A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

CHAP. XXIX.

CHrist did not back this Exhortation to work and watch with three Parables, for any Difficulty in understanding the Duty; but because of Mans backwardness and dullness to believe and improve all due preparations for Christs second coming, the manner whereof is set down from, Mat. 25. ver. 31. to the end.

Now are we come down to the two last Days that our blessed Lord lived at Liberty

before his Apprehension. Oh! what an abundance of his business (as the Churches Prophet) had he dispatched the Day before, as appears in the foregoing Chapter, Christ had but a little time to be with Men, and behold how He bestirs himself! He saith, [Yet a little while I am with you, &c.] John 13.33. and again, John 14.19. N. B. Note well, Natural Motion is most Swift and Violent towards the end of it, and so is Spiritual, as it appeareth in Jacob's Swan-like Song, at his Farewel to the World, Gen. 49.1. to the end; Shewing, That the Wine of God's Spirit, is usually strongest and best at last in the Hearts of his People, and Spiritual Motions are quickest, when Na∣tural Motions are slowest, &c. How much more doth this appear in Dying Jesus? As the Sun of the Firmament doth shine most Amiably toward its Descent, so did this Sun of Righteousness, in doing so much blessed Work, in so short a time: It was as pleasant to Him, to seek Man's Salvation, as it is to the Devil, to seek Man's De∣struction; who therefore doth his utmost, because he knoweth his Time is but short, Rev. 12.12. His Malevolence is a Motive to his Diligence, and to make all the haste he can to outwork the Children of Light, in a quick dispatch of his Deeds of Dark∣ness. Let us now with Moses at the Bush, again Turn aside, to behold this great Won∣der, how our Lord improved every Inch of his Life, his two last Days, before his last Passover, &c. Matthew and all the other three Evangelists do in the next place, make a Transition from the Ministry of Christ's Doctrine, to the Mystery of his Passion. He had hitherto taught the Doctrine of Salvation, and done the Office of the Grand Doctor and Prophet of the Church: Now comes it to be declared, how He did the Office of the Church's High-Priest and Redeemer, Mat. 26.1. to 14, &c. Mark 14.1, to 10. &c. Luke 22.1, 2, &c. and after these John 13.1▪ to 27. where we have an account of Christ's Supping at Bethany two nights before the Passover; This Sup∣per was at Simon the Leper's House, Mat. 26.6. and Mark 14.3. whom Christ had healed of his Leprosie, and therefore he entertains his healer in way of Thankfulness, as Lazarus and his Sisters had done four days before, John 12.1, 2. This same Simon was Lazarus's near Neighbour, thither comes Mary Magdalen (Lazarus's Sister) to Anoint Christ the third time; his Feet she anointed at her first Conversion, Luke 7.38. and again his feet, John 12.3. which was six days before the Passover, ver. 1. and in her own House, ver. 2. Now comes she to her Neighbour Simon's House, and Anoints Christ's Head and Body two days before the Passover. At the same Supper Christ rose up and washed his Disciples Feet, sat down again and gave Judas the Sop, who murmured again, that the Price of this precious Ointment miss'd his Bag again v. 5. Now the Devil (that had stood at the Door only in discontent, &c. hitherto) entred into him, and fill'd his Heart (as Acts 5.3.) from corner to corner, Luke 22.3. & John 13.2, 27. N. B. Note well, Satan entred not into Judas's his Body (that he might Agitate and Act him as he used to do Demoniacks) but into his Mind, having been long beating at the Door of his Heart with wicked Suggestions of Discontent▪ Malice, Avarice, Theft and Sacriledge; Judas opened the door on his own accord and let the Devil in, &c. now he consented and covenanted with the Devil to betray his Lord: He first embra∣ced the Devils Advice suggested to him, John 13.2. but hardening his own Heart after that against all those blessed Documents Christ delivered to his Disciples, and to him among them (if possibly the wretch would repent) at that very Supper, John 13.3. to 26. Then the Devil took full possession of him, ver. 27. He went immediately out, after the Sop, before Christ had ended his Sermon, ver. 30. N. B. Note well, Let them that depart before God's Worship be all done (as Judas did) take heed they meet not the Devil at the door: Judas starts up and travels (though it were Night) from Bethany two Miles to Jerusalem (They must needs go, yea run, whom the Devil drives, John 8.44. Mat. 8, 32.) and doth quickly that cursed work he had covenanted with the Devil to do: In covenanting with the Sanhedrim for his Masters betraying; &c. For he understood they had held a consu••t about killing Christ six days before the Passover, John 11.47, 53, 55, 57. & 12.1. and again two days before the Passover, Mat. 26.2, 3. Mark 14.1. & Luke 22.2; 3. Their cruelty being attended with craft, they were at a loss in their consult, how to compass their contrivance, and resolving it should not be acted at the Feast, for fear of a Tumult, Mat. 26.4, 5, &c. at that Juncture Judas comes in to them and proposes to undertake the delivering him up to them quietly enough (though at the feast) in the Absence of the People; Mat. 26.14, 15. This made them glad, Luke 22.4, 5. and then as he had covenanted with the Devil to do his drudgery, so they covenanted with him, that he should have of them Wages for his Work, even thirty pieces of Silvet, a goodly price it is call'd in detestation, Zech. 11.12, 13. being the known set

price for the basest of slaves, Exod. 21.32. no doubt but the Sanhedrin could have been contented to give a thousand or ten thousand Shekels for accomplishing the dea•••• of Christ, because he blasted their reputation, and made their Kingdom of Tradition to totter, &c. yet this covetous caitiff contracts for so small a sum to sell his Inesti∣mable Master, not only because Judas would make up his loss, in the rich Ointment (which yet he valued at a far higher rate than he had his Lord, as if it had been ten times better than he) with the first Money that was offered him, were it much or little to stop the gaping Mouth of his greedy Satanized Soul, but also, because the Ora•••••• Zech. 11.12, 13. must be accomplished, where Christ in the Person of a Shepherd complains that he must be valued but at thirty pieces (though Judas had valued the Oint∣ment at three hundred) This Scripture was fulfilled hereby, as 'tis expresly said, Mat. 27.9. So that we need not wonder why the Traytor ask'd no more, and why these Merchants offered no more, if we look higher at the Divine Decree, &c. However, Thus the one sold his Salvation, and the other bought their Damnation, from that time (of this woful bargain) Judas sought an opportunity to deliver up his Master to those Merchants, Mat. 26.16. when the Multitude was absent, so he did it in cold blood and upon mature deliberation, &c.

Now is our blessed Saviour sold by his own Treacherous Servant, who did not stand upon Terms with those Merchants, but takes their own Price they propo∣sed for their Prey, here began our Lord's Passion two days before the Passover; If to be sold (as Joseph his Type was) be but reckoned for a part of his Suffering. This cursed Chaffer and Bargain (without any Bartring) Judas made with the Sanhedrin•• (consisting of Civil as well as of Ecclesiastick Officers) while Jesus abode at Bethany, two Nights before the Passover Feast: In which Interspace of time Christ Preached that Sermon (which is contained in John 13. from ver. 31, to the end, and all the 14th chapter per totum) to his Disciples, while Judas was absent about his wretched work, which when he had accomplished, in compleating his Hellish Contract, and filling his covetous Purse with the Council's Bribe for his Masters Life, he returns again to his Master at Bethany, where this Frontless Traitor thrusts himself into his old place, and (as it were) wiping his Mouth, bore himself bold amongst his Fellow Disciples, as if he had never been hatching such a prodigious piece of Villany, and as if his All know∣ing Master had known nothing of his Unparallell'd Knavery: Yet before his Return, Christ had given to his Disciples divers Lessons, some of Admonition, some of In∣struction, and some of Comfort, in his Discourse to them, John 13, and 14. chapters, the last words whereof are, [Arise, let us go hence,] to wit, from Bethany to Jerusalem where he would keep his last Passover. Christ sends Peter and John before him to the City to prepare a Place and a Lamb, &c. for the Paschal Supper; and he follows after them with the rest of his Disciples and Judas in the Company: Though this Judas had been the Steward to provide necessaries out of the Bag for Christ's Family, yet now his Lord knew he had provided, not a Supper, but Destruction for him, so Peter and John are employed in this Preparatory Work. They do according to their Lord's In∣structions, wherein he gave a Specimen both of his Omnisciency and Omnipotency. (1.) As at Distance he could see a Tankard, bearer in the City, know the House that was to entertain him, yea and Guest-chamber, Mind and Words of his Entertainer, which none could do, but the Omniscient God. And (2.) As he with his Nod only could direct the Tankard-bearer to the house appointed, and even bend the Mind of the Master of that House so willingly to grant his Requests, this also none could do but the Omnipotent God. N. B. Note well, This was a clear demonstration to his Dis∣ciples, That it was easie for him to quell all those Cut-throats, who came out with Swords to take him, he could have Nodded them to Destruction, Psal. 80.16. Had He not offered up himself voluntarily to God the Father for the Sins of the World. The Disciples therefore do all He commanded them with an Holy kind of blind Obe∣dience, which indeed was the obedience of Faith, Rom. 16.26. When all was ready, Christ came at the Evening and sat down with the Twelve at the Paschal-Supper, Mat. 26.20. Mark 14.17. & Luke 22.14, &c.

This was that Evening wherein it was necessary (saith Luke 22.7.) to kill the Pas∣sover, according to the Divine Prescription of Moses Law, which Prescript Christ strictly observed, otherwise they would have Impeached him as a Transgressor of the Law, which he came strictly to fulfil, Peter and John had upon that 14th day of Nisan or Abib (according to the Law, Exod. 12.6, 14. & 13.9, &c.) got the Lamb kill'd in the

Temple, and its blood sprinkled at the Altar, under the name of a Paschal for thirteen Persons, &c. This the Priests of the Temple would not have done for these two Dis∣ciples (saith Dr. Lightfoot) had it not been on the same day that they kept their Passover Feast, and though John 18.28. seems to intimate that the Jews Passover was not yet come but that Passover there mentioned may be meant of their other Sacrificing of Sheep and Oxen as Peace-offerings upon any of those seven days, they solemnized that Feast (as well as of the Paschal Lamb offered the first day of the seven) Deut. 16.2. & Num. 28.16, 19. Lev. 23.5, 8, &c. Against the time that this Paschal Lamb was brought home by the two Disciples, Roasted, and all Provisions prepared in the Upper-room, for that last Meal of their Master, He comes in from Bethany, and sat down with the Twelve (as before) to Supper; Where, N. B. (1.) We read not that Christ any where, or at any time did eat any Flesh, but at the Paschal Supper. (2.) That Christ had eaten of this Paschal Lamb thrice before this in his three foregoing years. (3.) That this last Paschal-Supper with Desire He desired to Eat with his Disciples, Luke 22.15. (He earnestly longed after Redemption work, Luke 12.50.) that the Type of the old Passover might be Abolished, by bringing the Antitype of the new in its place, v. 16. which was Accomplished in the Lamb of God's dying the next Day, and which the Institution of the Lord's Supper the Night before did prefigure, and succeeded as the New Gospel-Passover, 1 Cor. 5.7, 8. (4.) That at this last Supper He gave a Second In∣timation of the Traitor (who was now also at the Table with him) as he had done be∣fore at Bethany, when the Devil entred into Judas, John 13.1, 2, 21, 22, 25 27. There he only gave a private signification of the Traitor (by a sign given) secretly to John, as by giving him a Sop, but here He points him out plainly and openly, Mat. 26.22, 25, &c. Mark 14.20. where it is Intimated, that when Christ had put all his Disciples upon a search before that Law-Sacrament, (as we ought to do before that of the Gospel, 1 Cor. 11.28.) by saying to them. [One of you Twelve shall betray me,] and their suspecting every Man Himself (as not knowing the Treachery of their own Hearts) their Master (to comfort them against their consternation at such an horrid act) gives them openly first this sign, [That he who was dipping his hand with him in the Dish was the Traitor.] This Judas was probably just then a doing with Jesus, when the Hands of all the other Disciples were withdrawn (for Mark's word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifies Dipping in the present tense) and yet to make it still more plain when Judas took his Turn among the other Disciples, to ask, [Master is it I?] lest by his silence he should seem to confess the crime, Christ answers him (not as the other, but) [Thou hast said it,] that is, Thou art the Man that is guilty, not only of this desperate Impudence [both in thrusting thy self into my Company after thou hadst sold me, and in thrusting thy Hand into my Dish, when all thy Fellow Disciples (through sadness at the hearing hereof) withdrew their hands.] But also of the most execrable Villany that ever was perpetrated by the Sons of Men: Have I admitted thee to be my Fellow-Commoner, my Familiar Friend (as the Psalmist's Aggravation runs, Psal. 41.9, 10.) hast thou not served an honourable Master, who hath Imploy'd thee in honourable Work, and both hath given, and could have given honourable Wages? Yet now will dare to betray thy Innocent Master. Therefore Christ will no longer indulge his debauched Hypo∣crisie, who had a face to ask such a question of Him, whom he could not but know that he knew All things: Our Lord would bear with this Incorrigible and Incurable wretch no longer, he might happily hope that his kind Master, through his wonted candour in concealing his cursed contract with the Satanical Sanhedrim for two days before, would conceal him still, but now he pulls off his Vizard, washes off his Var∣nish, and makes him to appear in his own colours (according to Chrysostom's phrase) a Covetous Caitiff, an Impudent Dog, and a Breathing Devil. All this is implied in Christ's Answer to his Question, [Thou hast said it,] that is, It is so as thou sayest, Thou hast told the Truth, Thou art the Man I mean. For thus the same sentence [Thou hast said,] Mat. 26.64. is Interpreted by Mark (who writes a Compendium of Matthew) in plain terms [I am,] Mark 14.62. The like phrase is used, Luke 22.70. in a way of granting and assenting, not leaving it doubtful. Besides, our Lord knew that both Judas, and Caiaphas and the Jews were convinced in their own Consciences concerning the Truth of that matter, whereof they by their counterfeiting Questions dissembled themselves Ignorant. Therefore his answer was apposite and adapted to the Question, [Thou hast said it,] Thy own words have the Answer, much more thy Conscience. After all these Passages, Christ Eats the Passover according to the Mo∣saical Rites, and when that was finished, He ordained the Lords Supper, wherein he took the Bread to be his Body, hence forward (in the same sense that the Paschal Lamb

had been his Body hitherto) and the Cup to be the New Testament in his Blood, now un∣der the Gospel, as the Blood of Bullocks had been the Old Testament of his Blood, Exod. 24.8. Heb. 9.20, 22. and after the Administring of the Cup, He tells them again, that was the last which he must drink, for the Hand of him that betrayed him was at the Table, so that as Luke (who makes the Story full) shews that Judas was at the Table all the time both of the Passover and of the Sacrament: This indeed is a con∣troversial point among the Learned.

N. B. Note well; Suppose it true, There is just cause of Wonder, that such a wretch∣ed Traitor should be admitted by our Lord to Communicate in all those Symbols of Love and Communion, both in the Law and in the Gospel-Sacrament: However this is probable enough, that after his Master had so openly detected him, he sneaked away to do the Devils Work for the Devils Wages, that he had received from the High-Priest, &c. upon his compact with them: Now he goes to them to prepare their Cut-throats, assuring them, he could deliver his Master that very night to them with∣out any Tumult from the People, in a private place which he knew well, John 18.2. his Master resorting oft thither, Luke 22.39. but before Christ (himself) rose from his last Supper, there started up a contest among the Eleven remaining Disciples about pri∣ority (probably occasion'd by their Question about the Traitor) Luke 22. ver. 24, to 39. an unseasonable and a very unreasonable Quarrel, and so much the more in them, be∣cause immediately after the Sacrament, and before his Passion, which he had told them was at hand: Nor was this the first time wherein they had thus faulted, and had been reproved for it. Hereupon Christ closely rebukes them again, not only by pro∣posing before them his own example, but also by telling them, (1.) That in striving for Precedency they turned his Disciples into Gentiles, who stand upon their Birth and Priviledges, Luke 22.25, & Mat. 20.25. (2.) That they need not plead for priority, seeing He would equally honour them in his Kingdom, &c. Luke 22.29, 30. And (3.) That this was not a time of seeking Preferment one before another, but a time of sifting in the Devil's Sieve to make Chaff of them, and all that they could do now was lit∣tle enough to secure themselves, &c. Luke 22.31,32. Therefore had they other business in hand, than to look after, and be Ambitious of Precedency. When Christ had con∣jur'd down and calm'd this Devil of Ambition, he sat still in the Guest-chamber, and preach'd to his eleven Disciples that Heavenly Sermon contained in John 15, and 16. chapters, concluding with that most Seraphick prayer for them, John 17. per totum, and when Christ had ended both his Sermon and Prayer, (Having first sung an Hymn, being the latter part of the great Hallelujah in Psal. 115, 116, 117, 118.) He went forth of the House and City, and passed over (the Town Ditch) Kidron to the Mount of Olives, and so to Gethsemane at the foot of that Hill into the Garden, where he pray∣ed again and had his Agony, for which end He went thither, not to hide himself from his Adversaries, but to wait for their coming thither, as soon as he had prepared himself by Prayer for his Death: He here Pray'd himself into an Agony (as we ought to do, Col. 4.12. Rom. 15.30. where the same word is used) wherein he began his passion (before his Apprehension) not only to expiate that first Sin, which was com∣mitted by the first Man, N. B. Note well; in the Garden of Eden, or Paradise, but also to sanctifie to us our Garden Reposes and Recreations: Now was the hour of the Power of Darkness, Luke 22.53. All the Devils in Hell (as it were) being let loose up∣on Him, as never was, nor will be upon any Man on Earth: Now it being about Mid∣night, The Disciples slept while he prayed, whom he had no sooner awaked the third time, but in comes Judas with his Assassinates at his heels to apprehend him: At their first Assault he lets out a little Beam of his Deity, wherewith he knocks down five hundred men, John 18.6. whom he met in the face, ver. 4. Then gave He up him∣self as a free-will offering to God, &c.

Now come we to the Sufferings of Christ which are of more importance for us to know and believe than are his Miracles. N.B. Note well; Though the World wondered at him for his Miracles, Luke 24.19, &c. yet despised him for his Sufferings, Isa. 53.2. which did dash all the hopes his very Disciples had conceited of a Temporal Kingdom to be raised by the Power of his Miracles, Luke 24.21. notwithstanding, though Christ's Miracles were more Admirable, yet his Sufferings were more profitable; for we are saved by his Sufferings, Isa. 53.5. 1 Pet. 2.24. by his Agony in the Garden, by his Bleeding on the Cross, by his Dying for us, not by his Walking upon the Wa∣ters, nor by his casting out of Devils, nor by his cleansing of Lepers, &c. which Mira∣cles were chiefly profitable to the People of that Age wherein he lived, but his Suf∣ferings are profitable to all succeeding Ages to the end of the World, and are still suffi∣cient,

(without Miracles) to save our Souls, N.B. Note well; the Sufferings of Christ were Three fold, 1. He suffered from God both in his Agony in the Garden, (where he drank of the Cup of Gods Curse, that made his Soul exceeding sorrow∣full, Matth, 26.38. And turned his whole Body into Rivers of Blood, Luke 22.44.) and in his Desertions on the Cross, (when he was not only forsaken of his Fathers Fa∣vour, but also was Roasted as the true Paschal Lamb) in the fire of his Fathers Wrath, till he cryed out of Dryness, Matth. 27.46, 48. The sufferings of his Bo∣dy, were but the body of his sufferings: The Soul of his sufferings, were the suffer∣ings of his Soul: Then did the Sorrows of Hell surround him, Psal. 18.5. N. B. Note well; The pains of Hell he certainly suffered, non specie & loco, Sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 something Answerable thereunto, and altogether un∣speakable, hence the Greek Litany calls them unknown Sufferings, 2. He suffer'd from Devils, when Tempted forty days in the Wilderness, and on the Cross In the three Hours Darkness, Christ was assuredly set upon by all the powers of Dark∣ness, Assaulting him with their utmost Might and Malice: Christs third sort of Suf∣ferings were from Men, (yet Acting all by the Determinate Counsel of God) where∣of there be four parts, 1. Christ's Apprehension, 2. His Arraignment, 3. His Con∣demnation, and 4. His Execution. N. B. Note well; was there therefore ever any Sorrow, like to his Sorrows? Who had Gods Wrath laying load ugon his back, &c. And as if this had not been enough, all the Devils in Hell must at that Juncture, make Batteries against him, yea, and Men are Acting all these four forementioned Evils up∣on him also.

First, For his Apprehension, therein there be four Remarks, 1. The place where, 2. The time when, 3. His preparation for it, and 4. The means and manner of it. 1. The place where Christ was Apprehended, he made choice of a Garden, because, N. B. Note well; As the first Adam began his sinning in a Garden, so the Second Adam will begin his suffering in a Garden also, that where the Malady began, there the Remedy might begin accordingly: This Garden stood by Mount Oliver, and was a Solitary place, so became Christs Oratory, or usual place for his Prayer and Medita∣tion, (Happy is that Christian, whom Death apprehends in so doing.) He withdrew not himself out of the City into this Garden, to hide himself from the Jews, for Judas the Traitor knew the place, because oftentimes he Resorted thither, John 18.2. Luke 22.39. He betakes not himself to any obscure or unknown place, for escaping Death; but voluntarily resorts to his usual Oratory, where his Foes might easily find him, and in this Garden began his Passion, for the Expiation of the first sin that began in a Garden, this place is called Gethsemane, which signifies a Valley of Fatness, made so by his sweating drops of blood in it.

2. The time when he was Apprehended it was when his hour was come, the Jews had made many Violent Attempts upon Jesus, to Stone him, &c. (as above) but were always Disappointed, and the reason hereof is rendred often; because his hour was not yet come, but now it was come, Matth. 26.45. The Determined time of his Captivity and Death, which he calls his Adversaries hour, and the power of Dark∣ness, Luke 22.53. N. B. Note well; How Comfortable is it for a Christian to consider that though he be in Perils often (as Paul was) yet no Enemy can touch him, or take away life from him, till the very time appointed of God do come, my Times, (saith David) are in Gods Hands, Ps. 31.15. Not in my Enemies Hands, Angry Men, and inraged Devils cannot hurt us before that hour.

3. Christs preparation for his Apprehension, this he did by Prayer and Meditati∣on: As he voluntarily, so he holily Addresses himself to his suffering work: N. B. Note well; This should teach us due preparation for our Deaths, &c. If Christ, (who was strong, and who knew the time, when the place where, and the manner how he should dye) did so: How much more we, (who are weak, and know none of those Circumstances) ought to strengthen our Souls against our time of Death: Seeing Christ, (who was without sin, and had the Spirit without Measure) thus prepared himself by Sweating in Prayer, &c. Oh! How earnestly should we pray in prepa∣ring for Tryals, and the dangers of Imminent Death, since we are laden with sin, having little of the Spirit; therefore stand we in need of a Thousand Preparations more than he did.

4. The Means and manner of Christs Apprehension, how it was, both which have respect to Judas, the Jews and the Gentiles, who came all in a Company to Attack Christ, Matth. 26.47. Luke 22.47. John 18.3. and Mar. 14.43. Some of this great Multitude were Gentiles, the Soldiers of Pilate; others were Jews, the Servants of

the High Priests, Scribes and Pharisees, and some of themselves mixed among them, for the better managing of the Attackment, Luke 22.22. and Judas the Ringleader of this Rabble, N. B. Note well; where note, though these Heterogeneous pieces did notoriously hate each other, yet the Devil made them to patch together Ho∣mogeneously, in conspireing against Christ, as he did Herod and Pilate, Luke 23.12. The Dogs that are at Discord among themselves, (and possibly fighting one with ano∣nother) can easily agree to pursue the Hare that passeth by, N. B. Note well; All sorts of wicked Men have the like Enmity to Christ and Christianity, which is flatly opposit to their corrupt Dispositions, (however contrarily carry'd out one to another) as light is to darkness, &c. more particularly, 1. Judas was the principal means of Apprehending Christ, though he was one of the twelve Apostles, (the Highest Of∣fice in Ecclesiastick callings) whom Christ had Nourished in his own Bosom, fed at his own Table, made him his Treasurer and Steward of his Houshold, and so was of some Account in his Masters Family; notwithstanding all this, he did more mischief to his Master, than did Pilate and his Soldiers, or the High-Priest and his Servants, for he brought them to the place where they might take him; and the manner of his betraying him there, was by a Kiss, as the Token, whereby the Sol∣diers and Servants, (who knew him not, especially in the Night) might not be mi∣staken: This Traitor presented his most pestilent Poison in this Golden Dish of a pretended Kiss, while he intended to Kill, consigning his Treachery under so sweet a Symbol of Love and Peace: No wonder then, that Christ had called him a Devil, John 6.70. Whose Insatiable desire of Worldly Wealth, (being nourished in his wicked Heart) made him Degenerate into an Apostate, a Traitor, and an Incarnate Devil, hence Christ complains more of him, than of his other Enemies, N. B. Note well; Corruptio optimi est pessima, sweetest Wine maketh the sowrest Vinegar: That Salt which loseth its Savour, is good for nothing, but for the Devils Drudgery: Such as have been in high Places of the Church, seeming to sit near Christ; but loosing their little Tast of Religion, and that life of God they seemed to have, do become the most pestilent Persecutors of Christ and Truth: This wretched Hypocrite, could deal plainly and above Board with his cursed Comrades, in giving them a sign whereby they might truly and realy know him, while he gave his Lord a Dissem¦bling Kiss; and backsliding out of the good way, he becomes a Captain to those in an Evil way: N. B. Note well; But mark the Issue; when he had Sold his Master for thirty Pence, (which another would not have done for a Thousand Worlds, because the Ware he Sold, was the Riches and Glory of the World, &c.) and had thus Treacherously betrayed him into his Murtherers Hands, he had little Peace or Com∣fort of his Doings, for 1. Making Reflexion upon himself, he finds the Ware Sold, was the Richest Treasure for a little Trifle, but for fifteen Pence, (as some com∣pute it) the price of a Slave, N. B. Note well; There be many Judas's, that though they sell not Christ to the Priests, (as he did) yet sell their Souls to the Devil for trifling things, and Heaven and Happiness, for a little Profit or Pleasure, yea, Peace with God, for Peace with the World, &c. 2. He found his Injustice and Injurious∣ness to Christ, not only as a Servant, in Sordidly Selling his kind Master, but also as a Man selling something that was not his own, and whereof he had no Right of Sale, but the Power of Disposeal belonged to another, that is, to the Father and to himself, who said, I have power to lay down my Life, and I have power to take it up a∣gain, John 10.18. Judas Usurped Jesus's right, 3. Beside, Spiritual things are not to be sold at all much less for Carnal; for they are of Inestimable Value, which nothing in the World can Countervail: Therefore the Souls of Men are not Saleable things, Matth. 16.25, 26. Unless it be with the Whore of Babylon, (Roma omnia venalia) Revel. 18.12, 13. Nor is the loving kindness of God, Psal. 63.3. Nor the Holy Ghost, Acts 8.18, 19. Simons Mony must perish with him, ver. 20. much less Christ, who is the Father and Fountain of all Spiritual things, Col. 2.3. Phil. 3.7, 8.4. But that Dart which stuck in the sides of his Conscience, was his Betraying his loving Lord with a Kiss, under Colour of Friendship: Just so his sin had betrayed his Soul into the Hands of Satan, with a sign of Love; the Tempter is a Parasite, till we have sinned, but a Tyrant after the Act: Now the Wages of wickedness began to burn in his purse, but worse in his Conscience, Matth. 27.3, 4, 5. Up he vomits all, confes∣sing, his sin openly in the Temple, which he had committed covertly in the Garden, the Priests (he confessed to) proved Miserable Comforters, dealing with him, as the Devil doth with his Witches; brings them into the Bryars, and then lurches them, hence went he and Hanged himself, &c. as a warning, 1. To those that Kiss Christ

at Church yet betray him in their Trades, &c. 2. That carry cunningly in catching all they can and sinning closely, all will be out, when the Book is opened, Revel. 20.12. Whereof Judas Read but two Lines, 3. That confess to a Priest, and not to God, may meet Judas hanging himself, 2. Judas having (as before) pointed out Jesus to the Jews, &c. that came to Apprehend him, yet could they not come to their purpose, without a preceding Parley; though there came a Company of Souldiers, (who be∣ing Romans, wanted no Courage) and a Multitude of Servants, (who being Jews, wanted no Malice) yea, and some of their Masters too, to prompt them on, (for such were they that Christ spoke to [this is your Hour, and the power of Darkness;] Luke 22.52, 53.) yet none of these Men of Might and Malice, could with all their Arms) lay an Arm to Attack this Unarmed Man, till he (who was Lord of his own Life) gave them leave, N. B. Note well; This cursed Crew came indeed out against Christ, as against a Thief, (who Stole nothing from Mankind, but Death and Damnati∣on) both Secretly, and in the Night, with a great clutter of People; with a grievous clashing of Weapons, (so that they awaked a young Man out of his Sleep, &c. Mar. 14.51, 52.) and with so many Lanters and Torches, as if they would turn the Night's Darkness, into Day-light, the better to Discern Christ by Face: This they did to make the World believe, that he whom they came to catch, was the veryest Varlot in the World, and one fled from Justice, &c. whereas, had their Cause and their Conscience been good, they might have taken a fitter time. and given Christ a fairer Carriage, &c. Though the Adversaries had all these Advantages, yet cannot one Man lay hold upon Christ, (who was under all Disadvantages) till himself pleased. For the Order of the History lies thus, N. B. Note well; Judas came up first, and Kis∣sed Christ with his killing Kiss, bidding his Fellow-Villains lay hold on him whom he had Kissed, they thereupon draw up near him. Jesus stepped forward, to meet his Mur∣derers in the very face; hereat they standing, (as it were) stupifyed, Christ Asketh them, [whom seek ye,] as Christ had immediately before this, thought good to sting Judas's Conscience, by that cutting question, [Friend wherefore art thou come? Dost thou betray the Son of Man with a Kiss,] Luke 22.48. Though Christ knew well enough why he came, yet to convince his Conscience of his putid Hypocrisie, (painted over with crying, Rabbi, Rabbi, Mar. 14.45. and pretending a pitty of his Masters Misery) by asking him, [comest thou as a friend, or as a foe?] If as a friend, what mean those Swords? If as a foe, what means this Kiss? Some suppose Judas designed to carry his Treachery on so cunningly, as if his hand had not been at all in this Conspi∣racy, therefore Kissed he Christ as a Friend, and would have been so reckoned still; but haeret lateri Lethalis Arundo, those cutting questions of Christ, stuck fast in his Conscience, like Darts, &c. At least when he saw Christ Condemned, (hoping likely, that Christ would deliver himself by a Miracle, as he had done at other times) Matth. 27.3, 4, 5, &c.

So likewise this knocking question Christ asked this Armed Multitude, [whom seek ye, &c.] John 18.4. No sooner had he said, [I am he,] but that word knocked them all down to the ground, in a Retrograde Motion, ver. 6. Here our Lord let out a little Beam of the Majesty of his Deity. so that 500. Armed Men are made to fall down to the cold Earth, and neither their Staves could Support them, nor their Swords could be their Safe∣guard, N. B. Note well; and 'tis probable Judas fell with the rest, ver. 5. Oh! The power of Christs word, that Raised: Dead Lazarus to life again, and that will Raise all the Dead in the World, at the last Day, John 5.25. If Christs word was of such Efficacy here, when himself was going to be Judged: How much more Efficacious will it be, when he comes to Judge the World. His thus confounding those Aggressors and Transgressors with a word, was a plain Demonstration, that none could take away his life from him, untill he laid it down of himself: Now while they lay groveling upon the ground, and our Lord had his Adversaries under his Feet, he only Indented with them, for the peaceable Dismission of his Dis∣ciples, and having a full discharge for them, he yielded up himself to them: Here∣upon up they got again, and desperately proceed in their Divelish Design, being no∣thing daunted with their late Disaster. This leads to the manner how these Assasines Apprehended him, as Judas had Betrayed him to them by a Kiss, so those Jews, &c now 1. Laid hands on him, 2. Bound him, and 3. Led him away to the City: 1. These wretched Miscreants, laid their wicked hands upon Holy Jesus: Oh! The pro∣digious Callosity and Obduration of these Villains Hearts, that dare do so to our Re∣deemer, after they had felt the power of his Deity, which had just then so confound∣ingly struck them backward, and made them stagger like Drunkards, till they fall flat all along on the Earth. N. B. Note well; Christ did oftentimes put forth a Beam of his Deity, as 1. At his Birth in the Eastern Stars, that proclaimed it to the Wise-Men, and in the Quire of Angels, that Sang him into the World, 2. At 40 Days

old, when he was presented in the Temple, as a Son of Man, yet praised there by some, as the Son of God, Luke 2.26, 30, &c. 3. At his flight into Egypt, where all the Idols thereof did fall down, (as History saith) at his presence: 4. At his Dis∣pute with the Doctors, whom at twelve years Old he Astonished, &c. Luke 2.47. 5, At his Baptism in the Bath-kol, or Daughter of a Voice, as the word signifies, to wit, the Voice from Heaven, and the descending of the Dove, Matth. 3.16, 17. 6, In the Wilderness, where he had Angels to Minister Comforts as well as De∣vils to buffet him with Temprations. Matth. 4. 7. At his Transfiguration, which strengthened him against all Affronts: Mat. 18.7. At his Agony, where he had his comfort∣ing Angel, Luke 22 43. Wipeing off that Sweat, which was the Doom upon Adams fall in the Garden, [In the Sweat of thy Brows, &c.] when all the powers of Hell were let loose against him, as never was upon any person upon Earth, since the first pitching of that Field-Battel betwixt the Seed of the Serpent, and the Seed of the Woman, Gen. 3.15. And now, 9. At his Apprehension, strikeing down his Ap∣prehenders, and confounding them with a word of his Mouth, [I am he,] they call'd him Jesus of Nazareth, by way of Reproach, he owns this Reproachful Name, and wears it as his Crown even upon his Cross; and should not we do so likewise? N.B. Note well; This his casting of his Assaulters into a Consternation, did declare how the wicked should not stand in the Judgment Day, Psal. 1.7. And how Christ will smite the Earth with the the Rod of his Mouth, and with the Breath of his Lips, he shall Slay the Wicked, Isa. 11.4. Notwithstanding, after our Lord had thus daunted his Adversaries with this Beam of his Deity, (let out to their Terrour and Confusion) he was pleased to draw it is again, and let it ly obscured, whereby he permitted those Villains, not only to re∣cover their strength, but also to proceed in their Villany: So they laid Hands on Je∣sus, by his own consent, and as Ireneus phraseth it, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] while his Dei∣ty rested, and refused to put forth it self, N. B. Note well; while he had been in his Agony and Horrible Anguish of Soul in the Garden, he desired the Removal of the Cup, which was an Act, purae Humanitatis, but then he prayed himself into a Submission of his will, into the Will of God, which was an Act, purae Sanctitatis, as it is, when a Man hath a gangered Member to be cut off, pure nature makes Re∣luctancy against it, but right Reason yields to the necessity of it: These wretches, (being full of the Devil) take Jesus, and he (being full of God) submitted to be taken: No sooner was this done, but Peter, (to perform some part of his promised Courage) asks leave of his Lord to draw his Sword, (which possibly he had, for slaying the Paschal Lamb, or for defence against wild Beasts in those Desarts, &c.) but out of his preposterous Zeal, (not staying till he had leave) cuts off Malchus's Ear, Peter probably saw this Man deal more rudely with his Master, than his Fel∣lows did; therefore that it might appear, he would be a Man of his word, would Rescue him out of his sawcy Hands; but Christ first Reproves this Rash Act in Peter, because 1. He did it without a Call and Warrant from God, 2. Christ could have Rescued himself by Legions of Angels, if he had pleased, and 3. It behoved, that that the Scriptures must be fulfilled, which foretold of his Sufferings. N. B. Note well; A wonderful work of Christs Deity it was surely also, that Peter was not here∣upon hewed into a hundred pieces by the surly Souldiers, as it was a work of Christs power to repulse his Adversaries, and knock them down into a prostrate posture, so it was to protect his Servant Peter, who by his inconsiderate Act, had inra∣ged those Cruel Cut-throats against him: N. B. Note well; Nor shall they only behold the Works of his Power only, but the Works of his Mercy also, not only in this Respect, that, whereas he had cast them down, yet he letteth them rise again, and whereas he did but throw them down to the Earth, he might have thrown them all into Hell; but also in Respect of Malchus, (who was the busyest and rudest Fellow, (likely) in Surprizing our Saviour, (and whose Name, as a sad Omen, signifies a King) whom Peter had, as it were, Ear-marked in his Inor∣dinate Fervency, but what the Disciple had Marred by his over-eager Zeal, the Ma∣ster mended again, by a Miracle of Mercy, Luke 22.51. Healing the Wound Mira∣culously, by a Touch of his Hand: Thus did the Lord try two ways, to convince them of their unparallel'd Iniquity, by letting them see both the Acts of his Power, and the Acts of his Mercy, N. B. Note well; but nothing would heal them of their hardness of Heart to be given up of God thereunto, is the greatest Judgment on this side Hell: Nothing can move, or do any good to an hard Heart as Pharaoh's, Ex. 8.15, &c. Neither Ministry, nor Misery, nor Miracle, nor Mercy can Mollifie it. 2. These Obdu∣rate sinners (notwithstanding all these Judgments and Mercies) do dare to proceed in their divelish design, and not only take Jesus Prisoner, but also bind him as a Male∣factor,

while his Deity withdrew it self; for he could as easily have delivered him∣self, as he did his Disciples, &c. But this Sacrifice must be both taken, and bound to the Horn•• of the Altar with Cords, Psalm 118.27. N. B. Note well; What a wonder it is they should bind him, who was thus willing to be taken, and who thus freely of∣fered himself to their violent hands, yet must he be ••inioned and Mannacled as a great Malefactor, [Manibu•• post tergum Retortis] with his hands bound behind his back, say some Antients; this they did by Judas's Advice, [Lead him away safely,] Mark. 14.44. because he had wont sometimes unseen to slip out of the Multitude. N.B. Note well; Oh how wonderful was that wretch's blindness to think that any Humane helps should be able to hold the Divine Power of Christ, whereof he had beheld so many undeniable proofs: However, as Christ told them, they came out against him as against a Thief, and recordingly they bound him as a Thief, and as one of the worst of Mortals; But could not he (who as a Friend, had so miraculously healed the wound of his Enemy at that juncture, and who was stronger than Sampson) have broken those bonds wherewith they did bind him, had he so pleased? But thus He would have it to be now upon a twofold respect, (1.) In respect of Men: And (2.) In respect of God. First as to Men, for Three Reasons.

The 1st is, Men did thus bind him, that they might the better secure him, who had slided out of their hands twice before, John 8.59. and 10.39. because his hour was then come, now when it was come, Judas bid them [hold him fast,] Mat. 26.48. although they had no reason to fear his escape, because now he came and offered him∣self, meeting his Murderers in the Teeth, and when he had beat them down to the ground under his feet, He might have escaped, and would not. Thus an Evil Con∣science fears without a cause, &c. N. B. Note well, Would to God we could hold him fast in a good sense, as they did him in an evil sense, Gen. 32.26, &c.

The 2d Reason is; To put the greater disgrace upon him: As he was numbred among Transgressors, Isa. 53.12. So had He this shame put upon him, as if He had been a most notorious Felon. N.B. Note well; If this Holy Jesus was content to suffer this for us, though He was God, and we but Men, yea unholy Men, murmur not to be Disgraced for Christ and his Gospel.

The 3d Reason is; To punish him and put him to more pain, because he pull'd down their Pharisaical and Traditional Kingdom: For this cause Paul, while a Pharisee and a Persecutor, punish'd those that call'd on the name of the Lord, binding them and bringing them bound to Jerusalem, Acts 9.1, 2. & 22.4. & 26.11. this was a painful punishment for us.

But 2dly, As to God, He was bound for three causes, (1.) That his Bonds might sanctifie the bonds of his suffering Servants; So far as we suffer with Christ, our suf∣ferings are the sufferings of Christ, and a filling up the measure of them, Col. 1.24. Christ sits at one end of the Ballance, and Christians at the other. Did he suffer much for us, and not we a little for him, which are but chips of his Cross, for exercise of Grace, not for expiation of sin? (2.) To teach us, how we deserved to be bound with Chains of Darkness and Eternal Damnation, had not Christ put himself in our stead, to be both thus Bound and Wounded for our Transgressions, Isa. 53.5. Our Sins are laid on him.

The (3d) Cause why our Lord was bound (in Respect of God's Counsel) was not only that he might be bound in our room, who had deserved worse Bonds, but also that by His bonds we might be loosed: His binding was our loosing, as he became our Surety; He looseth us from the Bondage of Satan, Sin and Death. He looseth us (1.) From the Chain of Condemnation, Rom. 8.1. this is done at our Conversion, which is a knocking off that Chain, so it becomes very painful to many, &c. (2.) From the Chain of Corruption, delivering us from the hand of those Spiritual Enemies, that we may serve him without fear, Luke 1.72. this is that Body of Sin which made Paul cry out [Oh wretched Man. &c.] Rom. 7.24, &c. that bond of Iniquity, Acts 8.23. that chains up Sinners so fast, they cannot move or do any thing for God or Godliness, till this latter Chain be broke by Christ, we cannot be freed from the former Chain. N. B. Note well, Was Christ bound for us; our Vows and Covenants must bind us to him, Ezek. 4.8.

The (3d) Particular is; As they took him and bound him, so they led him away bound, as a Sheep to the Slaughter, and as a dumb Lamb, &c. Isa. 53.7. and this they did with so much rudeness, as (that some say) they doused him in the Waters as they led him through the Brook Kidron. However their Rage and Fury was so great in lead∣ing him away, that the Evangelists themselves give two clear intimations thereof. The first is that in Mark 14.51, 52, &c. Their furious outrage awakened an honest young man out of his Sleep, in the Dead time of the Night, who loved Christ so

well, that he followed him in his Shirt, when it was so cold a Night, that Pet••r was forced to the fire to warm him. N. B. Note well; I am afraid we have few such good Young Men now, as will follow Christ in their Shirts, especially a persecuted Christ, when all the Disciples (those great Preachers) were fled from him. Few will leave their warm Beds, their wearing Cloaths, their All, as be did, save only his Shirt, whereas any small matter will keep many of us from following of Christ, who 〈◊〉〈◊〉 ••••s∣fured greater matters for us. Now such was the fury of those Souldiers, that, p••••••••••∣ing him to be a favourer of Christ, they presently laid hold on him (which ••e••s their design was to lay hold on all Christ's Disciples, &c. N. B. Note Well▪ And thus the World still deals with friends to Religion) but the Young Man left his Shirt in their hands (as Joseph did his Coat in his Mistress's hand) and fled away naked; having no call to stay, and supposing himself not to have sufficient strength to suffer, and ra∣ther than betray Christ by staying, he loses his All, and wisely ran away.

The Second Intimation (expressed by the Evangelists) of their Fury and Fierceness is, their tossing Christ too and fro, from place to place, leading him up and down, first to Annas and then to Cajaphas, John. 18.13, 24. and indeed the whole History of his Passion holds forth nothing but outragious violence towards him (the Devil, their Rider, Whipping and Spurring them endways) hurrying him first to one High-Priest, then to another, then to Pilate, then to Herod, and back-again to Pilate, amongst whom the Saviour of the World (whom Judas had sold to them for a tri••••e) was mocked, laughed at, scornfully treated, scoffingly questioned, buffetted, spitted on, and crowned with thorns, unjustly condemned him, compelled him to carry his Crost, till through its heaviness he had nigh fainted away, and though Pilate (that Heathen Judge) would have acquitted him, yet they cried out with the utmost outrage [Crucifie him, crucifie him,] chusing rather the release of Barabbas the notorious Murtherer, than of him: They hung him up between two Thieves, as if he had been the grandest Thief in the World, and they were not content to pierce his Hands and Feet with Nails, by fastening him to the Cross, but the hard hearted wretches (in their fierce and furious transports) gave him Vinegar mingled with Gall to drink, in his unexpressible thirst and torture; yea they upbraided him with scoffs, when he was upon his departure nor were they in their stupefaction enough astonished at the three hours wonderful dark∣ness, at the rending of the Temple's Vail, at the opening of the Graves, and coming forth of the Dead, &c. nor did their rage and malice expire at Christ's expiration, but even after he was dead, They pierced his side with a Spear, even to the Heart, Joh. 19.34. See also the other three Evangelists. But more particularly upon those distinct parts, His Attachment ended in his being Tumbled up and down, in order to his Arraign∣ment, and all his Tumblings were to purchase for us peaceable Habitations, and quiet resting places, &c. Isa. 32.18. and though this polluted land will not now afford this Mercy, Mic. 2.10. yet hath he promised to give his People a place of their own, where They shall remove no more, 2 Sam. 7.10. Christ became thus restless to procure our rest, yea rest Eternal as well as Temporal, Heb. 4.9. John 14.2. and was led about as a Prisoner guilty of the most capital crime, declining Justice, though he never had con∣ceal'd himself, but had (the very day before this) taught openly in their chiefest City, and in the Temple the most publick place, and so was ever ready to appear before the Rulers for clearing his Innocency to them, yet now without a legal summons, or any fair process (as every free Subject ought to have) they attack him in this shameful way, binds him and leads him about so disgracefully to take his Arraignment.