is not made for it self but to strengthen them that eat it so Christ hath not these good things for himself alone but imparteth them to us also But after what manner How can we partake of the life and righteousness of Christ seeing we have no righteousness or life in us Answ By feeding upon him Then we find the vertue of bread when it is incorporated in us Then thou perceivest what vertue and good there is in Christ when thou receivest Christ into thy self 1. Now Christ is offered two manner of wayes unto us in the Word and in the Sacrament So also do we eat his body two wayes Spiritually and Sacramentally Of the spiritual eating he saith thus he that cometh to me shall not hunger and he that believeth in me shall not thirst From which words it is clear that to eat Christs body spiritually is to believe with the heart that Christ was made man and took our sins upon himself that he shed his blood for us and conquered hell and that he reconciled us unto God He that believeth this doth as is it were snatch Christ by faith and throw him into himself and is become one body with him whereby it cometh to pass that he doth not hunger in sin for he hath the righteousness of Christ he doth not hunger in death for he hath the life of Christ nor in malediction for he hath the benediction of Christ nor in afflictions because he seeth his deliverance by Christ This spiritual eating is necessary to all for none can be saved without it If we partake not of the Righteousness and Life of Christ what do we but abide in our sins and death Therefore Christ himself saith John 6. Except ye eat the flesh of the son of man and drink his blood ye have no life in you He doth not speak here of the Sacrament for all are not damned that do not receive the Sacrament but he speaks of the spiritual eating by faith Heb 11. without which no man can please God After this manner the Fathers of the old Testament also did eat the body of Christ for Christ was offered to them too by Word and Promises Without this spiritual eating the Sacrament is nothing available nay it doth hurt and condemn because it is received unworthily 2. Here then you see that Christ is not offered unto us only in the Word but also in the Sacrament to this end even to put us in mind of the Promises by this outward sign and that we should be assured by this corporal eating that Christ with all that he hath was truly given to us For he that gave his very body what else will he deny We may now see that this exteâ—nal eating was not instituted in vain as some ungodly and unthankful men prate What need was there say they of an outward sign when it is faith that taketh all the good things of Christ to it self And who art thou wretched man that darest reprove God in his what he doth as if he had not ordained all things wisely I might also reason after that manner what need was there for Christ to take our flesh and suffer And what need is there of preaching the Gospel God could have restored man by his Word only as he did create him only by his Word Is therefore the Incarnation Passion and Gospel of Christ to no purpose See how unthankfull we are But God was willing to communicate his good things to us many wayes yea his own Son to wit by his Incarnation by the Word and Sacrament And who art thou unthankful man that durst question why he would do so and what need there was of it Thou shouldest rather exceedingly rejoyce that God would be pleased to impart his good things to thee which way soever he did bestow them This is one of Satans old tricks Gen. 3. whereby he cheated Eve Why saith he did God command that you should not eat of this tree Gen. 12. To what purpose what need was there for it And this way he seeks to deceive us Gen 22. Abraham did not reason so what need have I to leave my own Country Thou mayest do me good where I am Again To what end should I offer my Son He said no such thing but presently obeyed The Nature of faith is to shut the eyes of reason and to go blindfold after the naked Word of God So should we do in this case But hear what Christ saith further This saith he is my Body Here you have the other and more principal part of the Sacrament to wit the Word of God The visible Bread is one part the Word of Christ is the other Every Sacrament is made up of these two that is the outward Sign and the Word of God which must not be separated one from the other The Word was added to the Element and so became a Sacrament The bread is seen the Word of Christ is heard Which of these is of most credit the sight The Truth of Christs Body or hearing surely the hearing for he that speaks is God Therefore all the vertue of the Sacraments is from the Word of God When the Word cometh to the Bread it is no more what it was before but somewhat else far more excellent by reason of the Word of God added to it For the Word of God is of that efficacy that it can do all things which is most clearly manifest both from the first creation of all things as also from those Miracles which wrought by the Word of God For concerning both Psal 148.5 he spake the word and they were made yea the Word of God is God It is the Wisdom and Power of God Rom. 1. John 1. 1 Cor. 1. When God therefore by his Word joyneth his Vertue Power and Name to the outward thing who doubteth but that some new and great thing is thereby wrought How then durst any be so bold to say that there is nothing but bare bread in this Sacrament after the words of Consecration are uttered Is the Word of God which is so powerfull in every thing else of no force in this Sacrament 1. These words then This is my Body do prove the truth of Christs body in the Sacrament So that we are most highly to esteem the words of God Nor can there be any trope or figure in them For first nothing can more absolutely be spoken if all the tongues in the world should speak together 2. Besides there is not one of the Evangelists no nor Paul himself who was a most sincere Preacher of the Gospel that ever hinted the least letter of a trope in these words 3. Lastly There is no just reason can be alledged why these words should be otherwise understood We must therefore keep to these words as to the most undoubted and safe sayings of God himself which do not deceive nor suffer to be deceived He that addeth to these words
thy Kingdom And Jesus said unto him Venily I say unto thee to day shalt thou be with me in Paradise Here we are first to take notice that the Cross of Christ was not only a torment to the condemned but as it were a Tribunal also of the Judge For it did mercifully receive one of the thieves and justly refuse the other just as it is now the Cross of Christ is to some a stumbling block but to others it doth become their salvation 1 Cor. 1. As in the beginning of the Passion we had an example both of Mercy and Judgement in Magdalen and Judas so now in the close we have another example in these two thieves whereby it was shewed before that the Passion of Christ would not be profitable to all not that it was in it self insufficient but because many refusing Grace when it was offered do yet sin with a stubborn will The first of these Thieves who blasphemed Christ it may be out of desperation and impatience as such men use to do may be a figure of all wicked wen who although they see Christ hang close by them yet they murmur and blaspheme under the Cross nor are they instructed by the example of Christ who took all things patiently But in vain do they rage and vex themselves for they are released never the sooner let them blaspheme never so long and never so much they get nothing by it but they die in their desperation without any Mercy as this Thief did The other Thief is a figure of the godly who do both patiently undergo whatever befall them imputing it to their own sins and labour what they can to reduce others to a sound and sober mind who blaspheme and repine This thief then hearing and seeing what would be done with Christ and being divinely inspired did not question that Christ thus suffered upon another account than he was to suffer for he saw Miracles wrought in Heaven and Earth and he easily conjectured that they were not wrought for any goodness or honesty of the Jews therefore he began to rebuke and blame his fellow as one that made no conscience so to blaspheme Christ And then turning about to Christ he doth beg for Grace and Mercy at his hands which petition of his was not in vain for he obtained more than he asked The Lord doth always give more than he is desired His prayer was after this manner Lord Remember me when thou comest into thy Kingdom q.d. The Reason why I so highly esteem thee and run with such boldness unto thee is because I see what tender compassion thou hast of thy Creatures and with what unheard of patience thou dost undergo such great sufferings But especially because I now hear thee pray for them that despitefully use thee and dost excuse their heinous sin These are not humane but spiritual and divine things Remember me therefore I dare not ask more or greater things at thy hands I am sinfull unworthy of any favour do but only think on me let me not be quite forgotten let me at least with thy dogs eat of the crumbs that fall from the table of thy Grace I desire no temporal thing in this life But when thou comest into thy Kingdom let me be remembred there c. 1. See here the wonderfull Judgements of God A Thief makes confession of Christ when all his Disciples did distrust him Therefore do not rashly condemn any though never so wicked For God can turn him in a moment of time 2. Observe here the Ingenuity and Faith of this Thief He had nothing at command but his heart and tongue Both these he presenteth to Christ that he might believe in his heart and confess with his mouth Rom. 10. He did not desire a Kingdom of which he thought himself not worthy but only that he might not be forgotten and then he did not care what he did indure And if you take good heed you may see in this Thief whatsoever is requisite in a Christian He consessed his sin he acknowledged Christs righteousness and though he were a Thief yet did he not despair of his salvation no marvel then if he obtained Justification and salvation 3. Here is also the fruit of his faith to wit Confession and Charity which he shewed to his brother when he reproved him and would have him acknowledge his sin and seek salvation in Christ Wherefore he was thought worthy to hear that truly comfortable and sweetest word Verily I say unto thee to day shalt thou be with me in Paradise as if he had said The meaning My only Companion although thy great faith doth not crave the greatest things yet I am not ignorant what becometh me to give or what is fit for thee to receive I will reward that exceeding and admirable Vertue of thine with the best and choicest good For what is more wonderfull more pure than thy faith I am forgotten of all men as a dead man out of mind My Neighbours stand aloof off mine acquaintance will not own me Psalm 31. My friends are become mine enemies my Disciples forsake and flee from me Peter the stoutest of my Apostles was daunted at the voyce of one silly woman denyed and forswore me Judas whom I trusted with my self and all that I had is inticed with a little money and hath sold me The rest are scattered like stray sheep without a Shepherd destitute both of hope and faith But thou O Thief art come hither out of the lurking places of the thickets and woods and dost run to meet me with great affection more faithfull than my friends more constant then my Disciples thou dost believe hope adore confound the unthankfull rebuke the blasphemous bear witness to him that is condemned without a cause plead with thy tongue fighting for me with all the weapons thou hast Thou seest me used like a most notorious Villain and yet dost acknowledge me as the most holy Redeemer Thou seest me as thy Companion in punishment and yet dost pray to me as to the Lord in Heaven Thou seest nothing but the misery as it were of the vilest and worst of men yet thou confessest the infinite blessedness of my Kingdom in another world Surely flesh and blood hath not revealed these things unto thee but my Father which is in Heaven Mat. 16. Truly thy faith is great greater I have not found in Israel Mat. 8. Abraham believed me but 't was when I spake from heaven Gen. 15. Moses believed but I spake to him out of the midst of the fire Exod. 3. Isaiah believed but then I sat upon my Throne of Glory Isa 6. But thou believest now I am hanging on the most shamefull Cross and can hardly fetch breath as well as if I were working some extraordinary Miracle I never met with such a faith before Nicodemus and Nathaniel believed being instructed out of the Scriptures The woman of Canaan believed being perswaded thereto by clear and convincing signs Mat. 15.
his head that is from his Humanity to his Divinity But whereas it is said that she anointed the head also of Christ it is plain that it was no common Oyntment for such would rather have besmear'd him but some pleasant and sweet-scented Liquor or rich water as hath been said 6. Lastly She wiped the feet of Christ with her hair as if she had been drunk with love not knowing which way to do him more service but willing to do more if she could It was therefore justly said she hath done what she could Mar. 14.8 Thus this woman indeed doth fill the whole house of God with the good smell of her pious work whereby the Elect are yet refreshed and stirred up to do the like 1. Christ yet holds his peace and lets her alone yea he takes it in good part not that he was taken with such kind of pleasures nor that the thing was so much worth in it self but because it proceeded from so great faith and devotion for that is it which Christ most regardeth in our works 2. Also Christ therefore suffered himself to be anoynted because that Unction prefigured his death and burial as shall more largely appear hereafter Although Christ behaved himself most lowly all his life time yet would he honour death too which he did not suffer by any necessity but of his own accord for the health of the whole world and by which he would conquer the Devil Hence it is that when he drew near his death he was carried with triumphant pomp into Jerusalem and hence also it was that he would be anoynted with costly oyntment before his death and when he was dead would be buried in a new Tomb cut out of a Rock and be wrapt in clean linnen by a Noble man And therefore would he give more honour to his death than to his life viz. for the comfort of his people that they might know the death of the Saints is precious even when their life is in glory and that then they do most truly approach unto glory when they draw neerest unto death But this Unction of Christ doth in some sort represent the Unction of his Father wherewith he was anoynted to be a King and a Priest with the oyl of gladness above his fellows Psal 45.7 viz. with the holy Spirit and the fulness of all grace as it is Isay 11. The hairs of Gods head that is the Elect do wipe the drops of his Unction Of the fulness of Christ do all receive John 1. The Saints are truly called the hairs of Gods Head For as the hair in it self is dead yet sticketh fast to the head and adorneth it So the Saints in themselves are dead They mortifie their members upon earth and die daily Col. 3. 1 Cor. 15. that is they are alwayes ready to dye for Christ yet they cleave close to God as to their head and in him they This their Head they do also beautifie for they glorifie God in word and work and God is glorified in them 1. And from hence ariseth a twofold comfort unto us in that we know assuredly that this same Christ who was so much despised of the Jews was anoynted by God the Father and that with the most precious Oyntment of all the very smell whereof refresheth the whole world Again because we know that the drops of his Oyntment did and yet do fall upon us 2. Furthermore This History doth also shadow out the whole state of the Church The Allegory Simon the Leper in whose house these things were done who also signifieth hearing or obeying doth represent the people of the Jews who first heard the Word of God Vnto them were committed the Oracles of God Rom. 3.2 This people while they remained pure had a most spacious house wherein God was pleased to dwell Psal 76. viz. the Assembly of Believers for then was God known only in Jury But this people of the Jews became leprous through their unbelief and so were rejected out of that house but the house remained yea became greater For out of the Synagogue of the Jews sprang the universal Church of Believers In this house are three sorts of men Some are converted and risen from the death of sin These are set forth by Lazarus Others are fain to work hard for a livelihood who thereby also do glorifie God These are held out by Martha Some give themselves only to God and spiritual things These signified by Mary The Morality Indeed every Christian should have in himself and bear about these three persons First Lazarus by rising out of and flying from sin Secondly Martha alway exercised in good works Thirdly Mary anoynting Christ The Oyntment wherewith Christ should and would be anoynted is faith yet not any kind of faith but the best sort viz. the Christian faith This faith must be made up of Spikenard that is it must be fervent that so it may work by love it must not be adulterate by mixture of Errours It must be compleat even a full pound lest it doubt in any one Article We must anoynt both the head and feet of Christ believing his Divinity and Humanity These things we ought to perform to Christ in his own Person but yet we have not honoured whole Christ For he hath a mystical Body the Church in which he is Head and all that Believe in him are the feet The Oyntment wherewith this body must be anoynted is charity out of a pure heart and faith unfeigned 1 Tim. 1.5 Anoynt then both head and feet viz. love God and thy neighbour For charity from the heart is not enough unless there be the hairs also by which are signified outward riches not only because they do outwardly adorn but because they neither live nor give life nor deliver from death Again most commonly they are superfluous as the hair is and as the hair may be cut off without pain so should we not be troubled to part with our worldly goods for the good of our Neighbour seeing Christ bestowed himself on us Or thus the hair is a kind of dead thing so if thou hast any dead thing in thee as sin do as Daniel bids thee Break off thy sins by righteousness and thy iniquities by shewing mercy to the poor Dan. 4.27 In short this Oyntment signifieth that good savour of good works which we that believe ought to bestow on the Body of Christ the holy Church and members of Christ after the example of that woman from faith unfeigned according to that In as much as ye have done it to one of these little ones ye have done it unto me Mat. 25. Thus not only Origen but Augustine refer that Unction to the good works of Believers and it doth well agree For as that house in Bethany was filled with the smell of the Oyntment John 12. 2 Cor. 2. so the good works of the Church which is the true
against me i. e. he hath greatly supplanted me It was a great supplantation indeed when this one fellow basely trampling upon him should presume to sell him that bought and Redeemed all men surely he did lift up his heel too high who would not buy Christ but rather sell him Christ would not only be slain but first be sold too because man for whose salvation he came to die was not only dead by his transgression but was also sold under that transgression For our first Parents could not be perswaded to transgress the Commandment but with hopes of some advantage Your eyes Gen. 3. saith he shall be opened and ye shall be as gods So that the hope of being as gods was proposed though falsly as the price of their transgression Whence the Prophet saith Es 52.3 Ye have sold your selves for nought and ye shall be redeemed without money This order is necessary in our salvation that our Saviour should be sold and die for us who were dead and sold under sin What Judas did so wickedly against Christ hat Hereticks and Sectaries do against their Mother the Church For those that have been nursed at her breasts and nourished with her bread do now spurn her with their feet so that she may well say I have nourished and brought up children and they have despised me Es 1. No wonder if the Church so suffer from her false children when Christ suffered the same from a false Disciple That word of the Psalmist may not a little afright us 1. Because it shews us the hainousness of our sins which we make light account of Who would not abominate that man who should kick Christ at his feet Who should not dread himself that hath offered such contempt reproach to the Son of God But the Psalmist saith he that sinneth against Christ doth trample him under foot So Paul affirmeth that there were some who did tread under foot the Son of God Heb. 10. over whose heads the great Judgement of God did hang for so doing 2. Because we are they who now eat the bread of Christ in the Word and Saerament and in those things which are offered to Christ as goods dedicated to the Church Let us also take heed lest we who eat Christs bread trample him with our feet especially seeing that from the beginning they alwayes have proved the worst enemies of God who have been taken for his best friends Thus Satan the best of creatures is become the greatest adversary of God The Israelites were Gods chosen people yet they committed more Idolatry than the Gentiles Jer. 5. Deut. 32. So that t is said of them I fed them to the full and they committed adultery Again Jesuron waxed fat and kicked he forsook the God that made him c. So the Pharisees and Priests whose office typified Christ were most forward to crucifie him So Judas none of the least of the Apostles lift up his heel against Christ And so now he is most of all trampled upon by Christians and such as live wholly of his loaves Hence the Psalmist I was a reproach among all mine enemies Psalm 31. but especially among my Neighbours They trample on Christ whosoever they be that oppose and fight against the Gospel under the name of Christ and profession of the Gospel and defame the Scriptures under a fair colour of the Scriptures wresting them to their own lusts but especially they that blaspheme Christ c. Hence we learn not to be wroth with them that wrong us but rather do them good as Christ here speaking of the Traytor is so far from beiny angry or speaking evil of him that he doth him good and seeks to reclaim him 1. Christ foretold these things lest his Disciples should be afrighted when they saw them come to pass 2. To strengthen their faith But now saith he I have told you before John 16. that when it is come ye may believe i. e. that by the fulfilling of this word ye may know that I am true in all my other sayings So afterward he foretold to the other Disciples what should befall them which did not a little confirm them in the Faith that Christ should tell them before-hand what they should suffer 3. These things I have told you before that you may believe to wit that I can see into the very secrets of the heart Or that ye may believe that I am and do remain the same though for a while I seem to die Or that ye may believe that I am that poor destitute one whom whosoever considereth shall be blessed as it is in the same Psalm Or that ye may believe that I am that very man that spake in the same place Psalm 41.1,2 Shall not he that sleepeth awake and rise again So the vulg Lat. But thou O Lord verse 8. verse 10. be merciful unto me raise me up that I may requite them Lastly He addeth Verily I say unto you he that receiveth whomsover I send receiveth me c. By which Word 1. He calls back the Traytor to his duty and office and allureth him to continue in it perseveringly 2. He terrifieth him for if he did not persevere he shews him that he would not sin only against him but against God also Or thus He had before comforted his Disciples and told them that they should patiently endure adversity and bear the cross if they would but consider what he himself had suffered and that the servant neither is nor ought to be above his Lord c. Now he doth comfort them another way telling them that they should find friends as well as foes in the world who should use them civilly and receive them kindly q.d. This shall be your happiness in the world Behold I send a Cryers voyce before you which shall sound through all the world that they which receive me may then be truly confident that they have received me indeed if they shall receive you as my very self And that ye may not think it a small reward to receive me because I am now despised in the world lo I say unto you He that receiveth me receiveth my Father also When the children that are scattered abroad in the world shall hear this they will entertain and honour you very highly Thus before he sent out the Apostles he provided meat and lodging for them and with large Promises encouraged men to receive them as in the first creation before he made man he prepared all necessaries for him as a place to dwell in food to live on and light to walk by It is a good and comfortable gradation from the Disciples to Christ and from Christ to the Father beyond or above whom there is no going or ascending farther Christ here speaks according to his humanity lest any Arrian should hence infer that Christ was inferiour to the Father according to his Divinity The same gradation you have in receiving the Apostles Mat. 10.
he had much more Authority and power then any of the Roman Praetors ever had And no doubt but he was a man of very great command and prudence Which doth most plainly appear by this History in that he behaved himself far more just and upright than all the High Priests Priests and Pharisees of the Jews The Jews then bring Christ to Pilates Judgement Hall imagining that if they did not put him to death themselves the guilt of the Fact would not be imputed to them Nor is be brought thither by one or two but by all of them together that so by their presence and multitude they might both amaze the Judge and vex and grieve Christ the more with their envy But they forsooth the Priests out of an implanted and inbred hypocrisie whereby they were ever superstitiously observant of small matters but altogether neglecting the weightier things would not go into the Judgement Hall for fear of being defiled but that they might eat the Passeover as if hitherto they had nothing polluted themselves at all by their unworthy dealing with Christ or as if the house only of an uncircumcised man would contaminate their Sanctity whereas they spare not by all ways and means to hunt and chase the innocent to death They had a murtherous minde and murtherous tongues they bribed the Traitor they hired a Band of Souldiers they procured false Witnesses they forged false accusations Besides they urge and threaten the Judge and yet all this while they wipe their mouth and what have they done they are pure and clean and fit to celebrate the Passeover but upon no other ground but because they refrained to go into the Judgement Hall A most egregious purity indeed or rather a stupid and sordid blindness could another mans house pollute them and would not their own wickedness defile them See how cleanly these hypocrites are how neat they make the outside of the cup when the inside is full of ravenous cruelty Mat. 23. See the preposterous and disorderly righteousness of these men which consisted not at all in the heart but altogether in the outward shew painted Sepulchers they were Their righteousness also consisted only in observing mens Traditions as though the precepts of God did conduce nothing to purity and righteousness It was an Humane constitution that no Jew should go into the house of any uncircumcised man that the unclean and uncircumcised might not defile him But Gods Law was Thou shalt not hate thou shalt not kill thou shalt not bear false witness This Law of God the Jews violate and contemn whilst they are zealous of mens Ordinances Thus the greater part among us rely more upon humane constitutions only and from thence flatter themselves into a conceit of righteousness and yet wholly sleighting the commands of God as being of no account with them Against these the 23. chapter of Matthew was written as well as against the hypocrites of old among the Jews For although for the most part they are wholly wicked yet they cloak and hide their wickedness just as the Jews here did with obedience to mens Traditions Who would not have thought that they were a very holy people and so had just cause against Christ who with so great Devotion and Religion did observe the Canons and constitutions of their Holy Fathers If they make conscience to keep a good mans Law how much less are they to be suspected to break Gods commands You see their hypocrisie But Christ taught us another manner of righteousness when he said Sanctifie them O Father with the truth Joh. 17. That is true Sanctification when the Father possesseth our hearts renewing and enlightening them with the knowledge of Christ Faith and the remission of sins The flesh will not acknowledge this sanctification but conceiteth some carnal kinde of holiness made up by abstinence from certain meats and the company of some sort of men as the Jews here did neglecting the true righteousness Now whereas it is said That they might eat the Passover it is not to be understood of the Paschal Lamb which they did eat the night before but of the unleavened bread which they use to eat all the seven days as also of the other solemn Sacrifices which was lawfull for such only as were clean to be eaten For Christ did not as some would have it prevent the use of the Paschal Lamb one day as doth plainly appear by Luke who saith expresly chapter 22. that the night wherein Christ did eat the Paschal Lamb it was necessary to kill and eat that Paschal Lamb. But enough of this already The Jews indeed did eat the most excellent Passover not to themselvs but unto us That true Lamb which they by their wicked act offered is sufficient for us For this is the Lamb of God that taketh away the sins of the world Joh. 1. and is our Passover 1 Cor. 5. Pilate therefore went out to those Jews which refused to come in unto him and that contrary to the custom of other Governours who were not wont to condescend so low to the people And though he was a Gentile and an Heathen and had only his reason and the Laws of Caesar to regulate his actions by yet he carried himself more justly and civilly than the Jews who had the Scripture and Law of God and were counted the people of God For 1. It was a great civility in Pilate to conform himself to the custom of the people and give place to their obstinacy For when he saw that they abhorred the house of an Ethnick he did not compel them by any tyrannical force to come into the Judgement Hall contrary to the custom they had received but waving his own power he went forth to them A Superiour must not always stand stifly upon his prerogative but sometimes accommodate himself to the manners of his Subjects And therefore 2. We read in Josephus concerning Pilate that he behaved himself as pliable to them when the Statues of Caesar were commanded to be set-up in the Temple at Jerusalem for when he saw that the resolution of the people was such that they would rather die than endure those Statues there he yielded to them and removed the Statues out of the Temple although he might have destroyed them all with that Army which was raised for that purpose unless they would have submitted Pilate shewed a great deal of Justice in that he did not presently condemn Christ before he heard him as they desired that brought him before him He did much disappoint their expectation for the Judge would do nothing rashly but would first sift out the bottom of the business Therefore he said What accusation bring ye against this man No man is said to be condemned if he be not first accused and have leave to answer for himself This Ethnick here observed the equity of this Law but on the contrary the Jews cry out If he were not a Malefactor we would not have delivered him unto thee
who should guard me as their Generall with their Swords in this my necessity and would hazard their lives for me Or 2. If I sought a worldly Kingdom the Angels themselves would defend me from the violence of the Jews But I have no need of the help of Angels or men My own right hand is able to supply me with ayd sufficient Here the weakness of a worldly Kingdom is seen which hath no strength of it self but all from its Subjects and Officers and if these fail a King is but in an ill case But if they do list themselves under him they may prove false and betray him many wayes But the Kingdom that is from above is sufficient of it self and needs not the help of any From all this Christ concludeth that his Kingdom is not from hence as if he had said Thou mayst certainly assure thy self by this Argument that my Kingdom is not worldly or earthy What ever thou or thy Caesar hath shall be in no danger for me I covet nothing of yours I care not for all the glory and riches of the world which you so highly esteem These things were spoken to Pilate but they do as much concern us 1. For if Christs Kingdom be not from hence Why then O Christian dost thou seek after the Riches and Honours of this world 2. If the Kingdom of Christ be not of this world then Christians must expect to suffer in the world so long as they have the peace of their consciences in Christ John 16. Wonder not then that the godly meet with so much trouble in the world A good man in all his afflictions should comfort himself with this word saying My Kingdom is not from hence 3. If Christs Kingdom be not from hence they are much mistaken then who place the Kingdom of Christ in outward things and the Elements of the world The Kingdom of God saith he is within you Luke 17. Which is not so to be understood as if this lower world were not created by God or did not belong unto God as having nothing to do with it as Manichaeus was of opinion For it is certain that all the ends of the earth are his the sea is his and he made it c. Psalm 95. But however Christ put a clear difference between his Kingdom and the kingdom of the world yet the name of King did stick in Pilates stomack For he was never wont to hear in all the dubblings of honour amongst their Princes that ever any did usurp the Royal Title And he conceived that this Title ought not to be given to any without Caesars consent and approbation Therefore he saith Art thou then a King notwithstanding thy Kingdom be not of this world He stickles much at the Title King this he could not bear For he saw it would follow that if his Kingdom were not from hence it must be from somewhere else Let the Kingdom be whence it will a Kingdom it was and would be Wherefore by way of conclusion he infers upon him Art thou therefore a King The question had been better put thus where is then thy Kingdom Where is that other world thou talkst of He might perhaps have had an answer to this question that might have done him some good But he asked not after any of these things he was afraid of his own kingdom and office Christ therefore doth undauntedly answer him Thou sayst that I am a King as if he had said what need I tell thee when thou thy self sayest it Is it not enough that thou sayest it thy self which is all one as if he had plainly said I am I grant that I am a King Christ doth Emphatically repeat the name King to shew us that he did not repent him nor was he ashamed of his Celestial and Spiritnal Kingdom but had rather that by all means it should be known to Caesar himself as well as to all men For inasmuch as the salvation of us all doth depend on this Kingdom it ought not to be denyed or concealed And it is a sweet comfortable word for Christ to say that he is a King He is truly a King as it is said I have set my King c. Psalm 2. Again Thou madest him to have Dominion over the works of thy hands Psalm 8. Wherefore if thou sinnest do not presently despair for thou art not without the Kingdom of Christ till thou ceasest to be the work of God Hence saith the Wise man Though we sin we are thine Wisd 15. He will acknowledge thee for his possession if thou wilt acknowledge him to be thy Lord. But that Pilate might not further be offended at the Title of King Christ proceedeth to explain his Kingdom yet more fully as if he had said Pilate understand this business well and lay aside all suspition of a worldly Kingdom and Tyranny Thus stands the case I will not deny that my Kingdom is altogether and wholly Spiritual whether before thee or before Caesar himself Only know this that t is not my purpose to molest any with Arms or to Raign in State like other Kings but only to raise up and establish the truth of God upon earth To this end was I born and for this cause came I into the world that I might bear witness unto the Truth I say I came for that end and was born for that cause and not to fight with the Sword but that I might teach and preach the Gospel and the Truth of God which is his power to salvation to every one that believeth Rom. 1. And as I publish the Gospel so I rule by the Gospel in the hearts of Believers over Sin Death and the Devil that for sin I might bestow Righteousness for Death Life for the Cross Joy and Heaven instead of Hell These are the Tenures or customary Holds and Priviledges of my Kingdom of which none can be partaker but he that heareth my Voyce and believeth with his heart I do not endow my followers with Riches Cities and other Fee farms Manours c. but through my Word I bestow upon them Joy Peace Life and Heaven it self My Gospel is the Scepter of my Kingdom And what prejudice are these to the Roman Emperour Would Caesar have none born would he have no man come into the world that should bear witness unto the Truth Would it be any stain to his honour if any of his Souldiers should hear his voyce that is a witness of the Truth Who would not utterly detest and abhor him that should harbour such a thought in his breast The very Name of Truth is am able yea the Nature of man it self agreeth to this that the Name of Truth is most honourable and though arrant knaves hate the thing yet never any had the face to dislike or find rault with the Name of Truth 1. And truly Christ testified the Truth with a witness For the Testimony of Truth is the confusion of falshood The world was mistaken
a greater and more inevitable cause of mans destruction to God irresistibly subjecting him thereunto then to the Devil who can but tempt and entice him to sin having no power at first to force him to commit it Again 45. Some of you suspect me to be an Arminian that I hold Free-will and a power in man to do good And this ye think is a departing from the Faith a denying of Principles a contradiction to what I wrote against Baker a forsaking my first Love which hath made you decline my Ministry I have waited now about two years to give you satisfaction and have solicited a private Discourse but could never yet obtain it Surely that opinion is much to be suspected that is unwilling to come to trial John 3.20 But I shall not now insist much on these things The Points in question have been and are in debate already between godly and learned men from whom you may expect further satisfaction All that I have to say if only this i. e. 46. Josh 22. When Joshua had sent the Reubenites the Gadites and the half Tribe of Manasseh unto their possession which Moses had appointed them in the promised Land their lot fell on the other side of Jordan and thither they go The rest of Israel stay on this side Jordan Shortly after the devout Reubenites c. build an Altar of which the Israelites have quick intelligence and grow jealous They conclude them Rebels without further examination they arm themselves against their brethren and resolves to deal with them as with Idolaters How easie is it for good men of the same Religion to mistake one anothers intention But when the Reubenites had given an account to the Ambassadors of Israel wherefore they erected that Altar and that tho reason and end thereof was not to divide from their brethren but to preserve a Vnion with them not to separate to other Gods but to preserve an interest with their brethren on this side the River in the worship of the true God unto posterity when their intention was cleared all thoughts of Hostility were laid aside and a brotherly league and amity joyfully confirmed So my friends I hope it shall be between us 47. I know ye are zealous for God and the glory of his Truth ye are jealous of the Blood of Christ and the Grace of the Gospel lest it should be undervalued ye suspect every notion that seems to detract from the Honour of it T is good to be zealously affected alwayes in a good thing Concerning the things for which ye have me in suspition I was alwayes ready and often offered to give you a reason of my Faith according to the Scriptures 48. And whereas ye impute a contradiction in my present judgement to what I formerly declared in my book against Baker in reference to the state of man both before and after his fall I suppose ye will not find my faith or opinion in that point to be changed but improved For I still affirm it as my belief That Adam even in his innocency and much less any man since his Delinquency had no wisdom power righteousness ability holiness or any manner of good whatsoever of or from himself Iam. 1.17 but what he received originally from God and 1 Cor. 15. that he was of the earth earthy from the beginning Nor is there any now 2 Cor. 3.5 sufficient to think so much as a good thought as of himself but by that sufficiency which is of God 49. Yet I say not that the first Adam was at first made a corrupt or sinful earthy man but rather that he was of so pure a mould that although he was not constituted in or of an Heavenly Nature yet be was created in such a capacity that he might have improved that earthy state unto an Heavenly if he had taken of the Tree of Life which he might have done with free leave and licence and not tasted of the Tree of Knowledge of which he was strictly commanded not to eat Gen. 2.16,17 This Adam in his primitiue state was a pure clean unpolluted earth and the Law of God which is of an undefiled Nature circled it about like the incorruptible Heavens To this innocent state we hope to be reduced and confirmed in with an addition of Heavenly glory by Christ 1 Cor. 15.22 who will change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of our Humility or our humble body Phil. 3.21 For in and by Christare all things renewed Isa 43.19 Rev. 21.5 God will give a new heart Eze. 36.26 there is the new earth I will put my Law into their inward parts and write it in their hearts Ier. 31.33 there is the new Heaven this was promised Isa 65.17 chap. 66.22 So that according to his promise we look for New Heavens and a New Earth wherein dwelleth Righteousness 2 Pet 3.13 50. And therefore also do I not deny but that man even after his fall had sufficient succour and supply sent him from God in the incorporate inspoken or as I may so say the incarnate Word whereby he might and still may if he will convert and turn himself to God Gen. 3.15 Verse 8. Nor was God slack concerning the promise of the Seed but hastily pursued man with it and overtook him in the cool of the day not suffering the Sun to go down upon his wrath 51. T is true God first examined the matter of fact and shewed his justice displeasure and indignation against sin in sentencing Adam to death and casting him under the curse thus he was a God that forgave him yet he took vengeance of his inventions Psalm 99.8 And as Adam was to pass under the curse and death before he received the Promise and as our Fathers died according to the Faith Heb. 11.13 before they saw the personal appearance of Christ so must we first die unto sin and live unto Righteousness before we can see or enter into the Kingdom of God John 3. Rom. 6. If we live after the flesh we shall die but if we through the Spirit of God do mortifie the flesh we shall live Rom. 8.13 Heb. 4.1 Let us therefare fear lest a promise being left of entering into his Rest any of us should seem to come short of it 52. In wrath he remembreth mercy Hab. 3.2 Now I say when God had thus strictly and narrowly sifted out the business and had executed his Justice according to the mans demerit he presently runs after him with a Promise in his hand to comfort and recover his creature which he had cast down as if he thought it long before he shewed himself a God of mercy pardoning iniquity Exod. 34.6,7 His bowels seemed to be troubled ever since he spake against him Thus he that had torn did heal he that had smitten did bind up again Jer. 31.20 Hos 6.1,2 This is He that will revive us after we have lain one day dead in sin and another
Have respect therefore to the sacrifice of thy Son that holy sacrifice which I the great high Priest offer unto thee that unspotted oblation which I present thee withall Consider the simplicity and ignorance of our Work-manship which was so miserably cheated and seduced by the craft and cunning of that old serpent and for thy infinite mercy sake restore it again graciously into thy favour and good Will reconciling it to thy self I will undertake to conquer death by my death to lay all Hell wast I will return to thee with rich spoils and glorious Triumph and unlook the Heavens with my blood Wherefore pardon them O Father for they know not what they do This was the first word of Christ this his prayer for us of which Paul saith Heb. 5. that he prayed with tears and strong cryings and was heard for the reverence which he shewed Here we see how truly it was said And he made intercession for the Transgressors Isa 53. that they might not perish To this prayer pertaineth what Paul saith I was a Blasphemer and a Persecutor but I obtained Mercy because I did it ignorantly 1 Tim. 1. This prayer hath so far prevailed that many thousands of those that persecuted Christ should be converted Acts 2. 3. Quest But you will say If Christ was heard why are not all his Persecutors saved Answ Mark it With desire did Christ desire the Cross to die for men but it was for such who by faith make themselves partakers of his prayer not for those that continue in their Unbelief And the Lord doth bestow faith at his pleasure Exod. 33. and as he will I will have Mercy on whom I will have Mercy Nor is God to be blamed if he make one Partaker of Christs prayer by faith and harden another through unbelief For whereas he bestoweth faith on some according to his pleasure it is of Grace not of debt And whereas he doth harden others it is the just and righteous Judgement of God and no more but what they that are hardened do deserve If God therefore hath set any at liberty let them be thankfull But Esâ— gilt hic nit zancken sonder danexen i. e. Let us not here raise a controversie but be thankfull Learn we then from this first word to confess and acknowledge our fins For we are the first true and principal Authors of Christs death and he doth mean and intend us all when he saith Forgive them c. For those souldiers were our souldiers even the Officers or Servants of our sins who imposed that upon him which our sins had deserved But who did then know or doth now think that our sins should crucifie the Son of God yet is it that which Paul plainly affirmeth speaking of some who crucifie Christ afresh and put him to an open shame Heb. 6. And this is that of which we are yet too ignorant how great he is that is offended and how grievous the sin committed is both as to the offence and also to the condemnation And because these things are hid from our eyes we do not indeed know what we do when we sin 1. First Then this word teacheth that we are the Crucifiers of Christ and such as know not God 2. Let us from this word strengthen our faith For if Christ did so fervently pray for them that crucified him how much rather doth he now intercede for those that call upon him and believe in him If he were so ready to forgive a sin committed against his own person he will much more readily forgive us We may therefore boldly now draw nigh unto God as having a Patron and an Advocate for us We may now avoid the wrath of God and dwell under the Protection of the God of Heaven under the shadow of the Almighty Psalm 91. For God is our Refuge and Strength Psalm 46. Hence is that of Paul We shall he saved from wrath through him Rom. 5.9 Again We have access through him unto the Father Eph. 2.18 And that of John But if we sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins 1 John 2. 3. From this word we may learn true Charity as well to serve the good of our Neighbours as Christ served us by his Passion as also to forgive those that are indebted to us Let them hear this word of Christ who when they are once exasperated do rage with such hardness of heart that they had rather pine themselves with perpetual Rancor than be reconciled to their Offenders whereas in the mean while they cease not to offend God with innumerable sins and yet dare to hope for Mercy But of this read Ecclesiasticus chap. 28. 4. Not of Devotion as some say By this word we see what great evils Ignorance doth carry with it and how much it is to be avoided For it is the mother of Errors the Mistriss of Scandals the Foster-brat of wickedness that which doth banish bashfulness fear awfulness and all the incitements of Vertue and hurleth those head-long that hold it into the deep and dirty ditches of Vice and wickedness and then strikes them dumb takes away their tongue and deprives them of all speech that they cannot call and cry out for help when it hath with held them from help it presenteth them to eternal darkness and death It is that which led the Jews into this extream wickedness to crucifie Christ the Son of God Of the second Word CHrist had scarce finished this first Word and loe it took effect and brought forth fruit presently that quick and quickning seed was as it were ripe in the sowers hand before it was seen to sprout up out of the earth that ground which without this seed was but stony and barren For one of the thieves which did hang on the right hand sucking in the first word of Christ with a greedy desire changed his barren land into a fruitfull field for immediately of a Murtherer he became a Martyr and was the first that of the last escaped forsaking all he followed the Lord even as he hung upon the Cross He brought and laid down all that he had his whole possession such as it was at the feet of crucified Jesus he himself also being crucified with him with his heart he believed unto Righteousness and making confession with his mouth he found salvation Wherefore he was accounted more worthy than all the rest to whom Christ spake his second word upon the Cross Of which word the Evangelists thus write And one of the Malefactors which were hanged railed on him Luke 23.39 saying If thou be Christ save thy self and us But the other answering rebuked him saying Dost not thou fear God seeing thou art in the same condemnation And we indeed justly for we receive the due Reward of our deeds but this man hath done nothing amiss And he said unto him Lord Remember me when thou comest into
swinge up the cross After all is done and when all are gone and stand aloof off him as not daring to come too nigh him hanging like an accursed fellow upon the cross then will I approach nearer and stand fast by the cross of my Jesus I will hug and clip and cling about the Tree with my arms I will embrace it dearly I will bedew it with tears I will kiss it with my lips and because I cannot die with him I will hang my eyes on my crucified Son I will tarry till he depart I will see how he goeth out of the world for I only know how he came into this world I will not leave him dying whom I could never forsake living Thou didst very well O Holy Mother to stand by him when every body else had forsaken him For so did he first vouchsafe to come to thee passing by all other creatures This is that invincible Unicorn which none could ever take or over-rule who was long since earnestly importuned and as it were rouzed up by the servent prayers and desires of the Holy Fathers and not able to contain himself any longer was at last taken in thy Virgin-lap And lo now thou dost according to thy power requite that his so great favour to thee He left all and bestowed himself upon thee and now all forsake him thou like a dear Mother dost stand it out with him thy standing by him at the Cross is but sad company to him whilst thou dost there invisibly suffer in thy heart whatsoever he did visibly endure in his body When the Evangelist would describe this ineffable and sad suffering he doth not call her by her proper Name but discovers her by a Name of pity and Piety Mother his Mother Nor could he more fully express or describe her grief then by saying thus His Mother stood by the Cross of Jesus Here she had full tryall of what Simeon told her before Luke 2. A Sword shall pierce through thine own soul the pains she escaped in child-bed she now meets with at the cross To other Women it is said In sorrow shalt thou bring forth children Gen. 3. But Mary felt not the pains of travel yet was she not therefore free from all pain Now if the Virgin mother was not without her cross who amongst us shall think to escape it Christ doth suffer and his Mother doth suffer with him and dost thou think of nothing but merriments The Virgin stood and yet they were not come to the place but she followed him as he went out with his cross and yet she stood not afar off but hard by the cross whereby she shewed the constancy of a Mother and the valour of her mind Consider O man consider what great grief this was to her None ever received greater Favour and never any endured greater pain and sorrow then the Virgin-Mother His Mother stood full of courage full of affection and full of devotion Shee stood rouling that unutterable flame of Love in her Bosom wherewith her Son was set on fire And she also was enflamed with a vehement heat of Love examining her self if it were she that had brought forth such a Son who could so willingly pardon and pass by such affronts yea and excuse them also who dealt so cruelly with him She stood considering and pondering the hard and most bitter extremities of her Son with which she by reason of her Motherly affection was most grievously Tortured but withall she did according to her wisdom and burning charity consider the benefit that would thence redound to Mankind and the glory of God that would arise from it She stood with the rest of the Women and Friends at the cross full of sorrow and misery slighting all the gibes and jeers that she had cast on her for her Sons-sake Christ Jesus But her Motherly Love conquered and overcame all these discouragements But although Christ was in infinite streights yet he doth not neglect his Mother in that hour And when he had no member free but his Eyes and Tongue he doth not disdain to serve his Mother with them both He directs them both to her looking upon her and speaking to her to shew how highly he did esteem her in his heart and to teach us practically and really that our Parents are to be honoured by us and that we should take care of them even to the death At other times Christ seems to speak more harshly to his Mother to wit when he was about Gods business as Matth. 12. Luke 12. John 2. For all humane affection and respect must cease and give place to Gods business But here on the Cross he doth faithfully and humanely acknowledge his Mother for what she had brought forth did now hang before her eyes When Jesus saith he saw his Mother O the astonishing Miracle of Vision indeed O the lamentable glances which might have been seen in the eyes of Jesus Those eyes at one and the same time did hasten towards death and turn aside to his Mother The power of death did close and weaken them and the force of love did open them again to behold his Mother O how deeply was the Ray of that last look fastened in thy heart O thou Holy Mother which the Lord of the world was pleased to glance upon thee when he was about to dye It was a Dart indeed which did not only wound thy heart but it was also a Sword that pierced the very inward parts of thy soul O how full of sobbs and sighs wast thou with what floods of grief wast thou overwhelmed when thou dost cast thy weeping eyes upward at once to see thy Son dying and at the same time wishfully looking upon thee Nor doth Christ serve his Mother with his eyes only beholding her therewith but he doth also comfort her with his Tongue Woman Woman saith he Behold thy Son He calleth her Woman 1. That he might not encrease her sorrow It was not a time now to complement or use smooth words and sugared expressions to her nor to call her Mother For if Christ had spoken more sweetly to her I believe it would have broken the Virgins heart 2. He doth call her Woman for if he had called Mother it might have given occasion to them that crucified him to use her more hardly 3. Although she is above measure to be extoli'd as a Virgin yet she is much more highly to be commended by the Name of Woman inasmuch as God was pleased to honour her Bowels with this sacred issue and by her to expound to the world that Covenant which God heretofore made to Abraham Hence it is that Christ here from the cross doth call her Woman Hence it is that the Angell pronounced her blessed among Women Hence it is that Paul saith Christ was made of a Woman Gal. 4. The meaning of the word is The meaning as if Christ had said Woman I know the perplexing cares of thy breast I know thy