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 ...

LOOKING UNTO JESUS In His Death. The Sixth Book. PART III. (Book 6)

CHAP. I.

Lam. 1.12. Is it nothing to you, all ye that pass by? be∣hold, and see.

Heb. 12.3. Consider him who hath endured such contra∣diction of sinners against him.

SECT. I. Of the day of Christ's Sufferings, divided into parts and hours.

THe Son of Righteousness, that arose with healing, we shall now see go down in a ruddy Cloud. And in this Piece, as in the former, we must first lay down the Object, and then direct you to look upon it.

The Object is Jesus, carrying on the work of mans Sal∣vation during the time of his Sufferings; now in all the transactions of this life, we shall observe them, as they were carried on successively in those few hours of his Passion and death.

As this work of mans salvation was great, so we can∣not but observe how every piece of it was carried on in its due time, even from eternity to eternity. The very time of Christ's passage depended not on the will of man; for his enemies sought many a time before to slay him▪ as Herod in his Infancy, Matth. 2.16. The Jews in his riper age, when sometimes they took up stones to stone him, John 8.59. and sometimes they would have broke his neck from an hill, Luke 4.29: but his time was not then come. We read of the Paschal Lamb, that it was to be slain on the fourteenth day of the first Moneth called Abib, or Nisan:* 1.1 at the full of the Moon in the evening or between the evenings; some think this Moneth answers to our March, others to our April, I shall not be too curious in the Inquisition; for I think it not worth the while: only this, I cannot but observe, that the same day that the Lamb must be slain, must our Paschal Lamb begin his sufferings; and as then it was full Moon, so it notes unto us the fulness of time which now was come; and as it was in such

a Month, as when light prevails against darkness, and every thing revives and springs; so Christ by his sufferings was to chase away our darkness and death, and to bring in light and life, and a blessed spring of Grace and Glory; and as it was to be slain in the evening, or between the evening; so must Christ the true Paschal Lamb be sacrificed about the very same hour that the Mystical Lamb was slain: to understand which, we must know, that the Jews distinguished their Artificial day into four parts; from six to nine, from nine to twelve, from twelve to three, from three to eight; this last part was counted the Evening of the Day, and the next three hours the Evening of the Night; now in this last part of the Day used the Paschal Lamb to be slain; and after it was slain, some time was taken up to dress it whole for Supper; so Christ at the fourth part of the day, at their nineth hour, that is, at our three of the Clock in the afternoon, between the Evenings,* 1.2 with a loud voice yielded up the Ghost.

For the whole time of these last and extream sufferings of Christ, I shall reduce them to somewhat less than one natural day; or if we may take the whole day before us con∣sisting of twenty four hours, and begin with the Evening, according to the beginning of natural dayes from the Creation (as it is said,* 1.3 the evening and the morning made the first day). In this revolution of time, I shall observe these several passages.— As.

1. About six in the Evening Christ celebrated, and eat the Passover with his Disci∣ples, at which time he instituted the Sacrament of the Lords Supper, and this continued till the eighth hour.

2. About Eight in the Evening he washed his Disciples feet, and then leaning on the Table, he pointed out Judas that should betray him; and this continued until the nineth hour.

3. About Nine in the Evening (the second Watch in the night) Judas that Traytor, went from the Disciples; and in the mean time Christ made that spiritual Sermon, and afterwards that spiritual Prayer recited only by John; John 14, 15, 16, 17 chapt. and this, (together with a Psalm they sung) continued at least until the tenth hour. Thus far we proceeded before we had done with the Life of Christ. That which concerns his Passion, follows immediately upon this; and upon that only I shall take notice in my fol∣lowing Discourse.

This Passion of Christ I shall divide between the night and day. 1. For the night, and his sufferings therein, we may observe these periods, or thereabouts. As—

1. From ten to twelve he goes over the Brook Cedron to the Garden of Gethsemani, where he prayed earnestly, and sweat water and blood.

2. From twelve till three he is betrayed, and by the souldiers and other Officers, he is bound, and brought to Jerusalem, and carried into the house of Annas, who was one of the chief Priests.

3. From three till six, they led him from Annas to Caiaphas, when he and all the Priests of Jerusalem sate upon Jesus Christ; and there it was that Peter denied Christ, and at last the whole Sanhedrim of the Jews gave their consent to Christ's Condemna∣tion.

2. The Night thus dispatcht, at six in the morning, about sun-rising, our Saviour was brought unto Pilate, and Judas Iscariot hanged himself, because he had betrayed innocent Blood.—About seven in the same morning Christ is carried to Herod, that cruel Tyrant, who the year before had put John the Baptist to death.—At eight of the same day our Saviour Christ is returned to Pilate, who propounded to the Jews, whe∣ther they would have Jesus or Barabbas let loose unto them.—About the ninth, (which the Jews call the third hour of the day) Christ was whipped, and crown∣ed with Thorns. About ten, Pontius Pilate brought forth Jesus out of the Common Hall, saying, Behold the man; and then in the place called Gabbatha, he publickly con∣demned Christ to be Crucified. About eleven our Saviour carried his Cross, and was brought to the place called Golgotha, where he was fastned on the Cross, and lifted up, as Moses lifted up the Serpent in the Wilderness.—About twelve (in that Meridian which the Jews call the sixth hour) that supernatural Eclipse of the Sun happened.—And about three in the afternoon (which the Jews call the nineth hour) the Sun now beginning to receive his Light, Christ cried, It is finished; and commending his Spirit into his Fathers hands, he gave up the Ghost.—I shall add to these; that about four in the Afternoon, our blessed Saviour was pierced with a Spear, and there issued out of his side both Blood and Water.—And about five (which the

Jews call the eleventh, and the last hour of the day) he was buried by Joseph of Arima∣thea and Nicodemus.—So that in this round of our natural day, you see the wonder∣ful transaction of Christ's sufferings. I shall take them in order, and begin with his sufferings in that night before his crucifying. And Jesus said unto his Disciples,* 1.4 all ye shall be offended because of me this night: and he said unto Peter, that this day, even in this night, before the Cock crow twice, thou shalt deny me thrice.

SECT. II. Of the Brook over which Christ passed.

THe first passage of that Night, was Christ's going over the Brook Cedron, to the Garden of Gethsemane. When Jesus had spoken these words, he went forth with his Disciples over the Brook Cedron, where was a Garden, into which he entred,* 1.5 and his Disci∣ples.

In this passage observe we these Particulars. 1. The River over which they passed. 2. The Garden into which they entred. 3. The Prayer he there made, and the dolours and agonies he there suffered.

1. He and his Disciples went over the Brook Cedron. So it was called (say some) from the same Cedars that grew all along the Banks; or (say others) from the darkness of the Valley, so Kader signifies darkness; and this was done to fulfil a Prophesie;* 1.6 He shall drink of the Brook in the way. By the Brook or Torrent, we may understand mystically the wrath of God, and the rage of men, the very afflictions, which befell Je∣sus Christ: and by his drinking of the Brook, we may understand Christ enduring af∣flictions, or (as others) his enduring many afflictions, and not a few. 1. That affli∣ctions are understood by waters, we find it very frequently in Scriptures;* 1.7 The sorrows of death compassed me, and the floods of Belial made me afraid.—Deep calleth unto deep, at the noise of the water spouts, all thy waves and thy billows are gone over me.—And, Save me, O God, for the waters are come in unto my soul; and, if it had not been the Lord who was on our side,—then the waters had overwhelmed us, the stream had gone over our soul, then the proud waters had gone over our soul.

2. As waters signifie afflictions; so Christ drinking of those waters, it signified Christ's suffering of afflictions; or as others, it signifies Christ's suffering of many afflicti∣ons. Thus we find together two words with relation thereunto, are ye able to drink of the cup (saith Christ) that I shall drink of,* 1.8 and to be baptized with the Baptism that I am baptized with? He that drinketh, hath the water in him, and he that is baptized, dipped, or plunged, hath the water about him; so it notes the variety or universality of afflictions which Christ suffered; it was within him, and it was about him, he was every way afflicted.

Not to speak yet of those sufferings, which yet we are not come to speak unto; we find here in the way, betwixt the City and the Garden, that Christ went over the Brook Cedron; in the night he wades through cold waters on bare feet; and as he wades through them, he drinks of them, he doth not sip, but drink; he shall drink of the Brook in the way. I know some would not have this Prophesie accomplished till afore Christ's apprehension, when it is said that the rude rout brought him again to Jerusalem, over the Brook Cedron; and then he drunk of the Brook; but I find no mention of this Brook in Scripture at such a time; only now in this way, I find these passages. 1. His Conference with his Disciples as they go along. 2. The Disciples reply upon his Conference. 3. His dolorous passage over the Brook, betokening the very wrath of God.

1. In the way† 1.9 he hath a serious conference with his disciples: so the Evangelist; and when they had sung an hymne, they went out towards the mount of Olives, and then saith Je∣sus unto them, all ye shall be offended because of me this night; for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. Christ now begins the sto∣ry of his Passion; the shepherd shall be smitten; and he proves it from Gods Decree, and from the Prophesie of the Prophet, Zech. 13.7.* 1.10 Awake, O Sword, against my shep∣herd, and against the man that is my fellow.—Smite the shepherd, and the sheep shall be scattered abroad. God the Father is here brought in, as drawing and whet∣ting his Sword, and calling upon it, to do execution against Jesus Christ; God the

Father had an hand in the sufferings; It pleased the Lord to bruise him, he hath put him to grief.* 1.11—I will smite the shepherd, saith God; it was not a naked permission, but a positive decree, and actual providence of God that Christ should suffer; the plot was long since drawn, and lay hid in Gods bosom, till he was pleased by the actions of men to copy it out, and to give the world a draught of it. This was not a thing of yester∣day; no, no; God spent his eternal thoughts about it; the Story was long since writ∣ten in Zecharie's Book,* 1.12 and in the Volume of Gods Book; Christ was ordained to be a Lamb slain from the beginning of the world; him being delivered by the determinate council and fore-knowledge of God, ye have taken (saith Peter) and by wicked hands have crucified and slain: the enemies of Christ, though they broke Commands, yet they fulfilled Decrees.* 1.13 Against thy holy Child Jesus whom thou hast anoynted, both Herod, and Pontius Pilate, with the Gentiles, and people of Israel were gathered together, for to do whatsoever thy hand and thy councel determined before to be done. The Story of Christ's sufferings was long since taken up, and resolved on in the Councils of Heaven; and now in the way the only begotten Son which lay in the bosom of his Father, reveals this sto∣ry; he tells his Disciples, It is written, it is written, I will smite the shepherd, and the sheep of the flock shall be scattered.

2. The Disciples hearing this discovery of the shepherd being smitten, and the sheep be∣ing scattered, they are amazed; what shall Christ die? and shall we like cowards run away, and leave him alone in the combat? Peter, who seems boldest, he speaks first; Though all men shall be offended because of thee, yet will I never be offended. O rash pre∣sumption! It appears in these particulars;—1. Peter prefers himself before the rest, as if all the other Disciples had been weak, and he only strong; though all should be offended, yet will not I. 2. Peter contradicts Christ's great discovery of his Fathers great design from all eternity, with a few bragging words; q. d. what though Zechary hath said it, and God hath decreed it, yet on my part, I will never do it; Though I should die with thee, I will not deny thee. 3. Peter in his boast never mentions God's help, or God's assistance; whereas in relation to future promises, and future purposes, the Apostles Rule is,* 1.14 ye ought to say, if the Lord will, we shall live, and do this, and that: So Peter should have said, by God's assistance I will not be offended; by the Lord's help, I will not deny thee; if the Lord will, I will do this and that; I will live with thee, and die with thee, rather than I will deny thee; but we find no such word in all the Story; and therefore Christ takes him off his bottoms in the first place;* 1.15 Verily I say unto thee Peter, that this night before the Cock crow twice, thou shalt deny me thrice: Oh no, saith Peter; he will not go off his presumptuous con∣fidence; though I should die with thee, I will not deny thee; likewise also said all his Dis∣ciples. But I must not dwell on these passages.

3. His dolorous passage over the Brook succeeds; He went forth with his Disciples over the Brook Cedron: I never read of this Brook Cedron, but some way or other it points at the sufferings of our Saviour; I shall instance in some places. 1. When Da∣vid fled from Absolom out of Jerusalem, it is said that all the Country wept with a loud voice,* 1.16 and all the people passed over; the King also himself passed over the Brook Cedron.—towards the way of the wilderness. In this story we find David passing over this Brook Cedron with bare head and bare feet; and he and all his men weeping as they went up by the Ascent of Mount Olivet: I cannot think but in this, King David was a type of King Jesus: Christ, as another David, with his Souldiers or Disciples, goes out of Je∣rusalem, bare-head and bare-foot (as this type seems to speak) what weeping was in the way, I cannot tell; but probably sadness was in the hearts both of him and his Dis∣ciples; whose conference was of flying, suffering, dying the most grievous death that ever was; all the difference that I find betwixt the type and antitype in this passage, is, in that David fled from the face of Absolom, but Christ goes out of Jerusalem, not to flie from Judas, or the Jews, but rather to commit himself into their hands.

* 1.172. When Solomon confined Shimei to his House in Jerusalem, saying, Dwell there, and go not forth thence any whither; for it shall be, that on the day thou goest out, and passest over the Brook Cedron, thou shalt know for certain that thou shalt surely die. Now two of the servants of Shimei running away from him, he follows after them, and passing over this Brook Cedron, it became his death; why, here was a type of Jesus Christ; we were those fugitive servants that run away from God; and to fetch us home, Jesus goes over the brook Cedron; rather than he will lose his servants, he will lose his life,

All the difference that I find betwixt Shimei and Christ in this, is, in that Shimei was but a wicked man, and yet he died an honourable death, not for his servants, but for his own transgression; but Christ, being a just man (so Pilate's wife sent her Husband word, Have thou nothing to do with that just man) he died a most ignominious shameful death, even the death of the Cross, and that not for himself, but for us;* 1.18 He was wound∣ed for our transgressions, he was bruised for our iniquities.

3. When the good Kings, Hezekiah, and Asa, and Josiah purged the City and the Temple of Idolatry, they burnt the cursed things at the Brook Kidron, and cast them therein. And Asa cut down the Idol,* 1.19 and he brought out the Grove from the House of the Lord without Jerusalem unto the Brook Kidron, and burnt it at the Brook Kidron;—and the Priests went into the inner part of the house of the Lord, to cleanse it, and brought all the uncleanness that they found in the Temple of the Lord, into the Court of the house of the Lord; and the Levites took it to carry it out abroad into the Brook Kidron.—and they arose and took away the Altars that were in Jerusalem, and all the Altars for Incense took they away,* 1.20 and cast them into the Brook Kidron, or Cedron. All these note unto us, that the Brook was as it were the sink of the Temple, into which all the purgamenta, and uncleannesses of Gods house, and all the accursed things were to be cast: and here again was a type of Christ; upon him was cast all the filths of our sins, that as a River or Fountain he might cleanse us from them; in this respect he is said to be made sin for us who knew no sin,* 1.21 that we might be made the righteousness of God in him: he was made sin for us, and a curse for us, that so he might swallow up Sin and Death, and might be destruction of Hell, and all.

I cannot pass over this passage of the Brook without some Use or Application to our selves.

1. It informs. Methinks this Valley, and this Brook of Cedron is a right representa∣tion of a Christians Life; Jesus went forth with his Disciples over the Brook Cedron:* 1.22 What is our life if we are Christ's, but a passage through a vale of tears, and over a Brook of several afflictions? Many are the troubles of the righteous.* 1.23 The very word Cedron, which signifies darkness, denotes this state, an horror of great darkness was said to fall on Abraham, and then said God,* 1.24 know of a surety that thy seed shall be a stranger in a Land that is not theirs, and shall serve them, and they shall afflict them four hundred years. As God made the evening and the morning the first day, and second day, and third day, &c. See, O the life of Gods Saints is as the evening of troubles, and their happiness hereafter is as the morning of Glory; God's worst is first, with those that are his; the way to Canaan is through the wilderness; the way to Sion is through the valley of Baca. Through much tribulation we must enter into the Kingdom of God.* 1.25 In the world ye shall have tribulation, saith Christ; yea, all that will live godly in Christ Jesus must suffer persecution, saith the Apostle;—Our rest is not here in this world; what is this world, but an Ark of travel, a school of vanities, a fear of deceits, a Labarinth of errour, a barren wilderness, a strong field, a tempestous sea, a swelling brook, a vale of tears full of all miseries?

2. It reproves. It is the first passage of Christ when he begins his sufferings, to go over the Brook Cedron, and it is the A, B, C of Christianity (as Bradford said) to learn the Lesson of taking up the Cross and following Christ. Surely this world is no place, and this life it is no time for pleasure; God hath not cast man out of Paradise, that he should find another Paradise on this side heaven. Oh why do we seek the living among the dead? Why do we seek for living comforts, where we must expect to die daily? it is only heaven that is above all winds, and storms and tempests, and seas, and brooks, and waves: Oh why do we look for joyes in a vale of tears? It was an heavy charge that the Apostle James laid upon some, that they lived in pleasure upon earth, q. d. Earth is not the place for pleasure; earth is the place of sorrow, of trouble, of mourning,* 1.26 of affliction; Remember that thou in thy life-time receivedst thy good things,* 1.27 and Lazarus evil things; but now he is comforted, and thou art Tormented. All the pleasure that wick∣ed men have, it is upon earth; but the condition of the godly is clean contrary: Oh 'tis sad to out-live our happiness, and when we should live indeed, then to want our com∣forts and our joyes. Verily I say unto you, they have their reward;* 1.28 said Christ of Hypocrites; their Heaven is past; they spend their daies in wealth, or in mirth (saith Job) of the wicked, and in a moment go down to the Grave: Alas, their best daies are then past, and they must never be merry any more. Ah fond Fools, of Adam's seed, to lose Heaven for a little earthly contentment! How should this sowr

your carnal joyes, when you remember, all this is only upon earth, it cannot be for ever? there must be a change of all these things; here you laugh, and hereafter you must howl: no sooner death comes, but then you'l cry, Farewel world; Oh into what a Gulf am I now falling!

3. It instructs. Ah my Brethren! let's remember, we are pilgrims and strangers upon earth, and our way lies over the Brook and Valley of Cedron; we cannot expect to enter with Christ into glory, but we must first drink of the Brook in the way; (i.e.) we must endure many afflictions, variety of afflictions.—You will say, this an hard saying, who can hear it? I remember when Jesus told his Disciples of his sufferings to be accomplished at Jerusalem, Peter takes the boldness to dehort his Master; Be it far from thee,* 1.29 Lord, this shall not be unto thee; but Jesus thereupon calls him Satan, meaning that no greater contradictions can be offered to the designs of God and Christ, than to diswade us from sufferings. There's too much of Peter's humour abides amongst us: Oh this Doctrine of afflictions will not down with Libertines, Antinomi∣ans, and the like; and hence we believe we have our Congregations so thin in compa∣rison of some of theirs; they that can break off the yoke of Obedience, and untie the Bands of Discipline, and preach a cheap Religion, and present heaven in the midst of flowers, and strew palms and carpets in the way, and offer great liberty of living un∣der sin, and reconcile eternity with the present enjoyment, shall have their Schools filled with Disciples; but they that preach the Cross, and sufferings, and afflictions, and strictness of an holy life, they shall have the lot of their blessed Lord, (i.e.) they shall be ill thought of, and deserted, and railed against. Well, but if this be the way that Christ hath led us, whilest others abide at ease in Zion, let us follow him in the valley, and over the Brook that is called Cedron.

Thus far have we observed Christ in the way; together with his passage over Ce∣dron: we come now to the Garden, into which he entred, and his Disciples.

SECT. III. Of the Garden into which Christ entred.

* 1.30MAtthew relates it thus, then cometh Jesus with them unto a place called Gethsemane; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it signifies in special, a Field, a Village; but more generally a Place, as we translate it; and this place was called Gethsemane (i.e.) a valley of fatness: Cer∣tainly it was a most fruitful and pleasant place, seated at the foot of the Mount of Olives: accordingly John relates it thus,* 1.31 Jesus went forth with his Disciples over the Brook Cedron, where was a Garden; many Mysteries are included in this Word; and I believe it is not without reason, that our Saviour goes into a Garden. As,—1. Because Gardens are solitary places fit for meditation and prayer; to this end we find Christ sometimes on a Mountain, and sometimes in a Garden. 2. Because Gardens are places fit for re∣pose and rest, when Christ was weary with preaching, working of Miracles, and do∣ing acts of Grace in Jerusalem, then he retires into this Garden. 3. Because a Gar∣den was the place wherein we fell, and therefore Christ made choice of a Garden, to begin there the greatest work of our Redemption: In the first Garden was the be∣ginning of all evils, and in this garden was the beginning of our restitution from all evils; in the first Garden, the first Adam was overthrown by Satan, and in this Gar∣den the second Adam overcame, and Satan himself was by him overcome; in the first Garden sin was contracted, and we were indebted by our sins to God; and in this Gar∣den sin was paid for, by that great and precious price of the blood of God: in the first Garden man surfeited by eating the forbidden fruit; and in this Garden Christ sweat it out wonderfully, even by a bloody sweat: in the first Garden, Death first made its entrance into the world; and in this Garden Life enters to restore us from Death to Life again: in the first Garden Adam's Liberty to sin brought himself and all us into bondage; and in this Garden, Christ being bound and fettered, we are there∣by freed and reduced to liberty. I might thus descant in respect of every Circum∣stance; but this is the sum; in a Garden first begun our sin, and in this Garden first began the Passion, that great Work and Merit of our Redemption. 4. Christ goes

especially into this Garden, that his enemies might the more easily find him out; the Evangelist tells us, that this Garden was a place often frequented by Jesus Christ; so that Judas, which betrayed him, knew the place,* 1.32 for Jesus oftentimes resorted thither with his Disciples; sure then he went not thither to hide himself, but rather to expose himself; and like a noble Champion, to appear first in the field, and to expect his enemies. Thus it appears to all the world, that Christ's death was voluntary. He poured forth his soul unto death (saith the Prophet) he gave himself for our sins (saith the Apostle) nay,* 1.33 himself tells us, therefore doth my Father love me because I laid down my life: no man ta∣keth it from me, but I lay it down of my self; I have power to lay it down, and I have power to take it up again. But I will not stay you at the Door; let us follow Christ into the Garden, and observe his Prayer and his Sufferings there.

SECT. IV. Of the Prayer that Christ there made.

JEsus entring the Garden, he left his Disciples at the entrance of it, calling with him Peter, James and John; they only saw his transfiguration, the earnest of his future Glory, and therefore his pleasure was, that they only should see of how great glory he would disrobe himself, even for our sakes.—In the garden we may observe, first his Prayer, and secondly his Passion.

1. He betakes himself to his great Antidote, which, himself, the great Physitian of our souls, prescribed to all the world; he prayes to his heavenly Father; he kneels down; and not only so, but falls flat upon the ground; he prayes with an intention great as his sorrow, and yet with a submission so ready,* 1.34 as if the Cup had been the most indiffe∣rent thing in the world. The Form of his Prayer ran thus, O my Father, if it be possi∣ble, let this Cup pass from me, nevertheless not as I will, but as thou wilt. In this Pray∣er observe we these Particulars: 1. The person to whom he prayes, O my Father. 2. The matter for which he prayes; Let this Cup pass from me. 3. The Limitation of this Prayer; If it be possible, and if it be thy will.

1. For the Person to whom he prayes; it is his Father: As Christ prayed not in his Godhead, but according to his Manhood, so neither prayed he to himself as God; but to the Father, the first person of the God-head: Hence some observe, that as the Father sometimes saying, This is my beloved Son, he spake not to himself, but to the Son; so the Son usually saying, O my Father, he prayes not to himself, but to the Fa∣ther.

2. For the Matter of his Prayer: Let this Cup pass from me: Some interpret thus; Let this Cup pass by me, Oh that I might not taste it! But others thus; Let this Cup pass from me; though I must taste it, yet Oh that I may not be† 1.35 too long, or tediously annoyed by it! That which leads unto this last interpretation is that of the Apostle, Christ in the dayes of his flesh offered up Prayers and Supplications with strong cries and tears unto him that was able to save him from death, and he was heard in that which he feared, Heb. 5.7. How was he heard? not in the removal of the Cup; for he drank it up all: but in re∣spect of the tedious annoyance or poysoning of the Cup; for though it made him sweat drops of blood, though it grieved him, and pained him, and made him cry out, My God, my God, why hast thou forsaken me? Though it cast him into a sleep, and laid him dead in his Grave, and there sealed him for a time; yet presently within the space of forty hours, or thereabouts, he revived, and awakened as a Lion out of sleep, or as a Giant refreshed with wine; and so it passed from him, as he prayed, in a very short time, and by that short and momentary death, he purchased to his people everlasting Life.

3. For the Limitation of his Prayer; If it be possible, if it be thy will: He knows what is his Fathers will, and he prayes accordingly, and is willing to submit unto it: if the passing of the Cup be according to the last interpretation, we shall need none of these many distinctions to reconcile the will of God and Christ: If it be possible, signifies the earnestness of the Prayer: and if it be thy will, the submission of Christ unto his Fa∣ther; the Prayer is short but sweet: How many things needful to a Prayer do we find concentred in this one instance? Here is Humility of Spirit, Lowliness of Deportment, Importunity of Desire, a Fervent Heart, a Lawful Matter, and a Resignation to the

will of God. Some think this the most fervent prayer that ever Christ made on earth; If it be possible, O! if it be possible, let this Cup pass from me: And I think it was the greatest dereliction and submission to the will of God, that ever was found upon the earth, for whether the Cup might pass or not pass, he leaves it to his Father; neverthe∣less, not as I will, but as thou wilt, q. d. Though in this Cup are many Ingredients, it is full red, and hath in it many dregs, and I know I must drink, and suck out the very utmost dreg, yet whether it shall pass from me in that short time, or continue with me a long long time, I leave it to thy will: I see in respect of my humanity, there is in me flesh and blood, O! I am frail and weak; I cannot but fear the wrath of God, and therefore I pray thus earnestly to my God; O, my Father, if it be possible, let this Cup pass from me, nevertheless, not as I will, but as thou wilt.

But what was there in the Cup, that made Christ pray thus earnestly that it might pass from him? I answer,—

1. The great pain that he must endure; the buffettings, whippings, bleedings, cru∣cifying; all the torments from first to last throughout all his body: why all these now came into his mind, and all these were put into the Cup of which he must drink.

2. The great shame that he must undergo, this was more than pain: as a good name is better than precious Oyntment, and loving favour better than silver and Gold; so is shame a greater punishment to the mind, than any torture can be to the flesh. Now came into his thoughts his apprehending, binding, judging, scorning, reviling, con∣demning; and Oh what a bloody blush comes into the face of Christ, whilst in the cup he sees these Ingredients!

3. The neglect of men, notwithstanding both his pain and shame: I look upon this as a greater cut to the heart of Christ than both the former: when he considered, that after all his sufferings and reproaches, few would regard, O this was a bitter Ingredient! naturally men desire, if they cannot be delivered, yet to be pittied; it is a kind of ease, even to find some regard among the Sons of men; it shews that they wish us well, and that they would give us ease if they could; but Oh when it comes to this, that a poor wretch is under many sufferings, and great shame, and that he finds none so much as to regard all this, now verily it is an heavy case; and hence was Christ's Complaint: Have ye no regard,* 1.36 O all ye that pass by the way? Consider, and behold, if ever there were sorrow like unto my sorrow, which was done unto me, wherewith the Lord hath afflicted me in the dayes of his fierce anger. Christ complains not of the sharp pains he endured, but he complains of this, Have ye no regard? He cries not out, Oh deliver me and save me; but Oh consider and regard me; q. d. All that I suffer I am contented with, I regard it not; on∣ly this troubles me, that you will not regard: why, it is for you that I endure all this; and do you so look upon it, as if it nothing at all concerned you? Suppose a Prince should pay some mighty price to redeem a slave from death, and the slave should grow so desperate, as after the price paid, to throw himself upon his death, yea, with all the strength and might he hath, to offer a death upon his very Redeemer, would not this trouble? Why, thus it was; Christ is willing to redeem us with his own precious blood,* 1.37 but he saw many to pass by without any regard, yea, ready to trample his preci∣ous blood under their feet, and to account the blood of the Covenant as an unholy thing: Oh this was another Spear in the heart of Christ, or a bitter Ingredient in this Cup.

4. The Guilt of sin which he was now to undergo; upon him was laid the iniquity of us all.* 1.38 All the sins of all Believers in the world, from the first Creation, to the last Judgment, were laid on him: Oh what a weight was this! Surely one sin is like a Talent of Lead; Oh then what were so many thousands of millions? The very earth it self groans under the weight of sin until this day. David cried out, that his iniqui∣ties were a burden too heavy for him to bear:* 1.39 Nay, God himself complains, Behold, I am pressed under you, as a Cart is pressed that is full of sheaves. Now then, no wonder if Christ bearing all the sins of Jews and Gentiles, bond and free, cry out, My Soul is heavy; for sin was heavy on his soul.—In that I say, all the sins of all Believers were laid on Christ, understand me soberly; my meaning is not that Believers sins were so laid on Christ, as that they ceased to be Believers sins according to their physical and real in-dwelling, but only that they were laid on Christ by Law-imputation, or by le∣gal-obligation to satisfactory punishment. I make a difference betwixt sin, and the guilt of sin; for sin it self is macula, the blot, the defilement, and blackness of sin, which I conceive, is nothing but the absence and privation of that moral rectitude and righteous∣ness

which the Law requireth: but the guilt of Sin is somewhat issuing from this blot and blackness, according to which the Person is liable and obnoxious to eternal punish∣ment. Some indeed give a distinction of the guilt of sin; there is reatus culpae, the guilt of sin, as sin, and this is all one with sin, being the very essence, soul, and formal being of sin; they call it a fundamental, or potential guilt; and there is reatus poenae, reatus personae, reatus actualis, the guilt or obligation to punishment, the actual guilt, or actual obliga∣tion of the person who hath thus sinned to punishment; and this guilt is a thing far dif∣ferent from sin it self, and is separable from sin: yea, and is removed from sin in our justification. Now this was the sin or guilt, which was laid on Christ, in which sense the Apostle speaks, who his own self bare our sins in his own body on the Tree;* 1.40 how bare our sins on the Tree, but by his sufferings?—And he hath laid on him the iniquity of us all?—how laid on him, but by imputation?—And he hath made him to be sin for us, who knew no sin; how made sin for us? surely there was in Christ no fundamental guilt; no, no, but he was made Sin by imputation and Law-account: he was our surety, and so our sins were laid on him in order to punishment, as if now in the Garden, he had said to his Father, Thou hast given me a Body, as I have taken the debts and sins of all believers in the world upon me: Come now, and arrest me as the only pay-Master; lo here I am to do and suffer for their sins, whatsoever thou pleasest, Psal. 40.6, 7, 8. Heb. 10.4, 5, 6, 7, 8, 9. Or, as if he had said to his Father thus, I am the sinner, O Father! I am the surety, all my friends wants, and all their debts, let them be laid on me; my life for their life, my soul for their souls, my glory for their glory, my heaven for their heaven: Now this was no small matter; little do we know or consider, what is the weight and guilt of sin. And this was another ingredient, in Christs Cup.

5. The Power and malice of Satan; the devill had a full leave and license; not as it was with Job; Do what thou wilt, Satan, but save his life; no, no, he had a commission without any such restriction or limitation; the whole power of darkness was let loose to use all his violence, and to afflict him as far as possibly he could; and this our Saviour intimates, when he saith; that the Prince of this world cometh: Now was it that the Word must be accomplished, Thou shalt bruise his heel;* 1.41 the Devil could go no higher than the heel of Christ; but whatever he could do, he was sure to do; he had been nib∣ling a great while at his heel; no sooner he was born, but he would have killed him; and after he fell fiercely on him in the Wilderness, but now all the Power and all the ma∣lice of hell conjoynes. If we look on the Devil in respect of his evil nature, he is compared to a roaring Lion: not only is he a Lion, but a roaring Lion; his disposition to do mischief, is alwayes wound up to the height: and if we look on the Devil in re∣spect of his Power, there is no part of our souls or bodies that he cannot reach; the Apostle discribing his Power, he gives him names above the highest comparisons; as Principalities, Powers, Rulers of the darkness of this World, Spiritual wickedness above: Devils are not only called Princes, but Principalities; not only mighty, but Powers;* 1.42 not only Rulers of a part, but of all the darkness of all this World; not only wicked Spi∣rits, but spiritual wickedness; not only about us, but above us: they hang over our heads continually; you know what a disadvantage it is to have your enemy get the hill, the upper ground; and this they have naturally, and alwayes. Oh then what a com∣bate must this be when all the Power, and all the malice of all the Devils in hell, should by the permission of God, arm themselves against the Son of God. Surely this was a bitter Ingredient in Christ's Cup.

6. The wrath of God himself; this, above all, was the most bitter Dreg; it lay in the bottom, and Christ must drink it also: Oh the Lord hath afflicted me in the day of his fierce anger; God afflicts some in mercy, and some in anger, this was in his anger;* 1.43 and yet in his anger God is not like to all; some he afflicts in his more gentle and mild, others in his fierce anger; this was in the very fierceness of his anger It is agreed upon by all Divines, that now Christ saw himself bearing the sins of all Belie∣vers, and standing before the judgment-seat of God; to this end are those words,* 1.44 Now is the judgment of this World, and the Prince of this World shall be cast out. Now is the judgment of this World, q. d. Now I see God sitting in judgment upon the World; and as a right Representative of all the World of Believers, here I stand before his Tribunal ready to undergo all the punishments due to them for their sins: why, there is no other way to save their souls, and to satisfie justice, but that the fire of thy indignation should kindle

against me;* 1.45 q. d. O I know it is a fearful thing to fall into the hands of the living God: Oh I know God is a consuming fire; who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are thrown down by him: But for this end came I into the world; O my Father, I will drink this Cup; lo here an open Breast; come, prepare the Armory of thy wrath, and herein shoot all the Arrows of revenge. —And yet, O my Father, let me not be oppressed, subvert∣ed, or swallowed, up by thy wrath, let not thy displeasure continue longer than my pa∣tience or obedience can indure; there is in me flesh and blood in respect of my humani∣ty, and my flesh trembleth for fear of thee, I am afraid of thy judgments: Oh if it be possible, if it be possible, let this Cup pass from me.

SECT. V. Of the Dolours and Agonies that Christ there suffered

2. CHrist's Passion in the Garden was either before, or at his apprehension; his Passi∣on before is declared, 1. By his Sorrow. 2. By his Sweat

* 1.461. For his sorrow; the Evangelists diversly relate it; He began to be sorrowful, and very heavy, saith Matthew: He began to be sore amazed, and to be very heavy, saith Mark: And being in an Agony, he prayed more earnestly, saith Luke: Now is my Soul troubled, and what shall I say? Father, save me from this hour; but for this cause came I unto this hour, saith John. All avow this sorrow to be great, and so it is confessed by Christ himself:* 1.47 Then saith he unto them, my soul is exceeding sorrowful even unto death. Ah Christians! who can speak out this sorrow? The Spirit of a man will sustain his infir∣mity,* 1.48 but a wounded Spirit who can bear? Christ's soul is sorrowful; or if that be too flat, his soul is sorrowful, exceeding sorrowful; or if that language be too low, his soul is exceeding sorrowful, even unto death; not only extensively, such as must continue for the space of seventeen or eighteen hours, even until death it self should finish it; but also intensively, such, and so great, as that which is used to be at the very point of death; and such as were able to bring death it self, had not Christ been reserved to a greater and an heavier punishment. Of this sorrow is that especially spoken, consider, and behold, if ever there were sorrow like unto my sorrow: Many a sad and sorrowful soul hath no question been in the world; but the like sorrow to this was never since the Crea∣tion: the very terms of the Evangelists speak no less; he was sorrowful and heavy, saith one: amazed and very heavy, saith another: in an Agony, saith a third: in a soul trou∣ble, saith a fourth. Surely the bodily torments of the Cross were inferiour to this agony of his soul; the pain of the body, is the body of pain: Oh but the very soul of sor∣row, and pain, is the soul's sorrow, and the Souls's pain. It was a sorrow unspeakable, and therefore I must leave it, as not being able to utter it.

* 1.492. For his Sweat; Luke only relates it: And his sweat was as it were, great drops of blood falling down to the ground. In the words I observe a Clymax. 1. His sweat was as it were blood. Ethymius, and Theophilact interpret those words as only a similitude, or figurative Hyperbole; an usual kind of speech to call a vehement sweat, a bloody sweat: as he that weeps bitterly, is said to weep tears of blood. Augustine, Jerome, Epipha∣nius, Athanasius, Irenaeus, and others, from the beginning of the Church, under∣stand it in a litteral sense, and believe it was truly, and properly a bloody sweat; nor is the Objection considerable, that it was sicut guttae sanguinis, as it were drops of blood; for if the Holy Ghost had only intended that sicut for a similitude or Hyperbole, he would rather have expressed it, as it were drops of water, than as it were drops of blood. We all know sweat is more like to water than to blood: Besides, a sicut, in Scripture-phrase, doth not alwayes denote a similitude, but sometimes the very thing it self,* 1.50 according to the verity of it: thus we beheld his Glory, the Glory as it were, of the only begotten Son of the Father.—and their words seemed to them as it were idle Tales, and they believed them not. The words in the Original, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are the same; here is the first step of this Clymax, his sweat was a wonderful sweat, not a sweat of water, but of red gore-blood.

2. Great drops of blood, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. There is sudor diaphoreticus, a thin faint sweat, and sudor grumosus, a thick, concrete, and clotted sweat; in this bloody sweat of Christ, it came not from him in small dews, but in great drops; they were drops, and great drops of Blood, crassie and thick drops; and hence it is concluded as preterna∣tural; for though much may be said for sweating blood in a course of nature; Aristo∣tle* 1.51 affirms it, and Augustine grants that he knew a man that could sweat blood even when he pleased; in faint bodies a subtile thin blood, like sweat, may pass through the pores of the Skin; but that through the same pores, crass, thick, and great drops of blood should issue out, it was not, it could not be without a Miracle: Some call them grumes, others globes of blood; certainly the drops are great, so great, as if they had started through his skin to outrun the streams and rivers of his Cross.

3. Here is yet another clymax, in that these great drops of blood did not only distil∣lare, drop out; but decurrere, run a stream down so fast, as if they had issued out of most deadly wounds; they were great drops of blood falling down to the ground; here's magnitude and multitude; great drops, and those so many, so plenteous, as that they went through his apparel and all, streaming down to the ground: now was it that his garments were died with crimson red: that of the Prophet, though spoken in another sense, yet in some respect may be applyed to this: Wherefore art thou red in thine ap∣parel? and thy garments like him that treadeth the Wine-fat? Oh what a sight was here!* 1.52 His Head and Members are all on a bloody sweat, his sweat trickles down, and be∣decks his garments, which stood like a new firmament studded with stars, portending an approaching storm: nor stayes it there, but it falls down to the ground: Oh happy Garden watered with such treas of blood! how much better are these rivers than Aba∣na and Pharphar, rivers of Damascus; yea, than all the waters of Israel; yea, than all those Rivers that water the Garden of Eden?—

1. This may inform us of the weight and burden of sin,* 1.53 that thus presseth Christ under it till he sweat and bleed: when the first Adam had committed the first sin, this was the penalty, in the sweat of thy face shalt thou eat thy bread;* 1.54 but now the second Adam takes upon him all the Sins of all Believers in the world; he sweats not only in his face, but in all his Body. O then, how was that face disfigured, when it stood all on drops, and those drops, not of a watry sweat, but of a gore blood? We see in other men, that when they are disquieted with fear or grief, the blood usually runs to the heart; indeed that is the principal member, and therefore, leaving the other parts, it goes thither, as of choice, to comfort that; but our sweet Saviour contrariwise (be∣cause he would suffer without any manner of comfort) he denies to himself this com∣mon relief of nature; all the Powers of our souls, and parts of our bodies were stain∣ed with sin, and therefore he sweats blood from every part; we sin, and our eyes will scarce drop a tear for sin; but his eyes, and ears, and head, and hands, and feet, and heart, and all run rivers of tears of blood for us, even for our sins.—Let Jesuites and Friers in meditating of Christ's sufferings, cry out against the Jews; in this bloody sweat of Christ I see another use; alas! here's no Jew, no Judas, no Herod, no Pilate, no Scribe, no Pharisees? here's no tormentors to whip him; no souldiers to crown his Head with thrones, here's neither nailes, nor spear to fetch his blood out of his Body; how comes it then to pass? Is there any natural cause? ah, no: the night is cold, which naturally draws blood inwards; in the open air he lies grovelling on the ground, and there he sweats, and bleeds. O my heart, who hath done this deed? As the Lord liveth,* 1.55 the man that hath done this thing, shall surely die. So said David▪ when Nathan repli∣ed upon him, thou art the man. O my heart! my sinful heart! O my sinful,* 1.56 deceit∣ful, abominable heart! thou art the Murderer; thy sins sate upon the heart of Christ, as heavy as a Mountain of Lead or Iron; when none was near, but a few dull, heavy, sleepy Disciples; then all the sins of Believers (and amongst them, thy sins) fell upon the soul of Christ, as so many murtherers; and squeezed blood, and made him cry out. My soul is heavy, heavy unto death. Go thy wayes now, and weep with Peter, and say with David, I have sinned against thee, Lord. O how should these eyes of mine look upon Christ thus sweating, bleeding, streaming out blood, clods of blood,* 1.57 great drops of blood, from all the parts and members of his Body, but I must mourn over him;* 1.58 as one that mourneth for his only son, but I must be in bitterness, as one that is in bitterness for his first-born?

2. This may inform us of the extraordinary love of Christ. It is said of the pelican, that when her young ones are struck with the tail of some poysonous Serpent, she

presently strikes her breast with her Beak or Bill, and so lets out her own blood, as a Medicine for them that they may suck and live; even so Christ seeing us struck with the poyson of sin, he is impatient of delay, he would not stay till the Jews let him blood with their whips,* 1.59 and thorns, and nayls; I have a Baptism to be baptized with (saith Christ) and how am I straightned till it be accomplished? He is big with love, and there∣fore he opens all his pores of his own accord, he lets blood gush out from every part, and thereof he makes a precious Balsom to cure our wounds. O the Love of Christ! As Elihu could sometimes say,* 1.60 Behold my belly is as wine, which hath no vent, it is ready to burst like new Bottles; so the heart of Christ was full, even full of love, so full that it could not hold, but it burst out through every part and member of his body in a bloody sweat. I will not say but that every drop of Christ's blood was very precious, and of sufficient value to save a world; but certainly, that blood which was not forc'd by whips, or thorns, or spear, is to be had in singular honour; as the myrrhe, that by incision of the Tree, flows out, is very precious; yet that which drops out of its own accord, is accounted as the first and choyce; and as the Balsome, which way soever it come, is sweet; yet that which falls of its own accord, is held the most pure and odoriferous: to this al∣ludes that Apocryphal-saying in Ecclesiasticus, I gave a sweet smell like Cinamon, and I yielded a pleasant odour,* 1.61 like the best myrrhe: the vulgar translates it thus; Quasi Liba∣nus non incisus vaporavi; as the myrrhe-tree that is not cut, I evaporated; as if Christ should have said, without any lanching, cutting, pruning, out of meer love I poured out my blood upon the earth; this is certain; at this time no manner of violence was offered him in body, no man touched him, or came near him; in a cold night (for they were fain to have a fire within doors) lying abroad in the air, and upon cold earth he casts himself into a sweat of blood; surely love is hot; he had a fire in his brea•• that melts him into this bloody sweat; O wonderful Love!

3. This may inform us of the Design of Christ in these very sufferings: Christ weeps (saith Bernard* 1.62) not only in his eyes, but in all his members, that with the tears of his body, he might wash and purifie his body, which is the Church: or Christ weeps blood, that he might give us a sign of the enemies ruine; sweat in sickness, is as a Crisis, or promising sign, that Nature with all her force hath strove against the peccant humour, and hath now overcome it; so this bloody sweat is a blessed Crisis, or argument of sin decay∣ing, and that the Lamb hath overthrown the Lion As Christ sometimes said; Now is the Judgment of this World,* 1.63 now shall the Prince of this World be cast out, and I, if I be lifted up from the Earth, will draw all men unto me.

Thus far of Christ's passion before his apprehension. And now we may suppose it about midnight, the very time which Christ called the hour, and power of darkness: what followed from twelve till three at night,* 1.64 we shall discover in the next Section.

SECT. VI. Of Judas's Treason, Christ's Apprehension, binding and leading unto Annas.

BY this time the Traitor Judas was arrived at Gethsemani, and being near the Gar∣den-door, Jesus goes to his Disciples, and calls them from their sleep; by an Irony (as some think) he bids them sleep on now, and take their rest; meaning if they could for danger,* 1.65 that now was near; but withal he adds, Behold the hour is at hand, and the Son of man is betrayed into the hands of sinners; rise, let us be going, behold he is at hand that doth betray me. That it might appear he undertook his sufferings with choice and free election, he not only refused to fly, but he calls his Apostles to rise, that they might meet his Murderers. And now they come with Swords and Staves; or as John adds,* 1.66 with Lanthorns and Torches, and (Judas going before them, and drawing near unto Jesus to kiss him) they took him, and bound him, and led him away to Annas first.

In this Period I shall observe, 1. Judas's Treason. 2. Christ's Apprehension. 3. Christ's binding. 4. Christ's leading to Annas, one of the Chief Priests, as to his first station.

1. Judas's treason: And while he yet spake, behold a multitude, and he that was

called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.* 1.67 This Traitor is not a Disciple only, but an Apostle; not one of the seventy, but one of the twelve. Augustine speaks of many offices of Love that Christ had done to Ju∣das in especial manner; he had called him to be an Apostle, made him his Friend, his Familiar, caused him to eat of his Bread, sit at his Table, and to dip his hand in the Dish with him; yea if his Tradition be true, Jesus had delivered Judas often from death,* 1.68 and for his sake healed his Father of a Palsie, and cured his Mother of a Leprosie: and next to Peter, honoured him above all other his Apostles. Of this we are sure, that he kis∣sed him, and washed his feet, and made him his treasurer, and his Almoner; and that now Judas should betray Christ; O how doth this add to the sufferings of Christ, and to the Sin of Judas? Behold, a multitude, and Judas in the front: he went before them, tam pedibus quam moribus; in his presence, and in his malice. The Evangelist gives the reason of this, that he might have the better opportunity to kiss him, this was the sign he gave the rout; whomsoever I shall kiss, that is he, lay hold on him; he begins war with a Kiss, and breaks the peace of his Lord by a Symbole of kindness: Jesus takes this ill; What, Judas! betrayest thou the Son of man with a kiss? q. d. What,* 1.69 dost thou make the seal of Love the sign of treachery? What! must a Kiss of thy mouth be the Key of treason? O what a friendly reproof is here! By way of use.

It were well for the world (saith Chrysostome) especially for the Children of God, that Judas were alone in this transgression that there were no more perfidious, treacherous Persons in it besides himself. But Oh! how fu l is the world of such miscreants?* 1.70 there was ne∣ver yet an Abel, but he had a Cain to murder him; never yet a Moses, but he had a Jannes and Jambres to resist him; never yet a Joseph, but he had unkind Brothers to envy him; never yet a Samson, but he had a Dalilah to betray him; never yet a David, but he had an Ahitophel to hurt him; never yet a Paul, but there was an Alexander to do him much evil; nay it is well, if in every assembly we meet not with a Judas: in civill affairs how many are there that live, and make gain by lying, swearing, cheating, coz••ning, selling away Christ and their own souls for a lesser matter than thirty pieces of Silver? and in religious affairs, how many secure and drowsie professors have we amongst us, that salute Christ both by hearing the Word, and receiving the Seals, and yet in their lives and conversations they deny Christ? They honour God with their lips,* 1.71 but their hearts are far away from him.

2. For Christ's apprehension; then came they, and laid hands on Jesus, and took him. They apprehended him whom the world cannot comprehend; and yet before they took him, he himself begins the inquiry, and leads them into their errand; he tells them that he was Jesus of Nazareth, whom they sought: this was but a Breath, a meek and gentle word; yet had it greater strength in it than the Eastern wind, or the voice of Thunder: for God was in that still voice, and it struck them down to the ground. O the Power of Christ! they come to him with clubs and staves, and swords, and he does no more but let a word fly out of his mouth, and presently they stagger, run backward,* 1.72 and fall to the ground. Oh if we cannot bear a soft answer of the merciful God, how dare we so provoke, as we do, the wrath of the Almighty Judge? and yet he suf∣fers them to rise again, and they still persist in their inquiry after him; he tells them once more, I am he; he offers himself, he is ready, and desirous to be sacrificed; only he sets them their bounds, and therefore he secures his Apostles to be witnesses of his sufferings,: In this work of redemption, no man must have an active share besides him∣self; he alone was to tread the Wine-Press: If therefore ye seek me,* 1.73 (saith Christ) let these go their way; thus he permits himself to be taken, but not his Disciples.

And now they have his leave, Oh with what fierce and cruel countenances, with what menacing and threatning looks, with what malicious and spightful minds, do they in∣vade and assault our Saviour? they encompass him round; then they lay their wicked and violent hands upon him: in the Original, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a violent taking. One speaks the manner of his apprehension in these words† 1.74 Some of them lay hold on his Gar∣ments, others on the h••ir of his head; some pluck him by the beard, others struck him with their impious fists, and being enraged, that with a word he had thrown them backwards on the ground, they therefore throw him on his back, and basely tread him under their dirty feet. Another Author gives it thus;† 1.75 As a roaring, ramping Lion draws along

the Earth his prey, and tears it, and pulls it; so they haled Christ all along the Earth, spitting, buffetting, pulling him by the hair. Another in like manner thus;† 1.76 they all rush violently upon him, they fling him to the ground, they kick him, tear him, spurn him, pull off the hair, both off his Head and Beard. Of every of these passages we find Scriptures full; Many Bulls have compassed me, strong Bulls of Bashan have beset me round, they gaped upon me with their mouths, as a ravening and roaring Lion.

* 1.77We are apt to cry out on Judas and the Jews; and we think, Oh if we had been in their stead, we should never have done thus; but lay aside a while those Instruments, and look we at the principal cause; had we not an hand in all these actings? did not we conspire his Death, and Apprehension in reference to it? Oh my sins! my sins! these were the Band, the Captain, and the Officers; these were the multitude, a multitude indeed, if I should tell them, I might tell a thousand, and yet not tell one of a thousand; these were the Souldiers that beset him round, the Bulls that compassed him about, the roaring Lions that gaped upon him with their mouths; O my heart, why shouldest thou rise up against the Jews, when thou findest the Traytor, and the whole rout of Officers in thy self? Oh that thou wouldest turn the edge of thy detestation into its right stream and Channel!* 1.78 Oh that thou wouldst remember thy own wayes, and all thy doings wherein thou hast been defiled; and that thou wouldst loath thy self in thy own sight for all the evils that thou hast committed!

* 1.793. For Christ's binding, the Evangelist tells us, that the Band, and the Captain, and the Officers of the Jews took Jesus, and bound him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they bound his hands with cords; a Type of this was Samson, whom Dalilah bound with ropes; so they bound him with ropes or cords, foreshewing hereby that he must die, they never using to bind any with ropes or cords, but those whom undoubtedly they purposed to crucifie: Some add the Circumstances of this binding, that they bound him with three cords, and that with such violence that they caused blood to start out of his tender hands; certainly they wanted no malice, and now they wanted no power, for the Lord had given himself into their hands. Binding argues baseness: It is storied of Alexander, that when some Arrow that was shot into him, was to be drawn out, his Physitians advi∣sed to bind him; for that the least motion (as they said) would do him hurt; but he answered† 1.80 Kings were not fit to be bound, the power of a King was ever free and safe; And David in his Lamentation over Abner, said, Died Abner as a Fool dieth? thy hands were not bound, nor thy feet put in fetters, 2 Sam. 2.33, 34. Fools and Slaves were accustomed to be bound, and so were Thieves; they that open their hands to receive others goods, it is fit their hands should be bound, and tied up; but is our Saviour numbred amongst any of these? O yes! In that same hour said Jesus to the multitude, are ye come out as against a Thief, with Swords and Staves? he made himself of no reputation, and took upon him the form of a Servant: O wonderful condescention of Christ! O admirable exinanition! he that was eminently just, is reputed a thief; he that was equal with God, is become a Servant; he that was stronger than Samson, and could have broken his cords from off his arms like a thred, he is bound with cords, and as a poor Lamb, he continues bound for the slaughter; and thus began our Liberty and Redemp∣tion, from slavery, and sin, and death, and cursings.

But besides these cords, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies a binding with chaines, Mak. 5.3, 4. And some are of opinion, that they shackled both his hands and feet, pedicis & catenis vinctus, Mark 5.4.* 1.81 And others say that they put about his neck† 1.82 a Chain of Iron; and it is not altogether improbable, but they might be as cruel to the Master, as to his Ser∣vants: I cannot think they were so enraged against Peter, as they were against Christ; and yet they laid on him two Chains, Acts 12.6. Nor can I think they were so enraged against Paul, as they were against Jesus; and yet the chief Captain took him, and com∣manded him to be bound with two Chains. And that this might be their dealing with Christ, Judas, by his counsel seems to speak; hold him fast—take him, and lead him away safely, q. d. make him sure, that he escape not out of your hands; he hath decei∣ved you often, and therefore Chain him with an Iron Chain, that will be sure to hold. I cannot pass this without some word to our selves.

* 1.83Christ undergoes this restraint that all sorts of persecution might be sanctified to us by his susception. Again, Christ was faster bound with his cords of Love, than with Iron fetters; his love was strong as death; it overcame him who is invincible, and bound him who is omnipotent; the Jews cords were but the Symboles and Figures; but the dear love, the tender bowels of Jesus Christ were the Morals, and things signi∣fied:

Again, Christ was bound that we might be free: the Cords of Christ were so full of virtue, that they loosed the Chains of our sins, and tied the hands of Gods Ju∣stice, which were stretched out against us for our sins. Again, he was bound for us, that so he might bind us to himself. I drew them with cords of a man, with bands of Love.* 1.84 A strange thing it was, to see the King bound for the Thieves offence; but such was Christ's Love, that he might draw sinful mankind to the Love of him again. Lastly, one good Lesson we may learn from wicked Judas; take him, and lead him away safely:— hold him fast. Come Christians! here's good counsel from a Judas; like another Caia∣phas; he Prophesies he knows not what; take him, and lead him away, and hold him fast. It is of necessity that those which spiritually seek after Christ, should take him by Faith, and hold him fast by Love: I will rise now, (saith the Spouse) I will seek him whom my soul loveth; and anon, I found him whom my soul loveth, I held him,* 1.85 and would not let him go, until I had brought him into my Mothers House, into the Chambers of her that conceived me. We must arise out of the bed of sin, we must seek Christ in the use of Ordinances, and there if we find him, we must take him, lay hold on him by the hands of Faith, and not let him go; but lead him safely until we have brought him into our Mothers House, into the Assemblies of his people; or if you will, until we have brought him into our souls, where he may sup with us, and we with him.

4. For his leading to Annas, John* 1.86 records it, that they led him to Annas first, for he was Father-in-law to Caiaphas, who was the high Priest that same year. 1. They led him away; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it refers to the place whence they led him; the Garden was the termi∣nus a quo; there they apprehended him, and bound him, and thence they led him away; but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is something more than meerly abduco; sometimes it signifies abigo, to drive away, whether by force, or fraud; somtimes rapio ad suplicium, ad judicandum; to snatch away either to punishment, or to judgment: It is said,† 1.87 they drew him away by the hairs of the head, and that they led him in uncouth wayes, and through the Brook Cedron, in which the ruder Souldiers plunged him, and passed upon him all the affronts and rudeness which an insolent and cruel multitude could think of. So that now again was the fulfilling of the Prophesie, He shall drink of the Brook in the way, Psal. 110.7. I dare not deliver these things as certain truths; only this I affirm, that they led him, snatcht him, haled him from the Garden back again to Jerusalem, over the Brook and Valley called Cedron,—2. They led him first to Annas; why thither; is a question: the cognizance of the cause belonged not properly to Annas, but to Caia∣phas; all that can be said for Annas, is, that he was chief of the Sanhedrim, and Father-in-law to Caiaphas, and to the High Priest the next year following.

Oh when I think of Jesus thus led away to Annas first; when I think of him part∣ly going, and partly haled forwards, and forced to hasten his Grave-pace;* 1.88 when I think of him thrown into, or plunged in the Waters of the Brook, and so forced to drink of the Brook Cedron in the way: when I think of him presented by a deal of Soul∣diers, and rude Catch-poles, to this mercenary Annas; and withal, think that I had an hand as deep as any other in these acts; my heart must either break, or I must pro∣claim it an heart of flint, and not of flesh. Come Christians, let us lay our hands upon our hearts, and cry, Oh my Pride! and Oh my Covetousness! and Oh my Malice and Revenge! Oh my Ʋnbelief! and Oh my Ʋnthankfulness! and Oh my Ʋncharitableness to the needy members of Christ Jesus! why these were the rout, these were they that led, and dragg'd, and drew Jesus (as it were) by the hair of his head; these were they that took hold of the chain, and pulled him forwards, and shewed him in triumph to this bloody Annas; nay, these were the Judas, Jews, Annas, and all: Oh that ever I should lodge within me such an heart, that should lodge in it such sins, such betrayers, such murderers of Jesus Christ!

But I must remember my self; Watchman, what of the night? Watchman,* 1.89 what of the night? if ye will enquire, enquire, return, come. We may now suppose it about the third hour, or the last watch; in the Gospel it is called the fourth watch of the night; else∣where it is called the morning-watch, which continueth till the morning. And of the Acts done in this interval of time, we are next to treat.

SECT. VII. Of Christ's Examination, and Condemnation, with their Appendices.

NOw it was that they led him from Annas to Caiphas; and presently a Council is called of the High Priests, Scribes, and Elders; these were the greatest, gra∣vest, learned'st, wisest men amongst them, and they all conspire to judge him, who is the great Judge both of quick and dead.—In their proceedings, we may observe, 1. The captious examination of the High Priest. 2. The sacrilegious smiting of one of the Servants. 3. The impious accusations of the Witnesses. 4. The Sentence of the Judges. 5. The perfidious denial of perjured Peter. 6. The shameful delusion, and abuses of the base Attendants.

1. For the captious examination of the High Priest: The High Priest then asked Je∣sus of his Disciples,* 1.90 and of his Doctrine. 1. Of his Disciples; what the Questions were, it is not expressed; but probably they might be such as these; How many Disciples he had? and where they were? and what was become of them? why he should take upon him to be better guarded than others of greater place and calling? whether it did not savour of sedition and disturbance of the State, to lead about such a Crew of Disciples and followers after him? and what was the reason of their flight? whether it were not a token of their guiltiness of some disorder, or of riotous practises? It is not for me to speak how many Queries the High Priest might make to tempt Jesus; but certainly he was sifted to the Bran, examined to the full of all such circumstances as either might trap Christ, or in the least degree advance and help forward his Condemnation; to this question concerning his Disciples, our Saviour answered nothing; alas, he knew the frailty of his followers, he might have said, For my Disciples, you see one hath betrayed me, and another will anon forswear me, he stayes but for the crowing of the Cock, and then you shall hear him curse and swear, that he never knew me; and for all the rest, a pannick fear hath seized upon their hearts, and they are fled, and have left me alone to tread the Wine-press. Ah no, he will not speak evil of the Teachers of his people; it was grief to him, and added to his sufferings,* 1.91 that all had forsaken him; once before this, many of his Disciples went back, and walked no more with him; which occasioned Jesus to say to the twelve, will ye also go? why no, said Peter then, Lord, whether shall we go? thou hast the words of Eternal Life; and we believe, and are sure, that thou art that Christ the Son of the Living God. Oh Pe∣ter, what a strong Faith was that? We believe, and we are sure; but how is it now that ye have no faith? or why are ye so fearful, O ye of little Faith? I believe this sate upon the heart of Christ, and yet he would not accuse them, who now stood in their places, and was accused for them, and for us all; and therefore to that question of his Disciples, he answered nothing.

2. He asked him of his Doctrine; what his questions were of that, are not set down neither; but probably they might be such as these; Who was his Master, or instructer in that new Doctrine he had lately broached? why he did seek to innovate, and alter their long practised and accustomed Rites? and what ground had he to bring in his own devices in their steads? as Baptism for Circumcision; the Lords Supper for the Passover; him∣self and his Apostles for the high Priests and Levites, when neither he, nor most of them were of that Tribe? why he was so bold and saucy (being but three and thirty years of age) to declame so bitterly and satyrically against the Pharisees, and Sadduces, and Scribes, and Priests, and Elders of the People? Much of this stuffe he might bring out in his Interrogatories; that so by his questioning him in many things, he might trap him in something to his confusion and destruction.—And to this question our Saviour an∣swers;* 1.92 but Oh how wisely! I spake openly to the World (saith he) I ever taught in the Synagogue, and in the Temple, whither the Jews alwayes resorted; and in secret have I said nothing; why askest thou me? ask them which heard me, what I said unto them, behold they know what I said: q. d. I appeal to the testimony of the very enemies themselves; thou suspectest me to be a seditious person, and one that plots mischief against the State in secret; I tell thee truth, I speak nothing in secret (i.e.) nothing in the least manner tend∣ing to sedition; my Doctrine I brought with me from the bosom of my Father, it is the everlasting Gospel, and not of yesterday; and it containes nothing in it of Sedition, Fa∣ction, Rebellion, Treason; ask these mine Enemies, these who have apprehended and

bound me, and brought me hither; they know what I said, let them speak if they can, wherein I have transgressed the Law.

2. For the stroke given Christ by that base servant; one of the Officers which stood by, stroke Jesus with the palm of his hand, saying, answerest thou the High Priest so?* 1.93 That holy face which was designed to be the object of Heaven, in the beholding of which, much of the celestial glory doth consist; that face which the Angels stare upon with won∣der, like Infants at a bright Sun-beam, was now smitten by a base varlet in the presence of a Judge; and howsoever the Assembly was full, yet not one amongst them all re∣proved the fact, or spake a word for Christ: nay, in this the injury was heightned, because the blow was said to be given by Malchus an Idumean Slave; it was he,* 1.94 whose ear was cut off by Peter, and cured by Christ, and thus he requites him for his Miracle.—Amongst all the sufferings of Christ, one would think this were but little; and yet when I look into Scriptures, I find it much: Thus Jeremy, He giveth his cheeks to him that smiteth him, he is filled full with reproach. Thus Micah* 1.95 speaking of Christ, They shall smite the Judge of Israel with a Rod upon the Cheek; there was in it a world of shame;* 1.96 the Apostle layes it down as a sign of suffering and reproach, if a man smite you on the face. Nothing more disgraceful (saith Chrysostom* 1.97) than to be smitten on the Cheek; the diverse reading of the word, speaks it out further; he stroke him with a Rod, or he stroke him with the palm of his hand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say some refers to his striking with a rod, or club, or shoe, or pantoffle; or as others, it refers to his stri∣king with the palm of his hand; of the two, the palm of the hand is judged more dis∣graceful, than either rod, or shoe; and therefore in the Text we translate it, with the palm of the hand he struck at Jesus, (i.e.) with open hand, with his hand† 1.98 stretched out.

The Antients commenting on this Cuff; Let the Heavens be afraid (saith one) and let the Earth tremble at Christ's patience, and this Servant's impudence. O ye Angels, how were ye silent? how could you contain your hands, when you saw his hand striking at God? —If we consider (saith another) who took the blow, was not he that struck him,* 1.99 wor∣thy to be consumed of fire, or to be swallowed up of earth, or to be given up to Satan, and thrown down into Hell? If a Subject should but lift up his hand against the Son of an earthly Soveraign, would he not be accounted worthy of punishment? how much more in this case, when the hand is lifted up against the King of Kings, and Lord of Lords? whom, not only men, but the Cherubims and Seraphims, and all the Celestial powers above, adore and worship? Bernard* 1.100 tells us, that his hand that struck Christ, was armed with an Iron Glove: and Vincentius* 1.101 affirms, that by the Blow Christ was felled to the earth: and Ludovicus* 1.102 adds, that blood gushed out of his mouth, and that the impression of the Var∣let's fingers remained on Christ's Cheek, with a tumor and wan colour. I need say no more of this; only one word in reference to our selves.

Come, look upon this lively and lovely picture of patience; he was struck on the face, but he was never moved in his heart; notwithstanding the abuse,* 1.103 he shewed all mildness and gentleness towards his enemies: O what art thou that canst not brook a word, that canst not bear a distastful speech, that canst not put up the least and smallest offence, without thy wrath and fury? O proud man! O impudent wretch! how art thou so suddenly moved at the least indignity, when thou seest thy Saviour quietly suf∣fer great affronts? come learn of Christ; if ever we mean to have a share and interest in his sufferings, let us conform to him in meekness, and patience, in gentleness, and low∣liness of mind, and so we shall find rest unto our souls.

3. For the Accusation of the Witnesses; he is falsly accused and charged with the things that he never knew: In his Accusation I observe these things. 1. That they sought false witnesses; for true witnesses they could have none:* 1.104 Now the chief Priests and Elders, and all the Council sought false witnesses against Jesus to put him to death. They were resolved in a former Council that he should not live, but die; and now palliating their design with a Scheme of a Tribunal, they seek out for witnesses. O won∣der! who ever heard that Judges went about to enquire for false witnesses, and suborn∣ed them to come in against the Prisoner at the Bar?* 1.105 2. Though many false witnesses came into testifie against him, yet they found none; because their witness did not agree together. O the injustice of men in bringing about the Decrees of God! the Judges seek out for witnesses, the witnesses are to seek for proof, those proofs were to seek for unity and consent, and nothing was ready for their purpose. 3. At last,

after many attempts came two false witnesses, and said, this fellow said, I am able to destroy the Temple of God, and to build it in three Dayes. They accuse him for a figurative speech, a trope which they could not understand; which if he had effected according to the Let∣ter, it had been so far from a fault, that it would have been an Argument of his power; but observe their false report of the words he had spoken;* 1.106 for he said not, I am able to destroy this Temple of God, and to build it in three dayes; but, destroy ye this Temple, and in three dayes I will raise it up: the allegation differs from the truth in these particulars. 1. I am able to destroy, say they; ay but destroy ye, saith Christ. 2. I am able to de∣stroy this Temple of God, say they; ay but destroy ye this Temple, saith Christ; simply this Temple, without addition. 3. I am able to destroy this Temple of God, and to build it in three dayes, say they; ay but destroy ye this Temple, and in three dayes I will raise it up, said Christ: he spoke not of building an external Temple; but of raising up his own body, which he knew they would destroy. These were the accusations of the false witnesses, to all which Jesus answered nothing; he despised their accusations, as not worthy an answer; and this vexed more.—But, 4. Another accusation is brought in; Caiaphas had a reserve, which he knew should do the business in that Assembly; he ad∣jured him by God,* 1.107 to tell him if he were the Christ: I adjure thee by the living God, that thou tell us whether thou be the Christ the Son of God: The holy Jesus being adjured by so sacred a Name, would not now refuse an answer; but he confessed himself to be the Christ, the Son of the living God: and this the High Priest was pleased (as the design was laid) to call Blasphemy; and in token thereof, he rends is cloaths, prophetically signi∣fying that the Priesthood should be rent from himself.

* 1.108We are taught in all this quietly to suffer wrong: If my Adversary should write a Book against me, surely I would take it upon my shoulder (saith Job) and bind it as a Crown to me; it is impossible, if we are Christ's servants, to live in this world without false accusations: come, let us take heart, and in some cases, say not a word; since he that was most innocent, was most silent, why should we be too forward in our excuses? I know there is a time to speak, as a time for silence; if it may tend to God's honour, and to the spreading of God's truth, and that right circumstances do concur, it is then time to open our mouths, though we let in death. So did our blessed Saviour: O let us learn of him, and follow his steps!

4. For the Doom or Sentence of these Judges; Caiaphas prejudging all the Sanhedrim, in declaring Jesus to have spoken Blasphemy, and the fact to be notorious, he then asked their Votes:* 1.109 What think ye? and they answered, and said, he is guilty of Death. They durst not deny what Caiaphas had said; they knew his Faction was very potent, and his malice great, and his heart was set upon the business, and therefore they all conspire, and say as he would have them, He is guilty of Death. Oh here is Jesus's sentence, which should have been mine, He is guilty of Death. But this Sentence was but like strong dis∣positions to an enraged Fever; they had no power at that time to inflict death, or such a death as that of the Cross, they only declared him apt, and worthy, and guilty of Death.

In the multitude of Counsellers there is safety, saith Solomon; but we must take this in; if it be of good men,* 1.110 and to good purposes: for otherwise, the Meetings, Assemblies, and Councils of the wicked are dangerous and deadly;* 1.111 the Kings of the earth set themselves, and the Rulers take counsel together against the Lord, and against his anointed. Such Councils we had many in our times. I know not whether we may call them Councils, or struma tantum Civitatis, an ulcerous bunch, raised by the disorder and distemper of the City.

5. For Peter's denial and abjuration; while these things were thus acting concerning Christ, a sad accident happened to his Servant Peter; at first a Damosel comes to him, and tells him, Thou wast with Jesus of Galilee; and then another Maid tells the by-stand∣ers,* 1.112 this fellow was also with Jesus of Nazareth: and after a while, they that stood by, spake themselves, surely thou art one of them, for thy speech bewrayeth thee, q. d. thy ve∣ry Idiom declares thee to be a Galilean; thou art as Christ is, of the same Countrey and Sect, and therefore thou art one of his Disciples: Peter thus surprized, without any time to deliberate, he shamefully denies his Lord: and, 1. He doth it with a kind of subterfuge,* 1.113 I know not what thou sayest: he seems to elude the Accusation with this Evasion,* 1.114 I know not thy meaning, I understand not thy words, I skill not what thou sayest. 2. At the next turn, he goes on to a licentious boldness, denying

Christ with an Oath, I know not the man; and lastly, he aggravates his sin so far, that he grows to impudence, and so denies his Lord with cursing and swearing, I know not the man: here's a Lie, an Oath, and a Curse; the sin is begun at the voice of a Woman, a silly Damosel; not any of the greatest Ladies, she was only a poor serving-maid that kept the doors; but it grew to ripeness, when the Men-Servants sell upon him; now he swears, and vows, and curses himself if he knew the Man. O Peter, is the man so vile,* 1.115 that thou wilt not own him! Hadst thou not before confest him to be the Christ, the Son of the living God? and dost thou not know him to be Man, as well as God? say, is not this the Man-God, God-Man that called thee, and thy brother Andrew, at the sea of Galilee, saying, follow me, and I will make you fishers of men? Is not this he whom thou sawest on Mount Tabor, shining more gloriously than the Sun? Is not this he whom thou sawest walking on the water, and to whom thou said'st, Lord, if it be thou,* 1.116 bid me come unto thee on the water? How is it then that thou saist, I know not the man? Surely here's a sad example of humane infirmity; i•• Peter fell so foully, how much more may lesser stars? And yet withal, here's a blessed example of serious, through repentance; no sooner the Cock crew, and Christ gave a look on Peter, but he goes out,* 1.117 and weeps bitterly. The Cock was the Preacher, and the look of Jesus was the Grace that made the Sermon effectual: O the Mercy of Christ! he looked back on him that had forgot himself; he revives his servant's memory, to think on his Master's words; he sends him out to weep bitterly, that so he might restore him mercifuly to his favour again.

Let us learn hence, to think modestly and soberly of our selves; yea,* 1.118 let him that thinketh he standeth, take heed lest he fall! If Peter could first dissemble, and then lie, and then forswear, and then blaspheme and curse, O let not us be high-minded, but fear; —And in case we fall indeed, as Peter did, yet let us not despair, as Judas did; but still upon our repentance let us trust in God. When Christ looked on Peter, he wept bitterly: notwithstanding our sins are great, yet one look of Christ is full of virtue, and enough to melt us into tears: O let us not sink in despair, but look up to him, that he may look down on us. Pliny tells us of some Rocks in Phrygia,* 1.119 that when the Sun doth but shine upon them, they send out drops of water, as if they wept tears; Peter signifies a Rock, and whilst Peter persisted in his sin of denying Christ, his heart was hard as the Rock; but when Christ the Sun of Righteousness looked uqon him, his heart was softned, and he dropped tears continually. Such is the vertue of Christ's look, it turns the Rock into a standing Water, and the Flint into a Fountain of Waters.* 1.120 —Lastly let us not decry repentance, but rather be in the use, and practise, and exercise of it: Is not here a Gospel precedent?† 1.121 Clement, an ancient Writer, of whom Paul makes mention, Phil. 4.3. expresseth Peter's repentance to have been so great, that in his Checks he made (as it were) furrows, in which, as in certain Channels, his tears run down; the Text tells us he wept bitterly; and Clement adds, that while he lived, as often as he heard a Cock crow, he could not but weep, and bewail his denial. David is another like example; All the Night, said he, I make my Bed to swim, I water my Couch with my tears, Psal. 6.6. David makes mention of his Bed and Couch, be∣cause there most especially he had offended God: It was on his Bed that he committed Adultery; and it was in his Couch, that he designed and subscribed with his own hand, that Ʋriah must die; and hence is it that he waters his Bed and Couch with his tears; the very sight of his Bed and Couch brings his sin into his remembrance; as the very hearing of the crowing of the Cock, ever after awakened Peter to his task of tears: that Repentance is a Gospel-Duty, we have spoke elsewhere. O take heed of decrying it! as we are often sinning, so let us often repent; it concerns us near to be frequent in this duty of bewailing sin, and turning to God.

6. For the abuses and delusions of the base Attendants offered to Christ; the Evan∣gelist tells us, then did they spit in his face, and buffetted him, and others smote him with the palms of their hands, saying, Prophesie unto us, thou Christ, who is he that smote thee? and as Lude adds, many other things blasph••mously spake they against him; what those many other things were, it is not discovered; only some ancient writers say, that Christ in that night suffered so many, and such hideous things, that the whole knowledge of them is reserved only for the last day of Judgment. Mallonius writes thus, after Caiaphas and the Priests had sentenced Christ worthy of death, they committed him to their Ministers, warily to be kept till day; and they immediately threw him into the dungeon in Caiaphas's

House, there they bound him to a stony pillar, with his hands bound on his back, and then they fell upon him with their palms and fists. Others add, that the Souldiers not yet content, they threw him into a filthy dirty puddle, where he abode for the remainder of that night; of which the Psalmist,* 1.122 Thou hast laid me in the lowest pit, in darkness, and in the deeps; and I sink in the deep mire where there it no standing. Behold the Bed which is Solomon's, or rather, which is Christ's; for a grater than Solomon is here: Behold the flourishing Bed wherein the King of Saints doth lie; surely a place most fordid, full of stench; his other senses had their pain, and his smell felt a loathsom savour, in this noysom pud∣dle.

But we need not borrow light from Candles, or lesser stars; the Scripture it self is plain: Observe we these Particulars.

1. They spit in his face; this was accounted among the Jews a matter of great infamy and reproach:* 1.123 And the Lord said to Moses, if her Father had but spit in her face, should she not be ashamed seven dayes? We our selves account this a great affront, and so did Job;* 1.124 I am their song and their by-word; they abhor me, they fly far from me, and spare not to spit in my face. Oh that the sweet face of Christ, so much honoured and adored in Heaven, should be defiled and deformed by their spitting! Oh that no place should be thought so fit for them to void their Excrements and Drivel in, as the blessed face of Jesus Christ!* 1.125 I hid not my face (saith Christ) from shame and spitting: I used no Mask to keep me fair; though I was fairer than the Sons of Men, I preserved not my Beauty from their nasty Flegm, but I opened my face, and I set it as a Butt for them to dart their frothy Spittle at.

2. They buffet him; we heard before that one of the Officers strook Jesus with the palm of his hand; but now they buffet him: some observe this difference betwixt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the one is given with the open hand, but the other with the fist shut up; and thus they used him at this time,* 1.126 they struck him with their fists, and so the stroke was greater and more offensive: By this means they made his face to swell, and to become full of Bunches all over. One gives it in thus; By these blows of their fists, his whole head was swollen, his face became black and blew, and his teeth ready to fall out of his Jaws. Very probable it is, that with the violence of their strokes, they made him reel and stagger, they made his Mouth, and Nose, and Face to bleed, and his Eyes to startle in his Head.

3. They covered his face, Mark. 14.65.* 1.127 Several Reasons are rendered for it. As, 1. That they might smite him more boldly, and without shame. 2. That they might not have that object of pity in their view; it is supposed that the very sight of his ad∣mirable form, so lamentably abused, would have mollified the hardest heart under hea∣ven, and therefore they veiled and hoodwink'd that alluring, drawing countenance. 3. That they might not see their own filth in his face, however his Beauty was winning, yet they had so bedawbed it with their beastly spitting, that they began to loath to look upon him: It was a nauseous sight (saith one) and enough to make one spew to look upon it.* 1.128 But whether his splendor, or his horror occasioned this veile over his face, this is most certain, that it veiled not their cruelty, but rather revealed it, and made it mani∣fest to all the World.

4. They smote him with the palms of their hands, saying, Prophesie unto us, thou Christ, who is he that smote thee? To pass away that doleful, tedious night, they in∣terchangeably sport at him; first one, and then another gives him a stroke (we usually call it a Box on the ear) and being hoodwink'd, they bid him a-read who it is that smote him. Some reckon these Taunts amongst the bitterest passages of his Passion; nothing is more miserable, even to the greatest misery, than to see it self scorned of Enemies. It was our Saviour's case; they used this despight for their desport; with a wanton and merry malice they aggravate their injury with scorn; q. d. Come on, thou sayest thou art Christ the Son of the living God, and therefore it is likely thou art Omniscient, thou knowest all things; tell now, who is it that strikes thee? We have blind-folded thee that thou canst not see us with thy bodily eyes, let thy Divinity aread, guess, tell, prophesie, who is it now that smote thee last? Who gave thee that blow? O Impiety without example! Sure∣ly if his patience had been less than infinite, these very injuries would have been great∣er than his patience. In way of Application.

* 1.1291. Consider Christians, whether we had not a hand in these abuses; for, 1. They spit in the face of Christ, who defile his Image in their souls, who reject his holy and heavenly motions in their hearts.—2. They buffet him with their fists, who per∣secute

Christ in his Members, Saul, Saul, why persecutest thou me? It is hard for thee to kick against the pricks. 3. They cover his face,* 1.130 that do not readily and willingly con∣fess their sins, that extenuate their frailties and imperfections, with counterfeit pretexts. —4. They mock and scoff at Christ, that scorn and contemn his Messengers and Mini∣sters; He that despiseth you, despiseth me, saith Christ. O that we would lay these things to our hearts, and see, and observe wherein we stand guilty of these sins, that we may repent.

2. Consider Christians, and read Christ's Love in all these sufferings; O un-heard of kindness, and truly paternal bowels of pity and compassion! who ever heard before of any that would be content to be spit upon, to wipe their filths who spit uppn him? that would be content to be beat, and buffetted, to save them from buffets, who were the buf∣fetters? that would be content to be blind-folded, that he might neither take notice of, nor see the offences of them that blind-folded him? that would be content to be made a scorn, to save them from scorn, that shall scorn him? Christians! you that take your name from Christ, how should you admire at the infiniteness and immensity of this love of Christ? was it a small thing that the wisdom of God should become the foolishness of men, and scorn of men, and ignominy of men, and contempt of the World for your sins sake: O think of this!

And now the dismal night is done; what remains, but that we follow Christ, and ob∣serve him in his Sufferings the next day! the Psalmist tells us,* 1.131 Sorrow may endure for a night, but joy cometh in the morning: only Christ can find none of this joy neither morning nor evening; for after a dismal night, he meets with as dark a day: what the passages of the day were, we shall observe in their several hours.

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;* 1.132 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,* 1.133 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;* 1.134 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;* 1.135 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,* 1.136 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,* 1.137 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,* 1.138 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,* 1.139 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,* 1.140 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,* 1.141 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?* 1.142 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.

* 1.143How 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,* 1.144 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;* 1.145 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,* 1.146 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,* 1.147 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.* 1.148 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;* 1.149 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.

* 1.150ABout 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:* 1.151 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

* 1.1521. 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.

* 1.1531. 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;* 1.154 as, 1. Because he enquired only in curiosity, and with no true intent or end;* 1.155 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.* 1.156 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:* 1.157 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!* 1.158 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,* 1.159 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;* 1.160 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,* 1.161 and their song all the day.

Of this let us make some use. Was the eternal Word of God,* 1.162 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,* 1.163 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.* 1.164 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;* 1.165 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,* 1.166 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?* 1.167 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,* 1.168 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.* 1.169

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?* 1.170 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,* 1.171 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,* 1.172 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,* 1.173 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;* 1.174 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,* 1.175 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,* 1.176 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.* 1.177 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;* 1.178 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?* 1.179 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,* 1.180 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,* 1.181 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?

* 1.1827. 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;* 1.183 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,* 1.184 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,

* 1.185I 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,* 1.186 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,* 1.187 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.* 1.188 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.* 1.189 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,* 1.190 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.* 1.191 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,* 1.192 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:* 1.193 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,* 1.194 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;* 1.195 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.* 1.196 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;* 1.197 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;* 1.198 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.* 1.199 Nicephorus calls these whippers bloody Hang-men, by the fierceness of whose whipping many had dyed under their hands.* 1.200

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.

* 1.201 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,* 1.202 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,* 1.203 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,* 1.204—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;* 1.205 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;* 1.206—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,* 1.207 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,* 1.208 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,* 1.209 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,* 1.210 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,* 1.211 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,* 1.212 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;* 1.213 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;* 1.214 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.* 1.215 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,* 1.216 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;* 1.217 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.

* 1.218How 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;* 1.219 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;* 1.220 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,* 1.221 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.* 1.222 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;* 1.223 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,* 1.224 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.* 1.225 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,* 1.226 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,* 1.227 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,* 1.228 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,* 1.229 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,* 1.230 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.* 1.231 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,* 1.232 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.

* 1.2332. 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.* 1.234 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;* 1.235 Anselme gives it thus, I adjudge Jesus of Nazareth to that ignominious and shame∣ful Death of the Cross.* 1.236 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.* 1.237 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,* 1.238 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.—

* 1.2391. 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,* 1.240 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,* 1.241 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,* 1.242 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;* 1.243 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:* 1.244 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?* 1.245 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,* 1.246 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,* 1.247 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?* 1.248 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,* 1.249 as one that is in bitterness for his first-born!

* 1.2505. 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:* 1.251 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.* 1.252 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.

* 1.253Ah 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;* 1.254 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.* 1.255 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,* 1.256 as a learned Brother hath done before us; Now come the Barbarous inhumane hangmen,* 1.257 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,* 1.258 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,* 1.259 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.* 1.260 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,* 1.261 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.* 1.262 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;* 1.263 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,* 1.264 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?

* 1.265And 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;* 1.266 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!

* 1.2672. 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?* 1.268 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,* 1.269 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,* 1.270 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,* 1.271 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,* 1.272 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,* 1.273 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,* 1.274 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.* 1.275—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,* 1.276 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,* 1.277 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,* 1.278 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.

CHAP. III.

SECT. I. Of knowing Jesus as carrying on the great work of our salvation in his death.

1. LEt us know Jesus, carrying on the great work of our Salvation during his suf∣ferings and death. This is the high point which Paul was ever studying on, and preaching on, and pondering on; For I determined not to know any thing among you,* 1.279 save Jesus Christ and him crucified. Christ crucified is the rarest piece of knowledge in the world; the person of Christ is a matter of high speculation, but Christ further considered, as cloathed with his garments of blood, is that know∣ledge which especially Paul pursues; he esteems not, reckons not, determines not to make any profession of any other science or doctrine than the most necessary, and only saving knowledge of Christ crucified. O my soul, how many dayes, and months, and years, hast thou spent to attain some little measure of knowledge in the Arts, and Tongues, and Sciences? and yet what a poor skill hast thou attained in respect of the many thousands of them that knew nothing at all of Jesus Christ? and what if thou hadst reached out to a greater proficiency? couldst thou have dived into the secrets of Nature, couldst thou have excelled the wisdom of all the children of the East country, and all the wisdom of Egypt,* 1.280 and the wisdom of Solomon, who spake of beasts, of fowls, of fishes, of all trees from the Cedar tree that is in Lebanon, even to the hyssop that springeth out of the wall, yet without the saving knowledge of Christ crucified (Christ suffering, bleeding, and dying) all this had been nothing, see Eccles. 1.18. only that know∣ledge is worth the having which refers to Christ; and above all that is the rarest piece of Christ's humiliation, which holds him forth suffering for us, and so freeing us from hell sufferings. Come then, and spend thy time for the future more fruitfully in read∣ing, learning, knowing, this one necessary thing. Study Christ crucified in every piece and part; O the precious truths, and precious discoveries that a studying head and heart would hammer out here! much hath been said, but a thousand-thousand times more might yet be said; we have given but a little scantling of that which Christ endu∣red; Volumes might be written till they were piled as high as heaven; and yet all would not serve to make out the full discoveries of Jesus's sufferings. Study therefore, and study more, but be sure thy study and thy knowledge be rather practical than specula∣tive; do not meerly beat thy brains to learn the history of Christ's death, but the effi∣cacy, vertue, and merit of it; know what thou knowest in reference to thy self, as if Jesus had been all the while carrying on the business of thy souls salvation; as if thou hadst stood by, and Christ had spoke to thee, as sometimes to the women, Weep not for me, but for thy self; thy sins caused my sufferings, and my sufferings were for the abo∣lition of thy sins.

SECT. II. Of considering Jesus in that respect.

2. LEt us consider Jesus, carrying on this great work of our salvation during his suf∣ferings and death.* 1.281 They shall look upon me whom they have pierced, saith the Prophet; (i.e.) they shall consider me: and accordingly is the Apostle, looking unto Je∣sus, or considering of Jesus the Author and finisher of our faith, who for the joy of our salvation set before him, endured the cross, and despised the shame. Then indeed, and in that act is the duty brought in, it is good in all respects, and under all considerations to look unto Jesus from first to last, but above all, this Text relates firstly to the time of his sufferings; and hence it is that Luke calls Christ's passion 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a theory or sight; And all the people that came together to that sight,* 1.282—smote their breasts and returned. Not but that every passage of Christ is a theory or sight, worthy our looking on, or considering of; Christ in his Fathers purpose, and Christ in the promise, and Christ in

performance, Christ in his birth, and Christ in his life, O how sweet? what blessed ob∣jects are these to look upon? but above all consider him (saith the Apostle) that en∣dured such contradiction of sinners against himself.* 1.283—Consider him who for the joy that was set before him endured the cross, and despised the shame; of all other parts, acts, or passages of Christ, the holy Ghost hath only honoured Christ's passion (his sufferings and his death) with this name of theory, and sight. Why surely this is the theory ever most commended to our view, and consideration; O then let us look on this, consider of this. As in this manner.—

1. Consider him passing over the Brook Cedron; it signifies the wrath of God, and rage of men; the first step of his passion is sharp and sore; he cannot enter the door, but first he must wade through cold waters on bare feet, nor must he only wade through them, but drink of them; through many tribulations must he go that will purchase souls, and through many tribulations must they go that will follow after him to the Kingdom of Glory.—Consider him entring into the Garden of Gethsemane; in a garden Adam sinned, and in this garden Christ must suffer, that the same place which was the nest where sin was hatched, might now be the child-bed of grace and mercy; into this garden no sooner was he entred, but he began to be agonized; all his powers and passions within him were in conflict. Consider O my soul how suddenly he is struck into a strange fear; never was man so afraid of the torments of hell, as Christ (standing in our room) is of his Fathers wrath; fear is still suitable to apprehension, and never man could so perfectly apprehend the cause of fear as Jesus Christ; nor was he only afraid, but very heavy; My soul is exceeding sorrowful, even unto death. His sorrow was lethal and deadly, it melted his soul gradually as wax is melted with heat; it continued with him till his last gasp, his heart was like wax burning all the time of his passion, and at last it melted in the midst of his bowels.* 1.284 Nor was he only afraid and heavy, but he began to be sore amazed; this signifies an universal cessation of all the faculties of the soul from their several functions, we usually call it a consternation, it is like a Clock stopped for the while from going, by some hand or other laid upon it; or if it was not wholly a cessation, yet was it at least an expavefaction, such a motion of the mind as whereby for the present he was disinabled to mind any thing else, but the dreadful sense of the wrath of God. O what an agony was this? O what a strug∣ling passion of mixed grief was this? what afflicting and conflicting affections under the sight and sense of eminent peril was in this agony?* 1.285 And being in an agony he prayed more earnestly; thrice had he prayed, but now in his agony he prayed more earnestly; O my Father if it be possible, let this cup pass from me, nevertheless not as I will, but as thou wilt. Though I feel the soul of pain in the pain of my soul, yet there is divinity in me, which tells me there is a wage for sin, and I will pay it all? O my Father sith thou hast bent thy bow, lo here an open breast, fix herein all thy shafts of fury, better I suffer for a while than that all believers should be damned for ever; thy will is mine, lo I will bear the burthen of sin, come and shoot here thy arrows of revenge. And thus as he prayed he sweat,* 1.286 And is sweat was as it were great drops of blood fal∣ling down to the ground. Oh what man or Angel can conceive the agony, the fear, the sorrow, the amazement of that heart, that without all outward violence, meerly out of the extremity of his own passion, bled through the flesh and skin, not some faint dew, but solid drops of blood? now is he crucified without a cross, fear and sorrow are the nails, our s••ns the thorns, his Fathers wrath the spear, and all these together cause a bleeding shower to rain throughout all his pores; O my soul, consider of this, and if thou wilt bring this consideration home, say, thy sins were the cause of this bloody sweat; Jesus Christ is that true Adam, that is come out of Paradise for thy sins, and thus laboured on earth with his bloody sweat to get the bread that thou must feed on.

2. Consider his apprehension; Judas is now at hand, with a troop following him to apprehend his Master, see how without all shame he set himself in the van, and coming to his Lord and Master, gives him a most Traiterous and deceitful kiss, What Judas, betrayest thou the Son of man with a kiss? hast thou sold the Lord of life to such cruel merchants as covet greedily his blood and life? O alas! at what price hast thou set the Lord of all the creatures? at thirty pence? what a vile and slender price is this for a Lord of such Glory and Majesty? God was sold for thirty pieces of silver, but man could not be bought without the dearest heart-blood of the Son of God.* 1.287 At that time said Christ, Ye be come as it were against a thief with swords and staves,

I sate daily among you teaching in the Temple, and ye never laid hands on me, but this is your hour, and the power of darkness. Now the Prince of darkness exercised his power, now the hellish rout, and malicious rabble of ravenous wolves, assaulted the most innocent Lamb in the world; now they most furiously haled him this way and that way; O how ungently did they handle him? how uncourteously spake they unto him? how many blows and buffets did they give him? what cries, and shouts, and clamours made they over him: now they lay hold on his holy hands, and bind them hard with rough and knotty cords, so that they gall the skin off his arms, and make the very blood spring out; now they bring him back again over Cedron, and they make him once again to drink of the brook in the way; now they lead him openly through the high streets of Jerusalem and carry him to the house of Annas in great triumph. O my soul consider these several passages, consider them leisurely, and with good attention, consider them till thou feelest some motions or alterations in thy affection; is not this he that is the infinite vertue, the pattern of innocency, the ever∣lasting wisdom; the honour of earth, the glory of heaven, the very fountain of all beauty) whether of men or Angels! how is it then that this vertue or power is tyed with bands, that innocency is apprehended, that wisdom is flouted and laughed to scorn, that honour is contemned, that glory is tormented, that he that is fairer than all the children of men, is besmeared with weeping, and troubled with sor∣row of heart? surely there is some thing O my soul in thee, that caused all this: hadst not thou sinned, the Sun of Righteousness had never been eclisped.

3. Consider the hurryings of Jesus from Annas to Caiphas; there a Councel is cal∣led,* 1.288 and Caiphas the high Priest adjures our Lord to tell him if he was Christ the Son of God: no sooner he affirms it, but he is doomed guilty of blasphemy, and so guilty of death. Now again they assault him like mad dogs, and disgorge upon him all their malice, fury, and revenge; each one to the utmost of his power gives him buffets, and strokes; there they spit upon that Divine face with their devilish mouths, there they hudwink his eyes, and strike him on the cheek, scoffing, and jesting, and saying, Read, who is it that smote thee? O beauty of Angels! was that a face to be spet upon? men usually when they are provoked to spit, turn away their faces towards the foulest corner of the house, and is there not in all that Palace a souler place to spit in than the face of Jesus? O my soul, why dost thou not humble thy self, at this so wonderful ex∣ample? how is it that there should remain in the world any token of pride after this so great and marvellous an example of humility? surely I am at my wits end, and very much astonished to consider, how this so great patience overcomes not my anger, how this so great abasing asswageth not my pride, how these so violent buffets beat not down my presumption: Is it not marvellous that Jesus Christ by these means should overthrow the Kingdom of pride, and yet that there should remain in me the relicks of pride? consider all those night-sufferings of Christ; O cruel night! O unquiet night! now was the season that all creatures should take their rest, that the senses, and mem∣bers wearied with toils and labours, should be refreshed; but on the contrary Christ's members and senses were then tormented, they struck his body, they afflicted his soul, they bound his hands, they buffetted his cheeks, they spit in his face; O my soul thou sinnest in the dark, in covert, in secret, when no eye is upon thee, when the Sun, that eye of the world is set, or hid; and therefore all the night long is Christ thus tor∣mented by thy sins; not one jot of rest hath Christ, not a wink of sleep must seize on him, whom thou by the alarm of thy sins disquieted, both at evening, at mid-night, and at the Cock-Crow, and at the dawning.

4. Consider the hurryings of Jesus from Caiphas to Pilate; now he stands before Pilate, where he was accused of sedition, seduction, and usurpation. Not only Jews, but Gentiles have their hands imbrewed in the blood of Christ; Pilate was delegated from Cesar,* 1.289 both of them Gentiles, yet not without a prophesie, Behold we go up to Je∣rusalem, and all things that are written by the Prophets concerning the Son of man shall be accomplished; for he shall be delivered unto the Gentiles: at the Gentile-tribunal being questioned of his Kingdom, and he answers both the Jews and Gentiles that they need not fear his usurpation,* 1.290 My Kingdom is not of this world. He gives Kingdoms that are eternal, but he will take away none that are temporal; Christ came not into the world to be Cesar's, or Pilate's, or Herod's successor, but if they had believed, to have been their Saviour. Look through the Chronicles of his life, and we find him

so far from a King, that he was the meanest servant of all men; where was he born but at Bethlehem a little City? where did the Shepherds find him but in a poor cottage? who were his Disciples but a deal of Fishermen? who his Companions but Publicans and sinners? is he hungry? where stands his table but on plain ground? what are his dain∣ties but bread and a few Fishes? where is his lodging but at the stern of a Ship? Here's a King without either presence-chamber, or bed-chamber, The Foxes have holes, and the Birds of the air have nests, but the Son of man hath not whereon to lay his head. Come, fear not Pilate the loss of thy diadem; it may be the people would sometimes have made him a King, but see how he flies from it, My Kingdom is not of this World, saith Jesus. Oh that I could but contemn the World as Christ did! O that first and above all I could seek the Kingdom of God and his righteousness! Oh my soul, I feel it, I feel it, un∣less I can be free from the affection of all creatures, I cannot with freedom of mind aspire unto divine things; unless I be willing with Christ to tread on Crowns and Scepters, to be despised and forsaken of all, and to be esteemed nothing at all, I can have no inward peace, nor be spiritually enlightned, nor be wholly united to the Lord Jesus Christ.

5. Consider the hurryings of Jesus from Pilate to Herod; there is he questioned of many things, but justly is the Lamb of God dumb, and opened not his mouth to him that not long before had taken away his voice; upon this he is mocked,* 1.291 and arrayed in a gorgeous robe; Wisdom is taken for Folly, Vertue for Vice, Truth for Blasphemy, Tem∣perance for Gluttony, the Peace-maker of all the World for a seditious disturber of the World, the reformer of the Law for a breaker of the Law, and the justifier of sinners for a sinner, and the follower of sinners. See how he emptied himself, and made him∣self of no reputation that he might fill thee with goodness, and make thee spiritually wise unto salvation.

6. Consider the hurryings of Jesus from Herod back again to Pilate; O my Saviour how art thou now abused! new accusations are forged; and when Pilate sees that no∣thing will do, but Christ must dye, he delivers him to be stripped, whipped, cloath∣ed in Purple, crowned with Thorns, and Sceptred with a Reed. He that with spittle cu∣red the eyes of the blind, is now blinded with their spittle; who can number those stripes wherewith they flea and tare his body, one wound eating into another, that there is no health in his bones by reason of my sins? O Jesus! was that frothy spittle the Oint∣ment, those Thorns thy Crown, that Reed thy Scepter, that Purple-dyed and imbroi∣dered with blood, thy Royal Robes? or because Adam's sin brought forth Thorns, must it therefore be thy pennance to wear them? unthankful people thus watered with his blood, that bring forth nothing but Thorns to crown him. But Oh that the Lord of Heaven, the Creator of the World, the Glory of the Angels, the Wisdom of God, should, for my sake, be punished with whips and scourges? O my heart, how can I think on this without tears of blood? O joy of the Angels, and Glory of Saints, who hath thus disfigured thee? who hath thus defiled thee with so many bloody blows? certainly they were not thy sins, but mine; it was love and mercy that compast thee about, and caused thee to take upon thee this so heavy a burthen; love was the cause why thou didst bestow upon me all thy benefits, and mercy moved thee to take upon thee all my miseries.

7. Consider that sad spectacle of Jesus, when he came forth wearing the Crown of Thorns, and the Purple Robe, and Pilate saying unto them, behold the Man.* 1.292 O my soul fix thy eyes on the sad object! suppose thy self in the case of Jesus; what if in so sen∣sible and tender a part as thy head is, men should fasten a number of Thorns, yea and those so sharp that they should pierce into thy scull? why alas, thou canst hardly abide the prick of a pin, much less the piercing in of so many Thorns; O but thy Jesus was crowned with Thorns, and Sceptred with a Reed, and that Reed was taken out of his hands, to beat the Crown of Thorns into his head; and besides, thy Jesus was whipped with cords, and rods, and little chains of iron, that from his shoul∣ders to the soles of his feet there was no part free; and being now in this plight, thou art called on to behold the Man: dost thou see him? is thy imagination strong: canst thou consider him at present, as if thou hadst a view of this very man? me∣thinks it should make thee break out, and say, O brightness of thy Fathers glory, who hath thus cruelly dealt with thee? O unspotted glass of the Majesty of God, who hath thus wholly disfigured thee? O river that flows out of the paradise of delights, who hath thus troubled thee? it is my sins O Lord that have so troubled thee; my sins were the Thorns

that pricked thee, the lashes that whipped thee, the purple that cloathed thee, it is I Lord that am thy tormentor, and the very cause of these thy pains.

8. Consider Pilate's sentence, that Jesus should be Crucified as the Jews required. Now they had him in their will, and they did to him what seemed them good. Follow him from Gabbatha to Golgotha, see how they lay the heavy Cross upon his tender shoul∣ders, that were so pitifully rent and torn with whips; accompany him all the way to the Execution, and help to carry his Cross to Mount Calvary; And there, as if thou hadst been frozen hitherto, thaw into tears; see him lifted up on that engine of torture, the bloody Cross; he hangs on nails, and as he hangs, his own weight becomes his own affliction; O see how his arms and legs were racked with voilent pulls, his hands and feet boared with nails, his whole body torn with stripes, and gored with blood; And now, O my soul, run with all thy might into his arms held out at their full length to re∣ceive thee; Oh weigh the matter! because sin entred by the senses, therefore the head, in which the senses flourish, is crowned with searching thorns; because the hands and feet are more especially the instruments of sin, therefore his hands and feet are nailed to the Cross for satisfaction. O marvellous! what King is he, or of what Countrey, that wears a Crown of Thorns? what man is he, or where lives he, whose hands and feet are not only bored, but digged into, as if they had been digging with Spades in a ditch? surely here's matter for a serious meditation, be enlarged O my thoughts, and dwell upon it! consider it, and consider it again!

9. Consider the darkness that spread over all the Earth; now was the Sun ashamed to shew his brightness; considering that the Father of lights was darkned with such disgrace; the Heavens discoloured their beauty, and are in mourning robes; the Lamp of Heaven is immantled with a miraculous Eclipse; the Sun in the firmament, will simpathize with the Sun of Righteousness; it will not appear in glory, though it be mid∣day, because the Lord of Glory is thus disgraced. And now hear the voice that comes from the Son of God, My God, my God, why hast thou forsaken me? Christ in the Garden tasted the bitter cup of God's fierce wrath, but now he drunk the dregs of it; he then sipped off the top, but now he drunk all off, top, and bottom, and all. O but what's the meaning of this; My God, my God, why hast thou forsaken me? Surely, 1. This was not a total, but a partial dereliction, this was not a perpetual, but a tempo∣rary forsaking of him; the Godhead was not took away from the manhood, but the union remained still, even now when the Manhood was forsaken. 2. This was not a forsaking on Christ's part, but only on the Father's part; the Father forsook Christ, but Christ went after him; God took away the sense of his love, but the Son of God laid hold upon him, crying, and saying, My God, my God, why hast thou forsaken me? 3. This forsaking was not in respect of his being, but in respect of the feeling of God's favour, love, and mercy; certainly God loved him still, Oh but his sense of comfort was now quite gone, so as it never was before: In his agony there was some inklings of God's mercy, now and then at least there was some star-light, some little flash of lightning to cheer him up, but now all the sense and feeling of God's love was gone, and not so much as any little star-light of the same appeared. Christ now took the place of sinners, and God the Father shut him out (as it were) amongst the sin∣ners; he drew his mercy out of sight, and out of hearing, and therefore he cryed out in a kind of wonderment, My God, my God, why hast thou forsaken me? After this he speaks but a few words more, and he gives up the Ghost. He dyes that we might live, he is dissolved in himself, that we might be united to his Father; O my soul, see him now if thou canst for weeping, his eyes are dim, his cheeks are wan, his face is pale, his head is bowing, his heart is panting, himself is dying; come, come, and dye with him by a most exact mortification; look pale like him with grief, and sorrow, and trouble for thy sins.

10. Consider the piercing of his side with a spear, whence came out a stream of blood and water; O Fountain of everlasting waters! methinks I see the blood run∣ning out of his side more freshly than those golden streams which ran out of the Garden of Eden, and watered the whole World. Consider the taking of his body down by Joseph; the burying of it by Joseph and Nicodemus; O here's excellent matter for our meditation! O my spirit, go with me a little! Christ being dead, it is pitty but he should have a funeral; according to the letter let Joseph and Nicodemus bear his corps; let the blessed Virgin go after it sighing and weeping, and at every other place looking up to Heaven; let Mary Magdalen follow after with a box of precious Ointment in her

hand, and with her hair hanging, ready (if need were) to wipe his feet again; or that in this meditation I may be more spiritual, let the Usurer come first with Judas's bag, and distribute to the poor as he goes along; let the Drunkard follow after with the spunge that was filled with gall, and vinegar, and check his wanton thirst; let the young Gallant or voluptuous man come like his Master with bare foot, and with the cown of thorns set also upon his head; let the wanton person bear the rods, and whips, and wiers wherewith Christ was scourged, and fright his own flesh; let the ambitious man be cladin the purple robe, the angry Person in the seamless coat; my meaning is, let every sinner according to the nature of his sin, draw something or other from the passion of Christ to the mortifying of his sin, yea let all turn mourners, let all bow their heads, and be ready to give up the Ghost for the Name of Christ, and let not Christ be buried without a Sermon neither, and let the Text be this,* 1.293 The good shepherd giveth his life for the sheep, and in the end of the Sermon (whether it be in use or no) let the Preacher take occasion to speak a word or two in the praise of Christ, let him say with the Spouse, that he was the chiefest among ten thousands, that he was altogether lovely;* 1.294 that being God above all Gods, he became man beneath all men; that when he spake he began ordinarily with verily, verily, I say unto you: that he was an holy man, that he never sinned in all his life neither in thought, word, or deed; that being endowed with the Power of Miracles, he lovingly employed it in curing the lame, and blind, and deaf, and dumb, in casting out devils, in healing the sick, in restoring the dead to life; that as he lived, so he dyed, for being unjustly condemned, mocked, stripped, whip∣ped, crucified, he took all patiently, praying for his persecutors, and leaving to them, when he had no temporal thing to give them, a legacy of love, of life, of mercy, of pardon, of Salvation: When the Sermon is done, and the Burial is finished, let every Mourner go home, and begin a new life in imitation of Jesus Christ. O my soul that thou wouldst thus meditate, and thus imitate, that so thy meditation might be fruitful, and thy imitation real; I mean that thy life and death might be conformable to the life and death of Jesus Christ. But of that hereafter.

SECT. III. Of desiring Jesus in that Respect.

3. LEt us desire after Jesus, carrying on the work of our salvation in his death; Je∣sus Christ to a fallen sinner is the chief object of desire, but Jesus Christ as crucified is the chief piece of that object. Humbled souls look after the remedy, and they find chiefly in Christ crucified; and hence are so many cryes after bathings in Christ's blood, and hiding in Christ's righteousness, active, and passive. Indeed nothing doth so cool and refresh a parched, dry, and thirsty soul as the blood of Jesus; which made the poor woman cry out so earnestly, I have an husband, and Children, and many other comforts, but I would give them all, and all the good that ever I shall see in this world, or in the world to come, to have my poor thirsty soul refreshed with that precious blood of the Lord Jesus Christ.

But what is there in Christ's blood or death that is so desirable? I answer,—

1. There is in it the person of Christ, he that is God-man, man-God,* 1.295 The bright∣ness of his father's Glory, and the express Image of his Person, it is he that dyed; every drop of his blood was not only the blood of an innocent man, but of one that was God as well as man, God with his own blood purchased the Church;* 1.296 now surely every thing of God is most desirable.

2. There is in it a worth, or price; Christ considered under the notion of a sacrifice is of infinite worth; now this sacrifice (saith the Apostle) he offered up, Heb. 9.28.* 1.297 He offered up, not in Heaven, as the Socinians would have it, in presenting himself be∣fore God his Father, but upon earth, viz. in his Passion upon the Cross. No wealth in heaven or earth besides this, could redeem one soul, and therefore the Apostle sets this against all corruptible things, as silver and gold, the things so much set by amongst the men of this world; Ye were not redeemed with corruptible things, as silver,* 1.298 and gold,—but with the precious blood of Christ, as of a Lamb without blemish, and with∣out spot.

3. There is in it a merit and satisfaction; the Scripture indeed doth not expresly use these words, but it hath the sense and meaning of them; As in that text,* 1.299 He hath

made us accepted in the beloved; to whom we have redemption through his blood. I know there is a different notion in these words; for merit doth properly respect the good that is to be procured, but satisfaction the evil that is repelled; but in Christ we stand not on these distinctions, because in his merit was satisfaction, and in his satisfaction was merit. A great controversie is of late risen up, Whether Christ's death be a satisfaction to Divine justice? But the very words redeeming and buying, do plainly demonstrate; that a satisfaction was given to God by the death of Jesus;* 1.300 He gave himself for us that he might redeem us, ye are bought with a price; and what price was that? why his own blood. Thou wast slain, and hast redeemed us to God by thy blood; (i.e.) by thy death and Passion.* 1.301 This was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that ransome which Christ gave for his Elect; The Son of man came to give his life a ransome for many; or as the Apostle, He gave him∣self a ransome for all, the word is here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies an adequate price, or a counterprice; as when one doth, or undergoeth something in the room of another; as when one yields himself a Captive for the redeeming of another out of Captivity, or gives up his own life for the saving of another man's life; so Christ gave himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a ransome, or counterprice, submitting himself to the like punishment that his redeemed ones should have undergone.

The Socinians tell us that Christ's sufferings and death were not for satisfaction to God, but in reference to us, that we might believe the truth of his Doctrine confirmed and sealed (as they say) by his death, and that we might yield obedience to God ac∣cording to the pattern that he hath set before us, and that so believing and obeying, we might obtain the remission of Sins and eternal Life.

But the Scripture goes higher; in that mutual compact and agreement betwixt God and Christ, we find God the Father imposing, and Christ submitting to this satisfaction.* 1.302 1. The Father imposeth it by charging the sins of his Elect upon Je∣sus Christ. The Lord hath laid on him the iniquity of us all; not the sins them∣selves, not the evill in them, or fault of them, but the guilt and penalty belonging to them; this God laid upon his Son, and charged it upon him; he charged it as a Credi∣tor chargeth the debt upon the Surety, requiring satisfaction. 2. Christ undertook it. He was oppressed,* 1.303 and he was afflicted, or as some translate, It was exacted, and he an∣swered; (i.e.) God the Father required satisfaction for sin, and Jesus Christ was our Surety answered in our behalf;* 1.304 He bear the Sins of many, he bear them as a porter that bears the burthen for another which himself is not able to stand under; he bear them by undergoing the punishment which was due for them, he bear them as our Surety, sub∣mitting himself unto the penalty which we had deserved; and by that means he made satisfaction to the justice of God. Surely Christs death was not only for confirmati∣on of his Doctrine, but for satisfaction to God.

4. There is in it not only a true, but a copious, and full satisfaction; Christ's death and blood is superabundant to our sins; The grace of our Lord was exceeding abundant 1. Tim. 1.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it was over-full, redundant, more than enough. Many an humble soul is apt enough to complain, Oh if I had not been so great a sinner, if I had not committed such and such transgressions, there might have been hope; This is to underva∣lue Christ's redemption, this is to think there is more in sin to damn, than in Christ's suf∣ferings to save; whereas all thy Sins to Christ are but as a little cloud to the glorious Sun; yea, all the Sins of all the men in the world, are but to Christs merits as a drop to the Ocean. I speak not this to encourage the presumptuous sinner; for alass, he hath no part in this satisfaction; but to comfort the humble sinner, who is loaden with the sense of his Sins; what though they were a burthen greater than he can bear? yet they are not a burthen greater than Christ can bear; there is in Christ's blood an infinite trea∣sure, able to sanctifie thee, and all the World, there is in Christs death a ransome, a coun∣terprice sufficient to redeem all the sinners, that ever were, or ever shall be; the price is of that nature, that it is not diminished, though it be extended to never so many; as the Sun hath fulness of light to enlighten all the world; and if the blind do not see by it, it is no any scarcity of light in the Sun, but by reason of his own indisposition; so if all men are not acquitted by Christ's death, it's not because that was insufficient, as if it had not vertue enough to reach them as well as others, but because they by their unbelief do reject this remedy. Oh what large room hath saith to expatiate in! sit down, and dive, and dive, yet thou canst not come to the bottom of Christ's blood; but as the Prophet Ezekiel saw still more and greater abominati∣ons, so mayest thou in the sufferings of Christ observe more and more fulness.

See what a notable opposition the Apostle makes, Rom. 5.15, 16, 17, 18, 19, 20, 21. between the first and second Adam; proving at large that Christ doth super-abound in the fruits of his grace, above the first Adam in the fruits of his sin; he calls it grace, and the abundance of grace, and this abundance of grace reigneth to life;* 1.305 so that these Texts should be like so much oyl poured into the wounds of every broken-hearted sin∣ner. Oh is there any thing that can be desired more than this?

5. There is in it remission of sins; so saith Christ,* 1.306 This is my blood of the New Te∣stament, which is shed for many for the remission of sins, Remission of sins is attributed to Christ's death as a cause; it is not thy tears, or prayers, or rendings of heart that could pay the least farthing,* 1.307 Without shedding of blood (saith the Apostle) there is no remission. God will have tears and blood also, though not for the same purpose; for all thy tears thou must flie to Christ only as the cause; it is true, thou must mourn, and pray, and humble thy self, but it's Christ's blood only that can wash us clean; Oh re∣member this! God will not pardon without satisfaction by the blood of Christ. And surely this makes Christ's death so desirable; Oh my sins afflict me, (cries many a one) Oh I am loathsome in mine own eyes, much more in Gods, surely God is offended with my dulness, slothfulness, and my thousand imperfections; I am all the day long entangled with this sin, and that sin, and the other sin; but let this contrite spirit look on Christ's death, and therein he may find all sin is pardoned: see here what an Argument is put into thy mouth from these sufferings of Christ, well mayest thou say, O Lord I am unwor∣thy, but it is just and right that Christ obtain what he died for;* 1.308 O pardon my sins for his death's sake, and for his precious blood sake.

6. There is in it reconciliation and peace with God, In Christ Jesus ye who some∣times were afar off, are made nigh by the blood of Christ, for he is our peace, who hath made both one, and hath broken down the middle wall of partition between us.* 1.309—When we were enemies, we were reconciled unto God by the death of his Son—that he might reconcile both (viz. Jews and Gentiles) unto God in one body by the Cross.—And having made peace through the blood of his Cross, by him ••o reconcile all things to himself. This certain∣ly should admirably support the drooping soul; it may be thou cryest, My sins have made a breach betwixt God and my soul; I have warred against heaven, and now God wars against me; and oh what odds? if the Lord be angry, yea, but a little; what will become of my poor soul? is a little stubble able to contend with the consuming fire? how then should I contend with God? but come now, and look on Christ's death as the means and meri∣torious cause of reconciliation, and thou canst not but say, O this death is desirable! When God the Father looks at a sinner in the bloody glass of Christ, then saith God, Oh now fury and wrath is not in me; I have no more quarrel or controversie with this soul: seeing Christ hath suffered, it is enough, I have as much as my justice can demand, my frowns are now turned into smiles, and my rod of iron into a Scepter of grace. Why this is it that makes Christ's death and blood so desirable to the soul; what shall Jacob so rejoyce in seeing Esau's face altered to him? shall he say to Esau, I have seen thy face, as the face of God? how much rather may the humble and believing sinner be filled with gladness, when through Christ's blood shall be thus appeased and reconciled with him?

7. There is in it immunity and safety from all the judgments and dangers threatned against our sins. Surely if there were such force in the blood of the type, that by the effusion of it the Israelites lay safe, and untouched of the revenging Angel, how much more in the blood of Christ?* 1.310 Satan himself is said to be overcome by the blood of the Lamb; and God's revenge due to our sins is said to be removed by the blood of Jesus, therefore it is called The blood of sprinkling, that speaks better things than the blood of Abel;* 1.311 the blood of sprinkling was for safety, and Christ's blood is for safety; it cries not for revenge, as Abel's blood cryed, but for mercy and for deliverance from all mi∣sery.

8. There is in it a blessed vertue to open Heaven, and to make passage thither for our souls, Having boldness or liberty to enter into the holiest by the blood of Jesus:* 1.312 it is the blood of Christ that rents the Vail, and makes a way into the Holy of Holies, that is, into the Kingdom of Heaven; without this blood there is no access to God; it is only by the blood of Christ that heaven is open to our prayers, and that Heaven is open to our persons; this blood is the key that unlocks Heaven, and lets in the souls of his Re∣deemed ones: And I looked (saith John) and behold a door was open in Heaven, and the first voice I heard, was as it were of a trumpet talking with me, which said, come up hither;* 1.313

and no sooner was he in the Spirit, and entred in, but he heard the new song of the four beasts,* 1.314 and four and twenty Elders, saying to Christ, Thou art worthy to take the book, and to open the seals thereof, for thou wast slain, and hast redeemed us to God by thy blood.

Come now, and gather in all these several particulars, there is in Christ's blood in∣clusively the person of Christ, the price of souls, a merit and satisfaction, a copious and full satisfaction, remission of sins, reconciliation with God, immunity from dan∣gers, a passage into glory; I might add all other priviledges, benefits, dignities of the soul, for they all flow from the blood of Jesus, and they are all contained either ex∣presly, or vertually in the blood of Jesus; and is not all this worth the looking after? O my soul, where is thy languor, and fainting towards this blessed object? Shall Ahab eagerly desire after Naboth's vineyard, yea, so eagerly desire it, that his desire shall cast him upon his bed? and is not Christ's blood better than Naboth's vineyard? how is it O my soul, that thou art not sick on thy bed in thy desires after Jesus? when David desired strongly after God's Law, he expressed his longings by the breaking and faint∣ing of his soul,* 1.315 My soul breaketh for the longing that it hath to thy judgment at all times;—and my soul fainteth for thy Salvation: Oh where be these breakings and faintings?* 1.316 strength of desire is expressed by the Apostle by groaning, which is the language of sickness; Oh where be these groanings after Christ's death? when I call to mind that Christ's death is my ransome, that Christ's wounds are my salves, that Christ's stripes are my cures, that Christ's blood is my fountain to wash in, and to be clean; how should I but pray in this sence, His blood be upon us, and on our children? Oh I am undone except I have a share in this blood; why it is only this blood that can heal my soul, it is only this Fountain opened to the house of David, and to the inhabitants of Jeru∣salem, that can quench my thirst; and now I have seen the Fountain opened, how should I but thirst, and cry out with the woman of Samaria, O give me this water that I thirst no more?* 1.317 But alas, I say it, I only say it. Oh that I could feel it! Oh my Jesus that thou wouldst breed in me ardent desires, vehement longings, unutterable groans, mighty gaspings; O that I were like the dry and thirsty ground, that gapes, and cleaves, and opens for drops of rain! when my spirit is in right frame I feel some desires after Christ's blood, but how short are these desires, how unworthy of the things desired? come Lord, kindle in me hot burning desires, and then give me the desirable Object.

SECT. IV. Of hoping in Jesus in that respect.

4. LEt us hope in Jesus, carrying on the great work of our Salvation in his sufferings and death.* 1.318 By this hope I intend only that which the Apostle calls full assurance of hope. The main question is, Whether I have any part in Christ's sufferings? they are of excellent use, and of great value to believers, but what am I the better for them, if I have no part in them? or if I say I hope well? Oh but what grounds of that hope? it is not every hope that is a well grounded hope; full assurance of hope is an high pitch of hope, and every Christian should strive and endeavour after it; now that we may do it, and that we may discern it, that our hope is not base, but right-born, that the grounds of our hope in Christ's death are not false, but of the right stamp; I shall lay down these signs.—

1. If Christ's death be mine, then is Christ's life mine; and converse, if Christ's death be mine, then is Christ's life mine. Christ's active and passive obedience cannot be severed; Christ is not divided: we must not seek one part of our righteousness in his birth, another in his habitual holiness, another in the integrity of his life, another in his obedience of death. They that endeavour to separate Christ's active and passive obedience, they do exceedingly derogate from Christ, and make him but half a Savi∣our;* 1.319 was not Christ our Surety? Heb. 7.22. and thereupon was he not bound to ful∣fil all righteousness for us? (i.e.) as to suffer in our stead, so to obey in our stead? oh take heed of opposing or separating Christ's death, and Christ's life; either we have all Christ, or we have no part in Christ; now if these two be concomitants, well may the one be as the sign of the other; search then, and try, O my soul, hast thou

any share in Christ's life? canst thou make out Christ's active obedience unto thy own soul? if herein thou art at a stand, peruse those Characters laid down in the life of Christ; the many glorious effects flowing out of Christ's life into a Believer's soul we have discovered before.

2. If Christ's death be mine, then is that great end of his death accomplished in me, viz. By the sacrifice of himself he hath put away sin, even my sin.—and,* 1.320 in him I have redemption through his blood, even the forgiveness of sins. As on this account he suffered, to finish the transgression, to make an end of sins, and to make reconciliation for iniquity; so if his death be mine, I may assuredly say, my sins are pardoned, and mine iniquities are done away. Come then, and try by this sign, canst thou assure thy self that thy sins are forgiven thee? hast thou heard the whispers of Gods Spirit, Son, or Daughter, be of good comfort, thy sins are remitted? there is no question then, but thou art redeemed by his blood, thou hast part in his sufferings. Indeed this very Character may seem obscure, assurance of pardon is the hidden Manna, the white Stone which no man know∣eth, saving he which receives it and feels it; and yet if thou diligently observest the Spi∣rit's actings, even this may be known; remission of sin and repentance for sin are twins of a birth; those two God in Scripture hath joined together: If we confess our sins,* 1.321 he is faithful and just to forgive our sins.—And, repent and pray, if the thought of thy heart may be forgiven thee.—And, Christ is a Prince and a Saviour to give repentance to Israel, and forgiveness of sins.—And, thus it is written, and thus it behoved Christ to suffer.—That repentance and remission of sins should be preached in his Name. In this way David assured himself; I said I will confess my Transgressions unto the Lord,* 1.322 and thou forgavest the iniquity of my sin, Selah. It is no more, than to ask thy Soul, what, are thy repentings kindled together? hast thou seriously and sincerely repented thee of sin as sin? hast thou turned from all sin unto God with constancy and delight? Surely this is peculiar and proper to the Child of God by vertue of Christ's Death.

3. If Christ's death be mine, then am I engraffed into the likeness of Christ's death; then am I made conformable to Christ in his death, that I may know him and the fellow∣ship of his sufferings, being made conformable unto his death.* 1.323 The same that was done to Christ in a natural way, is done and performed in the Believer in a spiritual way; (i.e.) as Christ died, so the Believer dies; as Christ died for sin, so the Believer dies to sin; In that he died, he died unto sin,—likewise reckon ye also your selves to be dead in∣deed unto sin. Observe here the Analogy, and proportion,* 1.324 and resemblance betwixt Christ and us: both die unto sin, Christ by way of expiation, suffering, and satisfy∣ing for the sins of others; we by way of mortification, killing, and slaying, and cru∣cifying our own sins. I look upon this sign as the very touchstone of a Christian, and therefore I shall insist upon it.

Two questions I suppose needful, to resolve the grounds of our Hope concerning our interest in the death of Christ.

• 1. Whether indeed and in truth our sins are mortified?
• 2. Whether we encrease or grow in our mortification?

For the first; whether indeed and in truth our sins are mortified? It is a skill worth our learning, because of the many deceits that are within us; sin may seem to be mortified when the occasion is removed; or sin may seem to be mortified, when it is not violent, but quiet; or sin may seem to be mortified, when it is but removed from one sin unto another; or sin may seem to be mortified, when the sap and strength of sin is dead; as the Lamp goes out, when either the Oil is not supplied, or taken away. Now that in this scrutiny we may search to the bottoom, and know the truth and certain∣ty of our mortification, it will appear by these Rules.

1. True mortification springs from a root of Faith. Every thing in the world pro∣ceeds from some cause or other; and if the cause be good, the effect must needs be good; but if the cause be evil, the effect must needs be evil: A good Tree cannot bring forth evil Fruit, and an evil Tree cannot bring forth good Fruit.* 1.325 In this case there∣fore let us examine the cause; if we can make out this truth, that we belive in Christ, that we roll our selves on the Lord Jesus Christ for life and for salvation, and that now we begin to feel in us the decay of sin, we may conclude from the cause or rise, that this decay of sin is true mortification; surely it hath received the deadly wound: it is a blessed effect arising from a good, and right, and genuine cause.

2. True mortification is general; not only one sin, but all sins are mortified in a true Believer. As death is unto the Members of the body, so is mortification unto the members of sin; now death seized upon every member, it leaves not life in any one member of the body; so neither doth mortification leave life in any one member of sin; my meaning is, it takes away the commanding power of sin in every member: Mortifie your members which are upon the earth (saith the Apostle) your members,* 1.326 not one mem∣ber; and then he instanceth, Fornication, Ʋncleanness, Inordinate Affections, Evil Con∣cupiscence, and Covetousness, which is Idolatry. Christians that have their interest in Christ's death, must not only leave Pride, but Lust; not only Uncleanness, but Co∣vetousness; Sin must not only be slain in the understanding, but in the will and affecti∣ons: mortification is general.

You will say this is an hard saying; doth any man, any Believer, leave all sin? yes, in respect of ruling power he leaves all sin; all gross sins, and all other sins: only with this difference, all gross sins in practise and actions, and all frailties and infirmities in allowance and affection. It is good to observe the degrees of mortification: the first is to forbear the practise of gross and scandalous sins in word and deed:* 1.327 If any man of∣fend not in word, the same is a perfect man; and this perfection by the help of Grace, a godly man may reach to in this life. The second is to deny consent and will to all frailties and infirmities:* 1.328 The evil which I would not, that do I, Rom. 7.19. I may do evil, and yet I would not do evil; there is a denial of it in the will. The third is to be free from any setled liking of any evil motion: not only to deny consent and will, but also to deny the very thought or imagination setledly and deliberately to delight in sin. I know, to be void of all evil motions arising from the flesh, or of all sudden passions within, or of all suduen delights in sin, or of all deadness or backwardness to good things by reason of sin, it is an higher pitch than any man can touch in this pre∣sent world: for whilst we live, the Law of the members will be working, and we shall find cause enough to complain of a body of death; only, if when these motions first arise, we presently endeavour to quench them, to reject them, to detest them, and to cast them away from us, therein is true mortification: and thus far we must look to it, to leave all sin.

3. True mortification is not without its present combats, though at last it conquer; many a time corruption may break out, and lust may be strong and violent; but th••s violent lust is only for the present, whereas a lust unmortified ever reigneth. It is with sin in a Believer, as it is with a man that hath received his deadly wound from his enemy; he will not presently flie away, but rather he will run more violently upon him that hath wounded him; yet, be he never so violent, in the middle of his action he sinks down, because he hath received his deadly wound; so it is with a Believer's sin, and with a mortified lust; it may rage in the heart, and seem to bear sway for a time; but the power and strength of sin is mortified, it sinks down, and wants ability to pre∣vail; by this sign may we know whether the corruptions and stirrings of our hearts pro∣ceed from a mortified, or from an unmortified lust; a lust, though mortified, may rage for a time, but it cannot rule; it may strive, but it cannot totally prevail; it may be in the heart, as a thief in the house, not to reside or dwell, but to lodge for a night, and be gone: And (that which is ever to be observed) after its swinge and breaking out, the heart that lodged it, abhors its self in dust and ashes, cries mightily unto God for mercy and pardon, repairs the breach with stronger resolution, and more invinci∣ble watchfulness against future assaults; but a Lust unmortified possesseth it self, and rules and reigns in the heart and soul; it abides there, and will not away: I shall not deny, but there may be a cessation of its actings for a time; but that is not any want of good will, as they say, but only of matter, means, opportunity, enticement, company, provocation, or the like; and after such cessation or forbearance, the heart usually entertains it again with more greediness; it lies and delights in it as much as ever, it hardens it self most obstinately in it, as if it were impossible to leave it, or live without it with any kind of comfort.

4. True mortification is a painful work. The very word imports no less; to kill a man, or to mortifie a member, will not be without pain; hence it is called a cruci∣fying of the flesh,* 1.329 and a cutting off the right hand, a plucking out the right eye: they that are Christ's have crucified the flesh; if thy hand offend thee, cut it off; and if thy eye offend thee, pluck it out: in this respect this death unto sin carries with it a likeness to the death

of Christ; it is attended with agonies, and soul-conflicts, both before, and after our conversion.

1. Before conversion, before the first wound be given it, why then ordinarily there is some compunction of Spirit, some pricking of heart; what a case do we find the Jews in, when after Peters Sermon, they were pricked at their hearts? and what an agony do we find the Jailor in, when he came trembling in, and falling down at the Apostles feet, and crying out, Sirs, What shall I do to be saved? With such agonies as these,* 1.330 is the beginning of mortification usually attended; I do not say that they are alike in all, whether for degree or continuance; but in ordinary, true and sound conversion is not without some of these soul-conflicts.

2. After conversion, after the first round there are some agonies still; for though a Believer be delivered of sin in respect of the guilt, and reigning power; yet he hath still some remainders of sinful Corruption left within him, which draw many a groan, and many a sign from his trembling heart;* 1.331 we also have the first-fruits of the spi∣rit, even we our selves groan within our selves, waiting for the adoption, to wit, the Re∣demption of our bodies: such are the groans of mortifying Saints, Saints dying unto sin like the groans of dying men, whose souls being weary of their bodies, do earnestly desire a dissolution: and thus Paul groaned, when he said, O wretched man that I am,* 1.332 who shall deliver me from the body this death?

Oh what a Touchstone is this? how will ihis discover true mortification from that which was counterfeit? Some may think they are dead unto sin, when in deed and in truth they are not dead, but asleep unto sin; and it appears by this, because there were no pangs in their death, you know this is a difference betwixt death and sleep; there are pangs in the one, but not in the other: O my soul, examine, what pangs were there in thy death unto sin? what agonies, what soul-conflicts hast thou felt? what compunction of heart, what affliction of Spirit, hast thou endured for sin? what trou∣ble hast thou had to find such a law in thy members rebelling against the law in thy mind,* 1.333 and bringing thee into captivity to the Law of sin? why surely thou art not so mortified, as to be freed wholly from the power of sin; it may be, it doth not rule in thee as a Prince, yet certainly it tyrannizeth over thee, it oft-times carries thee contrary to the bent of thy regenerate mind, to the omittting of what thou wouldst do, and to the committing of what thou wouldst not do; and is not this an affliction of Spirit? doth not this cause frequent conflicts in thy spirit? if not, thou mayest well suspect that sin is not dead, but asleep; or if it be dead to thee, yet thou art not dead to it, I confess, death-pangs are not all alike in all; some have a more gentle, and others a more painful death; so it is in this Spiritual death unto sin; and that herein there may be no mistake, I shall propound this question: What is the least measure of these pangs, these soul-agonies, and conflicts, that are necessarily required to true mortification? I an∣swer,—

1. There must be a sense of sin, and of Gods wrath due unto sin; such a sense we find in Jesus Christ; he was very sensible of the weight and burden of those sins, and of the wrath of God that lay upon him; which made him cry out, My God, My God, why hast thou forsaken me? thus souls in the act of Mortification, sometimes cry out, O my sins! and Oh God's wrath!

2 There must be sorrow for Sin. Such an affection we find also in Jesus Christ: My soul is exceeding sorrowful, even unto death; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.334 he was beset and surrounded with sorrows; so every mortified sinner, at one time or other, he feels an inward sorrow and grief; even that Godly sorrow which the Apostle speakes of, a sorrow accord∣ing to God; (i. e,) coming from God, well-pleasing to God, and bringing to God back again.

3. There must be a desire of being freed and delivered from sin:* 1.335 such a desire we find also in Jesus Christ; I have a Baptism to be Baptised with, and how am I straitned until it be accomplished? A regenerate soul earnestly desires to be freed, not only from the guilt, but also from the power of sin, O wretched man that I am! who shall deliver me? &c,

4. There must be answerable endeavours in effectual strivings against sin;* 1.336 Ye have not resisted unto blood, striving against sin. How did our Saviour wrestle in the Garden, offering up prayers and supplications with strong crying and tears?* 1.337 so will a regenerate soul wrestle with God about t•••• death of sin, praying, watching, going out in the strength of God, and engaging in a continual war, a deadly fewd against it, and these are the least

of those soul-conflicts, wherewith this mortification, or death unto sin is attended.

Now try we the truth of our Mortification by these signs: Doth it spring from a right root of Faith? is it general and universal in respect of all sins? is it accompanied with combates? doth the flesh lust against the Spirit, and the Spirit against the flesh? and in this combate, doth the spirit at last prevail, and triumph over the flesh? do we find it a painfull work both before and after conversion? why, then may I say with the Apostle, now I know Christ, and the fellowship of his sufferings; now by the Grace of Christ I am made conformable to his death. As he died for sin, so I die to sin; and here is the ground of my hope, that Christs death is mine.

For the second, whether we encrease and grow in our mortification? this question is needfull as the former, to satisfie our souls interest in the death of Christ. As true Grace is growing Grace, so true mortification is that which grows: Now that we may be re∣solved in this point also, the growth of our mortification will appear by these following signs.—

1. Growing Mortification hath its chiefest conflicts in spiritual lusts. At first we mor∣tifie grosser evils, such as Oaths, Drunkenness, Uncleanness, worldly-mindedness, or the like; but when we grow in this Blessed duty, we then set our selves against spiri∣tual wickednesses; as Pride, Presumption, Self-carnal confidence in a man's own graces, or the like:* 1.338 this Method the Apostle sets down; let us cleanse our selves from all filthi∣ness of flesh and spirit: first from all filthiness of the flesh or body, and then from all filthiness of the spirit or soul; as the children of Israel in their entrance into the land of Promise, first they sate upon the frontiers and skirts of the Land, and then they sought it out, and prevailed in the heart of the Country; so Christians in their mortification they first set upon worldly lusts, gross evils, outward sins; and when they have encountred them at the frontiers, they then conflict with such corruptions as lie more inwardly, in the very heart, spiritual wickednesses that are within. Now if this be our case, here is one sign of our growth,

2. Growing mortification is more, even, constant, lasting, durable, when there is in the heart a sudden flowing and reflowing; it comes from those vast Seas of Corrupti∣ons that are within us; many souls have their Ague-fits, sometimes hot, and sometimes cold; it may be, now they are in a very good frame, and within an hour or two, a mighty Tide comes in and they are born down by sin and corruption, in this case mor∣tification is very weak: But on the contrary, if we find our standing more firm and sure, if for the main, we walk evenly, and keep closely to the Lord, it carries with it an evidence that our mortification grows.

3. Growing mortification feels Lust more weak, and the Spirit more strong in its or∣dinary actings. If we would know the truth of growth, let us look to our usual fits of sinning; for then a man's strength or weakness is discerned most: as a man's weakness to good is discerned when he comes to act it,* 1.339 to will is present with me, but how to per∣form that which is good I find not: so a man's weakness to sin is best discerned, when he comes to act it: Mark then the ordinary fits (as we call them) of sinning; sometimes God is pleased to appoint some more frequent assaults, as if he would on purpose suffer the law of the members to war, and to muster up all their forces, that so we might the rather know what is in our hearts; at such a time, if we find that resistance against sin grows stronger, that sin cannot advance and carry on his Army so as formerly, that sin is encount••ed at first, or met withal at the frontiers, and there overthrown, this is a good sign that now our mortification grows; as, suppose it be a Lust of Fancy, it cannot boyl up to such gross fancies as it was wont; or suppose it be a Lust of Pride, it boyls not up to such a spirit of Pride as formerly; in stead of bringing forth fruit, it now brings forth blossomes; or instead of bringing forth blossomes, it now brings forth nothing but Leaves; why this is a sure sign that this Lust is withering more and more; when the in∣ordinate thirst is not so great in the time of the Fit, when the inward lusts pitch upon lower acts than they had wont, when the waters abate, and fall short, and lessen, and overflow less ground; we may conclude certainly, that mortification grows.

4. Growing mortification hath more ability to abstain from the very occasions and beginnings of lust.* 1.340 Thus Job (whom we look on as a man much mortified) made a Co∣venant with his eyes, that he would not think upon a Maid, and no question, as he made a covenant, so he kept his Covenant: Oh! when a man cannot endure to come where such a one is that he loves not, when he cannot endure the fight of him, or any thing that puts him in mind of him, not so much as to parlie, or speak with him; this is a sign

of a strong hatred; and so when a man hates the very garment spotted with the flesh, here's a good sign: I know this height is not easie to attain to, and therefore some in imitation of Job and David, have bound themselves with vows and promises, as much as might be, to abstain from the appearance of evil, to crush the Cockatrice Egg before the Serpent could creep out of it, to avoid sin in its first rise; but alas, how have they bro∣ken their vows from time to time? For all this, I dare not speak against vows, provided that, 1. They be of things lawful. 2. That we esteem them not as duties of absolute necessi••y. And, 3. Th••t we bind not our selves perpetually, left our vows should be∣come burdens unto us; but only for some short time, and so renew them as occasion requires; in this way our vows might much help us in our mortification: and if once, through the help of vows or prayer, or looking unto Jesus, or going to the Cross of Jesus Christ, or by any other means we feel our selves more able to resist sin, to hate sin, in its first rise, first motions, first on-set, we may assuredly hope that now our mortifica∣tion grows.

O my Soul, try now the growth of thy mortification by these signs; hast thou over∣come grosser sins, and is now thy chiefest co••fl••t with spiritual wickednesses? is thy standing and walking with God more close, and even and constant than sometimes it hath been; is thy lusts more weak, and thy Grace more strong in ordinary actings? I say, in ordinary actings; for the estimate of thy growth must not be taken for a turn or two, but by a constanst course: hast thou now more ability to quench the flame of sin in the ve∣ry spark, to dash Babylon's Brats against the stones, even whilst they are little, to ab∣stain from sin in its first motion or beginning? why, then is the promise accomplished, he will subdue our iniquities: Surely thou art a growing Christian;* 1.341 thou hast fellow∣ship with Christ in his sufferings; thy ground is solid, firm, and stable; thy hope hath a rock-foundation, and thou maiest build upon it, that Christ's death, and blood, and sufferings are thine, even thine; he loved thee, and gave himself for thee.

SECT. V. Of Believing in Jesus in that Respect.

5. LEt us believe in Jesus, carrying on the great work of our Salvation for us, during his Sufferings and Death. Every one looks upon this as an easie duty; only the humble Soul, the scrupulous Conscience cries out, What! Is it possible that Christ should die, suffer, shed his blood for me? His incarnation was wonderful, his life on earth was to astonishment; but that the Son of God should become man, live amongst men, and die such a death, even the death of the Cross, for such a one as I am, I cannot believe it; it is an abys•• past fadoming; the more I consider it, the more I am amazed at it: suppose I had an enemy in my power, man or Devil, one that provokes me every day,* 1.342 one that hunts my soul to take it away; should I not say with Saul, if a man find his enemy, will he let him go well away? It may be an ingenuous spirit (such as David) would do thus much; but would David, or any breathing soul, not only spare his enemy, but spill himself to save his enemy? would a man become a Devil, to save Devils? would a man endure hell pains to free all the Devils in hell from their eternal pains? and yet what were this in comparison of what Christ hath done or suffered for us? It is not so much for us to suffer for Devils (for we are fel∣low-creatures) as it is for Christ, God-man, man-God to suffer for us: Oh what an hard thing is it, considering my enmity against Christ, to believe that Christ died for me, that he gave himself to the death, even to the death of the Cross for my soul!

Trembling soul! throw not away thy self in a way of unbelief. It may thou wouldst not die for an enemy, an irreconcileable enemy; but are not the mercies of God above all the mercies of men? O believe! And that I may perswade effectually, I shall say down first some Directions; and secondly, some Encouragements of Faith.

1. For the Directions of Faith in reference to Christ's death, observe these particu∣lars.

2. Faith must directly go to Christ; not first to the promise, and then to Christ; but first to Christ, and then to the promise; the Person ever goes before the Preroga∣tive.

2. Faith must go to Christ as God in the flesh; this was the difference betwixt the New-Testament, and old-Testament-Believers; their Faith directs only to God, but

our Faith looks more immediately to Jesus Christ; Believe in the Lord Jesus, and thou shalt be saved.

3. Faith must directly go to Christ, as God in the flesh, made under the Law. He continued in all things written in the book of the Law to do them; and so our Faith must look upon him. But of these before: I shall say nothing more to these particulars.

4. Faith must go to Christ not only as made under the directive part of the Law by his life, but under the penal part of the Law by his death; in both these respects Christ was made under the law. The one half of the Law he satisfied by the holiness of his life; he ful∣filled the law in every jot and every tittle; the other half of the Law he satisfied by his enduring the death, even the death of the Cross; he paid both the Principal and the Forfeiture; and though men do not so, yet Christ did so, that the whole Law might be satisfied fully, by his being under both these parts of the Law, pay and penalty: Come then, and look upon Christ as dying; it was the Serpent, as lifted up, and so looked at, that healed the Israelites of their fiery stings. Alas! we are diseased, in a spiritual sense, as they were, and Christ Jesus was lifted up as a remedy to us, as the Serpent was unto them; it remains therefore that as they looked up to the Brazen Serpent, so we look up to Jesus, believe in Jesus, as lifted up for life, and for salvation: As Moses lifted up the Serpent in the Wilderness,* 1.343 so must the Son of man be lifted up, that whosoever believeth in him, should not perish, but have eternal life. Indeed some diffe∣rence there is betwixt the Serpent and Christ.—

As, 1. The Brazen Serpent had not power in if self to cure, as Christ hath. 2. The Serpent cured the Israelites but for a time,* 1.344 to die again; but whomsoever Jesus cures in a Spiritual sense, he cures for ever; they shall never die. 3. The serpent also had its time of curing; it did not alwayes retain its virtue, but during the time they were in the Wilderness; only Iesus Christ, our Brazen Serpent, doth ever retain his power and virtue to the end of the world; and hence it is, that in the Ministry, Christ is still held forth as lifted up, that all that will but look on him by faith, may live. 4. The Serpent, sometimes a remedy against poyson, was after turned even to poyson the Israe∣lites, which made Hezekiah to crush it, and brake it, and stamp it to powder; but Jesus Christ ever remains the sovereign and healing God; he is the same yesterday, to day, and for ever. He is unchangeable in his goodness, as he is in holy and divine nature; he can never be defaced, nor destroyed, but he abideth the saviour of sinners to all eternity; why then let us rather look unto Christ, and believe in Christ as lifted up, (i.e.) as he was crucified, and died on the Cross. In this respect he is made a fit object for a sinner's faith to trust upon, and rest upon, Christ as crucified, as made sin, and a curse for us, it the object of our pardon. O this is it that makes Christ's death so desirable; why there∣in is virtually and meritoriously pardon of sin, Justification, redemption, reconciliation, and what not? Oh! cries a sinner, where may I set my foot? how should I regain my God? my sin hath undone me, which way should I cast for pardon? why now remem∣ber that in seeking pardon,* 1.345 Christ was crucified; Christ as dying, is principally to be eyed and looked at: Who is he that condemneth? it is Christ that dyed, Rom. 8.34. No Question Christs active Obedience, during his Life, was most exact, and perfect, and meritorious; yet that was not the expiation of sin: only his passive obedience (Christ only in his sufferings) took away sin, the guilt of sin, and punishment for sin; We have redemption through the blood of Christ,* 1.346 even the forgiveness of sins. If any humble soul would have recourse to that Christ, who is now in heaven, let him first in the act∣ings of his Faith, consider him as crucified, as lifted up, as made sin for us, as through whom (under that consideration) he is to receive pardon of sin, Justification, redempti∣on, reconciliation, sanctification, salvation.

5. Faith in going to Christ, as lifted up, it is principally and mainly to look unto the 〈◊〉〈◊〉 meaning, intent, and design of Christ in his sufferings, as he was lifted up; we are not barely to consider the History of Christ's death, but the aim of Christ in his death: Many read the History, and they are affected with it; there is a principle of humanity in men, which will stir up compassion, and love, and pity towards all in mise∣ry: whilst Christ was suffering, the women followed after him weeping; but this weep∣ing, not being spiritual, or rais'd enough, he said to them, Daughters of Jerusalem, weep not for me, but for your selves. The way of Faith drawing virtue out of Christ's death, it is especially to look to the scope and drift of Christ in his sufferings. As God looks principally to the meaning of the Spirit by Prayer, so doth faith look principally to the meaning of Christ in his sufferings: mistake not, my meaning is not that we should be

ignorant of the History of Christ's death, or of the manner of Christ's sufferings; you see we have opened it largely, and followed it close from first to last; but we must not stick there; we should above all, look to the mind and heart of Christ in all this: some observe, that both in the Old, and New Testament we find this Method; first, the History, and then the Mystery; first, the Manner, and then the Meaning of Christ's suf∣ferings; as in the Old Testament. We have first, the History, in Psal. 22. written by David; and then the Mystery, in Isa. 52. written by Isaiah. And in the New Testa∣ment we have first the manner of his sufferings written at large by all the Evangelists; and then the meaning, written by the Apostles in all their Epistles. Now according∣ly are the acts of Faith; we must first look on Jesus as lifted up, and then look at the end and meaning; why was this Jesus thus lifted up? Well, but you may demand, what was the end, the plot, the great design of Christ in this respect?

I answer, some ends were remote, and others were more immediate: but omitting all those ends that are remote, his Glory, our Salvation, &c. I shall only answer in these Particulars.

1. One design of Christ's death was to redeem us from the slavery of Death and Hell: He hath redeemed us from the Curse of the Law, being made a Curse for us;* 1.347 as it is written; Cursed is every one that hangeth on a Tree: Hence it is, that we say, that by his sufferings Christ hath redeemed us from Hell, and by his doings Christ hath given us a right to heaven: he was made under the Law,* 1.348 that he might redeem them that were under the Law. Alas! we were carnal, sold under sin; whereupon the Law seized on us, lock'd us up, as it were, in a dungeon; yea, the sentence passed, and we but waited for execution; now to get us rid from this dismal, damnable estate, Christ himself is made under the Law, that he might redeem us. Redeem us! how? not by way of en∣treaty, to step in, and beg our pardon; that would not serve the turn: sold we were, and bought we must be; a price must be laid down for us, it was a matter of Redemption; but with what must we be redeemed? surely with no easie price: ah no, it cost him dear, and very dear: Ye were not redeemed with corruptible things, as silver and Gold,* 1.349 but with the precious blood of Christ: his precious blood was the price we stood him in; which he paid when he gave his life a ransome for many:* 1.350 the case stood thus betwixt Christ and us in this point of Redemption; we all like a crew or company of Malefactors, were ready to suffer, and to be executed: now, what said Christ to this? Why, I will come under the Law, said Christ, I will suffer that which they should suffer; I will take upon me their execution, upon condition I may redeem them: now this he did at his death; and this was the end why he died, that by his death we might be redeemed from the slavery of Death and Hell.

2. Another Design of Christ's death, was to free us from sin: not only would he re∣move the effect, but he would take away the cause also: Whom God hath set forth to be a propitiation—for the remission of sin.* 1.351—Behold the Lamb of God which taketh away the sins of the world.—He hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him.—Once hath he appeared to put away sin by the sacrifice of himself.—And the blood of Jesus Christ his Son cleanseth us from all sin. This was the plot, which God by an ancient design aimed at in the suffering of Jesus Christ; that he would take away sin: And thus Faith must take it up, and look upon it. When Peter had set forth the hainousness of the Jews sin, in killing Christ, he tells them at last of that design of old; All this was done, said he,* 1.352 by the determinate counsel of God. His meaning was first to humble them, and then to raise them up; q. d. It was not so much they that wrought his death, as the Decree of God, and the agreement of God and Christ: there was an ancient contrivement that Je∣sus Christ should die for sin, and that all our sins should be laid on the back of Jesus Christ: and therefore he seems to speak comfort to them in this; that howsoever they designed it, yet God and Christ designed a further end in it than they imagined, even to remission of sins: Who was delivered to death for our sins,* 1.353 and rose again for our justi∣fication. The death of Christ (as one observes) was the greatest and strangest design that ever God undertook, and therefore sure he had an end proportionable to it; God that willeth not the death of a sinner, would not for any inferior end, will the death of his Son, whom he loved more than all the world besides; it must needs be some great matter for which God should contrive the death of his Son; and indeed it could be no less than to remove that which he most hated, and that was sin. Here then is another end of Christ's death, it was for the remission of sin one main part of our justification.

3. Another design of Christ's death was to mortifie our members which are upon the earth. Not only would he remit sin, but he would destroy it, kill it, crucifie it; he would not have it reign in our mortal bodies,* 1.354 that we should obey it in the lusts thereof. This Design the Apostle sets out in these words, he bare our sins in his own body upon the Tree, that we being dead unto sin, should live unto righteousness: Christ by his death had not only a design to deliver us from the guilt of sin, but also from the power of sin: God forbid that I should glory,* 1.355 save in the Cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. Paul was a mortified man, dead to the world, and dead to sin: But how came he so to be? why this he attributes to the Cross of Christ, to the death of Christ; the death of Jesus was the cause of this death in Paul: How much more shall the blood of Christ—purge our Consciences from dead works to serve the living God?* 1.356 There is in the death of Christ first a value, and secondly, a ver∣tue; the former is available to our justification, the latter to our sanctification; now sanctification hath two parts, mortification and vivification: Christ's death, or pas∣sive obedience is more properly conducible to the one; his life, or active obedience to the other.* 1.357 Hence Believers are said to be engraffed with Christ in the likeness of his death; there is a kind of likeness betwixt Christ and Christians: Christ died, and the Christian dies; Christ died a natural death, and a Christian dies a spiritual death; Christ died for sin, and the Christian dies for sin; this was another end of the death of Christ; there issues from his death a mortifying vertue, causing the death of sin in a Believer's soul, one main part of our sanctification.

O my soul look to this; herein lies the pith and marrow of the death of Christ; and if now thou wilt but act and exercise thy faith in this respect, how mightest thou draw the vertue and efficacy of his death into thy soul? But here is the question, how should I manage my Faith? or how should I act my faith, to draw down the vertue of Christ's death, and so to feel the vertue of Christ's death in my soul, mortifying, cruci∣fying, and killing sin?

I answer, 1. In prayer, meditation, self-examination, receiving of the Lord's Sup∣per, &c. I must propound to my self and soul the Lord Jesus Christ, as having underta∣ken and performed that bitter and painful work of suffering even unto death; yea, that of the Cross, as it is held out in the History and Narrative of the Gospel. 2. I must really and steadfastly believe, and firmly assent that those sufferings of Christ so reveal∣ed and discovered, were real and true, undoubted, and every way unquestionable as in themselves. 3. I must look upon those grievous, bitter, cruel, painful, and with all opprobrious, execrable, shameful sufferings of Christ, as very strange and wonderful; but especially considering the spiritual part of his sufferings, viz. the sense and apprehen∣sion of God's forsaking and afflicting him in the day of his fierce anger, I should even be astonished and amazed thereat: what! that the Son of God should lay his head on the block, under the blow of divine Justice? that he should put himself under the wrath of his heavenly Father? that he should enter into the combat of Gods heavy displeasure, and be deprived of the sense and feeling of his love, and mercy, and wonted comfort? how should I but stand agast at these so wonderful sufferings of Jesus Christ? 4. I must weigh and consider what it was that occasioned and caused all this, viz. Sin, yea, my Sin, yea, this and that Sin particularly. This comes nearer home, and from this I must now gather in these several Conclusions: As,—

1. It was the Design of Christ by his sufferings to give satisfaction to the infinite Ju∣stice of God for sin. 2. It was intended and meant (at least in a second place) to give out to the world a most notable and eminent instance and demonstration of the horridness, odiousness, and execrableness of sin; sith no less than all this, yea, nothing else but this would serve the turn to expiate it, and atone for it. 3. It holds forth again, as sin is horrid in its self, so it cannot but be exceeding grievous and offensive to Christ: Oh it cost him dear, it put him to all this pain and Torture; it made him cry out, My God, my God, why hast thou forsaken me? how then should it but offend him above all, above any thing in the world? 4. If therefore there be in me any spark of love towards Christ, or any likeness to Christ; or if I would have Christ to bear any affection, love, regard, or respect unto me, it will absolutely behoove me by all means to loath sin, and cast it away from me; to root it up, to quit my hands, and to rid my heart of it. The truth is, I cannot possibly give forth a more pregnant proof of my sincere love, entire affecti∣on, respect, conformity, resemblance, sympathy to, and with Christ, than by offe∣ring all violence, usually all holy severity against sin for his very sake.

Now when the heart is thus exercised, God by his Spirit will not fail to meet us; our de∣sire and endeavour of our soul to weaken and kill sin in the soul is not without its reward; but especially when sin hath in this way, and by this means, lost the affection of the soul, and is brought in hatred, and disesteem, it decayes, and dyes of it self; for it only liveth and flourisheth by the warm affections, good thoughts, and opinion that the soul hath of it. So that matters going thus in the heart, the influence that should nourish and maintain sin, is cut off, and it withers by degrees till it be finally, and fully destroyed.

Thus for directions; now for the encouragements of our faith to believe in Christ's death, consider—

1. The fulness of this object, Christ crucified; there is a transcendent all-sufficiency in the death of Christ: in a safe sense it contains in it universal redemption: it is suffici∣ent for the redemption of every man in the world, yea, and effectual for all that have been, are, or shall be called into the state of grace, whether Jews, or Gentiles, bound or free. I know some hold, that Christ dyed for all, and every man with a purpose to save; only thus they explicate. 1. That Christ dyed for all men considered in the common lapse or fall, but not as obstinate, impenitent, or unbelievers; he dyed not for such, as such. 2. That Christ dyed for all men in respect of the request or impetration of salvation, but the application thereof is proper to believers. 3. That Christ dyed not to bring all or any man actually to salvation, but to purchase salvabili∣ty, and reconciliation so far, as that God might and would (salva justitia) deal with them on terms of a better covenant. 4. That Christ hath purchased salvability for all men, but faith and regeneration he hath merited for none; because God is bound to give that which Christ hath merited of him, although it be not desired, or craved. I cannot assent to these positions: but thus far I grant, that Christ's death in it self is a sufficient price and satisfaction to God for all the world; and that also it is effectual in many particulars to all men respectively in all the world; every man in one way or other hath the fruit of Christ's death conferred upon him; but this fruit is not of one kind; for, 1. Some fruit is common to every man, as the earthly blessings which In∣fidels enjoy, may be termed the fruits of Christ's death. 2. Other fruit is common to all the members of the visible Church, as, to be called by the Word, to enjoy the Ordinances, to live under the Covenant, to partake of some graces that come from Christ. 2. Other fruit is indeed peculiar to the Saints of God, as, faith unfeigned, regeneration, pardon of sin, adoption, &c. And yet this fruit is universal to all the Saints, whether Jews or Gentiles: in which sence speaks the Apostle,* 1.358 He spared not his own Son, but delivered him up for us all.—And he gave himself a ransome for all,— and God hath concluded them all in unbelief, that he might have mercy upon all,—And by the righteousness of one, the free gift came upon all men unto justification of life;— He tasted of death for all men, or distributively for every man. All which texts are rightly interpreted by Caiphas, He prophesied that Jesus should dye for that Nation;* 1.359 and not for that Nation only, but that also he should gather together in one the children of God, that were scattered abroad. And thus John brings in the four beasts, and four and twenty Elders, saying, Thou art worthy to take the book,* 1.360 and to open the seals thereof for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and thus Paul rightly argues, Is he the God of the Jews only?* 1.361 is he not of the Gentiles also? yes, of the Gentiles also. O the fulness of Christ's death!— many are apt to complain, Would Christ dye for me? why alas, I am an alien, I am not of the common-wealth of Israel, I am a dog, I am a sinner, a grievous sinner,* 1.362 a sinner of the Gentiles: And what then? Ye who sometimes were afar off, are now made nigh by the blood of Christ, for he is our peace, who hath made both one, and hath broken down the mid∣dle wall of partition between us; that he might reconcile both unto God in one body by the cross. Oh what encouragement is this for thee to believe thy part in the death of Christ?

2. Consider the worth, the excellency of this glorious object, Christ crucified. There is an infinite of worth in the death of Christ; and this ariseth, first from the dignity of his person, he was God-man; the death of Angels and men if put together, could not have amounted to the excellency of Christ's death; stand amazed at thy hap∣piness; O believer, thou hast gained by thy loss, thou hast lost the righteousness of a creature, but the righteousness of an infinite person is now made thine;* 1.363 hence it is many times called the Righteousness of God: both because Christ is God: and be∣cause

it is such a righteousness as God is satisfied with; he looks for no better, yea, there can be no better. 2. This worth is not only in respect of the dignity of the per∣son, but also in respect of the price offered; O it was the blood of Christ, one drop whereof is of more worth than thousands of gold and silver.* 1.364 It was this blood that purchased the whole Church of God, which a thousand worlds of wealth could never have done. 3. This worth is not only in respect of the person and price neither, but also in respect of the manner of the oblation;* 1.365 Christ must dye on the Cross as it was determi∣ned; the price in it self, is not enough, unless it be ordered and proportioned accord∣ing to the will of him, who is to be satisfied; if a man should give for a captive prisoner an infinite sum of money, sufficient in it self to redeem a thousand, yet if not accord∣ing to such a way as the conquerour prescribeth, if not according to the condition, it could not be called a satisfaction; now this was the condition that Christ must die, and dye that death of the Cross, and accordingly he undertook, and performed, which set a lustre, and glory, and excellency, and worth upon his death. O the worth, O the excellency of this death of Christ!—many are apt to complain, O the filth of my sins! Oh the injuries and unkindness that have been in mine iniquities! it is not my misery, my destruction that so much troubles me, as that God is displeased. Sweet soul! turn thine eyes hither; surely this death of Christ is more satisfactory to God, than all thy sins possibly can be displeasing to God; there was more sweet savour in Christ's sacrifice, than there could be offence in all thy sins; the excellency of Christ's death in making righteous, doth super-abound the filthiness of sin in making a sinner. Come on then, and close with Christ upon this encouragement; there is a dignity, an excellency, in this object of faith, Christ crucified.

3. Consider the suitableness of this blessed object, The death of Christ. There is in it a sutableness to our sinful condition, whatsoever the sin is; it is the cry of some, They dare not believe, they dare not touch Christ crucified, they dare not approach to that precious blood, because of this sin, and that sin, and the other sin. Whereas in the death and blood of Christ (if they could but take a full view of it) they might find some∣thing suitable to their estate: As for instance, suppose thy sin the greatest sin imaginable, except that against the holy Ghost; art thou a murtherer? hast thou had thy hands im∣brued in the blood of Saints? why see now how Christ for thy sake was esteemed of the Jews, a murtherer, and worse than a murtherer; Barabbas is preferred before Jesus, Barabbas is released, and Jesus is murthered; yea, his blood is shed, to wash away thy blood-shed: art thou a Sorcerer, a Negromancer? is thy sin the sin of Manasseh, of whom it is said,* 1.366 that that he used inchantments, and witchcraft; and dealt with a familiar spi∣rit, and with wizards; why, see now how Jesus Christ for thy sake was esteemed of the Jews as an impostor, an inchanter; for so some say, that he got the Name of God, and sowed it in his thigh, and by vertue thereof he wrought all his miracles, and they commonly reported of him that he had a devil, and that he cast out devils through Belze∣bub Prince of devils. Art thou a blasphemer? hast thou joyned with those in these sad times, who have opened their mouths against the God of Heaven, enough to make a Christian rend his heart, and weep in blood? why see now how Jesus for thy sake was judged of Caiaphas, and all the Sanhedrim, for a blasphemer of God, and that in the high∣est kind of blasphemy,* 1.367 as making himself equal with God; yea, see how the high Priest rends his clothes, saying, he hath spoken blasphemy; Surely all this he endured, that very blasphemers may find mercy, if they will but come in, and believe in Jesus. I might instance in other sins; art thou a Traytor, a glutton, a drunkard, a wine-bibber, a thief, a seducer, a companion of sinners? why, see now how Jesus Christ was for thy sake, thus called, reputed, accounted; whatever the sin is, there's something in Christ that an∣swers that very sinfulness; thou art a sinner, and he is made sin, to satisfie the wrath of God even for thy sin; thou art such, and such a sinner, and he is accounted such and such a sinner for thy sake, that thou mightest find in him something suitable to thy con∣dition, and so the rather be encouraged to believe, that in him, and through him all thy sins shall be done away. Away, away unbelief, distrust, despair! you see now the bra∣zen serpent lifted up, you see what a blessed object is before you; O believe! O look up unto Jesus! O believe in him thus carrying on the work of thy salvation in his death.

SECT. VI. Of loving Jesus in that respect.

6. LEt us love Jesus as carrying on the great work of our Salvation for us during his sufferings and death. What! did he suffer and dye?* 1.368 Greater love than this hath no man, that a man should give his life for his friends;—but God commendeth his love towards us, in that while we were yet sinners, Christ dyed for us. Why here's an argument of love indeed, how should we but love him, who hath thus loved us? in prosecution of this I have no more to do, but first to shew Christ's love to us, and then to exercise our love to him again.

1. For his love to us; had not God said it, and the Scriptures recorded it, who would have believed our reports? yet Christ hath done it, and it is worth our while to weigh it, and consider it in an holy meditation.—Indeed with what less than ra∣vishment of Spirit can I behold the Lord Jesus who from everlasting was cloathed with Glory and Majesty, now wrapped in rags, cradled in a manger, exposed to hunger, thirst, weariness, danger, contempt, poverty, revilings, scourgings, persecution? but to let them pass: into what extasies may I be cast to see the Judg of all the world accused, judged, condemned? to see the Lord of life dying upon the tree of shame and curse? to see the eternal Son of God strugling with his Fathers wrath? to see him who had said, I and my Father are one, sweating drops of blood in his agony, and crying out on his cross, my God, my God, why hast thou forsaken me? Oh whither hath his love to mankind carried him? had he only sent his creatures to serve us, had he only sent his Prophets to advise us in the way to Heaven, had he only sent his Angels from his chamber of presence to attend upon us, and to minister to us, it had been a great deal of mercy; or if it must be so, had Christ come down from Heaven hnmself, but only to visit us, or had he come only and wept over us, saying, Oh that you had known, even you in this your day the things belonging to your peace! Oh that you had more considered of my goodness! Oh that you had never sinned! this would have been such a mercy as that all the world would have wondered at it: but that Christ himself should come, and lay down his blood, and life, and all for his people; and yet I am not at the lowest, that he should not only part with life, but part with the sense, and sweetness of God's love, which is a thousand times better than life,* 1.369 Thy loving kind∣ness is better than life; that he should be content to be accursed, that we might be blessed; that he should be content to be forsaken, that we might not be forsaken; that he should be content to be condemned that we might be acquitted; O what rap∣tures of Spirit can be sufficient for the admiration of this so infinite mercy? be thou swallowed up O my soul in this depth of Divine love; and hate to spend thy thoughts any more upon the base objects of this wretched world, when thou hast such a Sa∣viour to take them up.—Come look on thy Jesus, who dyed temporally, that thou mightest live eternally: who out of his singular tenderness would not suffer thee to burn in hell, for ten, twenty, thirty, forty, an hundred years, and then reco∣ver thee, by which notwithstanding he might better and deeper have imprinted in thee the blessed memory of a dear Redeemer; no, no, this was the Article betwixt him and his Father, That thou shouldst never come there; see but, observe but Christ's love in that mutual agreement betwixt God and Christ, Oh I am pressed (saith God) with the sins of the world as a cart is pressed that is full of sheaves, come my Son, either thou must suffer, or I must damn the world: Accordingly I may imagine the Attri∣butes of God to speak to God, Mercy cryes, I am abused, and Patience cryes, I am despised; and goodness cryes, I am wronged; and Holyness cryes, I am contradicted; and all these come to the Father for Justice, crying to him, that all the world were op∣posers of his Grace and Spirit, and if any be saved Christ must be punished. In this case we must imagine Christ stepped in, nay rather than so, (saith Christ) I will bear all, and undertake the satisfying of all. And now look upon him! he hangs on the cross all naked, all torn, all bloody; betwixt Heaven and Earth, as if he were cast out of Heaven, and also rejected by Earth; he hath a Crown indeed, but such a one as few men will touch, none will take from him; and if any rash man will have it, he must tear hair, skin, and all, or it will not come; his hair is all clodded with blood, his face all clouded with black and blew, he is all over so pittifully rent, outwards, inwards,

body and soul.—I will think the rest; alas, when I have spoken all I can, I shall speak under it, had I the tongues of men and Angels, I could not express it; Oh love more deep than hell! Oh love more high than heaven! the brightest Seraphims that burn in love, are but as sparkles to that mighty flame of love in the heart of Jesus.

2. If this be Christ's love to us, what is that love we owe to Christ? Oh now for an heart that might be some wayes answerable to these mercies! Oh for a soul sick of love, yea sick unto death! how should I be otherwise, or any less affected, this only sickness is our health, this death our life, and not to be thus sick is to be dead in sins and trespasses; why, surely I have heard enough, for which to love Christ for ever. The depths of God's grace are bottomless, they pass our understandings, yet they re∣create our hearts; they give matter of admiration, yet they are not devoid of conso∣lation: O God raise up our souls to thee, and if our Spirits be too weak to know thee, make our affections ardent and sincere to love thee.

Surely the death of Christ requires this, and calls for this: many other motives we may draw from Christ, and many other motives are laid down in the Gospel, and in∣deed the whole Gospel is no other thing than a motive to draw man to God by the force of God's love to man; in this sense the holy Scriptures may be called the book of true love, seeing therein God both unfolds his love to us, and also binds our love to him; but of all the motives we may draw from Christ, and of all the arguments we may find in the Gospel of Christ, there is none to this, the death of Christ, the blood of Jesus: is not this such a love-letter, as never, never was the like? read the words, For his great love wherewith he loved us, Ephes. 2.4. or if you cannot read, observe the Hyeroglyphicks, every stripe is a letter, every nail is a capital letter, every bruise is a black letter, his bleeding wounds are as so many rubricks to shew upon record: Oh consider it, is not this a great love? are not all mercies wrapt up in the blood of Christ? it may be thou hast riches, honours, friends, means, Oh but thank the blood of Christ for all thou hast; it may be thou hast grace, and that is better than corn, or wine, or oyl? Oh but for this thank the blood of Jesus, surely it was the blood of Christ that did this for thee; thou wast a rebellious soul, thou hast an hard and filthy heart, but Christ's blood was the fountain opened, and it took away all sin, and all uncleanness; Christ in all, and Christ above all, and wilt thou not love him? Oh that all our words were words of love, and all our labour, labour of love, and all our thoughts, thoughts of love; that we might speak of love, and muse of love, and love this Christ, who hath first loved us, with all our heart, and soul, and might! what? wilt thou not love Jesus Christ? let me ask thee then, whom wilt thou love? or rather whom canst thou love, if thou lovest not him? if thou sayest, I love my Friends, Parents, Wife, Children; Oh but love Christ more than these; a friend would be an enemy, but that the blood of Christ doth frame his heart; a Wife would be a trouble, but that the blood of Christ doth frame her heart; all mercies are conveyed to us through this channel; Oh who would not love the Fountain?—consider of it again and again, our Jesus thought nothing too good for us, he parts with his life and blood, he parts with the sense and feeling of the love of God, and all this for us, and for our sakes; Ah my soul, how shouldst thou but love him in all things, and by all means?

It is reported of Ignatius, that he so continually meditated on the great things Christ suffered for him, that he was brought entirely to love him: and when he was de∣manded, why he would not forsake Christ, rather than suffer himself to be torn and devoured of wild beasts? he answered, that he could not forget him because of his suf∣ferings; Oh his sufferings (said he) are not transcient words, or removable objects, but they are indelible characters, so engraven in my heart, that all the torments of earth can never raze them out. And being commanded by that bloody Tyrant Trajane to be ript and unbowelled, they found Jesus Christ written upon his heart in Characters of Gold. Here was an heart worth Gold; Oh that it might be thus with us! If my hands were all of love, that I could work nothing but love; if my eyes were all of love, that I could see nothing but love; if my mind were all of love, that I could think of nothing but love; all were too little to love that Christ, who hath thus immeasurably loved me; if I had a thousand hearts to bestow on Christ, and they most enlarged and scrued up to the highest pitch of affection, all these were infinitely short of what I owe to my dread Lord, and dearest Saviour. Come let's joyn hands, He loved us, and therefore

let us love him: if we dispute the former, I argue from the Jews, when he shed but a few tears out of his eyes at Lazarus's grave, then said the Jews,* 1.370 behold how he loved him, John 11.36. how much more truly may it be said of us for whom he shed both water and blood, and that from his heart, Behold how he loved us; why then, if our hearts be not Iron, yea if they be Iron, how should they chuse but feel the magne∣tical force of this Loadstone of love; for to a Loadstone doth Christ resemble himself, when he saith of himself; And I, if I be lifted up from the earth,* 1.371 will draw all men unto me.

SECT. VII. Of joying in Jesus in that Respect.

7. LEt us joy in Jesus, as carrying on the great work of Salvation, in his sufferings and death: what? hath Christ suffered for us? hath he drunk off all the cup of God's wrath, and left none for us? how should we be but cheered? Precious souls! why are you afraid; there is no death, no hell,* 1.372 no condemnation to them that are in Christ Jesus. There is no divine justice for them to undergo, that have their share in this death of Christ; Oh the Grace and Mercy that is purchased by this means of Christ! Oh the waters of comfort that flow from the sufferings, and obedience of Christ! Christ was amazed, that we might be cheered: Christ was imprisoned, that we might be delivered; Christ was accused, that we might be acquitted; Christ was con∣demned, that we might be redeemed; Christ suffered his Fathers wrath, and came under it, that the victory might be ours, and that in the end we might see him face to face in glory: is not here matter of Joy? It may be the Law, and sin, and justice, and con∣science, and death, and hell, may appear as enemies, and disturb thy comforts; but is there not enough in the blood of Christ to chase them away? Give me Leave but to frame the objections of some doubting souls; and see whether Christ's death will not sufficient∣ly answer, and solve them all.

1. One cries thus, Oh I know not what will become of me, my sins are ever before me; against thee, thee only have I sinned, and done this evil in thy sight.* 1.373 I have sinned against a most dear, and gracious, and merciful God and Father in our Lord Jesus; O the aggra∣vations of my sins! are they not sins above measure sinful.

It may be so, but the blood of Christ is a fountain opened for sins and for unclean∣ness; in him we have redemption through his blood, even the forgiveness of sins.* 1.374— He by himself purged our sins.—And now once in the end of the world hath he appear∣ed, put away sin by the sacrifice of himself.—And Christ was once offered to bear the sins of many. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to bear away the sins of many. As the Scape-coat under the Law had upon his head all the iniquities of the Children of Israel, and so was sent away by the hand of a fit man into the wilderness; so the Lord Jesus (of whom that Goat was a type) had all the iniquities of his Elect laid upon him by God his Father, and bearing them, he took them away, Behold the Lamb of God,* 1.375 that taketh away the sins of the world; he bore them, and bore them away; he went away with them into the wilderness, or into the land of forgetfulness. See what com∣fort is here.

2. Another cries thus, Oh I know not what will become of me, the Law is mine enemy, I have transgressed the Law, and it speaks terribly,* 1.376 cursed is every one that continueth not in all things which are written in the book of the Law to do them: Oh I have offended the Law, and I am under the curse.

Say not so, for by the death of Christ, though the Law be broken, yet the curse is removed; the Apostle is clear, Christ hath redeemed us from the curse of the Law,* 1.377 being made a curse for us; he was made a curse for us, (i.e.) the fruits and effects of God's curse, the punishment due to sinners, the penal curse which justice required, was laid upon Christ, and by this means we are freed from the curse of the Law. It is true, that without Christ thou art under this Law, Do, or Die, end if thou offendest in the least kind thou shalt perish for ever, the curse of the Law is upon thee to the uttermost; but on the other side, if thy claim be right to the blood of Christ, thou art freed from penalty; not but that we may be corrected and chastised, but what is that to the eternal curse which the Law pronounceth against every sin? we are freed from the curse, or damna∣tory

sentence of the Law,* 1.378 There is no condemnation to them that are in Christ Jesus; the Law is satisfied, and the bond is cancelled by our Surety Christ. O what comfort is this?

3. Another cries thus? Oh I know not what will become of me, I have offended justice; and what shall appeal from the seat of justice, to the throne of grace? my sins are gone before, and they are knocking at heaven gates, and crying, justice Lord on this sinner; I know not what will be the issue, but either free Grace must save me, or I am gone.

Say not so, for by this death of Christ, free grace, and justice are both thy friends. How e're some do, yet certainly thou needs not to appeal from the court of justice to the Mercy-seat; in this mystery of Godliness there may be as much comfort in stand∣ing before the Bar of justice, as at the Mercy-seat, (i.e.) by standing therein, and through the Lord Jesus Christ, yea, this is the Gospel-way, to go to God the Fa∣ther, and to tender up to him the active and passive righteousness of Christ his Son for an atonement, and satisfaction for our sins, in this way is the comfort of justifica∣tion brought; if we go to God in any other way than this, it is but in a natural way, and not in a true Evangelical way. A man by nature may know thus much, that when he hath sinned, he must seek unto God for mercy, but to seek unto God for pardon with a price in our hands, to tender up the merits of Jesus Christ for a satisfaction to Divine justice, here is the mystery of Faith; and yet I speak not against relying on God's mercy for pardon, but what need we to appeal from justice to mercy, when by faith we may tender the death of Christ, and so find acceptance with the justice of God it self? come soul, and let me tell thee for thy comfort, if thou hast any share in the death of Christ, thou hast two tenures to hold thy pardon and salvation by, Mer∣cy, and justice; free-grace, and righteousness; mercy in respect of thee, and justice in respect of Christ; not only is free-grace ready to acquit thee, but a full price is laid down to discharge thee of all thy sins: so that now when the Prince of this World comes against thee, thou mayest say in some sense as Christ did. He can find nothing in me, for how can he accuse me, seeing Christ is my Surety? seeing the bond hath been sued, and Christ Jesus would not leave one farthing unpaid? as Paul said to Philemon con∣cerning Onesimus, if he have wronged thee, or owe thee any thing, put it on my account; so doth Christ say to God, if these have wronged thy Majesty, or owe thee any thing, put it on me. Paul indeed added, I Paul have written it with mine own hand, but Christ speaks thus,* 1.379 I Jesus have ratified and confirmed it with my own blood.

4. Another cries thus, Oh I know not what will become of me, the first threat that ever was (in the day that thou eatest thereof thou shalt surely die) now sits on my spirit; me∣thinks I see the grizly form of death standing before me; Oh this is he that is the King of fears, the chief of terrors, the inlet to all those Plagues in another world; and die I must, there is no remedy;* 1.380 Oh I startle, and am afraid of it.

And why so? it is Christ that dyed, and by his death he hath took away the sting of death, that now the drone may hiss, but cannot hurt: come, meditate much upon the death of Christ, and thou shalt find matter enough in his death, for the subduing of thy slavish fears of death, both in the merit of it, in the effect of it, and in the end of it. 1. In the merit of it; Christ's death is meritorious, and in that respect the writ of mortallity is but to the Saints a writ of ease, a passage into Glory. 2. In the effect of it, Christs death is the conquest of death; Christ went down into the grave to make a back-door, that the grave which was before a prison, might now be a tho∣rough-fare; so that all his Saints may with ease pass through, and sing, O death where is thy sting?* 1.381 Oh hell where is thy victory? 3. In the end of it, Chri'sts death amongst other ends aims at the ruine of him that had the Power of death; that is, the Devil; and to deliver them who through fear of death were all their life time in bondage. Christ pursued this end in dying, to deliver thee from the fear of death; and if now thou fearest, thy fearing is a kind of making Christ's death of none effect. O come, and with joy draw water out of this well of Salvation!* 1.382

5. Another cries thus, Oh I know not what will become of me; the very thoughts of hell seem to astonish my heart; methinks I see a little peep-hole down into hell and the devil roaring there, being reserved in chains under darkness, untill the judg∣ment of the great day; and methinks I see the damned flaming, and Judas, and all the wicked in the world, and they of Sodom, and Gomorrah there lying, and roa∣ing, and gnashing their teeth: now, I have sinned, and why should not I be

damned? Oh why should not the wrath of God be executed on me, yea even upon me?

I answer, the death of Christ acquits thee of all.* 1.383 Blessed is he that hath a part in the first resurrection, on such the second death hath no power. Christ's death hath took away the pains of the second death, yea, pains and power too, for it shall never oppress such as belong to Christ. If Hell and Devils could speak a word of truth, they would say, Comfort your selves ye believing souls, we have no power over you, for the Lord Jesus hath conquered us, and we have quite lost the cause. Paul was very confident of this, and therefore he throws down the Gauntlet, and challengeth a dispute with all commers, Who shall lay any thing to the charge of Gods Elect?* 1.384 it is God that ju∣stifieth; who is he that condemneth? it is Christ that dyed: let sin, and the law, and justice, and death, and hell, yea, and all the Devils in Hell unite their forces, this one argument of Christ's death (it is Christ that dyed) will be enough to confute and confound them all.

Come then, and comfort your selves all believers in this death of Christ; what? do you believe? and are you confident that you do believe? why then do you sit droop∣ing? What manner of communications are these that you have, as ye walk, and are sad?* 1.385 Away, away dumpishness, despair, disquietness of spirit? Christ is dead, that you might live, and be blessed, in this respect every thing speaks comfort, if you could but see it; God and men, heaven and earth, Angels and devils; the very justice of God it self, is now your friend, and bids you go away comforted, for it is satisfied to the full; Heaven it self waits on you, and keeps the dores open that your souls may en∣ter; We have boldness (saith the Apostle) to enter into the holiest by the blood of Jesus,* 1.386 by a new and living way, which he hath consecrated for us through the veil, that is to say, his flesh. Christ's death hath set open all the golden gates and dores of glory; and therefore go away chearily, and get you to heaven, and when you come there, be dis∣couraged, or discomforted if you can. O my soul, I see thou art pouring on sin, on thy crimson sins, and scarlet sins, but I would have thee dwell on that crimson scar∣let blood of Christ; Oh it is the blood of sprinkling, it speaks better things than the blood of Abel, it cryes for mercy, and pardon, and refreshing, and salvation; thy sins cry, Lord do me justice against such a soul; but the blood of Christ hath another cry, I am abased, and humbled, and I have answered all. Methinks this should make thy heart leap for joy; Oh the honey, the sweet that we may suck out of this blood of Christ! come lay to thy mouth, and drink an hearty draught, it is this spiritual wine that makes merry the heart of man; and it is the voice of Christ to all his guests, Eat O friends,* 1.387 drink, yea drink abundantly, O beloved.

SECT. VIII. Of calling on Jesus in that respect.

8. LEt us call on Jesus, or on God the Father in and through Jesus.

1. We must pray that all these Transactions of Christ in his sufferings and death may be ours; if we direct our prayers immediately to Jesus Christ, let us tell him what anguish and pains he hath suffered for our sakes; and let us complain against our selves, Oh what shall we do, who by our sins have so tormented our dearest Lord? what contrition can be great enough, what tears sufficiently expressive, what hatred and detesta∣tion equal, and commensurate to those sad and heavy sufferings of our Jesus? And then let us pray, that he would pity us, and forgive us those sins wherewith we crucified him, that he would bestow on us the vertue of his sufferings and death, that his wounds might heal us, his death might quicken us, and his blood might cleanse us from all our spiritual filth of sin; and lastly, that he would assure us that his death is ours; that he would perswade us, That neither death, nor life, nor Angels,* 1.388 nor principalities nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature should be able to separate us from the love of God, which is in Christ Jesus our Lord.

2. We must praise the Lord for all these sufferings of Christ. Hath he indeed suf∣fered all these punishments for us? Oh then what shall we render unto the Lord for all his benefits upon us? what shall we do for him, who hath done and suffered all these things? but especially, if we believe our part in the death of Christ; in all the vertues, benefits, victories, purchases, and priviledges of his precious death, oh then what

manifold cause of thankfulness and praise is here? be enlarged O my soul, sound forth the praises of thy Christ, tell all the world of that warmest love of Christ, which flowed with his blood out of all his wounds into thy spirit; tune thy heart-strings aright, and keep consort with all the Angels of Heaven, and all his Saints on earth; sing that Psalm of John the Divine,* 1.389 Ʋnto him that loved us, and washed us from our sins in his own blood, and hath made us Kings and Priests unto God, and his Father, to him be glory and dominion for ever and ever. Amen.

SECT. IX. Of conforming to Jesus in that respect.

9. LEt us conform to Jesus in respect of his sufferings and death, looking unto Jesus is effective of this; objects have an attractive power, that do assimulate, or make like unto them. I have read of a woman, that by fixing the strength of her ima∣gination upon a Blackamore on the wall, she brought forth a black and swarthy child. And no question but there is a kind of spiritual-imaginative of power in faith to be like to Christ by looking on Christ; come then, and let us look on Christ, and conform to Christ in this respect.

In this particular I shall examine these Queries: 1. Wherein we must conform? 2. What is the cause of this conformity? 3. What are the means of this conformity as on our parts?

For the first, wherein we must conform? I answer; we must conform to Christ in his graces, sufferings, death.

1. In the graces that most eminently shined in his bitter passion; his life indeed was a gracious life,* 1.390 he was full of grace, And of his fulness have all we received, and grace for grace, but his graces shined most clearly and brightly at his death; as a Lilly amongst the Thorns seems most beautiful, so his graces in his sufferings shew most excellent; I shall instance in some of them: As—

1. His humility was profound; what? that the most high God, that the only be∣gotten, and eternal Son of God, should vouchsafe so far as to be contemned, and less esteemed than Barabbas a murtherer? that Christ should be crucified upon a cross be∣twixt two thieves, as if he had been the ring-leader of all malefactors? O what humi∣lity was this?

2. His patience was wonderful; in respect of this, the Apostle Peter sets Christ as a blessed example before our eyes; If when ye do well, and suffer for it, ye take it pati∣ently,* 1.391 this is acceptable with God, for even hereunto were ye called, because Christ also suffered for us, leaving us an example that ye should follow his steps.— Who when he was reviled, he reviled not again; when he suffered he threatned not, but committed himself to him that judgeth righteously. O the patience of Christ!

* 1.3923. His love was fervent; Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. This love is an examplar of all love; it is the fire that should kindle all our sparks; Be ye followers of God (saith the Apo∣stle) as dear children:* 1.393 and walk in love, as Christ also hath loved us, and hath given himself for us an offering and sacrifice to God for a sweet smelling savour. Some observe, that in the Temple there were two Altars, the brazen, and the golden; the brazen Al∣tar was for bloody Sacrifices, the golden Altar was for the offering of Incense; now the former was a type of Christ's bloody offering upon the cross, the latter of Christ's sweet intercession for us in his glory; in regard of both, the Apostle tells that Christ gave himself both for an offering and sacrifice of a sweet smelling savour unto God. O what love was this!

4. His mercy was abundant; he took upon him all the miseries and debts of the world, and he made satisfaction for them all; he acted our redemption immediately in his own person, he would not intrust it to Angels, but he would come himself and suf∣fer; nor would he give a low and base price for our souls, he saw the misery was great, and his mercy should be more great; he would buy us with so great a ransome, as that he might over-buy us, and none might out-bid him in the market of our souls; O we un∣der-bid, and under-value the mercy of God, who over-valued us; we will not sell all to buy him, but he sold all he had, and himself too to buy us; indeed if he had not

done it, we had been damned; and to save our souls, he cared not what he did or suf∣fered. O the mercy of Christ!

5. His meekness was passing great; in all the process of his passion, he shewed not the least passion of wrath or anger; he suffered himself gently and quietly to be carried like a sheep to the Butchery, and as a Lamb before shearer is dumb, so opened he not his mouth: a Lamb is a most meek and innocent creature,* 1.394 and therefore is Christ called the Lamb of God, which taketh away the sins of the world.— And, he was a brought as a Lamb to the slaughter; why, a Lamb goes as quietly to the shambles,* 1.395 as if it were go∣ing to the fold, or to the pasture-field where its Dam seedeth; and so went Christ to his Cross. O the meekness of Christ!

6. His contempt of the world was to admiration; he tells them,* 1.396 his Kingdom was not of this world. When a Crown was offered him, and forced upon him, he refused it; but above all, behold the Bed where the Bridegroom lieth and sleepeth at noon-day; here's but an hard flock, and narrow room; O blessed head of a dear Redeemer! how is it that thou hast not a pillow where to rest thy self? He hangs on the Cross all naked; few Kings do so: he hath no Crown for his head, but one of thorns; he hath no delicates, but Gall and Vinegar; he is leaving the world, and he hath no other Le∣gacies to give his friends, but spiritual things; Peace I leave with you,* 1.397 my peace I give unto you, not as the world giveth, give I unto you. He had so contemned the world, that he had not a Legacy in all the world to give: Not as the world giveth, give I unto you.

7. His obedience was constant: He became obedient unto death,* 1.398 even the death of the Cross—He sought not his own will, but the will of him that sent him. There was a command that the Father laid on Christ from all eternity: O my Son, my only begotten Son, thou must go down, and leave Heaven, and empty thy self, and die the death, even the death of the Cross, and go and bring up the fallen sons of Adam out of Hell. Man∣kind, like a precious Ring Glory, fell off the Finger of Almighty God, and was broken all in pieces; and thereupon was the command of God, that his Son must stoop down, though it pain his back; he must lift up again the broken Jewel, he must restore it, and mend it, and set it as a Seal on the heart of God; all which the Lord Jesus did in time; he was obedient till death, and obedient to death, even to the death of the Cross. Son, thou must die, said God; why Father, I will do it, said Christ: and ac∣cordingly he freely made his Soul an Offering for sin.

Now in all these Graces we must conform to Christ. Learn of me,* 1.399 for I am meek and lowly.—And, walk in love, as Christ also hath loved us: It is as if Christ had said, mark the steps where I have trode, and follow me in humility, in patience, in love, in mercy, in meekness, in contempt of the world, in obedience unto death; in these, and the like Graces you must conform unto Christ.

2. We must conform to Christ in his sufferings, if he call us to them,* 1.400 this was the Apostle's Prayer, that I may know him, and the power of his Resurrection, and the fellow∣ship of his sufferings; it was his desire that he might experimentally know what exceed∣ing joy and comfort it was to suffer for Christ, and with Christ. Concerning this, the other Apostle speaks also, Christ suffered for us,* 1.401 leaving us an example that we should follow his steps. But the Text that seems so pertinent, and yet so difficult, is that of Paul, I now rejoyce in my sufferings for you,* 1.402 and fill up that which is behind of the afflictions of Christ in my flesh, for his bodies sake, which is the Church: One would wonder how Paul should fill up that which is behind of the sufferings of Christ; were Christ's suffe∣ings imperfect? and much Paul add to them? no surely? for by one offering Christ hath perfected for ever them that are sanctified. I shall not insist on many Commentaries;* 1.403 I suppose this is the genuine sense and meaning of the Spirit. Now rejoyce I in my suffe∣rings for you, whereby I fulfil the measure of those tribulations which remain yet to be endured of Christ in his mystical body, which I do for the bodies sake, not to satisfie for it, but to confirm it, or strengthen it by my example in the Gospel of Christ. The sufferings of Christ are either personal or general; his personal sufferings were those he endured in his own body, as Mediator; which once for ever he finished: his general sufferings are those which he endures in his mystical body, which is, the Church; as he is a Member with the rest; and these are the sufferings Paul speaks of, and which Paul fills up.

But wherein is the conformity betwixt our sufferings, and the sufferings of Christ? I answer, 1. Negatively, 2. Positively.

1. Negatively, our sufferings have no conformity with Christ in these two things: 1. Not in the Office of Christ's sufferings; for his were meritorious and satisfactory, ours only ministerial, and for edification. 2. Not in the weight and measure of Christ's sufferings; for his were bitter, heavy, and woful, such as would have pressed any other Creature as low as Hell, and have swallowed him up for ever; but ours are but in comparison light and tollerable: There hath no temptation taken you but such as is common to man;* 1.404 for God is faithful, who will not suffer you to be tempted above that you are able.

2. Positively, our sufferings must have conformity with Christ. 1. In the cause of them; Christ's sufferings were instrumentally from Satan and wicked men; we must look to suffer by the enemies of Christ, if we have any share in Christ; the enemy conti∣nues still;* 1.405 I will put enmity between thee and the woman, and between thy seed and her seed. This was primarily meant betwixt the Devil and Christ; but if we conform to Christ, we must expect the very same conditions. 2. In the manner of undergoing them; we must suffer with a proportion of that humility, and patience, and love, and meekness and obedience which Christ shewed in his very sufferings. 3. In respect of the issue of them; we must look upon Christ's issue, and expect it to be ours: Ought not Christ to have suffered these things,* 1.406 and so enter into Glory?—And, if so be that we suffer with Christ, we shall be glorified together with Christ.—If we suffer with him, we shall also reign with him.

By reason of this conformity, we have that communion and association with Christ in all these particulars; as, 1. We have Christ's strength to bear sufferings 2. His Victories to overcome sufferings. 3. His Intercession to preserve us from falling away in sufferings. 4. His Compassion to moderate and proportion our sufferings to the measure of strength which he hath given us. 5. His Spirit to draw in the same yoke with us, and to hold us under all sufferings, that we sink not. 6. His Graces to be more glorious by our sufferings, as a Torch, when it is shaken, shines the brighter. 7. His Crown to reward our sufferings when we shall have tasted our measure of them. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of Glory.

O my Soul! study this conformity, and be content with thy portion; yea, comfort thy self in this condition of sufferings; must we not drink of our Saviour's Cup? what, not of our Master's own Cup? We read of Godfrey of Bullein, that he would not be crowned in Jerusalem with a Crown of Gold, where Christ was crowned with a Crown of Thorns, because he would not have such a great disproportion betwixt him and Christ: and we read of Origin, that when Alexander Severus the Emperor sent for him to Rome, and that he might take his choice, whether he would ride thither on a Mule, or in a Chariot, that he refused them both, saying, he was less than his Ma∣ster Christ, of whom he never read that he rode but once. O the sufferings Christ endu∣red! he was called a Wine-bibber, a Samaritane, a Devil; he was pursued, entrapped, snared,* 1.407 slain: And surely they that will live godly in Christ Jesus, must suffer persecution. Never wonder that thou art hated of men, or persecuted of men; why, I tell thee, if Christ himself were now amongst us in the form and fashion of a servant, in that very condition that sometimes he was, and should convince men of their wickedness as search∣ingly as sometimes he did, I verily think he would be the most hated man in all the world. It's plain enough what carnal men would do, by these very doings of the carnal Jews.

3. We must conform to Christ in his death, carrying in us a resemblance and repre∣sentation of his death. But what death is this? I answer in a word, a death unto sin; so the Apostle;* 1.408 in that he died, unto sin;—likewise reckon ye your selves to be dead indeed unto sin. There is a likeness betwixt Christ's death, and our death, in this respect, we are planted together in the likeness of his death. True Mortificati∣on carries a similitude, a likeness, a resemblance of the death of Christ. As for in∣stance.

* 1.4091. Christ's death was a voluntary death. I lay down my life that I may take it again; no man taketh it from me, but I lay it down of my self; I have power to lay it down, and I have power to take it again; not all men on earth, nor all Devils in Hell could have en∣forced Christ's death, if he had not pleased; his death was a voluntary death, a sponta∣neous act; so is our mortification: Thy people shall be willing in the day of thy power; ma∣ny may leave their sins against their wills; but this is not true mortification; it bears

not in it the likeness of Christ's death; for he died willingly: it may be thou hast a cla∣morous Conscience, which continually dogs thee, and therefore thou leavest thy sin; thus Judas came in with his thirty pieces of silver,* 1.410 and cast them down in the Temple at the High Priest's feet; but no thanks to Judas, for they were too hot for him to hold; or it may be there is some penalty of the Law, or some temporal judgment that hangs over thy head, like Democles s sword, and therefore thou leavest thy sin; thus Ahab for a time acts the part of a penitent, but no thanks to Ahab; for the Prophet had rung him such a peal for his fin, as made both his ears tingle;* 1.411 In the place where dogs licked the blood of Na∣both, shall dogs lick thy blood, even thine; or it may be there is in thee a fear of Hell, in thy apprehension death is come, and is ready to carry thee before the dreadful Tribunal of a terrible God, and therefore thou leavest thy sin; thus Sea-men in a stress, part with their goods, not because they are out of love with them, but because they love their lives better; they see plainly that either they must part with them, or perish with them. Now in these cases, thy leaving off sin, bears no similitude with the death of Christ; for his death was voluntary, and true mortification is a voluntary action.

But may there not be some reluctancy in this work betwixt the flesh and the Spirit?* 1.412 and if so, is it then voluntary? I answer,—

Yes, such a reluctancy we find in the humane nature of Christ concerning the Cup,* 1.413 that it might pass from him, and yet his death was a true voluntary death. An action is said to be voluntary, or involuntary according to the superior faculties of the Soul, and not according to the inferior; if the reasonable part be consenting, the action may be called voluntary, though there be some reluctancy in the sensitive appetite. Thus in the Christian, in whom there is nature and grace, flesh and spirit, an unregenerate, and a regenerate part, if the superior and better part be willing (I mean advisedly and deliberately willing, with full consent of the inward man) though perhaps there may be some reluctancy in the flesh, in the unregenerate part, yet this is said to be a true voluntary act. So then with the mind, I my self serve the Law of God,* 1.414 but with my flesh the Law of sin.—I delight in the Law of God after the inward man; but I see another Law in my members, warring against the Law of my mind. Paul was dead to sin according to the inward man, the regenerate part, though he found a reluctancy in his outwards members; and therefore his death to sin carried with it the resemblance of the death of Christ, it was a voluntary death.

2. Christ's death was a violent death; he died not naturally, but violently;* 1.415 he was put to death in the flesh, he was brought as a Lamb to the slaughter. So is our mortification, it is voluntary in respect of us, but violent in respect of sin; and herein is the life (as I may say) of this death: Oh when a man layes violent hands on his sins; when he cuts them off, being yet in their flower, and strength, and power, and vigor; when he pulls up those weeds before they whither in themselves, this is true mortification: many have left their sins, who never mortified them; so the aged Adulterer hath left his Lust, because his body is dead: and hence it is that late repentance in an aged sinner is sel∣dom found true: alas, he dies not to sin, but his sin dies to him: I will not say but God may call at the eleventh hour, though it be very seldom; but in that case you had need to be jealous over your selves with a godly jealousie: what, do you find some sins within you to be dead, that were sometimes alive? O be inquisitive, impannel a Jury, call a Coroners Inquest upon your own souls, enquire how they came by their deaths; whe∣ther they died a violent or natural death? search what wounds they have received, and whether they were deadly wounds, yea, or no? enquire what weapon it was that slew them, whether the Sword of the Spirit, that two-edged Sword, the Word of God? what purposes, what resolutions have been taken up, and levelled against them? what prayers and tears have been spent upon them? If you find not these signs, you may g••••e in your Verdict, that they died not a violent, but a natural death. And here's a good Caveat for others; Remember now thy Creator in the days of thy youth,* 1.416 while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them. Oh take heed of reprieving your Lusts! let them not live till to morrow; now bring them forth in the sight and presence of God; arraign, condemn, crucifie, mor∣tifie them whiles they might yet live. Surely this is true mortification, when the body of sin dieth, as Christ died, a violent death.

3. Christ's Death was a lingring death; he hung divers hours upon the Cross, From the first hour to the ninth hour, saith Matthew; (i.e.) from our twelve to three, before he gave up the Ghost. So is our mortification a lingring death; sin is not put

to death all at once, but languisheth by little and little; this is looked upon as one main difference betwixt justification and sanctification; the former is a perfect work, admit∣ting of no degrees, but so is not the latt••r; though a Believer is freed perfectly from the guilt of sin, yet not so from the power of it; sin dwelleth in us, though it hath not altogether a dominion over us;* 1.417 It is no more I that do it, but sin that dwelleth in me; like a rebellious Tenant, it keeps possession in despight of the owner, till the house be pulled down over his head. True indeed, the body of sin in a regenerate soul hath recei∣ved its death-wound, and in that respect it may be said to be dead, but it is not quite dead; still it stirreth and moveth, dying but by degrees: What the Apostle saith of the renewing of the new man we may say of the destroying of the old man the inward man is renewed day by day,* 1.418 ••nd the old man is destroyed d••y by day; or as Paul said of himself, in respect of his afflictions, we may say of a Christian in respect of his sins, I die daily;* 1.419 there is not the most sanctified soul upon earth but has some remainders of cor∣ruption left in it, which God in his wise providence permits for the trying, exercising, and humbling of our souls, and for the making his own rich Graces, in renewing and multiplying pardons, so much the more glorious.

* 1.420And here is a ground of consolation to a drooping and dejected soul; such an one cries out, alas I feel the stirring and vigorous actings of sin, and I am afraid my sin is not mortified; as Rebekah said, when she felt the Children strugling within her; if it b•• so, why am I thus? so, if sin be mortified, saith the soul, why am I thus?—trembling soul let not this discourage; Jesus Christ was not dead so soon as he was fastned to the Cross: But hast thou taken the same course with the body of sin, that the Jews did with the body of sin? hast thou arraigned it, accused it, condemned it, and fastened it to the Cross? hast thou arraigned it at the Bar of God's judgment, accused it by way of hum∣ble and hearty confession, condemned it in passing the sentence of eternal condemnati∣on upon thy self for it, and fastned it to the Cross, in beginning the execution of it, in setting upon the mortification of it with a serious and unfeigned resolution to use all means for its mortifying and killing? why then be not disheartned; it may be thou feelest it stirring, and strugling within thee, and so will a crucified man do, and yet in the eye of the Law, and in the account of all men that see him, he is a dead man; surely so is the body of sin, when it is thus crucified; though it still move and stir, yet upon a Gospel-account, and in God's estimation, it is no better than dead, and it shall certain∣ly die, it shall decay and languish, and die more and more; is not the promise express? He that hath begun the good work,* 1.421 he will perfect it to the day of Jesus Christ. Of this Paul was confident in behalf of his Philippians; and of this let all true Believers rest con∣fident in respect of themselves. Thus far we see wherein we must conform to Christ, viz. in his Graces, in his Sufferings, and in his Death.

For the Query, what is the cause of this conformity? I answer, The death of Christ is the cause of this conformity: And that a fourfold cause.—

* 1.4221. It is a meritorious cause; Christ's death was of so great a price, that it deserved at God's hands our conformity to Christ. Christ loved the Church, and gave himself for it, that by his death he might sanctifie it, and cleanse it:—and 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.

* 1.4232. It is an exemplary cause: He suffered for us, leaving us an example that we should follow his steps; he died for us, leaving us an example that we should die to sin, as he died for sin, we may observe in many particulars (besides those I have named) a proportion, analogy, and likeness betwixt Christ's death and ours; Christ died as a servant, to note that sin should not rule, or reign over us; Christ died as a curse, to note that we should look upon sin as a cursed thing; Christ was fast nayled on the Cross, to note that we should put sin out of case, yea, crucifie the whole body of sin: Christ died not presently, yet there he hung till he died, to note that we should never give over subduing sin, while it hath any life or working in us.

3. It is an efficient cause, it works this conformity by a secret virtue issuing from it. Thus Christians are said to be engraffed with Christ in the likene••s of his death.* 1.424 The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is of a passive signification, importing not only a be∣ing like, but a being made like, and that by a power and vertue out of our selves, so the Apostle elsewhere interprets, That I may know him—and the fellowship of

his sufferings, being made conformable unto his death. Not conforming my self, but being made conformable, by a power out of my self.

But how then is the power of mortification attributed to men? as,* 1.425 Mortifie ye your members which are upon the earth.—And, They which are Christ's have crucified the flesh.

I answer, there is a twofold mortification, the one habitual, the other practical;* 1.426 the former consists in a change of the heart, turning the bent and inclination of the heart from all manner of sin; now this is the only and immediate work of the Spirit of Grace, breathing and working where it will; the latter consists in the exercise of putting forth of that inward grace, in the acting of that principle, in resisting temptations, in sup∣pressing inordinate Lusts, in watching against sinful and inordinate acts; now this is the work of a regenerate person, himself co-operating with the Spirit of God, as a rational instrument with the principal Agent, and therefore the Apostle joins both together; If ye through the Spirit do mortifie the Deeds of the Body,* 1.427 ye shall live.

4. It is an impelling, or a moving cause, as all objects are; for objects have an attra∣ctive power. Achan saw the wedge of Gold, and then coveted it: David saw Bath∣sheba, and then desired her. As the brazen Serpent did heal those who were bitten by the fiery Serpent, tanquam objectum fidei, meerly by being looked upon, so Christ cru∣cified doth heal sin, beget grace, encourage to sufferings by being looked upon with the eyes of Faith.* 1.428 Wherefore seeing we are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us; looking u••to Jesus the Author and finisher of our Faith. The Apostle was to encourage the Hebrews to hold on the well-begun pro∣fession of Faith in Christ; and to that purpose he sets before them two fights to keep them from fainting, 1. A cloud of witnesses, the Saints in heaven; on which cloud when he had staid their eyes a while, and made them fit for a clearer Object, he scat∣ters the cloud, and presents the Sun of Righteousness, Christ himself, and he wills them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to turn their eyes from it, to him, looking unto Jesus, q. d. this sight is enough to make you run the race, and not to faint; why, Jesus is gone before you, and will you not follow him? O look unto Jesus, and the very sight of him will draw you after him: Christ crucified hath an attractive power; And I, if I be lifted up,* 1.429 will draw all men to me.—Thus of the causes of our conformity; we see how it is wrought.

3. For the last Query; what are the means of this conformity as on our part? I answer.

1. Go to the Cross of Jesus Christ. It is not all our purposes, resolutions, pro∣mises, vows, covenants endeavours, without this, that will effect our conformity to Christ in his sufferings and death; no, no, this conformity is a fruit and effect of the death of Christ; and therefore whosoever would have this work wrought in him, let him first have recourse to Christ's Cross: O go we more immediately to the Cross of Jesus.

2. Look up to him that hangs upon it, contemplate the death of Jesus Christ, con∣sider seriously and sadly his bitter shameful, painful sufferings: Much hath been said, only here draw it into some Epitome: As, 1. Consider who he was. 2. What he suffered. 3. Why he suffered. 4. For whom he suffered. 5. For what end he suf∣fered. 6. With what mind he suffered: Every one of these will make some discoveries either of his Graces, or of his gracious actings in our behalf; and who can tell how far this very Look may work on us to change us, and transform us into the very image of Jesus Christ?

3. Let us humbly bewail our defect, exorbitancy, irregularity, and inconformity either to the graces, sufferings, or death of Christ. As thus; Lo here the profound humility, wonderful patience, fervent love, abundant mercy, admirable meekness, constant obedience of Jesus Christ! Lo here the tortures, torments, agonies, conflicts, extream sufferings of Christ for the spiritual, immortal good of the preciou•• souls of his redeemed ones: Lo here the death of Christ, see how he bowed the head, and gave up the Ghost! why these are the particulars to which I should conform: But Oh alas! what a wide, vast, utter di∣stance, disproportion is there betwixt me and them? Christ in his sufferings shined with graces, his graces appeared in his sufferings, like so many stars in a bright winter's night; but how dim are the faint weak Graces in my Soul? Christ in his sufferings endured

much for me, I know not how much; by thine unknown sorrows and sufferings felt by thee' but not distinctly known to us (said the ancient Fathers of the Greek Church, in their Li∣turgy) have mercy upon us, and save us; his sorrows and sufferings were so great, that some think it dangerous to define them; but how poor, how little are my sufferings for Jesus Christ? I have not yet resisted unto blood, and if I had, what were this in comparison of his extream sufferings? Christ in his sufferings died; his passive obedience was unto death, even to the death of the Cross: he hung on the Cross till he bowed his head, and gave up the Ghost;* 1.430 he died unto sin once: But alas! how do I live in that for which he died? To this day my sin hath not given up the Ghost; to this day the death of Christ is not the death of my sin: O my sin is not yet crucified; the heart-blood of my sin is not yet let out: Oh wo is me, how unanswerable am I to Christ in all these respects?

4. Let us quicken, provoke, and rouze up our Souls to this conformity; let us set before them exciting Arguments, ex. gr. The greatest glory that a Christian can attain to in this world, is to have a resemblance, and likeness to Jesus Christ. Again, the more like we are to Christ, the more we are in the love of God, and the better he is pleased with us: It was his voice concerning his Son, This is my beloved Son in whom I am well pleased; and for his sake, if we are but like him, he is also well pleased with us. Again, a likeness or resemblance of Christ is that which keeps Christ alive in the world: As we say of a child that is like his Father, This man cannot die so long as his Son is alive: So we may say of Christians who resemble Christ, that so long as they are in the world, Christ cannot die; he lives in them, and he is no otherwise alive in this nether world, than in the hearts of Gracious Christians, that carry the picture and resemblance of him. Again, a likeness to Christ in his death, will cause a likeness to Christ in his Glory, If we have been planted together in the likeness of his death,* 1.431 we shall be also in the likeness of his Resurrection: As it is betwixt the Graft and the Stock, the Graft seeming dead with the Stock in the winter, it revives with it in the Spring; after the Winter's death, it partakes of the Spring's resurrection; so it is betwixt Christ and us; if with Christ we die to sin, we shall with Christ be raised to Glory; being conformed to him in his death, we shall be also in his resurrection. Thus let us quicken and provoke our souls to this conformity.

5. Let us pray to God that he will make us conformable to Jesus Christ. Is it Grace we want? let us beg of him, that of that fulness that is in Christ, we may in our mea∣sure receive grace for grace. Is it patience, or joy in sufferings that we want? let us beg of him, that as he hath promised, he will send us the comforter, that so we may follow Christ chearfully from his cross to his crown, from earth to heaven. Is it morti∣fication our souls pant after? this indeed makes us most like to Christ in his sufferings and death; why then pray we for this mortification.—

But, how should we pray? I answer, 1. Let us plainly acknowledge, and heartily bemoan our selves in God's bosom for our sins, our abominable sins. 2. Let us confess our weakness, feebleness, and inability in our selves to subdue our sins: we have no might (may we say) against this great company that come against us,* 1.432 neither know we what to do, but our eyes are upon thee. 3. Let us put up our request, begging help from heaven, let us cry to God that vertue may come out of Christ's death to mortifie our Lusts, to heal our Natures, to stanch our bloody issues; and that the Spirit may come into helps us in these works:* 1.433 for by the Spirit do we mortifie the deeds of the body.

4. Let us press God with the merits of Christ, and with his promises through Christ; for he hath said, Sin shall not have dominion over us; for we are not under the Law, but under Grace:* 1.434 and Paul experienced it, The Law of the Spirit of Life in Christ hath freed me from the Law of sin and death. 5. Let us praise God, and thank God for the help already received, if we find that we have gotten some power against sin, that we have gotten more ability to oppose the lusts of the flesh, that we are seldom overtaken with any breaking forth of it, that we have been able to withstand some notable temp∣tations to it, that the force of it in us is in any measure abated, that indeed and in truth vertue is gone out of the death of Christ: Oh then return we praises to God, let us tri∣umph in God, let us lead our captivity captive, and sing new songs of praises unto God, and even ride in triumph over our corruptions, boasting our selves in God, and setting up our Banners in the name of the most High, and offering up humble and hearty thanks to our Father for the death of Christ, and for the merit, vertue, and efficacy of it derived unto us, and bestowed upon us.

6. Let us frequently return to our looking up unto Jesus Christ, to our believing in Christ

as he was lifted up. How we are to manage our Faith, to draw down the vertue of Christ's death into our souls, I have discovered before; and let us now be in the pra∣ctice of those rules; certainly there is a conveyance of an healing, strengthning, quick∣ning vertue flowing into the Soul in the time of its viewing, eying, contemplating, re∣flecting upon Christ crucified, Christ lifted up; and this comes from the secret presence of God, blessing this our looking upon Christ, as the Ordinance by which he hath ap∣pointed to make an effectual impression upon the heart. It is not for us curiously to en∣quire, how this should be: Principles (we say) are not to be proved; save only God hath said it, and experience hath found it out, that when Faith is occasioned to act on any sutable sacred object, God by his Spirit doth not fail to answer, in such a case he fills the Soul with comfort, blessing, vertue; he returns upon the Soul (by, from, and through the actings of Faith) whatsoever by it is looked for. Indeed none knoweth this, but he that feels it; and none feels this that knoweth how to express it; as there is somewhat in the fire (heat, warmth and light) which no Painter can express; and as there is somewhat in the face (heat, warmth and life) which no Limner can set forth; so there is somewhat flowing into the soul, while it is acting faith on the Death of Christ, which, for the rise, or way, or manner of its working, is beyond what tongue can speak, or pen can write, or pencil can delineate. Come then, if we would have grace, endure afflictions, die to sin, grow in our mortification: let us again and again return to our duty of looking unto Jesus, or believing in Jesus, as he was lifted up.

And yet when all is done, let us not think that sin will die or cease in us altogether; for that is an higher perfection than this life will bear; only in the use of the means, and through God's blessing, we may expect thus far, that sin shall not reign, it shall not wear a Crown, it shall not sit in the Throne, it shall hold no Parliaments, it shall give no laws within us; we shall not serve it, but we shall die to the dominion of it, by vertue of this Death of Jesus Christ. And this, He grant who died for us; Amen, Amen.

Thus far we have looked on Jesus as our Jesus; in his sufferings and death. Our next work is to look on Jesus carrying on the great work of our Salvation during the time of his Resurrection, and abode upon earth, until his Ascension, or taking up to Heaven.

Notes

• * 1.1

  Exod. 12.2, ••.
• * 1.2

  Mat. 27.50.
• * 1.3

  Gen. 1.5.
• * 1.4

  Mat. 21.31. Mark 16.30.
• * 1.5

  John 18.1.
• * 1.6

  Psal. 110.7.
• * 1.7

  Psal. 18.4. Psal. 42.7. Psal. 69.1. Psal. 124.1, 4, 5.
• * 1.8

  Mat. 20.22.
• † 1.9

  Vid. Arot. in locum. Mat. 26.30, 36
• * 1.10

  Zech. 13.7.
• * 1.11

  Isa. 53.10.
• * 1.12

  Psal. 40.8. Acts 2.23.
• * 1.13

  Acts 4.27, 28.
• * 1.14

  Jam. 4.15.
• * 1.15

  Mat. 26.35.
• * 1.16

  2 Sam. 15.23.
• * 1.17

  1 Kin. 2.36, 37
• * 1.18

  Isa. 53.5.
• * 1.19

  2 King, 23.6. 2 Chr. 29.16.
• * 1.20

  2 Chr. 20.14.
• * 1.21

  2 Cor. 5.21.
• * 1.22

  Ʋse.
• * 1.23

  Psal. 34.19.
• * 1.24

  Gen. 15.12, 13
• * 1.25

  Psal. 84.6. Acts 14.22. John 16.33. 2 Tim. 3.12,
• * 1.26

  Jam. 5.5.
• * 1.27

  Luke. 16.25.
• * 1.28

  Mat. 6.2. Job 21.13.
• * 1.29

  Mat. 16.22.
• * 1.30

  Mat. 26.36.
• * 1.31

  John 18.1.
• * 1.32

  John 18.2.
• * 1.33

  Isa. 53.12. Gal. 1.4. John 10.17, 18
• * 1.34

  Mat. 26.39.
• † 1.35

  Quod dicit, transfer cali∣cem istum a me, non hoc est, non adveniat mi∣hi; nisi enim advenerit, transferri non poterit, sed si∣cut quod prae∣terit, nec in∣tactum est, noc permanens; sic Salvator levi∣ter invadentem tentationem flagitat pelli. Sic Dionisius Alexandrin. Heb. 5.7.
• * 1.36

  Lam. 1.12.
• * 1.37

  Heb. 10.29.
• * 1.38

  Isa. 53.6.
• * 1.39

  Psal. 38.4. Amos. 2.13.
• * 1.40

  1 Pet. 2.24. Isa. 53.6. 2 Cor. 5.21.
• * 1.41

  John 14.30. Gen. 3.15.
• * 1.42

  Eph. 6.12.
• * 1.43

  Lam. 1.12.
• * 1.44

  John 12.31.
• * 1.45

  Nahum 1.6.
• * 1.46

  Mat. 26.37. Mar. 14.33. Luke. 22.44. John 12.27.
• * 1.47

  Mat. 26.38.
• * 1.48

  Prov. 18.14.
• * 1.49

  Luke 22.44.
• * 1.50

  John 1.14. Luke 24.11.
• * 1.51

  Arist. l. 3. de hist. anim. c. 29. Aug. l. 14. de Civ. Dei, c. 24.
• * 1.52

  Isa. 63.2.
• * 1.53

  Ʋse.
• * 1.54

  Gen. 3.19.
• * 1.55

  2 Sam. 12.5.
• * 1.56

  V. 7.
• * 1.57

  V. 13.
• * 1.58

  Zech. 12.10.
• * 1.59

  Luke 12.50.
• * 1.60

  Job 32.19.
• * 1.61

  Ecclus. 24.15.
• * 1.62

  Bern. Serm. in Dom. palm.
• * 1.63

  Joh. 12.31, 32.
• * 1.64

  Luke 22.53.
• * 1.65

  Mat. 26.45, 46.
• * 1.66

  Mat. 26.47. John 18.3. Ioh. 18.12, 13.
• * 1.67

  Luke 22.47.
• * 1.68

  Aug. Serm 28. ad fratres.
• * 1.69

  Luke 22.48.
• * 1.70

  Ʋse. Ʋtinam Judas solus sic pec∣casset. Chrys.
• * 1.71

  Mat. 26.50.
• * 1.72

  John 18.6.
• * 1.73

  John 18.8.
• † 1.74

  Quidam ap∣prehendebant vestes ejus, alii mittebant ma∣nus in capillos capitis, &c Homil. Joh. Carthag. Hispan.
• † 1.75

  Sicut Leo rugiens & rapiens trahit praedam per terram, & lacerat, & laniat, &c. Jacob de Valenti in Psal. 21.
• † 1.76

  Omnes impe∣tum faciunt in eum, &c. Psal. 22.12, 13
• * 1.77

  Ʋse.
• * 1.78

  E••ek. 20.43.
• * 1.79

  John 18.12.
• † 1.80

  Non decet vinciri regem, cum libera sit regis & semper salva potestas. Bern. Serm. de Pas. Mat. 26.55. Phil. 2.7.
• * 1.81

  Mark 5.3, 4.
• † 1.82

  Quidam ex∣istimaverunt catena ferrea collum ejus al∣ligasse quod mihi certe in∣credible non est. Hom. Joh. Carthag. Act. 21.33. Mat. 26.48. Mark 14.44.
• * 1.83

  Ʋse.
• * 1.84

  Hos. 11.4.
• * 1.85

  Cant. 3.2, 4.
• * 1.86

  John 18.13.
• † 1.87

  Ecce trahe∣batur passis Prionidia vir∣go crinibus. Virg. Aen. 1.
• * 1.88

  Ʋse.
• * 1.89

  Isa. 21.11, 12. Mat. 14.25. Exod. 14.24. Psal. 130.6.
• * 1.90

  John 18.19.
• * 1.91

  John 6.67, 68, 69.
• * 1.92

  John 18.20, 21.
• * 1.93

  John 18.22.
• * 1.94

  Chrys. hom. 82. in Joh.
• * 1.95

  Lam. 3.30. Mich. 5.1.
• * 1.96

  2 Cor. 11.30.
• * 1.97

  Chrys. hom. 82. in Joh. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & vir∣gam & crepi∣dam significat Lei. Crit. Sacr.
• † 1.98

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pugno, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 palmi, Idem. Chrys. hom. 81. in Joh. c. 18.
• * 1.99

  Aug. in Tract. 113.
• * 1.100

  Ber. Serm. de Pass.
• * 1.101

  Vinc. Serm. de Pass.
• * 1.102

  Lud. de vita Christi.
• * 1.103

  Ʋse.
• * 1.104

  Mat. 26.59.
• * 1.105

  Ver. 60. Mark 14.56.
• * 1.106

  John 2.19.
• * 1.107

  Mat. 26.63.
• * 1.108

  Ʋse. Job 31.35, 36.
• * 1.109

  Mat. 26.66.
• * 1.110

  Prov. 11.14.
• * 1.111

  Psal. 2.2.
• * 1.112

  Mat. 26.69. Ver. 71. Ver. 73.
• * 1.113

  Ver. 70.
• * 1.114

  Ver. 72.
• * 1.115

  Ver. 74.
• * 1.116

  Mat. 14.28.
• * 1.117

  Ver. 75.
• * 1.118

  Ʋse. 1 Cor. 10.12. Rom. 11.20.
• * 1.119

  Plin. hist.
• * 1.120

  Psal. 114.8.
• † 1.121

  Flevit qui∣dem tanta la∣chrymarum inundatione, ut in maxillis profundos sulcos habe∣ret, per quos, quasi per quos¦dam canales, aut aquae du∣ctus lachry∣mae ejus deflu∣ebant. Clem Quoties galli cantum audi∣ebat, in la∣chrymas pro∣rumpebat, per totum vitae tempus nega∣tionis culpam frequenter adeo plauxit. Idem. Mat. 26.67, 68 Luke 22.65. Hier. ut citat Guliel. statio∣ne tertia Christi pati∣entis. Mallon. de flagellatione Christi, c. 6.
• * 1.122

  Psal. 86.6. Psal. 69 2. Cant. 3.7.
• * 1.123

  Numb. 12.14.
• * 1.124

  Job. 30.9, 10.
• * 1.125

  Isa. 50.6.
• * 1.126

  Colaphis illi tuber totum caput, facies livida forto & excusse dentes.
• * 1.127

  Mark 14.65.
• * 1.128

  Nauseam ipsis spectatoribus saeditas illa provocabat.
• * 1.129

  Ʋse.
• * 1.130

  Luke 10.16.
• * 1.131

  Psal. 30.5.
• * 1.132

  John 18.28. Mat. 27.1, 2, 3, 4, 5.
• * 1.133

  Exod. 32.6.
• * 1.134

  Mat. 27.12.
• * 1.135

  Exod. 18.13. John 18.31.
• * 1.136

  John 18 32.
• * 1.137

  Acts. 12.14.
• * 1.138

  John 18.28.
• * 1.139

  Mat. 23.37.
• * 1.140

  Mat. 17.27. Luke 20.25.
• * 1.141

  John. 18.36. John 6.15.
• * 1.142

  Joh. 18.33.36.
• * 1.143

  Ʋse.
• * 1.144

  1 Pet. 2.13. Rom. 13.2.
• * 1.145

  Phil. 3.19.
• * 1.146

  Ver. 20.
• * 1.147

  Mat. 27.3.
• * 1.148

  Mat. 27.5.
• * 1.149

  Ʋse.
• * 1.150

  Luke 23.7.
• * 1.151

  Ver. 8.
• * 1.152

  Ver. 9.
• * 1.153

  Luke. 23.8.
• * 1.154

  Ver. 9.
• * 1.155

  Prov. 26.4. Jam. 4.3.
• * 1.156

  Luke. 23.11.
• * 1.157

  Rev. 4.4.
• * 1.158

  Mat. 12.19. Mark 2.7. Mat. 12.24. John 8.48.
• * 1.159

  Prov. 10.19. Prov. 17.27, 28.
• * 1.160

  Col. 2.3.
• * 1.161

  Lam. 3.14.
• * 1.162

  Ʋse.
• * 1.163

  1 Cor. 4.2.10, 13.
• * 1.164

  1 Pet. 3.3, 4.
• * 1.165

  2 Sam. 6.22. 1 Cor. 1.23.
• * 1.166

  1 Cor. 1.26, 27. Ver. 25.
• * 1.167

  2 King. 2.23.
• * 1.168

  2 Chron. 36. and 16.
• * 1.169

  Mat. 26.58.
• * 1.170

  John 18.39, 40.
• * 1.171

  Mat. 27.18.
• * 1.172

  Mat. 27.17.
• * 1.173

  John 18.40. Aug. trac. 15. in Johan. Leo. Serm. de pass.
• * 1.174

  Jud. 9.14.
• * 1.175

  Psal. 16.5.
• * 1.176

  Mat. 27.22.
• * 1.177

  Mat. 27.22.
• * 1.178

  Beda.
• * 1.179

  Mat. 27.23.
• * 1.180

  Aug. tract. 15. super Job.
• * 1.181

  Mark 7.37.
• * 1.182

  Ibid.
• * 1.183

  Luke 23.23.
• * 1.184

  Ver. 23. Mat. 27.24.
• * 1.185

  Ʋse.
• * 1.186

  Wisd. 2.6, 7, 8, 9.
• * 1.187

  Prov. 8.11, 18, 19.
• * 1.188

  Levit. 14, 4, 5, 6, 7.
• * 1.189

  Mat. 27.27.
• * 1.190

  Gen. 3.21.
• * 1.191

  Gen. 3.7.
• * 1.192

  Psal. 44.15.
• * 1.193

  John 19.1.
• * 1.194

  Ver. 6. Luke 23.15, 16.
• * 1.195

  Hier. in Mat∣theum Tom. 9.
• * 1.196

  Act. 22.25, 26.
• * 1.197

  Deut. 25.2, 3.
• * 1.198

  2 Cor. 11.24.
• * 1.199

  Nicep. l. 1. c. 3.
• * 1.200

  Bosq. de pass. Domini. pag. 840.
• * 1.201

  Isa. 53.5.
• * 1.202

  Levit. 24.14.
• * 1.203

  Ʋse.
• * 1.204

  Deut. 22.18, 19.
• * 1.205

  Mat. 10.5. Mat. 15.26.
• * 1.206

  Eph. 5.25, 27.
• * 1.207

  Isa. 53.5.
• * 1.208

  Isa. 1.6.
• * 1.209

  John 19.2. Mat. 27.28.
• * 1.210

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.211

  Zach. 3.3.
• * 1.212

  Rev. 19.16.
• * 1.213

  John 12.7.
• * 1.214

  Mat. 27.29.
• * 1.215

  Ber. Serm. de pass. Dom.
• * 1.216

  Mat. 27.30.
• * 1.217

  Judg. 9.8, 9, 10, 11, 12, 13, 14, 15.
• * 1.218

  Ʋse.
• * 1.219

  Isa. 1.5.
• * 1.220

  Cant. 2.2. Gen. 33.13.
• * 1.221

  Mat. 10.24, 25.
• * 1.222

  Baruch. 6.7.
• * 1.223

  John 19.5.
• * 1.224

  John 19.6.
• * 1.225

  Ver. 15. Jer. 12.8.
• * 1.226

  Isa. 64.1.
• * 1.227

  Cant. 1.2.
• * 1.228

  Isa. 53.2.
• * 1.229

  John 19.7. Ejus absolve∣re, cujus est condere legem.
• * 1.230

  John 19.12.
• * 1.231

  Matth. 27 24.
• * 1.232

  Matth. 27.25.
• * 1.233

  John 19.13.
• * 1.234

  Chrisost. 1 Cor. ser. ult. de Ele∣cmos.
• * 1.235

  Ansel. de pass.
• * 1.236

  Vinc. de pass.
• * 1.237

  Luke 23.24, 25.
• * 1.238

  Psal. 27.12.
• * 1.239

  Ʋse.
• * 1.240

  Acts 2.37.
• * 1.241

  Mat. 27.31.
• * 1.242

  Mat. 27.31.
• * 1.243

  John 19.17.
• * 1.244

  Matth. 27.32. Mark 15.21.
• * 1.245

  Mat. 16.24. 1 Pet. 2.21.
• * 1.246

  Luke 23.27, 28.
• * 1.247

  Psal. 126.5, 6.
• * 1.248

  Deut. 34.8. Acts 8.2.
• * 1.249

  Zach. 12.10.
• * 1.250

  Mat. 27.34.
• * 1.251

  Prov. 31.6.
• * 1.252

  Theophil. in Mar.
• * 1.253

  Ʋse.
• * 1.254

  Deut. 32.32, 33.
• * 1.255

  Mat. 27.35.
• * 1.256

  John. 3.14.
• * 1.257

  Herle contem. plat. on Christs pass.
• * 1.258

  Psal. 22.17. Ver. 14.
• * 1.259

  Colos. 2.14.
• * 1.260

  Gal. 3.13.
• * 1.261

  Phil. 2.8. 2 Sam. 21.6. Deut. 21.23.
• * 1.262

  Acts. 2.24.
• * 1.263

  Isa. 53.11. Psal. 116.3.
• * 1.264

  Mat. 27.46.
• * 1.265

  Ʋse.
• * 1.266

  Job 42.6.
• * 1.267

  John 3.14, 15.
• * 1.268

  John 12.32. 1 Pet. 2.24.
• * 1.269

  Mat. 27.45.
• * 1.270

  Luke 23.44.
• * 1.271

  Suid. in vita. Sa Dion.
• * 1.272

  Acts 17 23. Amos 8.9.
• * 1.273

  Hier. in Mat. 17. Orig. tract. 35. in Matth. Dionis. Epist. 7. ad Policar∣pum.
• * 1.274

  Matth. 27.46. John 19.28, 30. Luke. 23.46.
• * 1.275

  John 19.30.
• * 1.276

  John 19.34.
• * 1.277

  Zach. 13.1.
• * 1.278

  1 John 5.8.
• * 1.279

  1 Cor. 2.2.
• * 1.280

  1 Kings 4.33.
• * 1.281

  Zach. 12.10. Heb. 12.2.
• * 1.282

  Luke 23.48.
• * 1.283

  Heb. 12.3. Ver. 2.
• * 1.284

  Psal. 22.19. Mark 14.33.
• * 1.285

  Luke 22.44.
• * 1.286

  Luke 22.44.
• * 1.287

  Luke 22.53.
• * 1.288

  Mat. 26.63. Ver. 66.
• * 1.289

  Luke 18.31.
• * 1.290

  John 18.36.
• * 1.291

  Luke 23.11.
• * 1.292

  John 19.5.
• * 1.293

  John 10.11.
• * 1.294

  Cant. 5.10, 16.
• * 1.295

  Heb. 1.3.
• * 1.296

  Acts 20.28.
• * 1.297

  Heb. 9.28.
• * 1.298

  1 Pet. 1.18.
• * 1.299

  Ephes. 6.7.
• * 1.300

  Tit. 2 14. 1 Cor. 6.20. Rev. 5.9.
• * 1.301

  Mat. 20.28. 1 Tit. 2.6.
• * 1.302

  Isa. 53.6.
• * 1.303

  Ver. 7.
• * 1.304

  Ver. 12.
• * 1.305

  Ver. 17.
• * 1.306

  Mat. 26.28.
• * 1.307

  Heb. 9.22.
• * 1.308

  Eph. 2.13, 14.
• * 1.309

  Rom. 5.10. Eph. 2.16. Col. 1.20.
• * 1.310

  Rev. 12.11.
• * 1.311

  Heb. 12.24.
• * 1.312

  Heb. 10.19.
• * 1.313

  Rev. 4.1.
• * 1.314

  Rev. 5.9.
• * 1.315

  Psal. 119.20, 81.
• * 1.316

  2 Cor. 5.2.
• * 1.317

  John 4.15.
• * 1.318

  Heb. 6.11.
• * 1.319

  Heb. 7.22.
• * 1.320

  Heb. 9.26. Eph. 1.7. Dan. 9.24.
• * 1.321

  1 John 1.9. Acts 8.22. Acts 5.31. Luk. 24.46, 47
• * 1.322

  Psal. 32.5.
• * 1.323

  Phil. 3.10.
• * 1.324

  Rom. 6.10, 11.
• * 1.325

  Mat. 7.18.
• * 1.326

  Col. 3.5.
• * 1.327

  Jam. 3.2.
• * 1.328

  Rom. 7.19.
• * 1.329

  Gal. 5.24. Mat. 5.29, 30.
• * 1.330

  Acts 2.7. Acts 16.30.
• * 1.331

  Rom. 8.23.
• * 1.332

  Rom. 7.24.
• * 1.333

  Rom. 7.23.
• * 1.334

  2 Cor. 7.10.
• * 1.335

  Luke 12.50.
• * 1.336

  Heb. 12.4.
• * 1.337

  Heb. 5.7.
• * 1.338

  2 Cor. 7.1.
• * 1.339

  Rom. 7.18.
• * 1.340

  Io••. 31.1.
• * 1.341

  Micah 7.19.
• * 1.342

  1 Sam. 24.19.
• * 1.343

  John 14.15.
• * 1.344

  John 11.26.
• * 1.345

  Rom. 8.34.
• * 1.346

  Eph. 1.7.
• * 1.347

  Gal. 3.
• * 1.348

  Gal. 3.4, 5.
• * 1.349

  1 Pet. 1.18.
• * 1.350

  Mat. 20.28.
• * 1.351

  Rom. 3.25. John 1.29. 2 Cor. 5.21. Heb. 9.26. 1 John 1.7.
• * 1.352

  Acts 2.2,
• * 1.353

  Rom. 4.25.
• * 1.354

  Rom. 6.11. 1 Pet. 2.24.
• * 1.355

  Gal. 6.14.
• * 1.356

  Heb. 9.14.
• * 1.357

  Rom. 6.5.
• * 1.358

  Rom. 11.32. 1 Tim. 2.6. Rom. 11.32. Rom. 5.18. Heb. 2.9.
• * 1.359

  John 11.51, 52.
• * 1.360

  Rev. 5.9.
• * 1.361

  Rom. 3.29.
• * 1.362

  Eph. 2.13, 14, 16.
• * 1.363

  Rom. 10.3. 2 Cor. 5.21.
• * 1.364

  Acts 20.28.
• * 1.365

  2 Pet. 1 18.
• * 1.366

  2 Chron. 33.6
• * 1.367

  Mat. 26.65.
• * 1.368

  Rom. 5.8.
• * 1.369

  Psal. 63.3.
• * 1.370

  John 11.36
• * 1.371

  John 12.32.
• * 1.372

  Rom. 8.1.
• * 1.373

  Psal. 51.3, 4.
• * 1.374

  Zach. 13.1. Eph. 1.7. Heb. 1.3. Heb. 9.26. Ver. 28. Levit. 16.21, 22.
• * 1.375

  John 1.29.
• * 1.376

  Gal. 3.10.
• * 1.377

  Gal. 3.13.
• * 1.378

  Rom. 8.1.
• * 1.379

  Gen. 2.17.
• * 1.380

  Rom. 8.94.
• * 1.381

  Heb. 2.14, 15.
• * 1.382

  Isa. 12.3.
• * 1.383

  Rom. 20.6.
• * 1.384

  Rom. 8.33, 34.
• * 1.385

  Luke 24.17.
• * 1.386

  Heb. 10.20.
• * 1.387

  Cant. 5.1
• * 1.388

  Rom. 8.38, 39.
• * 1.389

  Rev. 1.5, 6.
• * 1.390

  John 1.16.
• * 1.391

  1 Pet. 2.20, 21, 23.
• * 1.392

  1 John 4.10.
• * 1.393

  Eph. 5.1, 2.
• * 1.394

  John 1.29.
• * 1.395

  Isa. 53.7.
• * 1.396

  John 18.36. John 6.15.
• * 1.397

  John 14.27.
• * 1.398

  Phil. 2.8. John 5.30.
• * 1.399

  Mat. 11.29. Eph. 5.2.
• * 1.400

  Phil. 3.10.
• * 1.401

  1 Pet. 2.21.
• * 1.402

  Col. 1.24.
• * 1.403

  Heb. 10.14.
• * 1.404

  1 Cor. 10.13.
• * 1.405

  Gen. 3.15.
• * 1.406

  Luke 24.26. Rom. 8.17. 2 Tit. 2.12.
• * 1.407

  2 Tim. 3.12.
• * 1.408

  Rom. 6.10, 11. Rom. 6.5.
• * 1.409

  See Mr. Brin∣sley at large, mystical im∣plantation. John 10.17, 18 Psal. 100.3.
• * 1.410

  Mat. 27.5.
• * 1.411

  1 King 21.19.
• * 1.412

  Quest.
• * 1.413

  Answ. Mat. 26.39.
• * 1.414

  Rom. 7.25, 22, 23.
• * 1.415

  1 Pet. 3.18. Isa. 53.7.
• * 1.416

  Eccles. 12.1.
• * 1.417

  Rom. 7.17.
• * 1.418

  2 Cor. 4.16.
• * 1.419

  1 Cor. 15.31.
• * 1.420

  Gen. 25.22.
• * 1.421

  Phil. 1.6.
• * 1.422

  Eph. 5.25, 26, 27.
• * 1.423

  1 Pet. 2.21.
• * 1.424

  Rom. 6.5. Phil. 3.10.
• * 1.425

  Quest. Col. 3.5. Gal. 5.24.
• * 1.426

  Answ.
• * 1.427

  Rom. 8.13.
• * 1.428

  Heb. 12.1, 2.
• * 1.429

  John 12.32.
• * 1.430

  Rom. 6.10.
• * 1.431

  Rom. 6.5.
• * 1.432

  2 Chr. 20.12.
• * 1.433

  Rom. 8.13.
• * 1.434

  Rom. 6.14. Rom. 8.2.