Looking unto Jesus a view of the everlasting gospel, or, the souls eying of Jesus as carrying on the great work of mans salvation from first to last / by Isaac Ambrose ...

CHAP. II.

SECT. I. Of Christ's Indictment, and Judas's fearful end.

ABout six in the morning Jesus was brought unto Pilate's house; then led they Jesus from Caiphas unto the Judgment-Hall, and it was early.— When the Morning was come, all the chief Priests and Elders of the People took council against Jesus to put him to death; and when they had bound him, and led him away, and delivered him to Pontius Pilate the Gover∣nour. Then Judas which had betrayed him, hanged himself. O the readi∣ness of our nature to evil! When the Israelites would sacrifice to the Gol∣den-Calf, they rose up early in the Morning; if God leave us to our selves, we are as rea∣dy to practise mischief, as the fire is to burn, without delay. But on this Circumstance I shall not long stay; the transactions of this hour I shall consider in these two passages, Christ's Indictment, and Judas's fearful end.

In Christ's Indictment, we may observe, 1. His Accusation. 2. His Examination.

In his Accusation we may observe, 1. Who are his Accusers. 2. Where he was accused. 3. What was the matter of which they do accuse him.

1. His Accusers were the chief Priests and Elders of the People; the very same that before had judged him guilty of Death, are now his Accusers before the temporal Judge: but why must our Saviour be twice Judged? was not the Sanhedrim, or Ecclesiastical Court sufficient to condemn him? I answer,—He is twice judged; 1. That his Innocency might more appear; true Gold often tried in the fire, is not consumed, but rather per∣fected; so Christ's Integrity, though examined again and again, by divers Judges wholly corrupt; yet thereby it was not hurt, but made rather more illustrious. 2. Be∣cause his firster judgment was in the night, and a sentence pronounced then was not repu∣ted valid; it is said of Moses, that he judged the People from the morning unto the evening; for until night no judgment was protracted. 3. Because, said the Jews, it is not law∣ful

for us to put any man to death. These words had need of exposition; we know Mo∣ses's Law prescribed death to the Adulterers, Idolaters, Blasphemers, Man-slayers, Sab∣bath-breakers: but now the Romans (say some) had come and restrained the Jews from the execution of their Laws; others are of another mind; and therefore the meaning of these words, It is not lawful for us to put any man to death, may be understood (say they) in a double sense: 1. That it was not Lawful for them to put any man to such a death as the Death of the Cross: Moses's Law was Ignorant of such a death; and the words fol∣lowing seem to favour this interpretation, that the saying of Jesus might be fulfilled, which he spake, signifying what death he should die. We read only of four sorts of death that were used among the Jews; as strangling, stoning, burning, and killing with the sword: crucifying was the invention of Romans, and not of Jews.—2. That it was not Law∣ful for them to put any man to death at such a time: on this day was celebrated the Jews Passover, which was in memory of their deliverance out of Egypt; so that now they had a custome to deliver some from death (the case of Barabbas) but they could not now condemn any one to death; hence it was, that after Herod the Jew had killed James, he proceeded further, to take Peter; also yet during the dayes of unleavened Bread, he delivers him to be kept in Prison, intending (saith the Text) after Easter to bring him forth to the People. Pilate, a Gentile, was not tied to these Laws, and there∣fore they led Jesus from Caiaphas unto the Hall of judgment, or unto Pilate's House.

2. The place of the Accusation was at the door of the House; they would not go into the Judgment-Hall lest they should be defiled, but that they might eat the Passover. See what a piece of Superstition and grose Hypocrisie is here! they are curious of a Cere∣mony, but make no strain to shed innocent blood; they are precise about small matters, but for the weightier matters of the Law, as Mercy, Judgment, Fidelity, and the Love of God, they let them pass; they honour the figurative Passover, but the true Pass∣over they seize upon with bloody and sacrilegious hands.

3. The matter of which they accuse him. 1. That he seduced the People. 2. That he forbade to pay Tribute to Cesar. 3. That he said he was a King. How great? but withal, how false were these their accusations? For the first, Christ was so far from stirring up Seditions, that he strove and endeavoured to gather the People into one. O Jerusalem, Jerusalem, how often would I have gathered thy Children together, even as a Hen gathereth her Chickens under her wings, and ye would not? For the second; in∣stead of denying to pay tribute to Cesar, he paid it in his own particular; take twenty-pence out of the fishes mouth (said he to Peter) and give unto them for me and thee; and give unto Cesar the things that are Cesar's (said he to the People) and to God the things that are God's. For the third; instead of making himself a King, he professeth that his Kingdom is not of this World; and when they would have made him a King, instead of flattering them, he flieth from them; and that into the Wilderness; or into a mountain himself alone.—Thus much of the Accusation,

2. For his Examination. Pilate was nothing moved with any of the Accusations, save only the third: and therefore letting all the rest pass, he asked him only, Art thou the King of the Jews? To whom Jesus answered, My Kingdom is not of this World, &c. He saith not, my Kingdom is not in this World; but my Kingdom is not of this World; by which Pilate knew well that Christ was no enemy unto Cesar: Christs Kingdom is spiritual, his government is in the very hearts and Consciences of men, and what is this to Cesar?— Hence Pilate useth a policy to save Jesus Christ; they tell him that Christ was of Galilee; and therefore he takes occasion to send him to Herod who was Governour of Galilee. But of that anon.

How many Lessons may we learn from hence; 1. Christ was accused, who can be free? The chief Priests and Elders of the Jews accused Christ; no wonder if those that are chief and great amongst us, accuse poor Christians: O there's a perpetual enmity between the seed of the woman, and the seed of the serpent; there is an ever∣lasting, irreconcileable, implacable enmity, and antipathy between Grace and Prophane∣ness, light and darkness, Christ and Belial: As it is reported of Tigers, that they rage when they smell the fragrancy of Spices; so it is with the wicked, who rage at the spiri∣tual Graces of them that are sincere for God.

2. Christ's Accusers would not go into the Judment-Hall lest they should be defiled; the very prophane can learn to be superstitious in lesser matters; how many amongst us will make conscience of outward Ceremonies (as of eating meats, observing

dayes) but as for the weightier matters of the Law, Judgment and mercy, they leave them undone?

3. Christ is most falsly accused of Sedition, seduction, and usurpation; it were indeed to be wished, that they who take upon them the name of Christianity, were guiltless of such crimes; but let them look to it, who are such: This, I am sure, was Christ's Rule and Practise; Be subject to every constitution and authority of man, for the Lord's sake. If any dare to resist the Power that is of God, they shall receive to themselves dam∣nation. Nor can we excuse our selves, because our Governours are not Godly; for all the Governours to whom Christ, and his Apostles submitted themselves, and to whom all those strict precepts of duty and Obedience related in the New Testament, were no better (for ought I know) than Tyrants, Persecuters, Idolaters, and Heathen-Princes.

4. Christ is examined only of his usurpation: Art thou the King of the Jews? the men of this world mind only worldly things: the Apostles so describes them; who mind earthly things. Pilate regards not Christ's Doctrine; but he is afraid lest he should aspire the Kingdom; and concerning this, our Saviour puts him out of doubt; My Kingdom is not of this world. As Pilate and Christ, so Worldlings and Christians are of different Principles, they mind earthly things; but our Conversation (saith the Apo∣stle) is in heaven; our conversation (i.e.) the aim and scope of our hearts, in every action, is only for heaven; whatsoever we do, it should some way or other fit us for Heaven; we should still be laying in for heaven against the time that we shall come and live there; we should have our thoughts and hearts set upon heaven: so it is said of holy Mr. Ward, that being in the midst of a Dinner very contemplative; and the People wondering what he was musing about; he presently breaks out, for ever, for ever, for ever; and though they endeavoured to still him, yet he still cryed out, for ever, for ever, for ever; Oh eternity! to be for ever in heaven with God and Christ, how shall this swallow up all other thoughts and aims? and especially all wordly, careful, sinful thoughts, aims, or ends?

2. Pilate having dismissed Jesus, this hour is concluded with a sad disaster of wicked Judas; then Judas which betrayed him, when he saw that he was condemned, repented him∣self, &c. Now his conscience thaws, and grows somewhat tender; but it is like the tenderness of a Boyle, which is nothing else but a new disease; there is a repentance that comes too late; Esau wept bitterly, and repented him, when the Blessing was gone; the five foolish Virgins lift up their voices aloud, when the gates were shut; and in hell men shall repent to all eternity; and such a repentance was this of Judas; about midnight he had recieved his mony in the house of Annas, and now betimes in the morning he repents his bargain, and throws his mony back again; the end of this Tragedy was, that Judas died a miserable death; he perished by the most infamous hands in the world (i. e) by his own hands: he went and hanged himself. And as Luke, he fell headlong, and burst asunder in the midst, and all his Bowels gushed out. In every pas∣sage of his death, we may take notice of God's Justice, and be afraid of sin; it was just that he should hang in the air, who, for his sin, was hated both of heaven and earth; and that he should fall down headlong, who was fallen from such an height of honour; and that the Halter should strangle that throat, through which the Voice of treason had founded; and that his Bowels should be lost, who had lost the bowels of all pity, piety, and compassion; and that his Ghost should have its passage out of his midst (he burst asunder in the midst) and not out of his lips, because with a kiss of his lips he had be∣trayed his Lord, our blessed Jesus.

Here's a warning-piece to all the world; who would die such a death for the plea∣sure of a little sin? or who would now suffer for millions of Gold, that which Judas suf∣fered, and yet suffers in hell for thirty pieces of silver? Now the Lord keep our souls from betraying Christ, and from despairing in God's mercy through Christ. Amen, Amen.

I see one sand is run, I must turn the Glass; now was the seventh hour, and what were the passages of that hour, I shall next relate,

SECT. II. Of Christ's Mission to Herod, and the Transactions there.

ABout seven in the Morning, Jesus was sent to Herod, who himself also was at Jeru∣salem at that time. The reason of this was, because Pilate had heard that Christ was a Galilean; and Herod being Tetrarch of Galilee, he concludes that Christ must be under his Jurisdiction: Herod was glad of the honour done to him; for he was de∣sirous to see Christ of a long season, because he had heard many things of him, and he ho∣ped to have seen some Miracle done by him. That which I shall observe in this passage, is

1. Herod's questioning of Jesus Christ. 2. Christ's silence to all his questions. 3. Herod's derision; and Christ's dismission back again to Pilate.

1. Herod, questioned with him in many words; what those words were, are not expres∣sed; only we have some conjectures from Luke 23.8. q. d. What! art thou he concern∣ing whom my Father was so mocked of the Wise men? and for whose sake my Father slew all the Children that were in Bethlehem? I have heard thou hast changed water into Wine, and hast multiplyed Loaves, whereon so many thousands fed; come, do something at my re∣quest, which elsewhere thou hast done without request of any; come satisfie my desire, work now but one Miracle before me, that I may be convinc'd of thy Divinity. I dare not deliver these words as certain truths, because of that silence that is in Scripture; only we read that he hoped to have seen some Miracle done by him. Herod could not abide to hear his Word, and to bear his yoke: but he was well content to see the works and miracles of Jesus Christ.

2. Whatever his questions were, he answered him nothing: many reasons are given in for this; as, 1. Because he enquired only in curiosity, and with no true intent or end; concerning which, saith the wise man, Answer not a fool according to his folly: And, ye ask and receive not (saith James) because ye ask amiss. 2. Because Christ had no need of defence at all: let them go about to Apologize, that are afraid, or guilty of death; as for Christ, he despiseth their Accusations by his very silence. 3. Because Herod had the year before put John the Baptist to death, who was that Voice crying in the Wilderness; now that Voice being gone, Christ, the Word, will be silent; he will not give a Word. 4. Because Herod had been sottishly careless of Jesus Christ; he lived in the place where Jesus more especially had conversed, yet never had seen his Person, or heard his Sermons. It gives us to learn thus much; that if we neglect the opportu∣nities of Grace, and refuse to hear the voice of Christ in the time of Mercy, Christ may refuse to speak one word of comfort to us in our time of need; if we, during our time stop our ears, God will, in his time, stop his mouth, and shut up the springs of Grace, that we shall receive no refreshment, no instruction, no pardon, no salvation. 5. Be∣cause Christ was resolved to be Obedient to his Father's Ordinance, he was resolved to submit to the doom of death with patience and silence; for this purpose he came into the world, that he might suffer in our stead, and for our sins; and therefore he would not plead his own cause, nor defend his own innocency in any kind; he knew that we were guilty, though himself was not.

3. This silence they interpret for simplicity; and so, 1. They despised him. And, 2. they dismist him; And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. They arrayed him with a white, glittering, gorgeous rayment: the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies gorgeous, bright, resplendent, such as Nobles and Kings used to wear: The Latines sometimes render it, splendidam vestem, and sometimes candidam, or albam vestem, we translate it a gorgeous robe; and the Ancients call it a white robe; in imatation whereof the Baptised were wont to put on a white rayment, which they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; but whether it were white or no, I shall not controvert: The Original yields thus far, that it was a bright and resplendent garment, such as came newly from the fulling: many mysteries (if it be white) are found out here; some say, this held forth the excellency or dignity of Christ: White colour is most agreeable to the highest God; he many times appear∣ed in white, but never in any other colour; and the Saints in heaven are said to be cloathed in long white Robes: and Peers, Kings, and Coesars were usually cloathed in white, saith Jansenius: Others say, this held forth the innocency of Christ, and

that they were directed herein by Divine providence, declaring plainly against them∣selves, that Christ should rather have been absolved as an innocent, than condemned as a malefactor.—But to leave these mysteries, the meaning of Herod was not so much to declare his excellency, or innocency, as his folly, or simplicity; certainly he accounted him for no other than a very fool, and ideot, a passing simple man. The Philosophers (sayes Tertullian) drew him in their Pictures, attired by Herod, like a fool, with long Asses ears, his nailes plucked off, and a book in his hand, &c. O marvel∣lous madness! Oh the strange mistakes of men! in his life time they account Jesus a glutton, a drinker of Wine, a Companion of Sinners: a Blasphemer, a Sorcerer, and one that cast out Devils through Belzebub, Prince of Devils: yea, and one that himself was possessed with a Devil. And now towards his death he is bound as a thief, he is struck in the house of Caiaphas as an arrogant and saucy fellow, he is accused before the Sanhe∣drim of Blasphemy; he is brought before Pilate as a malefactor, a mover of sedi∣tion, a Seducer, a Rebel, and as one that aspired to the Kingdom; he is transmitted unto Herod as a jugler to shew tricks; and now in the close of all, he is accounted of Herod and his men of War, as a fool, an ideot, a bruit, not having the understanding of a man. But soft Herod; is Christ therefore a fool, because he is silent? and art thou wise, because of thy many words, and many questions? Solomon a wiser man than He∣rod, is of another mind: In the multitude of words there wanteth not sin, but he that refraineth his lips is wise. Again, he that hath knowledg spareth his words, and a man of understanding is of a cool Spirit; even a fool when he holdeth his peace is counted wise: and he that shutteth his lips is esteemed a man of understanding. Ah poor Herod, con∣sult these texts, and then tell me who is the fool? what? thou that speakest many words, and questionest about many things which in time will turn to thy greater con∣demnation, or Christ Jesus that was deeply silent to the worlds eternal Salvation? Paul was of another Spirit, and of another judgment concerning Christ, in him was knowledg; nor is that all, in whom was wisdom and knowledg; nor is that all, in him were treasures, and all treasures of wisdom and knowledg; In him are hid all the treasures of wisdom and knowledg; and yet that is not all neither, not only is wisdom in him, but he is wisdom it self (for that is his name and title in the book of Pro∣verbs) and yet by Herod and his Courtiers he is reckoned, arrayed, and derided as a meer simple man.

2. They dismist him; in this posture they sent him away again to Pilate, to all their former derision they added this, that now he was exposed in scorn to the boys of the streets. Herod would not be content that he and his men of war only should set him at naught, but he sends him away through the more publick, and eminent streets of Jeru∣salem, in his white garment, to be scorned by the people; to be hooted at by idle per∣sons; And now was fulfilled the Prophesie of Christ, I was a derision to all my people, and their song all the day.

Of this let us make some use. Was the eternal Word of God, and the uncreated wisdom of the Father reputed a fool? no wonder if we suffer thousands of reproaches; We are made a spectakle unto the World, and to Angels, and to men; we are fools for Christ's sake, saith the Apostle.—We are made as the filth of the world, and are the off-scouring of all things unto this day. Christians must wear the bage and livery of Jesus Christ; we cannot expect to fare better than our Master, why then should we despond? I never knew Christians in better heart, than when they were stiled by the Name, of Puritans, Precisians, Hypocrites, Formalists, or the like.

2. Let us not judg of men and their worth by their out-side garments; wisdom may be, and often is clad in the Coat of a fool. As beggarly bottles oft-times hold Rich Wines; so poor robes contain sometimes many precious Souls; in right judgment we should look only to the mind, and soul, and inside of a man, yea, to the hidden man of the heart: and for our selves, we should look to the inward, and not to the outward adorning: men, and women especially have rules for this, Your adorning let it not be that outward adorning, of platting the hair, and of wearing of Gold, or of putting on of ap∣parrel, but let it be in the hidden man of the heart, in that which is not corruptible. Oh what is it for a man to be cloathed in Gold, whiles his soul is wretched, and miserable, and poor, and blind, and naked?

3. Let us admire at the condescention of Christ, who for our sakes came down from Heaven to teach us wisdom; and for us who were fools indeed, was content to be ac∣counted a fool himself; yea, and if need had been, would have been ready to have said with David, I will yet be more vile than thus, and will be base in my own sight. I know this Doctrine is an offence to many; Christ Crucified is unto the Jews a stumbling-block, and unto the Greeks foolishness. To tell natural men (such as Herod, and his men of war) that this same Jesus whom they mock, and set at naught, is the Son of God, and Saviour of the World, they cannot believe; it is plainly evident, that not many Wise men after the flesh, not many mighty, not many noble are called; but God hath called the foolish things of the world to confound the wise; why this is the fruit of Christ's condescention, called the foolishness of God; wisdom it self was content to be counted a fool, that those who are accounted the foolish things of the world, might be wise to Sal∣vation.

4. Let us search whether Herod and his men do not keep a rendezvouz in our hearts; do not we set Christ at naught? do not we mock him, and array him in a gorgeous robe? whatsoever we do to one of the least of his Saints, he tells us that we do it to himself, Matt. 25.40, 45. and have we not dealt thus with his Saints? have we not dealt thus with his Ministers? when Elisha was going up to Bethel, there came little Children out of the City, and mocked him, and said unto him, go up thou bald-head, go up thou bald-head. A reproach of bald-head, round-head, given to a faithful Elisha, or Minister of Christ, proclaimes you as bad as those little Children, yea, as bad as Herod, and his men of war; such Herod's were a little before the destruction of Jerusalem, some there were then that mocked the Messengers of God, and despised his words, and misused his Prophets, untill the wrath of the Lord arose against his people, till there was no remedy. O take heed of this sin, banish Herod out of your hearts, or Christ will ne∣ver lodg there: ruine without remedy will seize on those souls, that Herod like mock the Messengers of God, what is it but to mock the Messenger, the Angel of the Cove∣nant, even Christ himself? as Herod sent Christ away, so let us send Herod away, and give him a dismission out of our doores.

The hour strikes again, and summons Christ and us to another station: let us follow him still, as Peter did when he went into the high Priest's Palace, and sate with the servants to see the end.

SECT. III. Of Christ and Barabbas compared; and of the question debated betwixt Pilate and the Jews.

ABout eight in the morning our Saviour Christ is returned to Pilate; who pro∣pounded to the Jews, whether they would have Jesus, or Barabbas let lose unto them. Ye have a custome (saith he) that I should release unto you one at the Passover, will ye therefore that I release unto you the King of the Jews? Then cryed they all again. saying, not this man, but Barabbas; now Barabbas was a Robber. It is supposed that in this passage Pilate indeavoured Christ's liberty, He knew that for envy they had deli∣vered him, and he saw that Herod had sent him back again uncondemned, and therefore now he propounds this medium to rescue him from their malice, Whom will ye that I release unto you, Barabbas or Jesus, which is called Christ? In the prosecution of this pas∣sage, I shall observe, 1. Who this Barabbas was. 2. What is the difference betwixt him and Christ. 3. How they vote. 4. Pilate's quaere upon the vote. 5. Their an∣swer to his Quaere. 6. His reply unto their answer. 7. Their reduplication upon his reply.

For the first, what was this Barabbas, but a notable Prisoner? Matth. 27.16. One that had made insurrection, and who had committed murther in the insurrection? Mark 15.7. One that for a certain sedition made in the City, and for murther was cast into prison? Luke 23.19. one that was a robber or an high-way thief? John 18.40. one that was the greatest malefactor of his time? and must he be taken, and Jesus cast? must he be saved, and Christ condemned?

For the second, what the difference is betwixt him and Christ, let us weigh them in the ballance, and we may find; 1. Barabbas was a thief, and by violence took away the bread of the needy, but Christ was a feeder and supplyer of their needs. 2. Ba∣rabbas was an high-way thief, wounding them that travelled by the way; but Christ was the good Samaritan that healed such, binding up their wounds, and pouring into them Wine and Oyl. 3. Barabbas was a murtherer, and had slain the living; but Christ was the Saviour, restoring life unto the dead. 4. Barabbas was a seditious tumult-raiser, he made a certain sedition in Jerusalem; but Christ was a loyal tribute-payer, and his commands were, give unto Cesar the things that are Cesar's. 5. Barabbas was a bloody revenger, a man of blood, that hunted after blood; but Christ was a meek and quiet spirit, and what with sweating, binding, buffetting, bleeding, was now become al∣most a bloodless Redeemer: light and darkness have no less fellowship, Christ and Be∣lial no less discord; here's a competition indeed, the author of sedition with the Prince of peace; a murtherous mutiniere, with a merciful mediator; a son of Belial with the Son of God.—

3. For their votes, they give them in us; Not this man, but Barabbas, q. d. let us have him crucified who raised the dead, and him released who destroyed the living: let the Saviour of the world be condemned to death, and the slayer of men be released from Prison, and have his pardon. A strange vote, to desire the Wolf before the Lamb, the noxious and violent before the righteous and innocent: here was the Prophetick parable of Jo∣tham fulfilled, The trees of the forrest have chosen the bramble, and refused the Vine;—

But there is something more observable in this vote; the Jews had a custom not to name what they held accursed; I will not make mention of their names within my lips; and surely this speaks their spight, that they will not vouchsafe to speak the Name of Jesus; the cry is not thus, Not Jesus but Barabbas; but thus, Not this man, not this fellow; but Barabbas; as if they meant first to murther his Name, and then his Person.

4. For Pilate's quaere upon the vote, What shall I do then with Jesus, which is called Christ? Pilate gives him his name to the full, Jesus, who is called Christ; his name is Jesus Christ. There is more pitty in a gentle Pilate, than in all the Jews; in some things Pilate did Justly, and very well; as first, he would not condemn him before his accusations were brought in; nor then neither before he was convicted of some capital crime; and because he perceives that it was envy all along that drove on their design, he endeavours to save his life by ballancing him with Barabbas; and now he sees that they prefer Barabbas before Jesus, he puts forth the question, What shall I do then with Jesus which is called Christ? q. d. I know not what to do with him, it is against my light to condemn him to death, who is of innocent life: I could tell what to do with Barabbas, for he is a thief, a mutiniere, a murtherer, a notable malefactor; but there is no such thing proved against Jesus, who is called Christ, What then shall I do with him?

5. For their answer to this quaere, And they all said unto him, let him be crucified. This was the first time that they speak openly their design; it had long lurk'd within them that he must die a cursed death, and now their envy bursts, and breaks out with unanimous consent, and cry, Let him be crucified. O wonder! must no other death stint their malice but the Cross? other deaths they had in practise, as the towel, stoning and beheading; more favourable, and suitable to their Nation; and will they now pollute a Jew with a Roman death? Magna crudelitas, &c. a great cruelty; they sought not only to kill him, but to crucifie him, that so he might dye a lingering death. The cross was a gradual and slow death, it spun out pain into a long thred, and therefore they make choice of it, as they made choice of Jesus; let him dye, rather than Ba∣rabbas, and let him dye the death of the Cross, rather than any other speedy, quick, dispatching death.

6. Eor Pilate's reply unto this answer, Why? what evil hath he done? he was loath to satisfie their demands, and therefore he questions again, What must he dye for; was it meet that he should condemn one to death, and especially to such a death, and no crime committed? Come on (saith Pilate) what evil hath he done? Augustine upon these words.

Ask (saith he) and let them answer with whom he conversed most, let the possessed who were freed, the sick and languishing who were healed; the lea∣prous that were cleansed, the deaf that hear, the dumb that speak, the dead that were raised, let them answer the question, what evil hath he done?

Sometimes the

Jews themselves could say, He hath done all things well, he maketh both the deaf to hear, and the dumb to speak. Surely he hath done all things well; he stilled the winds, and calmed the seas; with the spittle of his mouth he cured the blind; he raised the dead, he prayed all night; he gave grace, and he forgave sins; and by his death he merited for his Saints everlasting life: why then should he dye, that hath done all things well? no wonder if Pilate object against these malicious ones, What evil hath he done?

7. For their reduplication on his reply, they cryed out the more, saying, let him be crucified. Instead of proving some evil against him, they cryed out the more; as Luke, They were instant with loud voices; they made such a clamour, that the earth rang with it, the cry was doubled, and redoubled, Crucifie him, Crucifie him; twice Crucifie him, as if they thought one Cross too little for him. O inconstant favour of men! their An∣thems of Hosanna, and Benedictus not long since joyfully spoken, are now turned into jarring hideous notes, Let him be crucified. And now is Pilate threatned into another opinion, they require his judgment; and the voices of them, and of the Chief Priest pre∣vailed; so it follows, and when he saw he could prevail nothing, but that rather a tumult was made, why then Barabbas is released unto them, and Jesus is delivered to be scourged,

I would not dwell too long on Pilate, the high Priests, and Jews, the application is the life of all.—Now then—

1. Give me leave to look amongst our selves, is there not some or other amongst us that prefer Barabbas before Jesus? O yes! those that listen to that old mutinous Mur∣therer in his seditious temptations; those that reject the blessed motions of Gods own Spirit, in his tenders and offers of Grace; those that embrace the world with its plea∣sures and profits, and make them their portion; all these chuse Barabbas, and reject Jesus Christ, little do we think that every wilfull act of sin, is a sedition, a mutiny against our souls, another Judas Galileus that stirs up all the passions of our mind against our Jesus. I cannot but think what drawing, and soliciting of our souls is made by vertue and vice in our passage towards the other world: on the one hand stands vice with all her false deceits, and flatteries, her tempatations are strong, Come let us enjoy the good things that are present, and let us speedily use the creatures as in youth, let us fill our selves with costly Wine and Ointments, and let no flower of the spring pass by us, let us crown our selves with rose-buds before they be withered, let none of us go without his part of jollity let us leave tokens of our joyfulness in every place; for this is our portion, and our let is this. On the other hand stands Vertue, or Grace with all the promises of future happiness, she points at Jesus, and cries, O come unto Christ and live; Wisdome is better than rubies, her fruit is better than Gold, yea than fine Gold, and her revenue than choice Silver; they that love Christ shall inherit substance, and he will fill them with treasures, even with durable riches. But Oh how many thousands, and ten thousands that neglect this cry, and follow vice? what millions of men are there in the world that prefer Barabbas before Jesus? if we proclaim it in our pulpits that Christ is the chiefest of ten thousands, that he is fairer than all the Children of men, that he is the Standard-bearer, and there is none like to him: that if you will have but Jesus Christ, you need no more; yet do not many of you say in your hearts, as Pilate here, What shall I do with Jesus that is called Christ? or as the devils said elsewere, What have we to do with thee Jesus thou Son of God? nay, hath not many times the secret grudgings of your reluctant souls accounted the gracious offers of speedy repentance to be but as a coming of Christ to torment you before your time? Why alas, what is this now but to prefer Barabbas before Jesus? you that swear as the Devil bids, and as Christ forbids, you that prophane Sabbaths, that revel, drink to excess, or it may be to drunkenness, surely your vote goes along with the Jews, Not this Man, but Barabbas.

2. Give me leave to look on the love and mercy of God in Christ; our Jesus was not only content to take our nature upon him, but to be compared with the greatest malefa∣ctor of those times; and by publick sentence, yea votes and voices of the People, to be pronounced a greater delinquent, and much more worthy of death than wicked Barab∣bas. O the love of Christ! we read in Leviticus, that in the dayes of the cleansing of the Leper, the Priest was to take two Birds (or two Sparrows) alive, and the one of them must be killed, and the other being kept alive, must only be dipt in the blood of the Bird that was slain, and so it must be let loose into the open field. Barabbas say some; but all Believers say we, are that live Sparrow; and Jesus Christ is the Sparrow

that was slain; the lot sell upon him to dye for us; all our sins were laid upon his soul: so that in this sence Jesus Christ was the greatest sinner in the World, yea, a greater sin∣ner than Barabbas himself, and therefore he must dye, and we being dipt in the Blood of Christ must be let loose, and set at liberty! was not this love? he dyed that we might live; it was the voice of God as well as men, Release Barabbas, every believing Barabbas, and crucifie Jesus.

Another hour is gone, let us make stand for a while; and the next time we meet, we shall see further sufferings.

SECT. IV. Of Christ Stripped, Whipped, Cloathed in Purple, and Crowned with Thorns.

ABout nine (which the Jews call the third hour of the day) was Christ stripped, whipped, cloathed with purple, and crowned with thorns; in this hour his suf∣ferings came thick. I must divide them into parts, and speak of them severally by them∣selves.

1. When Pilate saw how the Jews were set upon his death, he consented, and deli∣vered him first to be stripped. Then the Souldiers of the Governour took Jesus into the common Hall, and gathered unto him the whole band of Souldiers, and they stripped him. They pulled of his cloaths, and made hm stand naked before them all; He that adorns the Heaven with Stars, and the Earth with Flowers, and made coats of skins to cloath our first Parents in, is now himself stripped stark naked; I cannot but look on this as a great shame: it appears so by our first Parents Adam and Eve, who no sooner had sinned, and knew themselves naked but they sowed fig-leaves together, and made themselves aprons. If Adam was so ashamed of his nakedness before his own Wife (who was naked too, as well as he) what a shame, and blush was it in the face of Christ, when in the common Hall in view of the whole band, or company of Souldiers, he stands all naked? My confu∣sion is continually before me, and the shame of my face hath covered me, saith David in the Person of Christ. It is reported, in the Ecclesiastical story, that when two Martyrs, and holy Virgins (they call them Agnes, and Barbara) were stripped stark naked for their execution, God pitying their great shame and trouble, to have their nakedness discover∣ed, made for them a veil of light, and so he sent them to a modest, and desired death; but our Saviour Christ, who chose all sorts of shame and confusion, that by a fulness of suffering he might expiate his Fathers wrath, and consecrate to us all kinds of sufferings and affronts, he endured the shame of nakedness at the time of his scourging; see here a naked Christ, and therein see the mercy of Christ to us; he found us like the good Sa∣maritan, when we were stripped, and wounded, and left half dead, and that we might be covered, he quietly suffered himself to be divested of his own robes; he took on him the state of sinning Adam, and became naked, that we might first be cloathed with righteousness, and then with immortality; oh what a blessed use may we make of the very nakedness of Christ?

2. Pilate gave him to be scourged; this some think he did upon no other account, but that the Jews being satiated and glutted with these tortures, they might rest satis∣fied, and think themselves sufficiently avenged, and so desist from takeing away his life. That he was scourged is without controversie, for so the Evangelist relates, Then Pi∣late took Jesus and scourged him: and that Pilate might give him to be scourged on that account is very probable, because that after the scourging, he brings him out to the Jews, proclaming, I find no fault in him; and before his scourging, he speaks it more expresly, He hath done nothing worthy of death, I will therefore chastise him, and release him. And it adds to this, that howsoever the custome was, that those that were to be crucified must first be whipped, yet if they were adjudged to dye, their stripes must be less, and if they were to be set at liberty, they must be beaten with more stripes; And Pilate endeavouring to preserve his life, they scourged him above measure, even almost to death.

In this scourging of Christ I shall insist on these two things; 1. The shame. 2. The pain.

1. For the shame, it was of such infamy that the Romans Exempted all their Citizens from it. Is it lawful for you (said Paul) to scourge a man that is a Roman?—And when the Centurion heard that, he went, and told the chief Captain, saying, take heed what thou dost, for this man is a Roman; the Romans looked upon it as a most infamous punishment, fit only for theeves and slaves, and not for free-born or priviledged Ro∣mans; and the Jews themselves would not suffer it above so many stripes, lest a brother should seem vile unto them; If a wicked man be worthy to be beaten, that the Judge shall cause him to lye down,—forty stripes he may give him, and not exceed, lest if he should exceed, and beat him above these with many stripes, then thy brother should seem vile unto thee. Whipping is so unworthy a punishment, that only children, bondslaves, and rogues were used to be corrected therewith, especially if they exceeded the number of forty stripes; when Paul was thus used, he tells us, Of the Jewes five times received I forty stripes save one. Theophilact sayes they would not exceed that number, lest Paul should have become infamous, and ever after uncapable of publick office, and hoping they might have regained him, they would not brand him with that note of infamy. O then if one stripe above forty was so infamous amongst the Jews, what shame, what infamy was this, when so many scores, hundreds, and thousands of stripes (as some reckon them) were laid on Jesus Christ? and yet our Lord doth not disdain to undergo them for our sakes, he bears in his body those wounds and stripes that we had deserved by our sins.

2. For the pain; this kind of punishment was not only infamous, but terrible; no sooner the Souldiers had their commission, but they charged, and discharged upon him such bloody blows, as if he had been the greatest offender, and basest slave in all the World. Nicephorus calls these whippers bloody Hang-men, by the fierceness of whose whipping many had dyed under their hands.

The manner of their whipping is de∣scribed thus; After they had stripped him, they bound him to a pillar, whither came six young and strong Executioners, Scourgers, Varlets, Hang-men (saith Jerome) to scourge him, and whip him while they could; whereof two whipped him with rods of thorns; and when they had wearied themselves, other two whipped him with ropes or whip-cords, tyed and knotted like a carters whip; and when they were tyred, the other two scourged off his very Skin with wires, or little chains of Iron; and thus they continued, till by alternate and successive turns they had added stripe upon stripe, and wound upon wound, latter upon former, and new upon old, that he was all over in a gore blood.

The Scripture tells us, that He was wounded for our transgressions, and bruised for our iniquities, the chastisement of our peace was laid upon him, and with his stripes we are healed; he was wounded, bruised, chastised, whipped with stripes; if you would know with how many stripes? some reckon them to the number of the Soul∣diers, Six hundred and sixty, or a thousand stripes? others reckon them according to the number of the bones, compacted in mans body, which say Anatomists are two hun∣dred and sixty, and Christ having received for every bone three stripes according to the triple manner of his whipping, they amounted in all to seven hundred and eighty stripes; others reckon them to five thousand, above the forty which the Jews were commanded not to exceeed in.—And the truth is, if the whole band of Souldiers were the whippers of Christ (as some would have it) I cannot see but his stripes might be more than so; when the Son of an Israelitish woman blasphemed God, the Lord said to Moses, Bring forth him that hath cursed without the camp, and let all that heard him lay their hands upon his head, and let all the congregation stone him; now Christ had said be∣fore all the band, that he was the Son of God, which they called Blasphemy; and there∣fore why might they not all (according to this Law) lay their hands upon him, and fall upon him if not with stones (which now was turned into whipping) yet with rods, whip-cords, and little chains?

I shall not contend about the number of his stripes; but this is certain, that the soul∣diers, with violence and unrelenting hands, executed their commission; they tore his ten∣der flesh, till the pillar and pavement were purpled with a shower of blood; and if we may believe Bernard,

They plowed with their whips upon his back, and made long furrows, and after that they turned his back upon the pillar, and whipt his belly and his breast, till there was no part free from his face unto his foot.

A scourging able to kill any man, and would have killed him, but that he was preserved by the Godhead to endure, and to suffer a more shameful death.

We may read here a Lecture of the immense love of God in Christ to us poor Gen∣tiles; he is therefore whipped that he might marry us to himself, and never reject us, or cast us off: we read of a Law in Moses, that if a man took a wife, and hated her, and gave occasions of speech against her, and brought an evil name upon her undeservably; that then the Elders of the City should take that man, and chastise him,—and she should be his wife, he might not put her away all his dayes. There is a great mystery in this cere∣mony; for that man (say some) was Christ, who by his incarnation betrothed unto himself the Gentile Church, but he seems to hate her, and to give an occasion of a speech against her, and to bring an evil report upon her, as Into the way of the Gentiles ye shall not go, and into the City of the Samaritans ye shall not enter; and it is not meet to take the Childrens bread, and to cast it unto dogs. And now he is accused before the Elders, now he is whipt and chastised, and commanded by his Father to take her to his wife, and not to put her away all his dayes. I know there is much unlikeness in this mystery, for Christ was not whipt for calling the Church adulterous, that indeed was chast; but he was whipt to present the Church as a chaft Virgin to his Father, that indeed was adul∣terous, Oh he loved the Church, and gave himself for it;—that he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing, but that it should be holy and without blemish; this was the meaning of Christ's whipping, The cha∣stisement of our peace was upon him, and with his stripes are we healed. Come then, and let us learn to read this love-letter sent from Heaven in bloody characters, Christ is stripped who cloathed the Lillies of the Field; Christ is bound hand and foot, his hands that multiplied the Loaves; and his feet that were weary in seeking the stragling sheep; Christ is scourged all over, because all over we were full of wounds, and bruises, and putrifying sores, and there was no way to cure our wounds, but by his wounds, our bruises, but by his bruises, our sores, but by his sores; O read, and read again, Christ is whipped, belly, back, side, from his shoulders to the soles of his feet, the lashes eating into his flesh, and cutting his very veins, so that (as some say with much confi∣dence, though I know not with what truth) the gashes were so wide that you might have seen his ribs, and bones, and very inwards; what, was there ever love like unto this lov••? had he not been God as well as man, he could never have had in his heart such a love as this; O it was a divine love, it was the love of a Jesus, a love far surpas∣sing either the love of men, or women, or of Angels.

3. They put upon him a Purple Robe, or a Scarlet Robe. John calls it Purple, and Mat∣thew Scarlet; howsoever some difference may be, yet because of their likeness, they are put sometimes one for another, They put upon him a Scarlet robe, it is in the Original a Scarlet Cloa•••• it was a loose short garment, at first used only by Kings or Emperors, and the colour of it was suitable to Christ's condition, for he was now purple all over, as well within it, as without it; his body and his garment were both of a deep dyed san∣guine colour. Some out of Zachary, where it is said that Joshua was cloathed with filthy garments, conclude the old, ragged, thred-bare filthiness of his robe; so that every thing shall have its office and several share in his abuse; the colour and the manner of the garment flouts his Kingdom; the bareness, his outward estimation with the people; the raggedness, his late scattered retinue; the fulledness, his stained, spotted life, as they pretended, saying, He was a Friend of Publicans and Sinners—but out of this dark∣ness the Lord can bring light, he hath his mysteries wrapt up in the malice of his ene∣mies; for both on his garment, and on his thigh was written a mystery; and in this sence, what other is his garment but the embleme of his humanity? and what is his scarlet gar∣ment, but the embleme of his wounded body? that as he spake of the woman, She anointed him aforehand unto his burial; so Pilate in the mystery cloaths him aforehand unto his bloody death.

4. They platted a Crown of Thorns, and put it upon his head; a goodly Crown for the King of Kings, we read of many sorts of Crowns, as of the Triumphal, Laurel, Naval, Mural, &c. but never till this did we read of a Crown of Thorns; a Crown it was to delude him, and a Crown of Thorns to torment him; in this we may read both his pain and shame: 1. For his pain, it boared his head saith Osorius with seventy and two wounds; Bernard speaks of many more, mille puncturis, &c. I know not what ground they have to number them; but certainly many wounds they made, and the rather may we say so; because that after they had put it upon his head, they took a Reed and smote him on the head: (i.e.) they smote him on the head to fasten the Crown of Thorns upon him surer, and to imprint it deeper, till as some think it pierced his very Skull.

2. Nor was it only pain, but shame; when Jotham put out his parable to the men of Sechem; The Trees (said he) went out on a time to anoint a King over them, and they said unto the Olive-Tree, reign thou over us, but the Olive-Tree said unto them, should I leave my fatness, wherewith by me they honoured God and Man, and go to be promoted over the Trees? And the Trees said unto the Fig-Tree, come thou and reign over us, but the Fig-Tree said unto them, should I forsake my sweetness, and my good fruit, and go to be promoted over the Trees? Then said the Trees unto the Vine, come thou and reign over us, and the Vine said unto them, should I leave my Wine, which cheareth God and Man, and go to be pro∣moted over the Trees? Then said all the Trees unto the Bramble, come thou and reign over us; and the Bramble said unto the Trees, if in truth ye anoint me King over you, then come and put your trust in my shadow, and if not, let fire come out of the Bramble, and devour the Cedars of Lebanon. As Jotham put out this parable in scorn of Abimilech, so the Souldiers in scorn put on Christ's head this Bramble Crown: q. d. Come, thou sayest, thou art King of Jews, and therefore we will make thee a Crown of Bramble, King of Trees; by which means they protest against Christ as a feigned fabulous King, as if he were no fitter to be King of Jews, than the Bramble was to be King of all the Trees in the forrest.

How many lessons might we draw from hence? they put upon his head a Crown of Shame, of Death, of Torture; who came to give us a Crown of Victory, of life, of glo∣ry. 2. Our sins caused the Earth to bring forth Thorns, and Briers, and our Saviour must wear them, both to take away our sins, and in the issue to take away sins curse, Thorns, or Bryers, or whatsoever. 3. From the crown of the head to the sole of the foot, we were full of sin, and Christ accordingly must shed his Blood from head to foot; their Whips did not reach his head, their nails could not pierce it without an end of torture; but now they draw blood from it, with Thorns; the whole head is sick, saith the Prophet of us; and the whole head of Christ is bruised with Thorns to cure our sickness. 4. Christ is not crowned with Thorns without a Prophesie, or a Type; here he is a true Lilly among Thorns; here he is as Isaac's Ram tyed fast by the head in Thorns; he was ever intended to be a sacrifice, and a ransome for our sins, and to that purpose he was caught in a thicket, he was crowned with Thorns. 5. O what a shame is it for any of us to crown our heads with Rose-buds, (as the wanton worldings could say) afo••e they are withered, to spend our time in vanity, Folly, Sin, when Christ our Lord had such a grove of Thorns, growing on his sacred head? The Disciple is not above his Master, nor the Servant above his Lord, it is enough for the Disciple to be as his Master, and the Servant as his Lord; if our Lord and Master was crowned with Thorns, surely the Members of Christ should not be soft, delicate, and effeminate, wholly sensual, or gi••••n up to plea∣sures. 6. As every bird sitteth upon the Thornes in the Orchard, so let us draw near, and make our nests in these blessed Bushes; let us abandon all the colours of other Captains, as the World, Flesh, and Devil; and let us keep close to the royal Standard of our King; under these Throns we may find shelter against all our enemies; from these Thorns we may undoubtedly gather Grapes, even a vintage of spiritual joy and gladness.

Now the hour sounds again, and calls us to go forth, and to behold King Jesus with the Crown wherewith he was Crowned in the Day of his espousals. And this we shall do the next hour.

SECT. V. Of Christ brought forth, and sentenced.

ABout ten Christ was brought forth and sentenced. 1. For his bringing forth, I shall therein observe these particulars. As—

1. We find Pilate bringing forth Jesus out of the common Hall, and shewing this sad spectacle to all the People; Then came Jesus forth, wearing the Crown of Thorns, and the purple Robe, and Pilate saith unto them, behold the Man: he thought the very sight of Christ would have moved them to compassion; they had lash'd him almost unto death, they had most cruelly divided those azure channels of his guiltless Blood, they had cloa∣thed him with Purple, crowned him with Thorns; and now they bring him out by the hair of the head (say some) and expose him to the Publick view of the scornful company,

Pilate crying unto them, Behold the man, q. d. Behold a poor, silly, miserable, distres∣sed man, behold I say, not your King, to provoke you against him, nor yet the Son of God, which you say he makes himself to be; but behold the man, a mean man, a worm, and no man; behold how he stands disfigured with wounds, behold him weltring and panting, in a crimson river of his own gore blood; and let this sufficient, yea, more than sufficient punish∣ment suffice to satisfie your rage, what would you have more? if it be for malice that you are so violent against him, behold how miserable he is; if for fear, behold how contemptible he is: As for any fault whereby he should deserve his death, I find no fault in him; he is a Lamb without spot, a Dove without gall; O come and behold this man, I can find no fault in him. Some Doctors affirm that while Pilate cryed out behold the man, his servants lifted up the purple robe, that so all might see his torn, and bloody, and macerated bo∣dy; he supposed his words could not so move their hearts, as Christ's wounds, and therefore said he, Behold the man; as if he had said again, Look on him and view him well, is he not well paid for calling himself King of the Jews? now see him stript, and whipt, and crowned with thorns, and scepter'd with a reed, anoynted with spittle, and cloath∣ed with purple; what would you more?

2. We find the Jews more inraged against Jesus, When the chief Priests and Officers saw him; they cryed out saying, crucifie him, crucifie him. The more Pilate endeavours to appease them, the more were the people enraged against him; and therefore they cry away with him, away with him; crucifie him, crucifie him. Now was fulfilled that pro∣phesie of Jeremy, My heritage is unto me as a Lion in the forrest, it cryeth out against me. The Naturalists report of the Lion, that when he is near to his prey, he gives out a migh∣ty roar, whereby the poor hunted beast is so amazed and terrified, that almost dead with fear he falls flat on the ground, and so becomes the Lions prey indeed: And thus the Jews (who were the heritage of the Lord) were unto Christ as a Lion in the for∣rest, they hunted and pursued him to his death, and being near it, they give out a migh∣ty shout, that the earth rung again, Away with him, away with him, crucifie him, cruci∣fie him. O ye Jews, children of Israel, seed of Abraham, Isaac, and Jacob, is not this he concerning whom your fathers cryed, O that thou wouldst rent the heavens, that thou wouldst come down, that the mountains might flow down at thy presence? How is it that you should despise him present, whom they desired absent? How is it that your cry and theirs should be so contrary? The Panther (say they) is of so sweet a savour, that if he be but within the compass of scent, all the beasts of the field run towards him, but when they see his ugly visage they fly from him, and run away; so the Jews afar off feeling the sweet savours of Christ's Oyntments, they cryed, Draw me, we will run af∣ter thee, come Lord Jesus, come quickly; but now in his passion, looking on his form, they change their note, He hath no form, or comeliness, there is no beauty, that we should de∣sire him, away with him, away with him.

3. We find Pilate and the Jews yet debating the business; Pilate is loath to pronounce the sentence, and the chiefest of the Jews provoke him to it with a threefold argu∣ment. As—

1. They had a law, and by their law he ought to dye, because he made himself the Son of God; thus the Doctors of the Law do accuse the Author and Publisher of the Law, but they consider not the rule concerning Laws, He may lawfully abolish, who hath power to establish; nor did they consider that this Law concerned not himself, who is indeed, and in truth the Son of God: the Text tells us, that Pilate hearing this argument, was the more afraid. Pilate (saith Cyril) was an heathen idolater, and so worshipping many Gods, he could not tell but that Christ might be one of them, and therefore in condemn∣ing Christ, he might justly provoke all the Gods to be revenged of him. This was the meaning of Pilate's question, Whence art thou? what is thy Off-spring? of what Progenitors art thou sprung? And from thence forth Pilate sought to release him.

2. The Jews come with another Argument, they threaten Pilate, If thou let this man go, thou art not Cesar's friend; a forcible reason, as the case then stood; it was no small matter to be accused by so many audacious impudent men of high treason against Cesar, and therefore under this obligation Pilate seems to bend and bow; whom the fear of Christ's Divinity had restrained, him the fear of Cesar's frown provoked to go on to sen∣tence and condemnation. Oh he was more afraid of man, whose breath is in his nostrils, than of God himself, who made the heavens, and framed the world. And yet before he gives sentence, he takes water; and washeth his hands before the multitude, saying, I am innocent of the blood of this just person, see ye to it.

3. In reference to this they engage themselves for him, which was their last argu∣ment, His blood be upon us, and our children, q. d. act thou as Judge, let him be con∣demned to dye, and if thou fearest any thing, we will undergo for thee, let the venge∣ance of his blood be on us, and on our children for ever. Thus far of the first general.

2. For the sentence it self, When Pilate heard that,—he sate down in the judg∣ment seat, in a place that is called the pavement, because erected of stones; but in the Hebrew Gabbatha;—This word signifies an high place, and raised above; it was so on purpose, that the Judges might be seen of men when they pronounced sentence. And here Pilate sitting down, he gave the doom. What was the form, or manner of the sentence is a great question amongst Divines. Chrysostom is of mind, that he pro∣nounced no form at all, but only delivered Jesus unto them to be crucified, Mark. 15.15. John 19.16. Others cannot yield to this, for to what end (say they) should he then sit down upon the judgement seat? and yet amongst themselves they cannot agree on a form; Anselme gives it thus, I adjudge Jesus of Nazareth to that ignominious and shame∣ful Death of the Cross. Vincentius thus, I condemn Jesus, seducing the people, blas∣pheming God, and saying that he was Christ the King of the Jews, to be fastened to the Cross, and there to hang till he dye. Many other forms are brought in by others, but that of Luke is I am sure most authentick. And Pilate gave sentence, that it should be as they required: and then he delivered Jesus to their will. Here's a sentence indeed, a delivery of Jesus not to his own, but to his enemies liberty; to the boundless bonds, and all the possible Tortures of their own wills, and wishes. O unjust sentence! Give me not over to the will of my adversaries, cryes David; the will of malice is an endless wheel, it cares not how long it spins out pain, and therefore they cryed, Crucifie him, Crucifie him, let him be crucified. Amen, (sayes Pilate) do what you please, Crucifie him, and Crucifie him as often as you will, it shall be as you require, Lo now I deliver him to your own will.

We cannot shake this tree without some fruit; from this sight of Christ, and sentence of Pilate, we may learn some good.—

1. From this sight of Christ, as he was presented by Pilate to the people, we may learn remorse: not any of us who have crucified Christ by our sins, but we are called on at this time, to behold the man; suppose we saw him with our bodily eyes; suppose we had the same view of Christ as the Jews had, where he was thus presented; suppose we saw him in the very midst of us, wearing the crown of thorns, and the purple robe, and the cane or reed held in his right hand; suppose we heard the voice of Pilate speaking to us, as he did to the Jews, Behold the man; suppose we saw the purple robe lifted up, that we might see all under, how his body was torn; and that same voice from Heaven should come to us, saying, This same is he whom ye have buffetted, scourged, crowned, crucified by your sins: were not this enough to prick us in our hearts, and to make us cry, Men and brethren what shall we do? Oh we look at the instruments, and we cry, Fie on Pilate, fie on the Souldiers, fie on the Jews; but we look not on our sins, saying, fie on them. Could we but reallize our sins as the principal of these sufferings of Christ, methinks our hearts should break in very pieces: consider, yesterday in the midst of our Markets so many lies were told, and so many oaths were sworn; and this day so soon as the day-light sprang, so many acts of prophaning the Lords day were committed by us; little did we think that all this while we had been stripping Christ naked, whipping Christ with rods, or little chains, cloathing Christ with a Purple-Scarlet Robe, platting a Crown of Thorns, and putting it on his head, sceptring him with a reed, and saluting him in scorn, Hail King of the Jews. Men, Brethren, and Fathers, be not deceived, Christ is mocked, scorned, and thus abused by you when you sin; your sins thus dealt with Christ, and in God's acceptation your sins thus deal with Christ even to this very day. Never say, it was long since Christ was crucified, and he is now in Heaven, for by your sins you crucifie again the Lord of glory, you put him again to open shame; you strip him, and whip him, and tor∣ment him afresh. Oh look on him whom you have pierced! Pilate thought that if the Jews would but see the man, Behold the man, their hearts would have molified, and shall not I think as well of you? it is a blessed means to make sin bitter, and to breed in our hearts remorse for sin, if we will but hearken to this voice of Pilate, Behold the man.

2. From the sentence of Pilate, that Christ should be crucified, as the Jews required, we may learn the deceitfulness of our hearts, in making self the end, and aim of

our particular callings. Pilate as Judge should have glorified God in doing justice; but when he hears the Jews cry, If thou let him go, thou art not Cesar's Friend, he then looks to himself, and his own interests. Judges can have their ends in the very place of judicature: nay, is not this the very common sin of Magistrates, Ministers, Trades∣men, of all sorts of callings; come, what is it you aim at in your several places? is it not to be great, and rich, and high, and honourable? say truly, is it in your hearts to say, that by this calling my chief aim is to glorifie God, and to serve my generation with all faithfulness; and these two ends I prefer before all worldly advantages whatsoever? O then what a blessed reformation would be amongst us? if it be not thus, what are you but as so many Pilate's, that if you were but threatned into a sentence, you would rather con∣demn Christ than your selves of enmity against Cesar; such would be the cry, Let Christ be crucified, and self advanced.

Much more might be said, but the hour strikes again; Pilate is now risen, the Court dissolved, and Jesus is delivered into the hands of the Jews for execution. How that went on, the next hour will speak; only God prepare your hearts to hear devoutly, and to consider seriously, what Jesus the great Saviour of the World hath suffered for you.

SECT. VI. Of Christ's crucifying, with its appendices.

ABout Eleven, they prepare with all speed for the execution: in the revolution of this hour we may observe these several passages. As 1 Their taking off the robe, and cloathing him again with his own rayment. 2. Their leading him away from Gabbatha to Golgotha. 3. His bearing the Cross with Simon's help to bear it after him. 4. His comforting the women who followed weeping after him as he went. 5. Their giving him Vinegar to drink mingled with gall. 6. Their crucifying, or fa∣stening him on the Cross, whereon he dyed.

1. The Evangelist tells us, They took the robe off from him, and put his own rayment on him; Origen observes, They took off his robes, but they took not off his Crown of Thorns; what served their interest, they pursued still, but nothing of mitigation or mercy to the afflicted Son of Man. It is supposed this small business could not be done without great pain; after his sore whipping his blood congealed, and by that means stuck to his scar∣let mantle; so that in pulling off the robe, and putting on his own rayment, there could not but be a renewing of his wounds.

2. They led him away. Some say they cast a Rope or Chain about his neck, by which they led him out of the City to Mount Calvary, and that all along the way, mul∣titudes attended him, and a Cryer went before him, proclaming to all hearers the cause of his death; namely, that Jesus Christ was a Seducer, Blasphemer, Negromancer, a Teacher of false Doctrines, saying of himself that he was the Messias, King of Israel, and the Son of God.

3. He bore his Cross. So John relates; before it bears him, he must bear it; and thus they make good their double cry, Crucifie him, Crucifie him; first Crucifie him with it as a burthen, and then crucifie him with it as a Cross; those shoulders which had been unmercifully battered with whips before, are now again tormented with the weight of his Cross. As a true Isaac bears the wood for the sacrifice of himself; or Ʋriah-like, he carries with him the very Instrument of his own sad death. O the cruelty of this passage! they had scarce left him so much blood or strength as to carry himself, and must ••e now bear his heavy Cross? yes, till he faint and sink, so long he must bear it, and longer too, did they not fear that he should dye with less shame and smart than they intended him: which to prevent they constrained one Simon a Cyraenean to bear his Cross after him. How truly do they here again swallow the Cammel, and strain at a Gnat? the Cross was a Roman death, and so one of their abominations, hence they themselves would not touch the tree of infamy, lest they should have been defiled, but to touch the Lords anointed, to Crucifie the Lord of Glory, they make no scruple at all; but why must another bear the Cross, but to consign this duty unto man, that we must enter into a fellowship of Christ's

sufferings? If any man will come after me, let him deny himself, and take up his Cross, and follow me.—And therefore Christ hath suffered for us, leaving us an example that we should follow his steps.

4. He comforted the woman, who followed weeping after him as he went along. And there followed him a great company of people and of Women, which also bewailed and lamented him; but Jesus turning to them, said, Daughters of Jerusalem weep not for me, but weep for your selves, and for your Children. In the midst of his misery he forgets not mercy; in the midst of all their tortures and loudest out-cryes of contumely, of blasphemy, of scorn, he can hear his following friends weeping behind him, and neglect all his own sufferings to comfort them, Weep not for me. He hath more compassion on the Woman that follow him weeping, than of his own mangled self, that reels along, fainting and bleeding unto death: he feels more the tears that drop from their eyes, than all the blood that flows from his own veins: we heard before that sometimes he would not vouchsafe a word to Pilate that threatened him, nor to Herod that entreated him, and yet unaskt how graciously doth he turn about his blessed bleeding face to these weep∣ing women, affording them looks, and words too, both of compassion and of consola∣tion, Daughters of Jerusalem weep not for me, but for your selves.—and yet ob∣serve, he did not turn his face to them until he heard them weep; nor may we ever think to see his face in glory, unless we first bathe our eyes in sorrow. It is a wonder to me that any in our age should ever decry tears, remorse, contrition, compunction; how many Saints do we find both in the Old and New Testament, confuting by their practises these gross opinions? the Promise tells us, that They that sow in Tears shall reap in Joy; he that follows Christ, or goeth forth weeping, bearing precious seed, shall doubtless come again with rejoycing, bringing his sheaves with him.

But what's the meaning of this, Weep not for me? may we not weep for the death of Christ? do we not find in Scripture that all the People wept at the death of Moses? that all the Church wept at the death of Stephen? that the Woman lamented the death of Dorcas? and if all Christ's actions be our instructions (I mean not his miraculous, or meritorious, but his moral ones) did not Christ himself weep for Lazarus, and for Je∣rusalem? nay, is he not here weeping showers of blood all along the way? and may not we drop a tear for all those purple streams of his? O what's the meaning of this, Weep not for me, but weep for your selves?

I answer, the words are not absolute, but comparative. Christ doth not simply forbid us to weep for our friends, but rather to turn our worldly grief into godly sor∣row for sin as sin. Christ herein pointed the women to the true cause and subject of all their sorrow, which was their sins; and thus we have cause to weep indeed. Oh! our sins were the cause of the sufferings of Christ, and in that respect, Oh that our heads were fountains, and our eyes rivers of tears! Oh that our tears were as our meat and drink! Oh that we could feed with David on the Bread of tears, and that the Lord would give us plenteousness of tears to drink! Oh that the Lord would strike (as he did at Rephi∣dim) these rocky hearts of ours, with the rod of true remorse, that water might gush out! Oh that we could thus mourn over Jesus whom we have pierced, and be in bitterness for him, as one that is in bitterness for his first-born!

5. No sooner he was come to the place of Execution, but they gave him Vinegar to drink mingled with Gall: in that they gave him drink it was an argument of their huma∣nity; this was a custom amongst Jews and Romans, that to the condemned they ever gave wine to drink: Give strong wine unto him that is ready to perish, and wine unto those that be of heavy heart. But in that they gave him Vinegar mingled with Gall, it was an argument of their cruelty and envy. Theophylact speaks plainly, that the Vinegar min∣gled with Gall was poysonous and deadly, and therefore when Christ had tasted it, he would not drink, chusing rather the death of the Cross, to which he was destinated by his Father, than any poysonous death.

Ah brethren, are not we apt to think hardly of the Jews for giving Christ so bitter a potion at his time of death? and yet little do we think that when we sin we do as much. See but how God himself compares the sins of the wicked Jews to very poyson; For their wine is of the wine of Sodom, and of the fields of Gomorrah, their Grapes are Grapes of Gall, their clusters ar•• bitter, their Wine is the poyson of Dragons, and the cruel venome of Aspes. In this respect we may think as hardly of our selves as of the Jews, because so oft as we sin against God we do as much as mingle rank poyson, and bring it to Jesus Christ to drink.

6. They crucified him, (i.e.) they fastened him on the Cross; and then lift him up. A great question there is amongst the Learned, whether Christ was fastened on the cross after it was erected, or whiles it was lying on the ground? I would not rake too much into these niceties, only more probable it is that he was fastened to it whiles it lay flat on the ground, and then as Moses lifted up the Serpent in the Wilderness, so was the Son of man lifted up. We may express the manner of their acting, and his sufferings now, as a learned Brother hath done before us; Now come the Barbarous inhumane hangmen, and begin to unloose his hands, but how? alas 'tis not to any liberty, but to worse bonds of nails: then stript they off his gore-glewed cloaths, and with them questionless not a little of his mangled skin and flesh, as if it were not enough to crucifie him as a thief, unless they flea him too as a beast; then stretch they him out as another Isaac on his own burthen, the Cross; that so they might take measure of the holes, and though the print of his blood on it gave them his true length, yet how strictly do they take it longer, than the truth? thereby at once both to crucifie and rack him? that he was thus stretcht and racked upon his cross, David gives more than probable intimation, I may tell all my bones; and again, all my bones are out of joynt; which otherwise how could it so well be as by such a violent stretching and di∣stortion? whereby it seems they had made him a living anatomy; nor was it in the less sensi∣ble, fleshly parts of his body, that they drive these their larger tenters, whereon his whole weight must hang; but in the hands and feet, the most sinewy, and consequently the most sensible fleshly parts of all other; wherein how rudely and painfully they handle him, appears too by that of David, they digged my hands and my feet, they made wide holes like that of a spade, as if they had been digging in some ditch: the boystrous and unusual greatness of these nails we have from venerable antiquity; Constantine the great is said to have made of them both an Helmet and a Bridle—How should I write on, but that my tears should blot out what I write, when it is no other than he that is thus used who hath blotted out that hand-writing of ordinances that was against me?

But the hour goes on, and this is the great business of the worlds redemption, of which I would speak a little more; by this time we may imagine Christ nailed to the cross, and his cross fixed in the ground, which with its fall into the place of its station gave infinite torture by so violent a concussion of the body of our Lord. That I mean to observe of this crucifying of Christ, I shall reduce to these two heads. viz. the shame and pain.

1. For the shame, it was a cursed death, cursed is every one that hangeth on a tree. When it was in use, it was chiefly infflicted upon slaves that either falsely accused, or treacherously conspired their Masters death: but on whomsoever it was inflicted, this death in all Ages among the Jews hath been branded with a special kind of ignominy; and so the Apostle signifies when he saith, He abased himself to the death, even to the death of the cross. It was a mighty shame that Saul's sons were hanged on a tree, and the reason was more specially from the Law of God; For he that is hanged is accursed of God: I know Moses's Law speakes nothing in particular of crucifying, yet he doth in∣clude the same under the general of hanging on a tree; and some conceive that Moses in speaking that curse, foresaw what manner of death the Redeemer should dye.

2. For the pain, it was a painfull death; that appears several wayes; As— 1. His legs and hands were violently racked, and pulled out to the places fitted for his fastening, and then pierced through with nails. 2. By this means he wanted the use both of his hands and feet, and so he was forced to hang immovable upon the cross, as being unable to turn any way for his case. 3. The longer he lived, the more he endu∣red, for by the weight of his body his wounds were opened and enlarged, his nerves and veins were rent and torn asunder, and his blood gushed out more and more abun∣dantly still. 4. He died by inch-meal (as I may say) and not at once, the cross was a death long in dying, it kept him a great while upon the rack, it was full three hours betwixt Christ's affixion and expiration, and it would have been longer if he had not freely and willingly given up the Ghost; it is reported that Andrew the Apostle was two whole dayes on the Cross before he dyed, and so long might Christ have been, if God had not heightened it to greater degrees of torment supernaturally.

I may add to this, as above all this, the pains of his soul whiles he hanged on the cross, for there also Christ had his agonies, and soul conflicts, these were those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those pains, or pangs of death, from which Peter tells us Christ was loosed. The word

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifies the pains of a woman in travel; such were the pains of Jesus Christ in death; the Prophet calls it, The travel of his Soul: and the Psalmist calls it the pains of Hell, The sorrows of death compassed me, and the pains of Hell gate hold upon me. The sorrows, or cords of death compassed his body, and the pains of Hell gate hold upon his soul; And these were they that extorted from him that passionate expostulati∣on, My God, my God, why hast thou forsaken me? he complains of that which was more grievous to him, than ten thousand deaths, My God, my God, why hast thou withdrawn thy wonted presence, and left my soul (as it were) in pains of Hell?

And now reflect we on the shame and pain! O the curse and bitterness that our sins have brought on Jesus Christ! when I but think on these bleeding veins, bruised shoulders, scourged sides, furrowed back, harrowed temples, digged hands and feet, and then consider that my sins were the cause of all; methinks I should need no more arguments for self-abhorring! Christians! would not your hearts rise aganst him, that should kill your Father, Mother, Brother, Wife, Husband, dearest Relations in all the World? O then how should your hearts and souls rise against sin? surely your sin it was that murthered Christ, that killed him who is instead of all relations, who is a thou∣sand, thousand times dearer to you than Father, Mother, Husband, Child, or whomso∣ever; one thought of this should methinks be enough to make you say, as Job did, I abhor my self, and repent in dust and ashes; Oh what's that cross on the back of Christ? My sins; Oh what's that Crown on the head of Christ? My sins; Oh what's that nail in the right hand, and that other in the left hand of Christ? My sins; Oh what's that spear in the side of Christ? My sins; Oh what are those nails and wounds in the feet of Christ? My sins. With a spiritual eye I see no other engine tormenting Christ; no other Pilate, Herod, Annas, Caiaphas condemning Christ; no other Souldiers, Offi∣cers, Jews or Gentiles doing execution on Christ, but only sin: Oh my sins, my sins, my sins!

2. Comfort we our selves in the end and aim of this death of Christ; As Moses lifted up the Serpent in the Wilderness, so must the Son of Man be lifted up; that whosoever belie∣veth in him should not perish, but have eternal life. The end of Christ's crucifying is the material business: and therefore let the end be observed as well as the meritorious cause; without this consideration the contemplation of Christ's death, or the meditation of the story of Christ's sufferings would be altogether unprofitable; now what was the end? surely this? Christ lifted up, that he might draw all men unto him; Christ hanged on a Tree, that he might bear our sins on the Tree; this was the plot, which God by ancient design had aimed at in the crucifying of Christ, and thus our faith must take it up; indeed our comfort hangs on this; the intent, aim, and design of Christ in his sufferings is that welcome news, and the very Spirit of the Gospel: O remember this! Christ is cruci∣fied, and why so? that whosoever believeth in him should not perish, but have life ever∣lasting.

We are now at the height of Christ's sufferings, and the Sun is now in his meridian, or height of ascent, I shall no more count hour by hour; for from the sixth hour till the nineth hour (that is from twelve, till three in the afternoon) there was darkness over all the Land. But of that, and of the consequents after it, in the next Section.

SECT. VII. Of the consequents after Christ's crucifying.

THe particulars following I shall quickly dispatch. As thus.—

1. About twelve when the Sun is usually brightest, it began now to darken. This darkness was so great that it spread over all the Land of Jewry; some think, over all the World, so we translate it in Luke, And there was a darkness over all the Earth; and many Gentiles, besides Jews, observed the same as a great miracle. Dionisius the Areopagite (as Suidas relates) could say at first sight of it, Either the World is ending, or the God of Nature is suffering. This very darkness was the occasion of that Altar erected in Athens, and dedicated unto the unknown God. Of this prophesied Amos, And it shall come to pass in that day that I will cause the Sun to go down at noon, and I will darken the Earth in a clear day.

The cause of this darkness is diversly rendered by several Authors; some think that the Sun by Divine power with-drew, and held back its beams. Others say, that the obscuri∣ty was caused by s••me thick clouds which were miraculously produced in the air, and spread themselves over all the earth. Others say, that this darkness was by a wonderful interpo∣position of the Moon, which at that time was at full, but by a miracle interposed it self betwixt the Earth and Sun. Whatsoever was the cause, it continued for the space of three hours as dark as the darkest winters night.

2. About three (which the Jews call the nineth hour) the Sun now beginning to re∣ceive his light, Jesus cryed with a loud voice, Eli, Eli, Lamasabachthani, my God, my God, why hast thou forsaken me?—And then, that the Scriptures might be fulfilled, he said I thirst.—And when he had received the vinegar, he said it is finished.— And at last crying with a loud voice, he said, Father into thy hands I commend my Spirit, and having said thus, he gave up the ghost. I cannot stay on these seven words of Christ which he uttered on the cross; his words were ever gracious, but never more gracious than at this time; we cannot find in all the Books and Writings of men, in all the An∣nals and Records of time, either such sufferings, or such sayings, as were these last words and wounds, sayings and sufferings of Jesus Christ.—And having said thus, he gave up the ghost. Or as John relates it, He bowed his head, and gave up the ghost: He bowed, not because he was dead, but first he bowed, and then dyed; the meaning is, he dyed willingly without constraint, cheerfully without murmur; what a wonder is this? life it self gives up his life, and death it self dyes by his death; Je∣sus Christ who is the Author of life, the God of life, layes down his life for us; and death it self lyes for ever nailed to that bloody cross in the stead of Jesus Christ. And now we may suppose him at the gates of Paradise, calling with his last words to have them opened, that the King of glory might come in.

3. About four in the afternoon he was pierced with a spear, and there issued out of his side both blood and water. And one of the Souldiers with a spear pierced his side, and forthwith came there out blood and water. How truly may we say of the Souldiers, that after all his sufferings they have added wounds? they find him dead, and yet they will scarce believe it, until with a spear they have search'd for life at the well-head it self, even at the heart of Christ: And forthwith there came out blood and water; this was the Fountain of both Sacraments, the Fountain of all our happiness, The Fountain opened to the house of David, and to the inhabitants of Jerusalem for sin and for uncleanness. There are three that bear-witness on earth (saith John) the Spirit, and the Water, and the Blood. Out of the side of Christ being now dead; there issues water and blood; signifying that he is both our justification, and sanctification. Physitians tell us, that about the heart there is a film or skin like unto a purse, wherein is contained clear wa∣ter to cool the heat of the heart, and therefore very probable it is, that, that very skin (or pericardium) was pierced through with the heart, and thence came out those streams of blood and water.—O gates of Heaven! O windows of Paradise! O Palace of refuge! O Tower of strength! O Sanctuary of the Just! O flourishing bed of the Spouse of Solomon! methinks I see water and blood running out of his side more freshly, than those golden streams which ran out of the garden of Eden, and watered the whole world. Here if I could stay I might lengthen my Doctrine during my life; oh it were good to be here; it were a large field, and a blessed subject.

4. About five (which the Jews call the eleventh, and the last hour of the day) Christ was taken down, and buried by Joseph and Nicodemus. But enough, I must not wear out your patience altogether.

Thus far we have propounded the blessed object of Christ's suffering and dying for us: our next work is to direct you (as formerly) in the art or mystery, how you are to look unto him in this respect.

Notes

• John 18.28. Mat. 27.1, 2, 3, 4, 5.
• Exod. 32.6.
• Mat. 27.12.
• Exod. 18.13. John 18.31.
• John 18 32.
• Acts. 12.14.
• John 18.28.
• Mat. 23.37.
• Mat. 17.27. Luke 20.25.
• John. 18.36. John 6.15.
• Joh. 18.33.36.
• Ʋse.
• 1 Pet. 2.13. Rom. 13.2.
• Phil. 3.19.
• Ver. 20.
• Mat. 27.3.
• Mat. 27.5.
• Ʋse.
• Luke 23.7.
• Ver. 8.
• Ver. 9.
• Luke. 23.8.
• Ver. 9.
• Prov. 26.4. Jam. 4.3.
• Luke. 23.11.
• Rev. 4.4.
• Mat. 12.19. Mark 2.7. Mat. 12.24. John 8.48.
• Prov. 10.19. Prov. 17.27, 28.
• Col. 2.3.
• Lam. 3.14.
• Ʋse.
• 1 Cor. 4.2.10, 13.
• 1 Pet. 3.3, 4.
• 2 Sam. 6.22. 1 Cor. 1.23.
• 1 Cor. 1.26, 27. Ver. 25.
• 2 King. 2.23.
• 2 Chron. 36. and 16.
• Mat. 26.58.
• John 18.39, 40.
• Mat. 27.18.
• Mat. 27.17.
• John 18.40. Aug. trac. 15. in Johan. Leo. Serm. de pass.
• Jud. 9.14.
• Psal. 16.5.
• Mat. 27.22.
• Mat. 27.22.
• Beda.
• Mat. 27.23.
• Aug. tract. 15. super Job.
• Mark 7.37.
• Ibid.
• Luke 23.23.
• Ver. 23. Mat. 27.24.
• Ʋse.
• Wisd. 2.6, 7, 8, 9.
• Prov. 8.11, 18, 19.
• Levit. 14, 4, 5, 6, 7.
• Mat. 27.27.
• Gen. 3.21.
• Gen. 3.7.
• Psal. 44.15.
• John 19.1.
• Ver. 6. Luke 23.15, 16.
• Hier. in Mat∣theum Tom. 9.
• Act. 22.25, 26.
• Deut. 25.2, 3.
• 2 Cor. 11.24.
• Nicep. l. 1. c. 3.
• Bosq. de pass. Domini. pag. 840.
• Isa. 53.5.
• Levit. 24.14.
• Ʋse.
• Deut. 22.18, 19.
• Mat. 10.5. Mat. 15.26.
• Eph. 5.25, 27.
• Isa. 53.5.
• Isa. 1.6.
• John 19.2. Mat. 27.28.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Zach. 3.3.
• Rev. 19.16.
• John 12.7.
• Mat. 27.29.
• Ber. Serm. de pass. Dom.
• Mat. 27.30.
• Judg. 9.8, 9, 10, 11, 12, 13, 14, 15.
• Ʋse.
• Isa. 1.5.
• Cant. 2.2. Gen. 33.13.
• Mat. 10.24, 25.
• Baruch. 6.7.
• John 19.5.
• John 19.6.
• Ver. 15. Jer. 12.8.
• Isa. 64.1.
• Cant. 1.2.
• Isa. 53.2.
• John 19.7. Ejus absolve∣re, cujus est condere legem.
• John 19.12.
• Matth. 27 24.
• Matth. 27.25.
• John 19.13.
• Chrisost. 1 Cor. ser. ult. de Ele∣cmos.
• Ansel. de pass.
• Vinc. de pass.
• Luke 23.24, 25.
• Psal. 27.12.
• Ʋse.
• Acts 2.37.
• Mat. 27.31.
• Mat. 27.31.
• John 19.17.
• Matth. 27.32. Mark 15.21.
• Mat. 16.24. 1 Pet. 2.21.
• Luke 23.27, 28.
• Psal. 126.5, 6.
• Deut. 34.8. Acts 8.2.
• Zach. 12.10.
• Mat. 27.34.
• Prov. 31.6.
• Theophil. in Mar.
• Ʋse.
• Deut. 32.32, 33.
• Mat. 27.35.
• John. 3.14.
• Herle contem. plat. on Christs pass.
• Psal. 22.17. Ver. 14.
• Colos. 2.14.
• Gal. 3.13.
• Phil. 2.8. 2 Sam. 21.6. Deut. 21.23.
• Acts. 2.24.
• Isa. 53.11. Psal. 116.3.
• Mat. 27.46.
• Ʋse.
• Job 42.6.
• John 3.14, 15.
• John 12.32. 1 Pet. 2.24.
• Mat. 27.45.
• Luke 23.44.
• Suid. in vita. Sa Dion.
• Acts 17 23. Amos 8.9.
• Hier. in Mat. 17. Orig. tract. 35. in Matth. Dionis. Epist. 7. ad Policar∣pum.
• Matth. 27.46. John 19.28, 30. Luke. 23.46.
• John 19.30.
• John 19.34.
• Zach. 13.1.
• 1 John 5.8.