Honor so many warrants for Lightness and In­fidelity; and that because they are a­bove the Vulgar, they may mock at what is Sacred; rendring their Religi­on an empty Speculation, and their hearts destitute of saving Practice. They may seek for Miracles, but none shall be given them, but what amazes the rest of the World, their Execation in common Duties, as a punishment of their Insolency and Pride, against so many opportunities as their Riches [...] forded them to minister to the [...] of the Giver. Hereby it come [...] [...] that the greatest [...] have oftimes the [...] [Page 118]Grace of God; and Blood, Spirit, Ex­traction, and Wealth, are for the most part but a fair Object where misfortune appears with the greatest Deformity. The Sun is wont to make his rarest pro­ductions in the most unknown places in the World; and the Spirit of God never works more Miracles, then in the Souls of those Persons, whom the World knows not, or despises.

Unhappy Herod, where are the Pri­viledges of thy Nobility, and what is the Advantage of thy Birth, so long as thou leadest a wicked Life? In vain it is for thee to hope for any thing from Christ, while thy heart is full of Vanity, Adulteries, and Murthers. Christ will not speak, but where the Conscience hears, and where he finds an Inclination to Truth; nor can he work his Miracles in those Regions, where infidelity Matt. 13.58. binds his hands. He would answer to Pilate who had respect for Truth, and in whom he found some inclinations to Justice; but not to thee, whose Levity, Profaneness, and con­tinually repeated Crimes, have ren­dred unworhty of the Favours of Hea­ven.

SECT. XXVI. Of the Indignity done to Christ by Herod and his Officers.

BUT while the Lamb of God is silent, his malicious Prosecutors grow louder and louder. The Luk. 23.10.Chief Priests and the Scribes stood and vehement­ly accused him. They could bring no [Page 118] [...] [Page 119] [...] [Page 152]other Pretence of Crimes, than what they had done before Pilate; but hoping to prevail with Herod by Importunity, they repeat and aggravate them with incessant Noise. And Herod, according to his natural Levity, (the Type of such as jest at sacred things) a ridiculous Soul, feeble and languishing in the Re­lishes of God, asks nothing Seriously, but only derides and makes sport with him, chiefly because of his Title of a King, which he thought did only pro­perly belong to Act. 12.1. himself.

And An evil Prince (saith Solomon) has Evil Ministers. As did Herod, so did his Men Luk. 23.11. of War. They lookt upon Christ as impotent and despica­ble, because he would work no Miracle before them; and as a Fool, that he would not answer nor defend himself a­gainst their railing Accusations: And therefore put upon him a [...]. Luk. 23.11. white Gar­ment, to signifie that he had arrogated Greatness among the People, (for such the Jam. 2.2. [...]. Nobility of the Jews wore) that all who saw him might take notice of him, Luk. 23.10. and ask, What Fool that was, and whither they were carrying him, and what were the Reasons of his Disgrace, and thereby draw upon him an universal Contempt. In this oppro­brious [Page 153]manner (as they thought) but indeed the Symbol of his Purity and Innocence, they sent him * back again to Pilate.

We read he was once weary in his Journey, being subject to the Infirmities of our Nature he had Heb. 2.16. assumed, and was forced to John 4.6. rest himself upon Ja­cob's Well: And how much more now must he needs be tired, being thus ha­rass'd and afflicted, without Intermission of Travel and Shame? He had been forc'd out of the Garden to Annas's House, thence to Caiaphas, and there tormented all night; early in the mor­ning hurried again to the Council, from thence to Pilate, from him to Herod, there mockt and set at nought, and now dragg'd back again in a ludibri­ous Vesture.

But had we not sinn'd, he had not thus suffer'd; or had he been Guilty, they had been less enraged. But because he was unlike them, they hated to see him, and fearing his escape, were more ve­hemently enflam'd.

Nevertheless all this was designed by Providence, that Christ being tried be­fore so many Judges, might clearly ma­nifest his Innocence to the World; and that passing through all sorts of Af­fronts [Page 122]and Scorns, he might Sanctifie our Tribulations, and teach us to en­dure and suffer our selves to be despi­sed in a Religious Cause; and when it happens otherwise, to remember our dearest Lord for a President of bearing it with admirable Simplicity and Equa­nimity of Deportment.

SECT. XXVII. Of Pilate's second Declaration of Christ's Innocence.

PIlate seeing nothing found in him worthy of Death by Herod, who was best skill'd in the Jewish Mysteries, had a clearer sense of Christ's Innocence, and of the Malice of his Accusers, than before, and grew more desirous to free him, being sent back. Insomuch that having call'd together the Chief Priests and Rulers, he said unto them, Luk. 23.14, 15, 16. Ye have brought this Man unto me, as one that per­verteth the People: and behold, I having examined him before you, have found no fault in him, touching the things whereof you accuse him; no nor yet Herod: for I sent you to him, and lo, nothing worthy of Death is done unto him. I will therefore chastise him, and release him.

A great deal of stir here has been a­bout this Man, and ye have been in­stant with me to condemn him, but have brought no Accusation that amounts to it: and the Roman Tables have given me no Permission to put to Death an un­condemned Person, or to condemn an innocent Man. Herod has look'd upon him as more ridiculous than dangerous; and I can find no fault in him. Never­theless that ye may not seem thus to have used him, and to have made all this Noise about nothing, this I will do, I will order him to be chastised after our manner to Malefactors, and so release him, and clear our selves of him.

This is again the second Testimony Pilate bears to the Innocence of the Ho­ly Jesus: And if his Innocence, with­out his Passion had been sufficient to have satisfied his Father's Anger, incensed against the Sins of Mankind, the Jews had acquiesced, as well as the Gentiles, in the Judgments of Herod and Pontius Pilate, and Christ had been no further persecuted to Death. But God would be pacified in the Nature which had offended; and the Jews were permitted to encrease in their Wickedness, to bring to pass the Redemption of the World. They accuse him Mat. 27.13. afresh, laying many [Page 157]things to his Charge; and are so much more vehement, by how much he ap­pears less Guilty, and they are afraid he may be releas'd.

The Governour in the mean time is surpriz'd with wonder at the unaccount­able Malice of his Prosecutors, and his admirable Patience against their Railing Accusations, and Contempt of Death, proportionable to his Innocence ( Mat. 27.14. for he answered to never a word of all their Blasphemies) having never before met with any Prisoner who would not use all means to defend himself, or desire Pardon and Deliverance.

But thus he has taught us to lay our hands upon our Mouths, when we suf­fer for Righteousness sake, and to yield an absolute Submission to God's Will, which thinks fit to humble us by Inju­ries and Defamation; That, believing in him as the Trier and Judge of hearts, we may know he will in due time sup­press our Persecutors, and exalt us in this or a better Life.

SECT. XXVIII. Of Pilate's third Declaration of Christ's Innocence, and of the Scourging of his Body.

NOW there was a Mat. 27.15. Custom at the Feast of the Passover, in memory of their Deliverance out of Egypt, for the Governour to release a Prisoner to the People, whomsoever they desir'd: And when the Multitude crying aloud began to desire him to do as he had ever done unto them, Pilate was in hopes to prevail by this occasion to set him free, by making it a Favour from them to Jesus, and an Indulgence from him to their Nation. And the more to induce 'em to it by a fair Op­portunity, he proposes the Choice only between the innocent Jesus, whom he had twice declared such, and a most notorious Villain call'd Barabbas, who, [Page 127] Luk. 23.19. for a certain Sedition made in the Ci­ty, and for Murder, was cast into Pri­son; Mat. 27.17. saying. Whom will ye that I release unto you, Barabbas, or Jesus, which is cal­led Christ?

But insatiable was the Malice of the Chief Priests and Elders, who Mat. 27.29. persua­ded the Multitude that they should ask Barabbas; and so great the Execution of the whole Nation, that they all Luk. 23.17. cried out at once, Away with this Man, and release unto us Barabbas.

What was this, but to say, Destroy the Innocent, and give unto us a Trai­tor and a Thief; Away with the Prince of Peace and universal Charity, and leave unto us the Author of Sedition: Put him to Death who has rais'd up the Dead before us, and give unto us a known Murderer. And indeed, as they desir'd, it has been justly granted 'em. They chose a Robber, and were given up to Plunder: They preferr'd a Murderer, and were devour'd of the Sword: They begg'd the Seditious, and were massacred by one another: (their Misery, during the Siege under Titus, being greater from themselves within the Walls, than from their Ene­mies without.) They rejected their Sa­viour, and found none to deliver 'em, [Page 160]but were broken to pieces with the Se­verities of God's Wrath.

Pilate seeing their Obstinacy and In­justice in the Choice, and Luk. 17.20. endeavour­ing all he can to release Jesus, says unto 'em again, Mat. 27.22. What shall I do then with Jesus, which is called Christ? If you will have me give you Barabbas the Mur­derer, what will you have me do with the innocent Jesus? With what Justice can I condemn the Guiltless, when I shall have freed an egregious Malefa­ctor? In desiring Barabbas to be releast, you desire, or rather force me to release Jesus. What is it therefore that you would have me do with him?

But these were the wicked Husband­men, of whom our Saviour had Mat. 31.38. fore­told, they should combine to destroy the Heir of the Isal. 5.7. Vineyard of God; and of whom the Prophets said, Psal. 140.3. They had placed the Poyson of Serpents upon their Lips. Isai. 5.7.I expected Justice, and behold a cry Jer. 12.8.My Heritage is unto me as a Lion in the forest, it crieth out against me, and therefore have I hated it. For thus in the height of their wicked Imprecations they fu­riously persecute Christ to his Cross, crying out the more, Mat. 27.22, 23. Let him be cru­cified, let him be crucified.

Why, Mat. 27.23. saith the Governour, what evil hath he done? and a Exod. 13.21. third time declares, I have found no cause of Death in him: I will therefore chastise him, and let him go. When he saw the implacable Rage of the Jews, neither to be restrained by force nor persuasion, he hop'd a lesser Draught of his Blood might stop the Fury and Rapidness of their Passion; and that by exposing his Body to Scour­ges (the Roman Usage to Malefactors) he might avoid the greater Evil of con­demning him to Death; and that when the Jews should see him so tormented, they would relent in Pity, and their Cruelty abate.

Thus he who cloaths all, was de­spoiled of his Garments, and confound­ed before the People, who covers our Confusion; and bound to a Pillar, who went before them by day in a Exod. 13.21. Pillar of a Cloud, to lead [...]em the way, and by night in a Pillar of Fire to give them light, to go by day and night that they might escape their Enemies; and his Body, which was the most sacred Temple of the Deity, torn with vehement Stripes from unrelenting Hands, till the Pave­ment was purpled with a Shower of holy Blood; and his Person, more beau­tiful than the Sons of Men, wholly [Page 162]deform'd, and hardly to be known; according to what himself had Mark 10.34. Luke 18.33. foretold of his being deliver'd to the Gentiles to be scourg'd; and the Isai. 53.5. Prophesie of Isaiah, long before his Incarnation, He was wounded for our Transgressions, he was bruised for our Iniquities, the Chastisement of our Peace was upon him, and with his stripes we are healed. For if Christ had not sustain'd for us this Denudation and Confusion, we could never have been cloathed with the Garment of his Righ­teousness, or been able to have appear'd unblameable before God's Justice Seat in Heaven.

Behold therefore, O! my Soul, with devout Meditation, this Portion of the Sufferings of thy wounded Jesus, which was the Wonder and Astonishment of Heaven and Earth. Behold with what profound Humility and Silence the great Lord of the World condescends to un­dergo the Punishment of Slaves. Be­hold with what a sweet Patience this innocent Lamb yields to have his Body plow'd and furrow'd by merciless Infi­dels. Behold him naked, helpless and unpitied, whilst the furious Executio­ner tears his Skin and tender Flesh with forked Scourges, to satisfie the Cruelty of a barbarous Multitude.

SECT. XXIX. Of the Injuries done to Christ by the Ro­man Soldiers.

AFter this, the Soldiers, who, be­cause of the frequent Seditions and Tumults of that Nation, were quartered at Jerusalem, and now espe­cially call'd together to curb the prodi­gious Concourse at the Feast; hoping, by an extraordinary and cruel Offici­ousness, to receive a liberal Reward from the Jews, whom they saw so in­veterately set against him; take him, and use him in that inhumane manner, we should hardly believe, were it not faithfully Recorded. They strip him, and put on him a Mat. 27.28. Scarlet or John 19.2. Purple Robe, such as their Commanders used to wear, jeering him by this, as He­rod had done by the white; and when they had platted a Mat. 27.29, 30. Crown of Thorns, in stead of a Royal Diadem, they put it on his Head; and a Reed in his Right Hand, for a Scepter: All to signifie he had made himself a King; but that his Kingdom was as weak and vain, [Page 165]as those Ridiculous Emblems of his Royalty. And they bow the Knee before him, with a contumelious Ad­dress, and mock him with a reproach­ful Salutation, saying, Hail, King of the Jews. And then they spit upon him, and strike him with Mat. 27.30. Reeds, and their Joh. 19.3. Hands upon his Head, pressing his Temples with a thousand Pun­ctures; and forcing the Blood under the Crown of Thorns to descend upon his Cheeks, and mix with his Tears and the loathsome Spittle of the Peo­ple, till he became truly what the Pro­phet had describ'd him Isai. 53.2. Without form or comeliness, and to those that saw him, there was no Beauty, that they should desire him.

SECT. XXX. Of Pilate's fourth Declaration of Christ's Innocence.

OUR Saviour thus Isal. 53.3. despised and rejected of Men, bearing our Griefs, and carrying our Sorrows, Pi­late thought it impossible to behold him without Pity, and once more brings him forth to shew him to the People; hoping so sad and miserable a Specta­cle would not only draw Tears from the Eyes of the Beholders, but even [Page 167]Showers of Blood from their Hearts; and a fourth time publickly declares him innocent, and that he ought no further to proceed against him, Joh. 19.4, 5. saying, Behold I bring him forth unto you, that ye may know I find no fault in him.

Then came Jesus forth, wearing the Crown of Thorns and the Purple Robe; and Pilate saith unto them, Behold the Man.

Let it suffice, O ye Jews, for this Man's Punishment, that he is thus mi­serably and opprobriously afflicted: All which has been done to him, more out of Necessity, than for any Offence made out against him; since after all our deal­ings with him, I must confess him in­nocent, and that I have found no fault in him.

Behold the Man, whether he be now like a Man, and much less a King, for which you have so violently accus'd him. Behold his Robe, is it not of Mockery? Behold his Scepter, is it not a Reed? Behold his Face, is there any thing there which may induce the People to run after him and admire him. Behold the Man in every part, and you will find him so much less than a Man, by how much he has suf­fer'd all these Indignities and an irrepa­rable [Page 168]Disgrace among Men; That truly he is now the Object of our Pity, and Humanity requires us to sympathize with his Miseries, which are but so many Instances of our own Mutability, and silent Appeals to Mercy. Let it suffice therefore, and let us dismiss him. If you have envy'd him the Title of a King, you see it has sufficiently deje­cted him, and brought him to shame, to a ludibrious Vesture, a Crown of Thorns, painful Stripes, odious Spit­tle, and the Contempt of the whole Nation.

But, alas! there are some implaca­ble Spirits in the World, which seem to partake of the Nature of Devils, and cannot be overcome either by Mildness or Force, but grow more obstinate, when excited to Pity. When the Chief Priests and Officers saw Jesus in this Condition, those very Motives which melted Pilate, serv'd only as Incentives to their farther Rage. Invidious Malice is a poysoned Gall, the Root of Vices, the Father of Murders, and the Mother of Death. It is the Rage of the Devil, and the very Soul and Spirit of Apo­state Nature, neither to be pacified with Kindness, nor satisfied with Cruelty. Little Portions of Revenge do but in­flame [Page 169]it, and serve to flesh it up to a fiercer Violence. Vexed that they had not yet done their Work, they fall afresh upon the poor Remainders of his Life. And they cried out, saying, John 19.6. Crucifie him, Crucifie him. It is not enough to us to see the Blood of his Face, but we must have that of his Heart too. We are not satisfied to behold him misera­ble, but we must see him dying on the Cross. Thou hast well done in Scour­ging him, now Crucifie him: Thou hast shewn him to us wounded, but we must see him dead.

SECT. XXXI. Of Pilate's fifth Declaration of Christ's Innocence.

PIlate astonish'd at their Inhumanity and Obstinacy, and no longer able to restrain his Indignation, says, John 19.6. Take ye him, and Crucifie him your selves; for I find no fault in him, and desire to have nothing more to do in the matter. And this was the Fifth time he pro­claim'd him innocent.

As if he had said, If ye will have him Crucified, Crucifie him your selves, ye blood-thirsty and insatiable Murderers: Shall I, because of your Malice, con­trary to all Laws, (by which I am bound to protect) destroy the Innocent? Shall I be accessory to your Murder, terrified thereto by your Clamours? Am I to be an Administrator of Hatred and Envy, and to suppress the Just by my Autho­rity? I will not have my Judgment Seat, nor the Roman Empire, stain'd with the Blood of a guiltless Man. I [Page 171]have too far condescended to pleasure you already, by scourging this poor innocent Person; and if after all he must dye, take ye him and murder him, since your Religion permits it, and with you it is a Capital Crime to be innocent. I have no Law for it, and will be clear of this Injustice.

A Spectacle worthy of the Presence of The Almighty; to see a Magistrate ardent in Zeal for the Defence of the Innocent and Just, and to bend all his Endeavours and Force of Courage to strengthen his Arm against the Torrent of Iniquity, to put off peculiar Interests, and to defend the Truth. It is this which makes Government easie, and the People to rejoyce under it, while wicked Justicers make sad the World.

Surely they had blusht at this Righ­teousness of the Heathen, if they had had the least sense left of Goodness or Religion; but resolv'd he should never escape out of their hands, they begin to start a new Accusation. The Jews John 19.7. answered, We have a Law, and by our Law he ought to dye, because he made him­self the Son of God. Before, they had said, it was not lawful for 'em to put any Man to Death, but now they have a Law rather than he shall escape, and [Page 172]whatever the Law be, they will make him Guilty of it; which, according to their Accusation, we may suppose was that of Lev. 24.16. Blasphemy, or against Deut. 18.20. false Prophets, for seducing the People by a pretended Revelation.

Now though the numerous Contro­versies of the Jews did not concern the Roman Governours; nor were they moved with the frequent Quarrels ari­sing from the Disputes of different Sects; nevertheless, when Pilate, who believ'd the Descent of the Gods, heard that Saying, whereby they accused him for making himself the Son of God, he was the more John 19.8. afraid, and knew not what to determine. He had heard of his Miracles, and was sensible of his In­nocency, and wonderfully taken with his admirable Constancy and Patience shining throughout his Sufferings; and rationally concluded, if he were some venerable God, (which all his Actions seemed to declare) it were unpardona­ble in him, to give Sentence against him; and therefore he goes again into the Judgment Hall, and saith unto Jesus, John 19.9. Whence art thou?

But Jesus gave him no Answer in so great a Mystery, who against the per­fect knowledge of his Innocence, had [Page 173]ordered him to be scourged, contrary to Justice: And this is that Silence, of which the Prophet speaks, Isai. 53.7. He was oppressed and afflicted, yet he opened not his mouth: he was brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth. Nor needed he any Defence in respect of himself; for a good Conscience needs no Apologie, and fears neither the Rage of Men nor Devils. The Gladness of the Just is of God, and in God, and their Joy is of the Truth alone. He that seeketh no Witness for himself without, does show he has wholly com­mitted himself to God, is of great Pu­rity and inward Confidence: And they who can so divest themselves from all outward Affection, are blessed in their Imitation of the Son of God.

But this was a Virtue unusual to Pilate, at whose Tribunal every Priso­ner had ever been ready to make his best Defence, and to elude the Accu­sations of his Adversaries; which caus'd him to admire it more than all the Eloquence of the World: And there­fore he said to Jesus, Speakest thou not unto me? knowest thou not that I have power to crucifie thee, and have power to release thee? Where behold the Errour of [Page 174]Power and violent Fortune, being ad­vanc'd into the Seat of Authority. The wicked Magistrate is puft up with his Commission, and makes it the Security of his Injustice; and begins to think his Power unlimited as his Will; and re­solves to do any thing, because he may do something.

Hear therefore the Answer of the Holy Jesus, you who hold the Ballance of Justice in your hands, and with whom God has intrusted the most dreadful of all his Attributes: For in teaching you whence you have it, he teaches you how to administer it. It is God's Power, and must be justly exe­cuted. Jesus John 19.11.answered, Thou couldst have no Power against me, except it were given thee from above. Mistaken Man, from Dust thou art, and to Dust shalt thou return. I have said, Ye all are Gods, but ye shall Psal. 82.6, 7.dye like Men. Sin and In­firmity are of Man, but Righteousness and Power are of the Almighty. Pilate, thy Sufficiency is from Heaven; and Heaven never intended to oppress the Innocent; that must be the Product of thy great Imperfection: And thy Sen­tencing me to Death, whom thou hast so often declar'd Faultless, will shew thy Weakness and Pusilanimity. For [Page 175]if thou regardest the Power given thee of God, to be executed among Men, thou shouldst necessarily set me at Li­berty; because the Power from above is just. Thou questionest me for being the Son of God: And neither all this Band, nor all these Jews, could be able to take one hair of my head, unless the Will of my Father had decreed me to suffer. Thy Power over me is neither from Caesar, nor from these, who by their Clamour seem to strengthen thee; but from the eternal Majesty, who is over all. It is he who has said, I will Zech. 13.7. Mat. 26.31.smite the Shepherd: And unless he witheld my Right Hand, and led me with his Counsel to this purpose; with mine own Arm I should get my self the Victory, and neither suffer for, nor by the Creatures. Since therefore I am deliver'd to thee, (for my Father has deliver'd me) 'tis by Divine Permis­sion, and not of thy Power. Nor is it indeed true Power which thou wouldst exercise over the Innocent; but Tyran­ny, Oppression, and Murder. If there­fore thou art permitted to abuse thy Power, yet hast thou not whereof to boast, but much to answer for before the Judge of all Men, Nevertheless, he that deliver'd me to thee has the [Page 176] John 19.11. greater Sin. Judas and the Jews have sinned more than thee: For they have maliciously and falsly accused me, but thou hast often declared me innocent. What they have done, they have done out of Envy to God's Glo [...]y; thou on­ly actest out of Fear of them. They have despised the Law they have re­ceived, and all the Prophecies which have testified of my coming; but thou art ignorant of the Law and the Pro­phets. Thou art misled by their Cla­mour and Importunity; but they have hardned themselves in Sin. A false Witness is of the Father of Lyes, who is the Accuser of the Brethren, and watches continually to betray and ca­lumniate the Servants of God. And by how much the more a Vice par­takes of his Nature, by so much the more it becomes a Vice: In which sense the Sin of this People equals that, from whence, by singularity of Derivation, the Devil has his Denomination of an Rev. 12.10. Accuser. A Judge may proceed wrong­fully by Misinformation, and his Igno­rance become a Plea for his Injustice: But a false Witness shall not be Prov. 19.5.unpunished, and he that speaketh Lyes shall not escape.

SECT. XXXII. Of Pilate's sixth Declaration of Christ's Innocence, his giving Sentence a­gainst him at the Importunity of the Jews, and the Miseries which ensu­ed thereupon to their Nation.

PIlate thô a Heathen had learn'd from the Creatures the Eternal Power and Godhead of the Deity, and had a lively sense of Sin, and would not willingly offend his Maker, from whose Goodness he could not but own his Greatness, and thenceforth John 19.12. sought to release Jesus. And therefore we may not wonder if our Saviour hath taught us, that such a probity shall rise up in Judgment against the sinning Israelites, and all prophane Christians; for the clearer the means of Knowledge, the the greater the guilt of Obstinacy; and the more unavoidable, and just the Condemnation.

But when the Jews saw that he fear­ed God, and that he would not pass Sentence of Death upon him, for ma­king himself his Son, they immediate­ly [Page 179]flew back to their former calumny, crying out, and John 19.12. saying, If thou let this man go, thou art not Cesar's friend: Who­soever maketh himself a King, speaketh a­gainst Cesar. So that if it concern thee not, that he has Blasphemed our God, the Infinite and Eternal Majesty of Hea­ven; yet surely it will concern thee, that he is a Rebel to thy Lord. Thou canst not preserve the Imperial Dignity, under which thou presidest, if thou re­leasest the affector of it; and in favou­ring the Enemy, thou wilt partak ein his crime.

What will not Jealousie of State do? What will not Tyranny, when Secon­ded by evil Ministers, who blow the Coals to devour an Innocent? What a horrible Monster is a pusillanimous Judge, over-born with Interest, Fear, or Guilt? Pilate was unable to sustain this charge, foreseeing they would as Maliciously represent him to the Em­peror, as they had accused Christ to him; and knowing himself guilty of many insolencies and Rapines (for he had Philo. de legat. ad Cajum. seized on the Corban or Sacred Treasury, and spent it upon an Aque­duct in the City; nor could all their Petitions divert his Intentions, but his Resolutions went through their^a Blood, [Page 180]to bring in the Water,) he thought by this act to Mark 15.15. content the people, if he consented at last that it should be as they required.

Nevertheless having again John 19.13. brought forth Jesus and himself being seated in the Judgment Hall, upon a high place or Tribunal made of fair [...]. lapidarium. stone curi­ously wrought, and for the eminence of it call'd in the Chaldean Tongue John 19.13. Gabbatha, he tries once more before Sen­tence, if by any means he might dis­swade them from their intended Mur­ther, Saying unto the Jews, John 19.14.behold your King.

As if he had said, behold the man you have brought unto me, and accu­sed under the Title of a King: And what can you farther desire against him? Behold he has been Buffeted, Spit upon, Revil'd, Ridicul'd Scourg'd, and Crown­ed with Thorns, and thus stands De­jected and Derided before you. Behold this Mock-King: What harm can he do you? What danger do you fear from such a King, who is not able to help himself? if he have call'd himself by that Title, is he not humbled for it, al­most to Death? If he desir'd to be, or be thought such a one, is he any other then what the Boys would set up; and [Page 181]so much the worse, by how much he has suffer'd? What do ye decree? Are ye satisfied with his punishment? Will ye release him, and avoid the Evil, his Innocent Blood will bring upon you.

But Malice never wants an evil Tongue. They interrupt him, and with­out any reason, cry out, John 19.15. Away with him, away with him, crucifie him. Why says Pilate, Ibid.Shall I crucifie your King? This will redound to your perpetual Disgrace, if owning him for your King, you shall desire him to be Crucified. To which The Chief Priests answered, Ibid.we will have no King but Cesar. Why speakest thou so much of a King, as if we desir'd any other then the Emperor; our wishes are to be free from that sus­picion, nor will we have this Man, but Tiberius for our Lord.

Alas! Poor humane Nature! How great is the Misfortune, to which thou art subjected in this Life! We never sufficiently know our own good, till we have lost it, and it be too late. We fly from that we should seek, and we seek that we should avoid; and never begin to bewail our losses till they are past recovery. The Jews might have possest an inestimable Treasure by the [Page 182]Presence and Conversation of the Son of God: but choose rather to submit themselves to an intire Slavery under the Romans, who had subdued their Nation, whom they hated; which at last they lamented among unspeakable griefs, being cast into the gulf of un­avoidable mischiefs, by the Fury of Joseph de bel­lo jud. Vespasian and Titus.

While these things were acting at the Judgment Seat, Lucius Dexter Chro. 10. Ann. Chr. 34. Claudia Procula the Wife of Pilate (whether she were in part converted to Christianity; or that it were by the permission of God, for the farther confirmation of Christ's In­nocence, against all the Malicious ac­cusations of the Jews; or whether it were from the Devil, to hinder, if it were possible, the passion of Christ, whereby he should be subdued) ha­ving been troubled much in her thoughts because of this Tryal (for she could not repose, but Jesus was in her sleep; she could not speak, but Jesus was on her Tongue; she could not write but Jesus was under her Pen;) sent to her Husband a speedy Messenger, saying, Matt. 27.19. Have thou nothing to do with that just Man: for I have suffered many things this day in a Dream, because of him.

But neither did this prevail, and the [Page 183] Matt. 27.24. tumult rather increased, by how much more the Innocence of Christ appear­ed; and Pilate was constrained to an involuntary Sentence, to do as they would have it, tho' against his Consci­ence; insomuch that having call'd for Water and Matt. 27.24. washt his hands, to signifie in their own Ceremonies he disowned the Act, and transferred the guilt from himself, being the Minister only of the Law, upon them as the Jury, who would find against his Judgment; he a sixth time proclaim'd the Innocence of the Holy Jesus, to the confusion of the Jews and all future unbelie­vers, saying, Matt. 27.24. I am innocent of the blood of this just person: See ye to it.

Then answered all the People, Matt. 27.25.his blood be upon us, and upon our Children.

A most dreadful imprecation! To wish our selves accursed, that we may fulfil our Malice upon another. And yet how many are there who being embark'd with their Enemies, care not to perish, so that in dying they may glut their Eyes with the Death of those they hate? An Infernal Malignity, meer­ly Diabolical, and which Aug. l. 2. de Doctr. Christi­ana. defiles the Devils themselves.

How just was it in God to involve that People and their Posterity in irre­parable [Page 184]ruine, according to their own impenitent Desires of Guilt? And yet how sad is it to consider the Mercies they forfeited, and the evils they incur­red thereby? For Joseph de belio jud. Hegesippus. Titus Cesar Son of Flavius the Emperor, about eight and thirty years after the Death of our Lord, utterly overthrew Jerusalem to the ground, with the slaughter of Ten Hundred Thousand by Fire and Sword, besides innumerable Numbers that pe­rish'd by Famine and Pestilence. And about Sixty four years after that De­struction by Titus, in the time of Adri­anus Aelianus the Emperor, when the Jews rebell'd under Benchocah the Pseu­domessiah, there were slain again by the Army of Julius Severus Five hundred thousand of the People, besides what perish'd by Pestilence and Famine. And that there might be a final Extirpation of the ancient City, and the Words of our Saviour be fulfil'd, Matt. 24.2. That there should not be left one stone upon another which shall not be thrown down, he caus'd the ruins and Foundations thereof to be digg'd up, and the Stones to be broken in pieces, and the ground to be left deso­late.

Alas, for Israel the chosen of God! Alas, for Jerusalem the Holy City, and the [Page 185]most Beautiful Structure in the World! Alas, for the Temple and Sanctuary of the Lord! How are the people of God become Reprobate, and his own Inheritance Deserted of him, and bro­ken with such tribulation as was Matt. 24.21.not from the begining of the world, to that time, no nor ever shall be?

He drove Back the Waves of the Exod. 14.22. Red Sea, and suffer'd 'em to walk be­tween two Waters, as between two crystal Walls; and why has he drowned 'em in Rivers of Blood, with so horri­ble a Slaughter, that in the Siege of their City, the Living sufficed not to bury the Dead? He Numb. 20.11. opened the sides of the hard Rocks, to quench their thirst in the barren Wilderness: And why has he dried up the paths of their Wo­men, who saw their little ones die in their arms, themselves unable to moi­sten their lips, unless it were with the Tears of their Eyes? He showr'd down Exod. 16.13, 14. Manna and Quails about their Camp, and by a Exod. 16.19. daily Providence supplied their wants: And why has he afflicted 'em with such enraged famine, that the hands of the Mothers slew their In­fants, and roasted 'em on Coals to sa­tisfie their Hunger; and the People greedily devour'd the Bodys, Dead [Page 186]partly by Famine, partly by Pestilence? He Deut. 32.10, 11.led 'em through the Desert and the waste howling Wilderness, as the Eagle stirreth up her nest, fluttereth over her young, and beareth them on her wings. And why did he abandon 'em to Eagles and Vultures, which so often made Carri­on of the Flesh of his Children, who were cast over the walls into the ditch of the City, till it was fill'd with their putrefaction? He gave them strength as a consuming Fire, before which all the Nations were but as Straw, their Hearts Deut. 2.25. trembling, and being in An­guish because of them: And why did they become the prey of the Arms of Infidels? He gave them liberty for an Inheritance, and John 8.33. freedom from Bon­dage, as being the Seed of Abraham: And why obtain'd they not so much as an honourable Servitude, that there be­ing not Crosses enough to Crucifie 'em, their Enemies reserv'd 'em for Beasts to devour rather than they would derive any Service from 'em, and that those who were sixteen years of age, and under, were sold by Cesar for thirty a penny? He gave them knowledge a­bove all Nations, and made 'em a Deut. 4.6. wise and understanding People, the Admiration of the World, for the Sta­tutes [Page 187]he had given them: And why are they become Blockish, Idle, and Stupid, with a perpetual 2 Cor. [...] vail over their hearts? He ordain'd for 'em the Protection and Assistance of Angels, and sent 'em Exod. 23.20. before them to keep them in the way, and to bring them into the place which he had prepared: And why did those holy Presidents forsake the Temple, crying aloud, Joseph. de bello. jud. Let us de­part hence? He had destin'd 'em for Royalty and Deut. 9.3. Empire over their Neigh­bours, and had brought'em into the pos­sesion of a Blessed Countrey, a land Deut. 26.9. flowing with milk and Honey: And why have they not one Inch of ground now, especially of that where Jerusalem was formerly built, unless they pur­chase it with their Money, only to en­joy it one hour or two in a Year, and to bedew it with the Water of their Eyes, after they have so often moi­stened it with their blood? He esta­blished 'em with a Priesthood, an Altar, and Services, such as distinguisht 'em from the rest of the World, and show­ed 'em to be the peculiar care of Hea­ven: and where is the Temple, that Seat of his Holiness? Where is the Propitiatory, the Table of the Shew Bread, the Rationale, the Majesty of [Page 188]the High Priests, the Comeliness of the Prelates, the perpetuity of Sacri­fices? From whence comes it that 'tis sixteen hundred years ago since this miserable Nation goes wandring through the Regions of the Earth, as abandon­ed into an Eternal Exile, without Tem­ple, without Priests, without Offerings, without King or Government?

O God Eternal, how hast thou thrown down thy Footstool? O God of Justice, how hast thou made desolate thy Roy­al Priesthood? O God of Vengeance, how hast thou suffer'd thine Admirable Sanctuary to be prophan'd? To what Sin may we attribute this, but to the neglect of the Essence of the Word In­carnate, and to that dreadful Impreca­tion of guilt on the whole Nation, His Blood be upon us and upon our chil­dren? For after the Son of God had shut his Eyes, steep'd in Tears and Blood over the miserable Jerusalem, he never yet has open'd 'em to afford it Mercy.

SECT. XXXIII. Of the Procession of Christ to Golgotha.

IT was now the Mark 15.25.third hour, and a­bout theJohn 19.14.sixth, or near Noon (For the Jews divided the day into four equal parts, which they call'd hours, the first, from Six in the Morning till Nine; the third, from about Nine to High­noon; the sixth, from thence to Three in the Afternoon; the ninth, from Three to about Six in the Evening; and whatsoever was done in any part of these four spaces, was said to be done in that Hour, and so of the Night:) when Pilate having wash'd away (as he thought) the guilt from himself (thô he did not afterwards go un­punish'd, for he was Euseh. in Ec­cles. Hist. l. 7. c. 8. Joseph. l. 18. c. 7. banish'd to Vienna, where he lived ingloriously, till in de­spair he Slew himself,) gave sentence that it should be as they required, und Luke 23.25.released unto 'em him that for Sedition and Murder was cast into Prison, whom they desired, but deliver'd Jesus to their will to be Matt. 27.26. Crucified.

Then did the Jews, having obtain'd what they so much desir'd, and the Roman Soldiers, who could have no Tenderness for a Person Condemned un­der the Notion of a Traitor, pour the full Torrent of their Insolencies upon him, Matt. 27.36, 31. repeating all their former Affronts and Torments, Reviling, Smiting, Buf­feting, and Spitting upon him; till wea­ry of these sad preludiums of Misery, and to be more seriously cruel, they pull'd off from him the Ludibrious Pur­ple, and put his Matt. 27.31.own Raiment on him, for his greater confusion before the all peo­ple, that he might more readily be known by 'em, his Face being so Spit upon, Swell'd and Bloody, that he was no longer to be known by that. Only they leave him the Crown of Thorns, as they thought for the greater aggravation of his Sorrows, but de­sign'd by Providence as an Emblem of his Sovereignty, that Christ being once Crowned should be a King for ever, nor should evermore any Enemies pre­vail against his Kingdom.

Thus was the Matt. 21.38, 39. Heir led forth of his own Vineyard by these wicked Hus­bandmen to be put to Death, the true Sin-offering whose Figure under the Law was to be burnt Lev. 9.11. without the [Page 190]Camp, as a Thief, a Seducer, a Blasphemer, and a Rebel, Revil'd, A­bus'd, and Cursed of all, according to that of the Prophet, Psalm. 109.22, 24. I go hence, like the shadow that departeth, and am driven away, as the Locust; I was made also a reproach unto 'em, and when they lookt upon me, they sha­ked their Heads. He who had deliver­ed 'em from so great Captivities, and from the Idolatries of Exod. 16.6. Egypt and Esra. 7.6. Ba­bylon, and admitted 'em into the Bor­ders of his Sanctuary, is now forc'd by 'em out of his own Inheritance, and in the company of Thieves drag'd to Slaughter.

O how unlike was this leading forth to that whereby he brought their Fa­thers out of Bondage, when he suffer'd no Man to do 'em Psalm. 105.14, 36wrong and reproved even Kings for their sakes? He brought them forth also with Silver and Gold, there was not one feeble person among their Tribes. There has past but five days, since he was received into the City, more desi­rable then the Passover it self; and now he must become a Sacrifice to their dete­stable inconstancy. Then he came riding in Triumphant manner, as the Prophet had Zec. 9.9. John 12.15. foretold of the true King of Sion; now scarcely stands under the weight [Page 193]of miseries. Then was he accompanied, and adorn'd by his Disciples; now they are all fled and absconded. Then were the ways John 12.13. Luke 19.36. Strowed with Flowers, Palm­branches, and Garments of the People; but now are his Feet dasht against the Stones. Then did the whole multi­tude, that went before and followed, give praise unto God with a loud voice, and to him the Acclamations due to a Mighty Prince and the Son of the E­ternal King, saying, Mark 11.9.10. Hosanna, Blessed is he that cometh in the name of the Lord: Blessed be the Kingdom of our Father Da­vid, that cometh in the name of the Lord; Hosanna in the highest: but now they cry, away with him, away with him, Crucifie him, and we will have no King but Cesar. And that his passage might be the more dolorous, they lay upon his Shoulders a ponderous Cross, to add to his pains, and make the people believe, he was the greatest malefactor that was to suffer that day.

And he John 19.17.bearing his Cross went forth.

A great sight. And if beheld with Piety, a great Mystery, in which was fulfil'd that of Isaiah, where he says, the Isai. 96.Government shall be upon his Shoul­ders; for the Principality of Christ is his Cross, whereby he has Col. 2.15. overcome [Page 194]Hell and Death, and for which God has highly Phil. 2.9.10, 11.exalted him, and given him a Name which is above every Name; that at the Name of Jesus every Knee should bow, of things in Heaven, in Earth, and under the Earth; and that every Tongue should confess, that Je­sus Christ is Lord to the Glory of God the Father.

Nevertheless how sorrowful must it be to Christ, thus to depart out of that City which he had always highly fa­vour'd, and equal'd to the Heavens for Power and Riches, and over which he had so lately Luke 19.41. shed a flood of Tears, in compassion of the desolation which should come upon her? How grievous must it be to support with his bruised Flesh a cross of that length that it could only be drag'd by him (for none would touch the Deut. 21.23. accursed tree to assist) and every shock must necessa­rily create to his wounded Shoulders, and Head afflicted with Thorns, into­lerable pains?

Yet this was the least part of the Cross of Christ, or rather he bore at the same time a greater, a more grie­vous, a Spiritual Cross, his Psal. 22.14. heart be­ing in the midst of his body like melting wax moulten in the fiery furnace of Gods [Page 195]wrath: For the Lord Isai. 53.6. laid on him the iniquities of us all, and he became a Gal. 3.13. curse for us, (every one being accur­sed that Deut. 21.23. hangeth on a tree) that we might be deliver'd from the curse of the Law, and be made the 2 Cor. 5.21. Righte­ousness of God in him.

SECT. XXXIV. Of Christ's Prediction of the Miseries of the Jews.

NOW all this while there Luke 23.27.went with him a great company of people, and of Women which also bewail'd and la­mented him. Not but that many good Men likewise were concern'd on the sad occasion, whose inward sighs accom­panied the Womens Tears; but the Fe­male as the more contemptible Sex, dared more freely to express their grief before the Magistrates, which by the Edict of Tiberius was forbidden towards suffering Malefactors. And the saying of our Saviour was fulfil'd which he had spoken, John 16.20. Verily, verily I say unto you, ye shall weep and lament, but the World shall rejoyce. The Chief Priests and their Ministers went joyfully to see him die, and to fill their Eyes with the Tra­gick Spectacle; but his Disciples fol­low'd him mournfully afar off: And the pious Women who had believ'd, and abhor'd his Death, would bewail him Suffering, Dying, and Dead.

Our Gracious Lord regardless of the furious Multitude, and 2 Tim. 2.19.knowing who are his, turns to these, saying, Luke 23.28. Daugh­ters of Jerusalem, weep not for me, but for your selves, and for your Children. For behold the days are coming in which they shall say, Blessed are the Barren, and the Wombs that never bare, and the Paps that never gave suck; and so great shall be the Terror, they shall begin to say to the Mountains, fall on us, and to the Hills, cover us, as if the dreadful Day of Judgment were then appearing.

Not that it was indecent to bewail his Passion (for humanity commands a Sympathy, and some pity towards the Sufferings of a real offender, much more towards the misfortunes of an In­nocent Person) But because it was not fit to bewail him as others, who died not as others die, (for we come to Death by Sin, but Christ came to Death by Righteousness,) therefore he says, Daughters of Jerusalem, there is no ne­cessity you should weep for me who have long since been prepar'd to go this sad procession. I suffer not this for my own Sins: And, what you are Ignorant of, this my end will bring Joy to the whole World. Such Grief becomes not [Page 198]those who Triumph, nor is Lamenta­tion suitable to Victory. But if your tenderness must vent in Tears, you have reason to shed abundance for your selves and your Posterity, to avert (if possible) those Dreadful Judgments which hang over this City and Nation. For behold those adverse times are com­ing, when Men as well as Women, Young and Old, Rich and Poor, shall be reduc'd to such streights, that they shall wish they had never been Born, nor ever had Sons or Daughters. Yea so great shall be the afrightment, that ye shall wish your selves under the Earth rather than upon it, in the Bowels of the Mountains, and the Ca­verns of the Hills, least any one should see, or find you out. For if they do these things in a Luke 23.31.green tree, in me and my Disciples: What shall be done in the dry? If I who have done Heb. 4.15.no Sin, who am the John 15.1.living Vine, and the John 6.35.bread of Life, pass not out of the World without this fiery tryal: What shall become of those who are void of all fruit, who are near to Heb. 6.8.cursing, and whose end is to be burned? If Judgment begin at the House of God, and all that will live Godly shall suffer persecution: What shall be the end of them that obey not the Gospel?

Ah, my dear Reader, how Quick and Powerful, how Sharp and Piercing is this word of God, even to the divi­ding asunder the Soul and Spirit, and of the Joynts and Marrow: What a discerner of the thoughts and intents of the Heart? How shall God punish us for our own Sins, who is so wrathful­ly displeas'd with our Redeemer, for the Sins which are none of his? If Christ his Obedient Son were thus grievously Afflicted, how shall his Rebellious Ser­vants hope to escape unpunish'd? And what must the Reprobate undergo in the day of Judgment, if such be the sufferings of the best beloved? Oh the infinite anger of God! Oh the inesti­mable rigour of his Justice, who is thus enraged against his only Son, his beloved Son, his Son the partaker of his Essence: And that not for his own Sin, but because he interceded for Sin­ners! What will become of the pollu­ted Soul, which continues still to go on securely in Sin; when the Immaculate Jesus is thus tormented? Let the Crea­ture fear, which has Crucified the Creator. Let the Servant tremble who has slain his Lord.

SECT. XXXV. Of the Bitter Potion given to Christ at Golgotha.

WHile Jesus was thus painfully Travelling in the way (ei­ther because they thought he went too slowly under the weight, and their fu­ry was impatient of any delay; or that they fear'd he might Faint and Die and Frustrate the cruel end & shame they had designed; or that they would reserve his Spirits for his greater Torture) ha­ving found a man of Cyrene,Matt. 27.32.Simon by name, him they compell'd to bear his Cross, a person by Providence Mark 15.21. passing the road at this juncture, and his name by inter­pretation signifying Obedient as if God would thereby teach us that none can bear it profitably, but such as are atten­tive, and submissive to his Will; and that he will not suffer the faithful to be tempteà 1 Cor. 10.13.above their ability, but together with the temptation give a means to escape. There were also two Malefactors led with him to be put to Death, for his greater dis­grace and increase of Grief, by dying [Page 202]in their Company, after he had first seen them struggle in the pangs of Death before him.

At last they came to Mark 15.22. Golgotha, which is the same with Luke 23.33. Calvary, a mount on the West side of the City, and by sig­nification the place of a Scull, for be­ing the common place of Execution, there lay the Bones of such as before had Suffered, the Frightful remains of what the ravenous Birds or Beasts had left of their devoured Carcasses; a place among the Jews of the grea­test impurity, for none might touch a dead body and be Num. 19.11.clean, much less the Bones of a cursed Malefactor, and such was every one that Deut. 21.23.hanged upon a tree; nor was any thing thought by 'em to give a greater Contagion of Pollution, then the 1 King. 13.2. 2 King 23.16. burning Mens Bones upon what they intended to prophane. Nevertheless our Saviour who had himself also Matt. 23.27. represented the abominations of the Hypocrites by these Emblems of defilement, would descend himself to the extreamest im­purities, that the might sanctifie and cleanse whatsoever was impure; and by humbling himself teach us the true way to Glory. So different are the ways of Christ from those of the World, [Page 203]which aims at high things by hasty ascents, and the more it is lifted up, falls with the greater ruin: But Christ would be dignified by the lowest abase­ment, and by how much more he emp­tied himself and became poor for our sakes, by so much more he was exalt­ed to Glory by the Father; and has left us an assurance of the Truth of that remarkable sentence, Luke 14.11. Whosoever exalteth himself shall be abased, and he that humbleth himself shall be exalted.

Here, being wearied and almost spent with a sleepless night past in shame and vexation, a sorrowful morning of continual hurry from one judicature to another, pain of cruel scourging and venomous Thorns, barbarous Insolen­cies, the weight of the Cross, and his tiresome ascent to the Theatre of his Death, they offer him something to Drink out of a feigned compassion, as if they would now commiserate his Griefs. But alas, the tender Mercies of the Wicked are Prov. 12.10. cruel, it was Matt. 27.34. Vine­gar with Gall, or Mark 15.23. Wine mingled with Myrrh, a nauseous Potion, which they had prepar'd to mock his thirst, and to stay and Afflict his decaying Spirits. not thinking they were at the same time giving Testimony to his Truth: [Page 204]For the Psalmist had long before pre­dicted in his Person, that they should give the Messiah Psal. 69.21.Gall to eat, and when he was thirsty, Vinegar to drink. But our Saviour having tasted thereof would not Matt. 27.34.drink.

Go now Intemperate and Luxurious Sinner, who art strong in Wine and Va­liant in excesses, cloath thy self in Pur­ple and fine Linnen, and fare sumptu­ously every day; while the Holy Jesus among dead Mens Bones, and the grea­test Impurities, condescends to tast the bitter Antidote of thy debauches. But remember the answer of Abraham, in whose Bosom the once poor Lazarus then lay satisfied, to Dives the Glutton tormented in Hell Flames, and desiring a drop of Water to cool his Tongue, Lake 16.25. Son, thou in thy life time receivedst thy good things, and likewise Lazarus evil things: but now he is comforted and thou art tormented. Temperance is a purga­tive Virtue of the Soul, and exalts the Spirit by subduing the Body; Is the Mother of good thoughts, and leads us to God, by a due consideration of our latter end, when we must leave all that we have enjoy'd, and render an account of the right use or abuse of 'em, And surely if the Rom. 8.18. Sufferings of this [Page 205]present Season are not worthy to be compar'd with the Glory which shall be reveal'd hereafter; then the Religi­ous forbearance of Temporal content­ments can bear no proportion with the injoyment of God, in whose Psal. 16.11. presence is the fulness of Joy, and at whose right hand are pleasures for evermore.

SECT. XXXVI. Of the Crucifixion of Christ.

THE Evangelists having attended our Lord to Mount Calvary, are very short as to the cruel Circumstances wherewith he was nailed to the Cross, and only Matt. 27.35. Mark 15.25. Luke 23.31. John 19.18. say, they crucified him there: For our Tears are most suitable to this part of the Passion, which none can be able fully to express; and our power­fullest Eloquence on this Subject will be the Threnody of a broken Heart. Nevertheless, in expressing so little of the manner of it, they have left us much to be thought on with most passionate Reflexions.

They force the Garments from his wounded Body, and every Scourge now bleeds afresh; while the hasty avulsion of the coagulated Blood causes in his tender Flesh intolerable Pain: Besides, the exposing his naked Body added to it the highest Indignity of Shame in the Interpretation of his barbarous Ene­mies, who thought it so great an Ig­nominy to those that died to expose their [Page 207]Bodies to the view of the people, that where the Bodys of the dead were out of the reach of their Adversaries, they thought it most highly oppro­brious to their Ghosts, to take but their representation and affix it to a Cross.

His Body thus denudated, but still crown'd with Thorns, to add Terror to his unspeakable Grief, they prepare the Cross before his Eyes, the Altar on which the Lamb of God was to be sa­crific'd, but among the Jews the Deut. 21.23. ac­cursed Tree. (Not that Suspension was any of the Capital Punishments prescri­bed by the Law of Moses, or that by any Tradition or Custom of the Jews they were wont to punish Malefactors by that Death; but such as were pu­nished with Death among them, were, for the Enormity of their Fact, oft-times after Death, expos'd to the Ignominy of a Deut. 21.22. Gibbet, and those being so hang­ed, were accursed by the Law.) Among the Gentiles it was the worst of Deaths, the Punishment of Slaves, and of the most desperate Persons in the World. For the Death of a crucified Man was the most continual Languishing, and Tearing a Soul from the Body with most exquisite Violence and Agony; in [Page 208]that the Hands and Feet, which of all Parts of the Body are most nervous, and consequently most sensible, were pierced through with Nails; which caused not a sudden Dispatch, but a lingring and tormenting Death: Inso­much that the Romans, who most us'd it, have thence deduc'd their Expressions of Cruciation or Pain: And their Em­perors which were naturally of any mer­ciful Disposition, first caused such as were adjudged to Crucifixion, to be slain, and then to be nailed to a Cross.

Now though Christ were not to die by the Sentence of the Jews, who had lost the supream Power in Causes capi­tal, and so not to be condemned to any Death which was contained in their Law; yet the Providence of God did so dispose it, that he should suffer that Death which did contain in it that ig­nominious Particularity to which the legal Curse belong'd, which was Deut. 21.23. hang­ing on a Tree: That he might become a Curse for us, and abolish in his Flesh the Eph. 2.15. Enmity, even the Law of Com­mandments, blotting out the Col. 2.14. Hand­writing of Ordinances which was against us, and which was contrary to us, nail­ing it to his Cross. So truly did he make himself of no Reputation, and [Page 209]took upon him the Phil. 2.7.8. Form of a Servant, and humbled himself, and became obe­dient unto Death, even the Death of the Cross, a servile Punishment of the greatest Acerbity, enduring the Pain; of the greatest Ignominy, despising the Shame.

Having cast him on the Wood with great Immanity, with the same Violence they snatch his Left hand, and nail it; forcing the Flesh together into the Tree. But the Sinews contracting to one ano­thers help, and the Right hand not reaching the appointed place, they pro­ceed by cruel Acts, encreasing Torment, to strain it thither with their utmost Force, till after many Trials, with great Difficulty, they nail it also to the trans­verse Beam.

Afterwards in like manner they pierce his Feet, and draw and expand 'em till all his Joynts are loosed, and the Nerves, Veins, Fibres, and Bones of his whole Body, are easily to be numbred, ac­cording to that of the Psalmist, They Psal. 22.77.pierced my hands and my feet, I may tell all my Bones: For the Nails being driven in the most sensible Parts of the Body, where the Nerves and Bones meet in that manner that they cannot be sepa­rated without exquisite Torment, they [Page 210]never left their torturing Activity, till by their dolorous Impressions they had forced his Death.

Thus were those powerful hands ex­tended in Misery, which so lately had cur'd the Luk. 7.21. Blind and Mark 7.35. Deaf, cleans'd the Luke 17.14. Lepers, rais'd them that were fall'n, and loos'd them that were bound of Mark 5.15. Satan. Thus were those adorable Feet transfixt with Nails, which had gone about doing continual Good, and to which the Mat. 14.26. Seas had given themselves for a Pavement, and Peace preceeded whithersoever they went. Thus was that Sacred Body hung upon the Wood, naked, and expos'd to all manner of Shame and Torment, in which all the Col. 2.3. Treasures of Wisdom and Power were hid. Thus was that Face, more beau­tiful than the Sons of Men, which com­forted the Afflicted, and the Light of whose Countenance the Fathers and Prophets had so much desired, chang'd into the Paleness and Horrour of Death.

What hast thou done, O Beauty a­bove all Beauties, and how hast thou deserv'd this, most amiable Love, that thou art thus expos'd, vilified, and tor­mented? What is thy Crime, and the Cause of all thy Grief? What is it that has laid thee on the Altar of the Cross, [Page 211]naked, bleeding, tortured, and dying? Is it not as the Holy Isai. 53. Prophet long since declar'd, That thou should'st be smitten and numbred among the Trans­gressours, That thou should'st pour out thy Soul to Death, That thou should'st be cut off from the Land of the Living? and all for the Transgressions of the People? The Lord has laid on thee the Iniquities of us all. Thou art wounded for our Transgressions. Thou art bruised for our Sins. The Chastise­ment of our Peace is upon thee; and by thy Stripes we are healed.

We complain of the Jews Malice, of Judas's Treason, of Pilate's Injustice, and the Romans Cruelty; but we are among thy Crucifiers, and ought to look nearer home. Our Treachery was the Judas which betray'd thee; our Cove­tousness sold thee to thy Enemies; our malignant Envy accus'd thee; our Per­jury was the false Witness against thee; our Injustice the Pilate that condemn'd thee; our Pride scourg'd thee; our Lusts crown'd thee with Thorns, and pierc'd thy Sacred Hands and Feet with Nails.

We, we then are the Cause of all thy Grief, We are the sole Authors of these sad Calamities. We have eaten [Page 212]the sowr Grapes, and thy Teeth are set an edge, And shall we now give up our selves to Mirth, while thou weep­est, sufferest, and thirstest? Shall we court Pleasures, and pursue them with greediness, whilst thou art hanging and languishing on the Cross? Shall we anoint our Heads, and spend our pre­cious time in the vain adorning of our Bodies, whilst thou art horrible with Spittle and Blood? Shall we commit Wickedness with both hands, and our feet be swift to shed Blood, while thine in the mean time are fastned to the Wood, and bleed? And shall we crown our Heads with Flowers and Garlands, while thine is surrounded with the sharpest Thorns? Or shall we, by re­peating all this, Crucifie thee afresh, and put thee to an open and conti­nual Shame?

SECT. XXXVII. Of the Exaltation of the Cross.

IT cannot be thought but the Mi­nisters of the Jewish Malice would use all the Circumstances of Rigour and Cruelty, towards a person, whose Death they had so earnestly desired: Inso­much that having first most barbarously hung the Thieves, who were to suffer with him, on either side, that the Ap­prehension of their Miseries might en­crease his Torment; they at last, with great Shouts and much Officiousness, erect his Cross also into the Air, in order to put it into its proper Station: Which being a hole cut deep in the Rock, capable to receive the Foot of the Cross, when they let it sink in with a sudden impetuosity, the violent Con­cussion gave infinite Torture to the torn Body of our Lord, resting now only upon four great Wounds; so that all his Joynts are loos'd, his Inwards trem­ble, and the Wounds of his Hands and Feet are open'd, according to that of the Prophet, I am Psal. 22.14.poured out like Water, [Page 215]all my bones are out of joynt. My heart al­so in the midst of my body is even like melt­ing wax.

Here it was that burst forth the Ri­ver of our Paradise, the Fountain of the Blood of our Blessed Redeemer, from the place of Pleasure, the Body of our Lord, dividing it self into four parts, from the several Wounds of his hands and feet, and thence descending and wa­tering the whole Earth, and washing a­way the Sins of all true Believers; the Fountain of the Zec. 13.1. Prophet which was to be opened to the House of David and the Inhabitants of Jerusalem, for Purification of their Uncleanness. And may this precious Blood of the Lamb of God, slain intentionally for this pur­pose before the Rev. 13.18. Beginning of the World, soften the hardness, moisten the driness, and make fertile the barrenness of our Hearts; that they may be capable of those inestimable Benefits he has pur­chas'd for us by the Effusion of it.

In this also was fulfill'd his own Pre­dictions which he had made concern­ing the manner of his Death, That as Moses Joh. 13.14. Numb. 21 9.lifted up the Serpent in the Wil­derness, by looking on which the People that were bitten of fiery Serpents were restored and liv'd; so he the Son of Man should be [Page 216]up, that whosoever believeth in him, though wounded with the Infernal Serpent, should not perish, but have everlasting Life: And again, When I am Joh. 12.32.33.lift up, that is, cru­cified, it being an Elevation or Lifting up on the Cross, I will draw all Men un­to me, Gentiles as well as Jews, to believe on me.

SECT. XXXVIII. Of the Scituation of Christ's Cross between two Thieves, and the Title which Pilate affixed to it.

BUT it was not enough for the cruel Jews to murder the Messiah by the painfullest kind of Death, un­less they might stain his very Passion too, by placing him in the John 19.18. midst of two egregious Malefactours, which, for his greater Disgrace, they had brought to suffer with him; that by Strangers he might be thought to be a Partaker in their Crimes, if not the worst of all, by his Station between them; and so it might be reported in the Neighbour­ing Regions, That three notorious Vil­lains were that day Crucified at Jeru­salem, of which the Impostor that went by the Name of Jesus was, as being the chief, placed in the middle; whereby the Scripture was fulfilled, which saith of him, And he was reckoned among the Isai. 53.12.Transgressours.

Nevertheless, there were some Re­ports went of the Purity of his Do­ctrine, the Greatness of his Miracles, the Sweetness of his Conversation, and the Beauty of his Person; above all, the present view of his Sufferings, and ad­mirable Patience and Clemency towards his Crucifiers, fill'd the Hearts of many with heavy Sighs, and their Eyes with an Inundation of Tears. And Pilate, among the rest, who best knew his In­nocence, and that for Mat. 27.18. Envy he was deliver'd and condemn'd, prick'd in his Conscience, and fearing the Conse­quence, lest he might be defam'd or ac­cus'd to Caesar for consenting to the Death of such a wonderful Person with­out declaring the Cause of his Condem­nation, (according to the Custom of the Romans towards Malefactors) or­der'd his Accusation thus to be writ­ten, and to be fastned to the top of the Cross, John 19.19. Jesus of Nazareth the King of the Jews; that a Rumour at least might pass, he was not put to death as a Pro­phet of the Jewish Nation, or as the Son of some immortal God, but as a Spreader of Sedition among the People, and one who affected a Kingdom in Jewry: For so they had accus'd him; Luk. 23.2. we found this Fellow perverting the Na­tion, [Page 220]and forbidding to give tribute to Cae­sar, saying that he himself is Christ a King: And when Pilate sought to release him, they cried out, saying John 19.12. If thou let this man go, thou art not Caesar's friend: Who­soever makes himself a King speaks against Caesar.

This was the meaning of Pilate by the Title, whereby he Thought to sig­nifie the Cause of his Condemnation. But as in the Prediction of Caiaphas con­cerning his Death, the Spirit of God had another Intention, different from the Design of the High-Priest; so like­wise in this, besides what Pilate thought, as well as in the Mock-Purple, the counterfeit Scepter, and the bloody Di­adem of Thorns, which were mystical Representations of a real Kingdom, there was intended him a Name and a Kingdom without end, and he was signified to be the true Messiah, the King both of Jews and Gentiles, whose Zech. 9.10. Psal. 72.8.11. Do­minion should extend from one Sea to the other, and to whose Scepter the Kings of the Earth should submit their Majesty.

That this might be more manifest to the whole World, it was directed by Providence in the Joh. 19.20. three chief Lan­guages; in Hebrew, because of the Jews, who gloried in the Law; in Greek, be­cause [Page 221]of the Wise-men and Philosophers of the Gentiles; in Latine, because of the Romans, who then govern'd the Jews: That it might be known through­out the whole World, that almighty God had anointed this Jesus to be a King over all Nations; and the Dan. 7.14. Pro­phesie of Daniel might be fulfill'd, which saith, There was given him Dominion and Glory, and a Kingdom, that all People, Na­tions and Languages, should serve him: his Dominion is an everlasting Dominion, which shall not pass away, and his King­dom that which shall not be destroyed.

The Jews therefore envy'd him this Title, lest every Tongue should con­fess afterwards that he was the Lord, to the Glory of God the Father; and desir'd Pilate that it might be John 19.21. alter'd, or abolish'd: For they were now asha­med, because it might be thought by Strangers, this was their King, who was so ignominiously put to Death. But neither did John 19.22. Pilate endeavour to alter it; nor would the Divine Provi­dence suffer it; this Title being given him by the Will of God.

SECT. XXXIX. Of the Partition of Christ's Garments and the Irrision of the People.

IN the mean time the Souldiers who had nail'd him to the Cross, and done the cruel part which belong'd to their Office, took his John 19.23, 24.garments (and made four parts, to every Souldier a part) and also his coat: Now the Coat was without seam, woven from the top throughout. They said therefore among themselves, let us not rent it, but cast lots for it whose it shall be: that the Scripture might be fulfill'd which saith, Psal. 22.18.They parted my raiment among them, and for my vesture they did cast lots. These things therefore the Souldiers did.

And what could they do more? They handled him most Barbarously, to please the cruelty of his Bloody Persecutors; They had nailed him to the Cross to make sure of Death, which the Chief Priests had so much desired; That they had seized the poor spoil of his dying body, more out of lust then any great Advantage, to show and boast of it afterwards to their Compa­nions. [Page 224]And now they seem to be at a loss how to torment him further.

When behold (least any kind of Ignominy should be wanting to the la­mentable acerbity of his Death) the insulting multitude, in a malicious de­rision, call upon him to save himself. Mark 15.29.30, 31, 32. And they that passed by, railed on him, wagging their heads and saying, Ah thou that destroyest the Temple, and buildest it in three days, save thy self, and come down from the Cross. Likewise also the Chief Priests mocking, said among themselves, with the Scribes, He saved others, himself he cannot save, Let Christ the King of Is­rael descend now from the Cross, that we may see and believe.Matt. 27.43.He trusted in God; let him deliver him now if he will have him: for he said, I am the Son of God.

It is a Divine thing to Sympathize, and Humanity requires pity towards a re­al offender, because we are all subject to the same infirmities; but much more towards the Sufferings of an innocent Man: and cruel mockings to an Affli­cted person are as so many darts adding torture to the Soul, into whose wounds we should rather pour the Balsom of the most tender and compassionate Speeches. For who knows how soon (if left of God) he may stand in need of the same commiseration?

But his inhumane Murderers were not satisfied to have loaded him with reproaches during his Tryal and after sentence, unless they prosecute him to the very grave, and when his light is set, ecclipse his Fame. The pains of his body they thought too little, unless they might vex his departing Soul: here­in exercising a malice purely Diaboli­cal, to pervert him from God in his last conflict. They are no longer able to reach his Body with their Hands, and now they would blast his Soul with their infectious Breath, heaping toge­ther in one whatsoever before they had accus'd him of, or now would have the ignorant People believe: to root out the credit of his Miracles and Doctrine, and to imprint in the Multitude a dis­belief of his Truth. As if they had said, ye see now, (and nothing can be more plain) what a notorious Seducer and Impostor he was, who pretended to save others and cannot save himself; and how little reason we have to believe his commission from God, who is thus deserted, and disowned by him: For he is the God of Glory and not of In­famy, the God of Life and not of Death. And can he be any other then accursed of his Maker, who dies this accursed [Page 226]Death, for cursed is every one that hangeth on a Tree? Or will God re­deem his People by such an accursed wretch? In this therefore were fulfilled those several Prophecies, Psal. 35.15, 16. In mine ad­versity they rejoyced, and gathered them­selves together: yea the very abjects came to­gether against me unwares, making mows at me, and ceased not. With the ffatterers were bu­sic mockers who gnashed upon me with their Teeth. And again, Psalm. 3.2. Many one there be that say of my soul there is no help for him in his God.

But God forbid that to prove him­self the Messiah, Christ should have de­scended from the Cross. He might ea­sily have done it, and the Devil would have been glad of it, for then the great work of Our Redemption had been hindred; whereas now the grand ac­cuser of our Elder Brother, and all his evil Ministers have laboured in vain to sup­press the Glory of out Lord. For the more they have endeavoured to dimi­nish it, the more it is encreased, and and spread abroad in the World. They derided him before Cajaphas, Pilate, and H [...]rod; They bound him as a Thief, and represented him as a Traitor; They spit upon him as a Toad, and thirsted for his Death, and to effect it prefer'd a Murderer; They Buffeted, Mockt, [Page 227]and Crown'd him with Thorns; They loaded him with his Cross, Crucified him between two Thieves in the most Ignominious and Publick place; They envyed him the very Title under which he Suffer'd; and now all together, Chief Priests, Rulers, Scribes, Elders and People, and all that had any occasion to pass by or curiosity to come thither, (except some few faithful) exclaim'd upon him, and slander'd him, to ob­scure him in perpetual Oblivion.

But God has confounded all their Malice, and the more they have con­temn'd him, has Glorified him the more, and Acts 5.31. exalted him with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgiveness of Sins, and given him a Phil. 2.9.name above every name, to be ador'd by every creature.

SECT. XL. Of Christ's Intercession to the Father for his Crucifiers.

OUR Blessed Saviour was now in the greatest Agonies to which the Actions or Slanders of his Enemies could reduce him, and when they had spent all the poison of their lips that they were now reduc'd to an involunta­ry silence; He, that he might leave nothing undone which might magni­fie his Mercy above all their provoca­tions and to give an undeniable proof [Page 229]of his Ministery that he came to re­concile the World to God, broke into this most admirable intercession for them, Luke 23.34. Father forgive them for they know not what they do.

O God! O Goodness! O Love! What Word, what Speech, what Voice is this? He was not more sensible of the madness of the People, then he was compassionate of their infirmities, nor griev'd with their Malice so much as Merciful to their Sins. Hitherto they had objected against his being the Mes­siah, and now he will give them an un­doubted demonstration opposing him­self by Prayer to the Anger of his God.

Heavenly Father, whose Honour I have observ'd, whose Commandments I have fulfill'd, and at whose Will and Pleasure I was sent into the World; and being of thy substance took hu­mane Nature, to be a Pacifier, Inter­cessor, and High-Priest, to make re­conciliation for the Sins of the People; who now hang bleeding and dying up­on the Cross, in the midst of so many Reproaches, Torments, and Griefs, offe­ring up my self to thee in Tears and Crys for the Sins of all whoever offend thee; Spare thy people, Good Lord, spare them, and wash away their Sins in my propitiatory Blood.

Adam transgress'd and his posterity became abominable, and the whole World lies in wickedness: Even thine own Inheritance which thou hast cho­sen out of all People, and lov'd above the rest of the works of thy Hands, have added this weight to the guilt of all their Sins, to deny the Holy one whom thou hast sent, and to spill my innocent Blood upon the Earth: For how great is my Dignity which they have set at nought? How infinite is thy Majesty they have despis'd in me?

Nevertheless tho' hitherto thou hast justly dealt with Man in shutting Hea­ven against his transgressions, and open­ing Hell, and sending Death into the World; nor shouldst thou ever justly spare, without satisfaction to thy E­ternal Justice, nor could all the Blood of Men make that atonement; yet now behold me who am come to satisfie thee by the dignity of my Divinity joyn'd to the nature of offending Man. Man's Salvation depends on me, on me alone, who came an exile hither from those Essential Joys I had in thy Bosom, to suffer Cold and Heat, Hunger and Thirst, Nakedness and Weariness, Watchings and Temptations, Afflictions, Persecutions, and this cruel Death. [Page 231]What Griefs, what Torments have I not endur'd in this tender body of Flesh? What Sorrow, what Streights, what Agonies have I not experienc'd in this frail constitution of Mortals? Was there ever any grief like mine, wherewith thou hast afflicted me in thy fierce an­ger? What remains then, O Father of Mercies, who hast Exod. 34.6. proclaim'd thy self Gracious, Long-Suffering, and a­bundant in Goodness and in Truth, forgiving Iniquity, Transgression, and Sin; but that thou should'st lay aside thine Anger, Remit, Pardon, and Pour forth thn Grace.

My Blood crys not for Vengeance, as Gen. 4.10. Heb. 12.24. Abel's did against his Murderer; nor do I appeal to thee now as a Judge, but as to a Father, I implore thy Mer­cy (unless there shall be any who shall account it unholy, and trample my Covenant under their Feet.) I have Par­don'd, who Suffer'd, and am Crucified: Pardon thou those, whom that thou mightest Pardon, thou sentest me into the World thus to suffer.

Now all manner of Sinners which shall ever be in the World, they are my Tormentors, they are my Crucifi­ers, as well as these Jews and Romans about me. I Pray therefore for all, as [Page 232]I Suffer for all, and offer my self a ran­som for all: But more particularly for these my Brethren (because no Sin can equal theirs) that thou wouldst be plea­sed to be favourable to their Blindness, for they know not what they do, The vail of Darkness is over their Hearts, and this covering of Flesh has clouded me, that they cannot discern my Divini­ty; but hereafter they will look on him whom they have pierced and mourn, and the World shall acknowledge me their Crucified Lord. Is it not by thy permission that Satan has thus blinded them, and hid from their understand­ings the Mystery of my Incarnation? Destroy not therefore an ignorant Na­tion, who are to fulfil the designs of thy Wisdom and Mercy: For did they know me they would not Crucifie me, and notknowing me they are subservient thy Providence. After the same good­ness likewise do thou ever pardon all that offend against thee ignorantly and out of Infirmity, that they may return to thee, and Repent, and be acceptable through the Merits of this my Sacri­fice, which I here offer for their Ransom. Let my Death overcome their Death. Let my Resurrection despoil their Hell. And when I return Triumph­antly [Page 233]to thee, let me also make a way for my Ransomed to pass.

SECT. XLI. Of the Penitent Thief, and Christ's Mer­cy towards him.

NO sooner had the Benign Jesus interceeded for his Enemies, but the Divine Goodness so ordered, that one of the Malefactors who suffer'd with him should immediatly be con­verted, and receive the Fruits of it, for the comfort of all those who should afterwards repent, and believe in the meritorious efficacy of his Death: Whilst the other Thief desperate and impatient perisht in his impenitency and unbelief, bearing the Figure of all hardned Sinners, who tho' they have Christ never so near, are ever repining, and murmuring under the Cross, and mistrusting the providence of God, till they are Destroyed of the Destroyer.

For Luke 23.39.one of the two which were hanged by him (his savage nature growing fu­rious under pain, and raging against every thing that was near) railed on him, saying, If thou be the Christ, save thy self and us. But the Luke 23.40, 41, 42. other relenting, and [Page 236]possest with a deep sense of all the guilt of his offences, a piercing dread of fu­ture Judgment, and especially with admiration of the Holy Jesus, rebuk'd him, answering, dost thou not 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 has done nothing amiss. And he said unto Je­sus, Lord, remember me when thou comest into thy Kingdom. And JesusLuke 23.43.said unto him, Verily I say unto thee, to day shalt thou be with me in Paradise.

O the wonderful and unsearchable Judgments of God, who is able to convert the most wicked in a Moment, and would not have us rashly condemn any, or ever despair of his saving Mer­cy! Behold here a Prodigy which has nothing common in Nature, a convin­cing Revelation in the heart of a Sin­ner, whose lightning is like a Thun­derbolt, Quick and Piercing, and car­ries away along with it whatsoever stood before it.

The Poor Thief confesses Christ, when all his Disciples doubted and for­sook him. And when he had only his Heart and Tongue free, yet offers both, believing in his Heart and con­fessing with his Mouth, that he was the [Page 237]Lord of Glory. Which Miraculous Conversion, Jesus entertained with a spee­dy promise of a very great Felicity, that upon that very Day he should be with him in Paradise.

I know not in this Action, whether I should rather admire the good fortune of the Penitent Thief, or the wonder­ful Power of the word Incarnate; of the Thief, who is drawn for a Cut­throat to Prison, from Prison to Judg­ment, from Sentence to the Cross, and thence goes to Paradise without need­ing any other gate but only the Heart of the Bountiful Jesus: For, on the o­ther side what can be more admirable to our thoughts, then to see a Crucified Man do an Act which belongs to the living God when the World shall end, to save some and reprobate others, and to judge from the Cross, as if he sate upon a Throne.

As if he had said, My only Com­panion and Patient Partaker in my un­speakable Griefs, thou askest of me with a great Faith but a small thing in appearance, that I should remember thee, when I come into my Kingdom. But I am not ignorant what becomes me to give, or thee to recieve for such a faithful acknowledgement. Nor will [Page 238]I reward so great a Virtue shining through all the Clouds of thy Afflicti­on, but with the Chief and greatest Good.

I am now forgotten, as a dead Man out of Mind, and mine acquaintance are hid out of my sight: My Friends are become my Enemies, and my Di­sciples fled. Peter afraid of a Womans voice has deny'd me, and forsworn him­self; and Judas for a little unprofitable lucre has sold, and betray'd me; the rest as Sheep without a Shepherd are scatter'd, and almost destitute of all Hope and Faith. But thou who art a Rob­ber and fierce by Nature, without any advantage of Religious Education, art come hither to me out of the covert of the Woods, and the hollow Caverns of the Mountains, and meetest me in Love and the participation of my Cross, more Faithful then my Friends, more Constant then my Disciples, and Be­lievest, and Hopest, and Adorest my Abasement, and Contemplatest me, Triumphing over the Powers of Death and Hell in a Servile Ignominious Cru­cifixion; Confoundest the Ingrateful, Reprehendest the Blasphemous, Bear­est Testimony to my Innocency, and Fightest for me, all thou canst with thy [Page 239]Tongue. Thou seest me here as a Malefactor, and yet acknowledgest me to be thy Holy Redeemer. Thou seest no other title or sign of my Kingdom, but only my Body covered over with Blood and opprest with Dolours, and yet thou callest upon me as reigning in Heaven. Thou seest me in Misery as an Abject Person, and confessest the infinite Glory of my Heavenly Domi­nion. Flesh and Blood has not reveal­ed this unto thee, but my Father which is in Heaven, nor have I found so great Faith, no not in Israel it self.

Gen. 22.15. Abraham believed on me speaking to him from Heaven; and Exod. 3.2. Moses, speaking to him out of the midst of Fire; and Isai. 6.1. Isaiah, as I spake to him sitting on my Throne: But thou Be­lievest on me hanging upon this Cursed Tree, Weak, Fainting, and Breathing my last, as if I were working Mira­cles, or riding in Triumph. John 3.2. Nicode­mus and John 1.49. Nathaniel have also believed, being admonisht by the Scriptures; and the John 15.22. Canaanitish Woman, led by my Miracles; and my Matt. 19.28. Disciples, up­on promise of Thrones: But none of these things have been demonstrated to thee, nor hast thou searcht the Scripture, nor seen signs, nor heard [Page 240]promises, and yet thou believest and concludest my Glory out of my infir­mity, and my Innocence from my Con­demnation.

Thou shalt not long expect thy Re­ward. For tho' the Ax be laid to thy Root, and thou wert ready to be cast into the Fire; Yet art thou in time, the door of Mercy is still open, yea the Fountain of Grace flows more plenti­fully then ever. And it shall be more Profitable and Honourable for thee, thus to have hung by my side Crucifi­ed and Believing, then to have sate be­fore Cesar on Golden Arras, or Triumpht before the People on an Ivory Throne. And thou shalt reap more pleasure, for having been partaker of these my Tor­ments, then thou couldst have done out of the spoils of Provinces, or by having been Monarch of the Universe. For what would it have profited thee to have gain'd the whole World, and to have lost thy poor Soul; or to have heap'd up all the Treasures of the Earth, if they must have been follow'd with Everlasting Sorrows.

Verily I say unto thee, and be thou secure of it, even this day will I ex­alt thee before all Israel; and thou shalt be where I am, because thou hast con­fest [Page 241]and follow'd thy Saviour. Thy petition was but small, as thou imagi­nest (for what is easier than to remem­ber) but truly the greatest, and such as ought to be the Prayer, and constant desire of every Faithful expectant. For whom I forget they are cut of from my Hand, are cast out of the light of my countenance, and reserv'd for Judg­ment under chains of Darkness; But whom I remember, to them I am merciful; whom I remember to be Merciful to, in my Kingdom, they are Eternally Bles­sed in the Presence of my Father.

Verily therefore I say unto thee, that in remembring I will remember thee, and with the Righreous thou shalt be had in Everlasting Remembrance. Mine Eyes shall always be upon thee, and thou shalt abide under the shadow of the Almighty. I will defend thee un­der my Wings, and thou shalt be safe under my Feathers. Thou shalt be with me, to be with whom, the Saints have desir'd to be dissolv'd; and it shall be there, whence neither the Gen. 3.24. flaming Sword nor Cherubims shall drive thee from an absolute enjoyment: For it shall be in the Celestial and Heavenly Paradise, the place of the blessed An­gels and Saints, where God with his [Page 242]Divine Majesty fills 'em with the light of Righteousness, and quickens their Spirits with Everlasting Joy.

Yea thou shalt be the Example and Mirrour of my Mercy, wherein every Penitent may see his own condition, and know that my Bounty is greater then his Sin (if he will truly turn to me, that I may receive him) and that while there is Life, still there is hope of acceptance upon a sincere and hear­ty repentance, and a stedfast Faith. And that to the end of the World, whosoever shall hear thy Sins were pardon'd may never despair, but trust in Mercy, and turn to me, and seek Salvation and find it, and desire it and receive it.

SECT. XLII. Of the Sorrowful Interview between Christ and the Virgin Mother, his Compassion towards her, and his Love to Saint John.

NOW while Jesus was receiving the Penitent Thief, there John. 19.25.stood by his Cross the Holy Virgin Mother, Sad, and Silent, with a modest Grief, deep as the Waters of the Abyss, but smooth and full of Love and Patience; and by her side his Mothers Sister, Mary the Wife of Cleophas, and Mary Magdalen, and the Disciple whom Jesus loved.

When Jesus therefore saw his Mother, and the Disciple by whom he loved; then it was we may imagine burst forth those Heb. 5.7. Tears which Saint Paul menti­ons to have been shed upon the Cross, accompanying that Tender and Heart­breaking sight, when he began first to [Page 244]behold her with his dying Eyes. He would not acknowledge her of whose Sorrows he was most sensible, least he might seem to have respected Persons or Affections: But having before Pray­ed for his Malicious Crucifiers, and then Comforted the Penitent Thief (as a token that all these bitter Sufferings were to intercede for, and save Sin­ners) He now turns to his Mother in that manner, the apprehension whereof must needs affect the most insensible Heart.

The presence of Friends is indeed a refreshment to the miserable, while there is any comfort to be expected from them; and two are better than one, because they have advantage from their Society; for if they fall, one will lift up his fellow: But here there was no such conveniency in the meeting, which was most deplorable to the Mo­ther standing by, who could lend no assistance to her tortur'd Son, and to the Crucified Son, who by his inces­sant pains could only augment the grief of his Mother.

We read when he was a Child and missing but three days, She sought him sorrowing among her kinsfolks and acquain­tance: Luke 2.48. her Love, Admiration, and [Page 245]Meditation perpetually attending this mavellous Birth. But now she may no longer find him among his Friends, for they had all forsaken him and fled, and left him environed with whole Troops of Enemies except those few which accompanied her there, incited to it by her magnanimous constancy to be present at the Crucifixion of her dear Son.

For she had said in her heart (where she ever Luke 2.19. treasur'd whatsoever was Pro­phesied concerning his Person) I will wait, and expect the Death of my Be­loved. I will follow him out of Jeru­salem, tho' with the saddest thoughts; and I will behold with weeping Eyes, whither they bring him, how they strip him, how they bore his Hands and Feet, how they nail him to the wood, and how they lift him upon the Cross; and when all this is done, and they shall recede from him, and stand afar off, and look upon him as accursed, then will I draw near and stand by the Cross of my Jesus; then will I embrace the wood with my Arms and wash it with my Tears, and kiss it with my Lips; and thô I may not die with him, yet will I fix my Eyes upon him, to engrave his wounds deep in my Heart. I will [Page 246]not now desert him dying, who past by all other creatures and Children of Men, to come to me the lowest of his Servants, and receive from me an hum­ble being; But I will see how he goes out of this World, who alone know how he came into it; and in the mise­rablest kind of Fellowship will suffer invisibly in my Heart, whatsoever he suffers visibly in his Body. And thus was fulfill'd that Luke 2.35. Prophecy of old Simeon which he spake at her Purifica­tion, That a Sword also should pierce her very Soul.

Here then we may imagine the sad­dest conflict between the Soul of the Blessed Virgin, and the Eyes of the Beloved Jesus, which at the same time they were hastning unto Death, were call'd back to look upon his Mother burning in an unutterable Flame of Love. O how deep must the rays of that Vision penetrate, not only her Heart but her very Soul, wherewith the Lord vouchsaft to behold her, dying? And how opprest with Sighs, and overwhel­med with Grief, and drowned in Tears, did she lift up her Eyes to behold his disfigur'd, torn Body with the Blood distilling from the four great Wounds; [Page 247]to behold him dying, and looking up­on her, when she was ready to die her self? There could nothing be represen­ted to him in this view but the Mar­tyrdom of the Soul of his dear Mo­ther: Nor could she do any thing but by most passionate reflections imprint in her heart all the Torments which he suffer'd.

At last after this most passionate and doleful interview, wherein the rays of their afflicted Spirits transfixt and wounded each others Soul, even to the agonies of Death; he (to teach us the tender respect and faithful care due to our temporal Parents) having nothing now left free but his Tongue, directs it to her, to support and com­fort her with the most proper Appella­tion, and Provision, which the time and circumstances of his passion would permit, saying, John 19.26. Woman behold thy Son.

For thô he had usually call'd her by this John 2.4. Name, to show he was truly born of her, and thereby had fulfil'd the Gen. 22.18. Heb. 2.16. promise to Abraham, taking on him his Seed, and being made of a Gal. 4.4. Woman; yet more especially in this juncture he seems to do it in compas­sion to her Person overwhelm'd with [Page 248]Grief and surrounded with Enemies: Lest by any kinder sort of expression he might add to her excessive sorrows, or by his owning her for his Mother, by calling her so, the Barbarous mul­titude might be enraged against her. but this general term secured her from that danger, whilst at the same time it raised her attention to what he spake for her consolation with respect to his beloved Disciple who stood near.

As if he had said, I know, O Wo­man, the inexpressible anxiety of thy tortur'd mind, the tender Love, Com­passion, and Sorrow thou must needs have for an only beloved Son, dying the most ignominious and painful Death. I know also thou standest here wishing by thy presence to revive me, to die with me, or to die for me; and all these things I kindly accept. But a­las, they do not more ease me then they wound me, unless I might be re­stor'd whole to thy breast which is so sorrowfully afflicted for me; with­out that all remedies are vain, all com­fort is to no purpose.

Nevertheless seeing in the bitterness of thy Soul, pierced through with so many sorrows, thou expressest to me the tenderness of the most compas­sionate [Page 249]Mother, thou art not to be left without consolation, and the last kind­nesses my circumstances will permit.

Thou seest in what Torments I hang here, with what difficulties I am straitned, in what agonies I decay, at what a price and loss I redeem Sin­ners, with what Love and Charity I embrace Mankind. It remains only now I should likewise support thee, who hast done to me the best offices of an earthy Parent, and from whose Love none of these Ignominies have separa­ted me. Fear not therefore to be de­serted after my Death, or to want a representative of my Filial care: There is John thy Kinsman and otherwise most dear to us, he shall become thy Son in my stead, to observe and honour thee all the days of thy life. To whom I will now speak in thy presence, and de­liver him in my place thy Servant and Guardian. Then turning to that Di­sciple, he said, John 19.27. Behold thy Mother.

John, thou hast hitherto abundantly answer'd thy calling, by Faith, Love, and Constancy to the End: And I will now reward thee in a more excellent manner then ever thy desires could wish or hope. Thou hast Mark 1.20. left thy Calling, thy Parents, thy self, ventu­red [Page 250]with me into the John 18.15. Judgment Hall, follow'd me to this Golgotha, this place of Death, and here attendest me while all the rest of my Disciples being asha­med and afraid have forsaken me and fled, and I will now recompence thy Faith in me with the greatest pledge and assurance of my Love. Thou hast seen my Glory in my John 17.1, 2. Transfiguration; Thou sawest me yesterday sweating in the M [...]rk 14.33. Garden; Thou seest me now bleeding on the Cross. I have hither­to carried thee John 13.23. leaning on my Breast, nor have I witheld any Mystery from thee, and now having but one thing dear to me in the World (besides the Souls for which I die) I recommend and commit it to thy charge. Behold, the Mother of Christ becomes thy Mo­ther. Thou seest me now near Death; Thou seest mine acquaintance are hid out of my sight; Thou seest there are many Adversaries on every side: I as­sign, commend, and make her thine. And do thou, as a Son, Obey and Mi­nister to her, Defend and Honour her all thy days, being assur'd as thou ac­knowledgest her for thy Mother, I shall acknowledge thee in Glory for my Brother.

At the sense of this, the Holy Vir­gin Mother disolving in Tears, and in­to the Love of God, answered in thought, wanting Language sufficient to express the Transport of her tender Affection; and the obedient Disciple with a profound and joyful Humility took her from that time into his [...], John 19.27. care, and Administred to her as a Son.

SECT. XLIII. Of Christ's complaining of his being for­saken of God.

THere is a secret pleasure in doing Acts of Grace, tho' we our selves are in the greatest straits; for being a Ray of Divine Goodness com­municated to us for the Glory of God, it carries along with it a pleasing satis­faction, a reward surpassing all carnal enjoyments. By which there may seem to have been hitherto some allay of Joy scatter'd among the sorrows of this Crucified Love, while he was doing things agreeable to his nature, pitiful towards his Enemies, gracious to the Thief, careful of his Mother, bounti­ful to his Disciple. But now whatso­ever might support him begins to fail, and the wrath of God due to the sins of all mankind pours down upon him in a full storm: insomuch that nature her self becomes confounded at the suf­ferings of her Heb. 1.1. Creator, and draws over her Face an unusual veil of weep­ing Clouds and thick Darkness, to ex­press [Page 253]her Grief, conceal the Tragedy, and hide her self from the wrath of the Al­mighty. For it was now full Moon (at which time the Sun cannot suffer Ecclipse) the Passover being always Exod. 12.18. Lev. 23.5. Numb. 28.16. then celebrated; and yet there was Matt. 27.45. Origen contra Cels. l. 2. Tertul. Apolog. Aug. Ep. 80 ad Hesychium. Suidas in vita Dionysii. Darkness over the whole land from the sixth hour until the ninth, that is from Vid. Sect. 33. twelve to three in the Afternoon. Which as it declar'd the Divinity of our Saviour to whom the Creatures pay'd such an acknowledgment, so did it demonstrate his Purity and Innocence at whose Sufferings the Elements were thus troubled, and was also a sign to that Rebellious People who had so often John 2.8. desir'd one from Heaven, and a sad presage that the light of Truth was shortly to be Luke 19.42. hidden from their Eyes, and that both they and all that deny him should be cast into Matt. 8.12. outer Darkness.

All this while the Divine Nature rest­ed that the Human Nature might suffer; but it upheld the Humane, that that it might overcome. Till at last Jesus wholly opprest with the load of his Fathers wrath, and quite wearied with the pains due to our sins, cryed out or [...], Matt. 27.46. roared in the most lamentable manner, My God, My God, Why hast thou forsaken me?

Which violent Ejaculations gave an evident proof of the truth of his Hu­manity, and of the greatness of his Sufferings, for the confutation of all future Hereticks who should either deny him to have been Man, or to have truly suffer'd in the Flesh: The voice of so Dismal and Terrible a cry being a sure sign of an inexpressible Grief, and that it proceeded purely from Humane Af­fections.

Nevertheless he complains not in the least of his ignominious punishment, cruel pains, or any other desertion whatsoever, tho' there were so few of his friends with him, and his very Ene­mies stood from him at adistance, not on­ly as accursed but an infectious Object: But he complains only of his being forsa­ken of God. That's the height of all Sor­rows. That's the Abyss of the state of Misery: For where God is not, all is Hell.

What, could God forsake his Son? or did not Christ see the Heb. 12.2.Joy that was set before him, and to which he should ar­rive through that cloud of Affliction. Yes he did? But not to comfort him All things were now tending to com­pleat his Passion, to add extremity to his Pains, and infinity to his Miseries. [Page 255]For it had been determined by the coun­cel of the Godhead, that his Glory should encrease his Shame; his Know­ledge, his Grief; his Majesty, his Mi­sery; his Happiness, his Punishment. O what a Rom. 8.32. delivery, (as speaks the Apostle) what a desertion, and giving up was this! Where Strength was the Tormentor, Knowledge a Vexation, Joy and Glory a Persecution. Are all the Sufferings that ever were in the World comparable to those of the Cru­cified Jesus? Or did ever any Martyr before cry out, My God, my God, why hast thou forsaken me?

As if he had said, O my Eternal Fa­ther, the Father of Mercies, and the God of all Consolation, I turn to thee but neither seek nor obtain any Relief, or mitigation of my Torments. For I voluntarily submitted my self to this burthen, and whatsoever thou shalt add to it I will patiently bear. Ne­vertheless, tho' thou succourest not my complaints, yet will I not cease to de­clare my Grief; least I should endea­vour by my silence to frustrate my Ene­mies of their Joy, or seem not to suf­fer for 'em, what I do. Who, tho' they see my body torn on this Gibbet, may yet imagine my mind to be untoucht, [Page 256]and that I suffer but as others have done. I therefore testifie, and with this my speech declare the inward an­guishes of my Soul to all these who here afflict me, and thus I imprint it in the hearts of all those who shall hereafter believe on me, (for thy deser­tion is the height of all my Miseries, a desertion properly due to their Per­sons) My God, my God, why hast thou forsaken me?

Others invoke thee but once as their God, because tho' they want thy Glo­ry, yet by their Sins they deny thee: But I call upon thee, as my God, and my God, both as partaker of thy Na­ture, and as a fulfiller of thy Divine Will. And yet thou castest me away from thee, and makest me to suffer, the Just for the Wicked, at the hand of the unjust. Thou deliverest me up to Sinners to be slain by 'em, for their Sins. Thou severely chastisest thy own Son, that thou mayest spare thy Rebel­lious Servants. Behold I am Psal. 88.3, &c.counted as one of them that go down into the pit, and even as a Man that hath no strength. Free among the dead, like unto them that are wounded, and lie in the grave, who are out of Remembrance, and cut away from thine hand. Thou hast laid me in the [Page 257]lowest Pit, in a place of Darkness, and in the Deep. Thine Indignation lyeth hard upon me, and thou hast vexed me with all thy Storms. I stick fast in the mire, where no ground is. I am come into deepPsal. 69.2.waters, so that the floods run over me.

I am destitute of thy Help, debarr'd of all Comfort, suspended from Refresh­ment; nor does the Blessedness of my Glory relieve me, or make my Cross less dolorous. Without me are aggra­vating Circumstances of misery; in my Flesh is Pain; in my Soul is Anguish, intolerable Anguish, even unto Death. My Flesh is most afflicted, because most sensible. My Soul is most straitned, because most understanding. My Flesh grieves, and my Soul Grieves, and what does not grieve, being cast out of the Comfort of thy Sight? Tribulation and Anguish Tyrannize over me, and every moment, by every thing, my Sor­rows are enlarged.

I grieve for the Abuse of thy holy Name. I grieve for the Trouble of her that bare me. I grieve for the Pusilani­mity of my Disciples. I grieve for the Scandal of all that believe on me. I grieve for the Errour of these that cru­cifie me. I grieve for all the Sorrows the Saints have suffer'd, or ever shall [Page 258]endure for my sake. I grieve for the ungrateful, who shall crucifie me Heb. 6.6. afresh, and put me hereafter to the like open Shame: But especially for all those, who once believing on me, shall afterwards, apostatize from the Truth (there re­maining no more Heb. 10.26, 27. Sacrifice for their Sins but a certain fearful looking for of Judgment and fiery Indignation which shall devour them.) That after so ma­ny Sweats and mortal Agonies my pre­cious Blood should be spilt in vain; and that of so many Millions, who might now be brought through the Red-Sea of my Blood, out of the Bondage of Sin, there is none to give Glory to God, but this Stranger, and he a Thief, who enters with me into the promised eter­nal Rest.

Why hast thou delivered me? Why hast thou forsaken me? Why hast thou subjected me to this Sorrow, this Death? Why am I destitute of Divine Consola­tion, abandoned to Humanity, and de­liver'd as a Prey to all the outragious Sadnesses of Mind? Are all my Suf­ferings but for one, or hast thou not laid on me the Isai. 53.6. Iniquities of all? O! how great and intolerable is the Guilt of Sin, for which thou wouldst have my Blood to expiate; for which thou hast [Page 259]exposed, delivered, and forsaken thine only begotten and beloved Son? O! my God, who can be able to compre­hend the force of thine Anger, but he that feels it; or even feeling it, among so many Perplexities, to recount the Effects of thy just Indignation?

O thy admirable and ineffable Love, which in this method of Wisdom and Mercy thou hast declar'd towards the unworthy Sons of Men! Thou want­est not the Good of all the Creatures, being compleatly happy in thy self; nor is thy Glory encreas'd by their Halelu­ja's, or diminish'd by their Blasphemies, yet thou exposest me thy Son, thy only Son, the only Son of thy Love, the Darling of thy Bosom, and the Delight of Angels, for sinful Man, for Dust and Ashes, for a thing of nought; and ma­kest me in his stead, a Psal. 22.6.worm and no man, the very outcast and off-scouring of the people.

But so it has pleas'd thee, Eternal Father, Lord of Heaven and Earth, and I thank thee. And if there be any thing more, lay it upon me; I gratefully ac­cept it; I am ready to suffer it. My God, my God, our Will is the same: Mine is, That thine may be done; thine is. That I should save Man.

Great is the Power of the Pains I suffer: But much more violent are the Ardours of my Love. That though thou should'st yet further desert me, and wicked Men become never so un­grateful; yet will I not be separated from the Love of thee, or from the Love of those whom thou hast given me. No, thou hast forsaken me, lest thou should'st forsake me. Thou hast humbled me, that thou mayst exalt me. Thou hast cast me away, to re­ceive me more honourably.

Hear therefore thy chastised Son, who languishes under thy Wrath for the Guilt of others, and cries for Mer­cy upon their Souls. Hear, O hear, who hast sent me to this end that thou mightst accept my Sufferings for them. My God, my God, I know thou hast forsaken me, for a sure Token thou wilt never forsake them, for whose Par­don, and Salvation, Behold, I dye

SECT. XLIV. Of Christ's Thirst upon the Cross.

BY this time the external Injuries of Wind and Heat, the internal Vi­olence of incessant Pains, the continual Distillation of his precious Blood, toge­ther with the intensive Longings of his Soul after the Salvation of the Nature in which he suffer'd, above all, his Sor­row for the present Desertion, had re­duc'd the holy Jesus to a Feaverish Drought, and the last Struglings of an exhausted Life; by declaring of which he might move their Humanity, as well as signifie his infinite Affection towards it. And therefore, knowing that all things were now accomplished, that the Psal. 69.22. Scripture might be fulfilled, he saith. I John 19.28.thirst.

And surely since they had heard, That whosoever should give a Matt. 10.42. Mark 9.41. Cup of cold Water to drink, in his Name, to the meanest of his Servants, should in no wise lose his Reward; and seen so lately how bountifully he had remune­rated the poor Thief for a Verbal Ac­knowledgment; [Page 263]we might justly ex­pect so small a Kindness would easily be granted in his last Extremity, which was impossible to restore his flying Spi­rits; but graciously accepted, might be rewarded with everlasting Comforts in his Heavenly Kingdom.

Let us see then what Commiseration this so beloved People have for this ex­cessive Lover of their Salvation, that, for the Love of it, would be deserted of God, and purchase it at the Effusion of his inestimable Blood. Let us see, whether first their Hands will admini­ster Water to cool and moisten his par­ched Tongue, (according to the Psal. 22.15. Pro­phet) now cleaving to his Gums, or their Eyes yield Tears to refresh his Soul.

He thirsts for their Redemption through intolerable Anguish, but calls 'em not to partake in his Sufferings for it: Nor does he propose an Oblation for their Iniquities, to be procur'd with Pains or Cost, at the Expence of dis­solv'd Pearle or Diamonds; but gives an Opportunity, by shewing his Ne­cessity, for that so remunerable Refresh­ment of a little Water.

He had pass'd the sorrowful Night without Sleep, in Travels, Reproaches, [Page 264]and bloody Sweats: In the Morning, he had been hurried a second time to the Council; thence to Pilate; from him to Herod; from Herod again to Pi­late, and there scourged; and immedi­ately thence to Golgotha with a ponde­rous Cross: He had now been above three hours nail'd to it, his Blood and Vital Humour continually distilling; till his natural Powers were quite drain­ed, his Strength Psal. 22.15. dried up like a Pot­sherd, and his Heart in the midst of his Body like melting Wax.

And is there none of those who have applauded his John 7.46. Doctrine, admir'd his Matt. 9.33. Miracles, administred to him of their Luke 8.3. Substance, confess'd and own'd him to be a Matt. 21.11. Prophet in Israel, and the Matt. 14.33. Son of the eternal God; that will relieve him with the common Element which Providence has prepar'd for every Crea­ture, and not deny'd to the Matt. 5.45. Unjust?

The Water is not here to be fetch'd this Son of David with the same Peril it was brought his 1 Chron. 11.18. Father through the Camp of the Philistines from the Gates of Beth-lehem: Nor is there any great Gulf between him and them, as in the Luke 16.26. Parable between Dives and Lazarus; but it is every where ready at hand, and [Page 265]such as we are commanded not to deny an Rom. 12.20. Enemy.

Besides, is not the Cause of this Ne­cessity the Travel and Pains he has en­dur'd for them, lest any thing should be wanting to their Salvation? Is it not his immense Desire of their Welfare which has reduced him to this sad Ex­tremity? Is it not the last they can give, or he will ask, being now ready to depart out of the World? Is it not that which he will infinitely remune­rate in the general day of Retribution, when he shall say to them that gave it, Matt. 25.35 Come ye blessed, receive the kingdom pre­pared for you from the beginning of the world: For I was thirsty, and ye gave me Drink.

But instead of it, they prepared a Vessel of John 19.29 Vinegar, such as might mock his intolerable Thirst, and by retaining his Spirits, only prolong his Torments; wherewith they filled a Spunge, and put it upon Hysop, and put it to his Mouth. They had before afflicted him in all other Parts, his Head with Thorns, his Face with Buf­fets, his Back with Scourges, his Hands and Feet with Nails, his Body with shame; and in all other Senses, his Feeling with Pain, his Hearing with [Page 266]phemies, his Sight with Abominations, his Smelling with the Ordure of their Infernal Mouths: And now, as if they intended the last Sense he should suffer in, should be the same in which Gen. 3.6. Eve first offended, and Providence would make use of them to fulfil the Psal. 69.21. Scrip­ture, they gave him Vinegar to drink.

This was all the Kindness the Son of God received at their hands for whom he died. This was all the Refreshment the Beloved of the Father was allowed while he thirsted for the Redemption of Sinners: And he who feeds the Earth with the Dew of Heaven, and fills all things living with Plentifulness, wanted himself, that we might enjoy Rivers of Pleasures in the coelestial and eternal Paradise. Thus he suffer'd for our Ebrie­ty and Intemperance, in all Senses, for all our Sins; and dried up himself, who says in the Gospel, John 7.37. If any man thirst, let him come to me, and drink.

SECT. XLV. Of those Words of Christ, It is finished, and the Resignation of his Spirit to the Father.

WHen Jesus therefore had recei­ved the Vinegar, (all Prophe­cies being then fulfill'd as far as be­long'd to the Life of the Messiah) he said, John 19.30. It is finished, or now is compleat­ed whatsoever was predicted in the Scriptures of my Person, to the end that Men might believe that I am he who was ordain'd by the eternal Wis­dom and Mercy to be the Saviour of the World, and so believing, escape Hell and Death, and be adopted into the Inheritance of the Son.

A dreadful Speech to the Powers of Darkness, and to the Enemy of our Salvation and God's Glory, the Devil; all whose Desires tend to Damnation, and whose Prey are the Souls of Men: As if he had said, Satan, Thou hast hi­therto tried all thy Wits to destroy me and my Gospel, and frustrate the Hap­piness of all that should embrace it. [Page 269]Thou hast sow'd thy Tares and the Seeds of Ingratitude in the Hearts of this People, to whom I was Matt. 15.24. first sent as the chosen of God; exalted their Fury, blinded their Judges, animated their false Witnesses, extorted my Death.

By thy Instinct, one of my Disciples betray'd me, another deny'd me, the rest have forsaken me, and all my Friends stand afar off, or dare not own me in this ignominious place. By thy Stratagems the Jews have rejected me, my Followers despised, and these Infi­del Soldiers, to consummate thy Ma­lice, nail'd me to this Tree. But now the Quiver of thy Rage is empty, and all thy Mischiefs shall return upon thee: Nor shalt thou only have nothing in me, but shalt lose many Millions of Souls by me. Thy Force shall be aba­ted; Thy Kingdom wasted; thy Wick­edness restrained; thy Acts ridicul'd. For behold by me is finished what the Father hath appointed; by me is finish­ed what the Law required; by me is finished what the Prophets have fore­told, as necessary and circumstantial to the Work of Redemption. The Types are compleated: The Shadows are abolished: The Malice and Vio­lence [Page 270]of the Enemy endured: And the Sacrifice offer'd which God has requir'd. Sin has an end: Righteousness begins: The Law is fulfill'd, and the Gospel Succeeds: God is reconciled, and Man redeemed.

Thus did he terrifie the Infernal Powers with the same Word which supports the Faithful with the highest Consolation that Heaven can give, or Earth is capable to receive. For if all be finished, there is no room for Fear. A Shield is given us against all Evils. The Lust of Sin, the Sting of Death, the Power of the Grave, and the Fiery Darts of the Devil, all are vanquished, and we are more than Conquerors through him that has loved us; and not we alone, but his precious Blood is sprinkled backwards to our first Parents, and forwards to the last Man that shall be upon Earth, though not fully in Pos­session, yet in hope; and there is now no Rom. 8.1. Condemnation to them which are in Christ Jesus.

After this, there remain'd only the Recommendation of himself, and of all those, whose Reconciliation he had wrought, to the Divine Majesty, to be accepted, protected, govern'd and pre­serv'd, till they might be glorified in [Page 271]his Heavenly Kingdom: Which made him seal up his dying Lips with a loud Cry, uttering these Words, Luk. 23.46. Father, into thy hands I commend my Spirit.

My God, my God, my eternal Fa­ther, behold me on this Pile, Sacrifi­ced to thy Justice, according to thy Will, pre-determin'd of me, and my Desire from the first Moment of my Conception; thy Pleasure having ever been engraven in my Heart with a Chizzel of Fire and an eternal Chara­cter, so that I have wisht it, I ever would it, and I will protest it with my last Breath, while my Soul shall be upon my Lips, To have but one only Desire in the World, to accomplish what thou hast pre-ordained to be done by my Obedience for the Salvation of Men. And now, O Father, I have endur'd with Patience all the Storms of thy just Indignation, I come to thee, who art the desirable Haven of all that obey thee, and seek for Rest. I have mani­fested thy Name. I have glorified thee on Earth. I have finished the Work thou gavest me to do. I now return, offering up my self upon this Altar of the Cross, a full, perfect, and suffici­ent Sacrifice, Oblation, and Satisfacti­on, for the Sins of the whole World. [Page 272] Psal. 4.9. I will lay me down in peace, and take my rest in thee: for thou shalt make me dwell in Safety. Psal. 16.11. Act. 2.27.Thou wilt not leave my Soul in Hell, nor suffer thy Holy One to see Cor­ruption. But thou wilt gird me about with gladness; and for my obedience unto death, wilt highlyPhil. 2.9.exalt me to be a Prince, and a Saviour, and give me a Name above e­very Name.

Together with my Spirit, I recom­mend into thy Hands my dear Purchase, the Souls of Men, saved from Destru­ction by the Effusion of my Blood: For they are mine by Right of Re­demption, and I have adopted them into the Heavenly Family: They are mine by Right of Conquest, as Tro­phies gain'd from Death and Hell; The erring Sheep Luke 15 6.9. I have travelled seeking, and now come home bearing on my Shoulders; the Pieces I had lost, and now have found; come, and let us re­joyce over them together.

Let them be ever precious in thy Sight, as Members entituled to the Privileges of the Head, the same Rom. 8.11. Spi­rit remaining in me and them. Nei­ther let any Torment molest them; but wipe away all Tears from their Eyes: Preserve, cherish, and receive them into thine Embraces, as thou re­ceivest [...] [Page 291]doing it (tho' at the Miracle of his re­covery) had been actually cast out.

It had been safer to have owned him living, and more honourable to have profest his Truth while he went about Acts 19.38. doing good, and John 7.46. spake as never Man spake, and the People accounted him a Luke 7.16. great Prophet, and said, he had Mark 7.37.done all things well: But to hope for any thing from him when condemn'd as a Malefactor, forsaken of his Disciples, and Crucified, and Dead, this is the great Labour and Work of Faith.

Yet these having obtain'd the Body of Jesus, that Adorable Gift and Hea­venly Treasure, were not ashamed to take it from the Cross with great dili­gence and many Tears; nor did they care what others would say of so con­temptible and vile a ministry, tho' they expected a Thousand censures for so doing: To whom the Holy Virgin-Mother resorted, supported by Mary Magdalen and the other Mary who had accompanied her at the Cross during the fiery Tryal, that she also might embrace the body of her Son in the most Passionate and Tender manner that could be exprest by a Person that was Holy and Sad, and a Mother weeping for her Dear Son.

But admirable were the Supports and Comforts of her Faith which she had built upon those Prophesies which concern'd his Resurrection and Glory, and which she had always laid up in store against this great day of expense, or else she had died at so sad a Spectacle. And now that she saw her Holy Ofspring had Suffered all that our great Ne­cessities or the malice of the Enemy could require, (after she had bathed his cold Body with her warm Tears, and made clean the surface of the Wounds with her gentle affrighted Hand) she deliver'd a winding sheet to Joseph of Arimathea, and gave him in charge to Enwrap the Body, and Embalm it, and compose it to the Grave, having first Metaphr. An­gust. 15. exhorted him to a publick Profession of what he was John 19.38. privately till now; and he obeying the councel of such an ex­cellent Person, assisted by Nicodemus wound it in fine linnen and a compo­sition of Myrrh and Alloes, and laid it in his Mat. 27.60.own new Sepulchre which he had hewn out in the rock, John 19 42.wherein was never man yet laid, thus making him a Grave with the Rich, and at the same time with the Wicked, the rock in which, it was being part of the Mount Calvary the common place assigned for the Bu­rial as well as the Execution of Male­factors. [Page 293]And having thus by rare Acts of Providence fulfill'd literally what had been predicted of his Sepulchre, they rolled a great Matt. 27.60.stone to the door of it, and departed. And the Luke 23.55, 56. Women also which came with him from Galilee be­held the place and how his Body was laid, and they returned, and prepared spices designing to have embalmed him more diligently afterwards, and rested the Sabbath Day according to the Com­mandment.

O Happy Persons who had the Grace and Priviledge to be serviceable in so Pious an Act to their Lord, who is now Honoured in all the Churches of the Faithful, not only as a Man, but as God and Man; who lies no longer in the confines of the Grave but sits at the right Hand of God in Heaven, and whose very Sepulcher is so Honoura­ble to this Day, that not only Christi­ans but many Thousand Heathens go in Pilgrimages to Jerusalem to see it!

Behold O ye great ones, and let the Passion of Christ have the same ope­ration in your Hearts. Consider whe­ther in like manner you ought not to abhor whatsoever may seem to please you in dishonour to it. I fear Belief [Page 294]would never be so unfruitful, were it not preceded by the Death of Virtue: And I am sure, but for Atheism or Propha­ness, nothing would be more welcome to your thoughts than the remembrance of this Crucified Saviour. Joseph and Nicodemus have interr'd him in the Grave: It remains you should receive him into your Souls, by doing those offices of Piety and Charity which may declare you his true Disciples. You have those Abilities which rightly be­stow'd become as sweet Odours to the Body of Christ, and these you should extend to his Mystical Body, to show what you would have done to his Na­tural, had you been with Joseph and Nicodemus on Calvarie. It only apper­tains to carnal Spirits, who want Faith in the House of Faith to prefer Riches a­bove Religion, and their Worldly affairs to the Service of God; and it is the part of Sensual Souls, Black and Distrustful, Pusillanimous and Faint, to startle at the Vocation of a Suffering Jesus.

Learn then O ye Nobles hereafter to value your selves not by those frail pe­rishable Blessings which environ you, and are common to the Wicked; the skin which covers you, and daily wi­thers; those false Ornaments which dis­guise [Page 295]you, and are borrow'd from other Creatures; those supposed beauties which are never nearer ruin then when they most Sparkle with Lustre: But open your Bosoms to those fair hopes wherewith the Faith of Christ reple­nishes the Heart, and you will find what a Nothing of Time's Eternity all other things in the World possess.

And let all those, who have hitherto Persecuted and Crucified him afresh by their manifold Transgressions, resolve for the future to attend his Service, and conspire in Loyalty what they can to uncrucifie him. Let them ascend the Mount Calvary and salute his Holy Steps: We Kiss his steps when we Love his ways, and humble our selves, and follow his Paths. Let them on their Knees approach him on the Cross, and reverently cover his naked Body: We cover him when our Charity clothes his Servants, and hides the infirmities of his little ones. Let them with dili­gence unfasten the Nails, and gently draw them out of his Hands and Feet: We draw them out when we freely obey his Will, and loosen our Affections from cleaving to the World. And when they have thus rescued their adorable Lord, let them Nail themselves in his stead to [Page 296]the Cross: And this we do when we put off the old Man, and Crucifie the Flesh with its Affections and Lusts.

SECT. XLIX. Of the Sealing and Watching the Sepul­chre of Christ.

NOW the Chief Priests and Pha­risees upon mature Considerati­on, revolving all the accidents of the past day, and comparing the circum­stances of his Words and Actions with the Predictions of the Prophets con­cerning the Messiah, and the wonder­ful ways by which they were compleat­ed, and especially remembring those Mystical words (which before they pretended they could not understand, and Vid. Sect. 16.r.s. wrested to a seditious intent a­gainst their worship) of his building again in three days the Temple they should destroy; and that he had given such his restoration from the Dead, as a Luk. 14.29, 30. sign at their request, to convince the World of his Truth; they came to Pilate early on the next day that fol­lowed the day of the Preparation be­ing the great Sabbath of the Pascal week wherein all other People were at their devotion and Prayers (so restless [Page 298]and industrious were the Powers of Darkness to have buryed the Gospel in the Grave of Christ) and said, Mat 27.63, 64, 65, 66.Sir we remember that that deceiver said while he was yet alive, after three days I will rise again. Command therefore that the Sepul­chre be made sure until the third day, lest his Disciples come by night and steal him a­way, and say unto the People, he is risen from the dead: So the last error shall be worse then the first. Pilate said unto them, ye have a watch go your way, make it as sure as you can. So they went and made the Sepulchre sure, sealing the stone, and setting a watch.

Thus did that obdurate and impeni­tent People harden themselves by those wonders which should have wrought their Faith and Conversion, and justly feared the last error would be worse then the first, hereby Prophesying igno­rantly against themselves: For their Sin became unpardonable, because see­ing they would not see.

But, blessed be God, all their obsti­nacy has been subservient to the Ma­gistery of his Providence which orders all things prudently by the means of others. They thought to have accom­plished their malice against Christ, and at the same time fulfill'd the determi­nations [Page 299]of his Will. They thought by sealing the mouth of the Grave, and setting a strict Guard over the Corps, to have buried his Memory in perpe­tual silence, and all the while were gi­ving Testimony to his Resurrection, and setting a sure seal to the Truth of his Divinity: For securing and watch­ing the Sepulchre with such diligence they have placed the Resurrection (the Foundation of our Faith) beyond doubt to future Ages, and much firmer then if they had never watcht.

This is that which gives Glory to the Empire of Christ, and whereby we perceive its Divine Power and the mi­raculous extent of its Conquests, whose establishments have been so contrary to all humane ways. When we consider how he was exalted by the lowest abase­ments, glorified by his ignominies, en­riched by his Poverty, lives by his Death, and is Eterniz'd by his Sufferings. And that our Religion, ever oppos'd by the Wicked, is nevertheless Victo­rious and Triumphant over impiety, enricht by its Losses, Glorious by its Persecutions, establish'd by its Totte­rings, and honour'd by its Wounds. This is that which transports humane understanding into an admiration of the [Page 300]greatest of our Christian Profession.

SECT. L. A Reflection on the foregoing History, with Thanksgiving for the Death of Christ.

AND now, my Soul, thou hast seen this Great Mystery, God Incarnate dying on the Cross, to make satisfaction to the infinite Justice by the dignity of his Person, Suffering in the Nature which had offended, where­by thou art raised to a lively hope of obtaining Heaven, which otherwise thou hadst lost, and been for ever mise­rable in Hell: with what words, with what Affections, with what Actions wilt thou glorifie the Author of so in­estimable a gift as this?

O depth of Love! Abyss unsearch­able of the infinite Mercies of God! That God should delight to make his own Son a Sacrifice, who would not suffer Abraham to offer his! That God should design it from the foundation of the World, foreseeing we should stand in need of it, and without it perish E­verlastingly! That God should reveal it when we no ways deserv'd it, nor [Page 302]could on any account hope for it; and command us to seek the Benefits of it, and enable us to obtain them by his preventing and assisting Grace! O God Eternal, who hast redeemed my Soul by the precious Blood of thy dear Son; I am less then the least of all thy Mer­cies, and of all that Truth which thou hast revealed to thy Servant. I praise thee, I bless thee, I worship thee, I ex­tol thee, I give thee thanks for thine infinite Compassion, O Lord God, Hea­venly King, God the Father Almighty.

O Lord the only begotten Son Jesu Christ, Lamb of God, Son of the Fa­ther that takest away the Sins of the World, have Mercy upon me, receiv [...] my Prayer, and unite me to thy self in the flames of Love: For thou only art the Saviour, thou only O Christ with the Holy Ghost art most high in the Glory of God the Father.

Glory, and Honour, and continual Thanks be given to Thee, Lord God Almighty, The Father, the Son, and the Holy Ghost, for the Redemption of the World by the Death and Passion of Christ, whereby thou mightst exalt us to Eternal Life. Amen.