bestow it on those that are not worthy of it Whom therefore do ye seek Mark O Christian if Christ tendered his Grace to such wicked men how much more readily will he tender the same Grace and himself to boot to those that seek for him in Truth And whereas those wicked and obstinate men did not reply we look for thee as if they had known him but answered him as if they had not known him we seek Jesus of Nazareth it is most certain that they knew him not either by face or cloathes or voyce although all men knew him not long since This could not be by reason of the darkness for they had Lanthorns and Torches but it was by a Divine Power 1. That first he might confound them and so hereby at least teach them that their rage against him was in vain 2. But especially it was for our consolation to teach us that although our enemies know us never so well by our Faces yet they can attempt no hurt against us contrary to the good Will of our God For they can neither discern us much less destroy us 3. Lastly to teach us that God can if he will many wayes deliver those that are his Gen 19. Thus he blinded the Sodomites heretofore that they could not find the door of Lots house all the night And thus also he smote those with such blindness who were sent by the king of Syria to take Elisha 2 King 2. that although they saw and talked and walked with him yet they knew him not till he prayed that their eyes might be opened Now there is no Christian but doth know that our Lord at his circumcision was called Jesus which Name was first given to him by an Angel from Heaven Luke 2. Marth 1 but he was called a Nazarent from Nazareth which was the countrey of Mary his Mother where he was brought up Therefore these wicked men here call him by both Names But the third Name which is Christ they never mention He is called and acknowledged to be Christ by the Elect and Believers only these own him to be the Christ Messiah King and Saviour But whereas they answered that they sought Jesus of Nazareth their answer was not much amiss if it had not been with an evil heart and if they had so sought him as they ought For what is Jesus of Nazareth but a holy Saviour But he is not to be sought after with weapons of war but with pious Prayers and a stedfast Faith Now these did not seek a Saviour or Salvation by him but they sought to lay hands on him and to satisfie their malice by his death and destruction What doth Christ therefore do He answereth I am he by which one word he sheweth that he was willing to suffer whereas he might have escaped or hid himself as one altogether unknown to them But he became an Oblation because he was willing It is to be Noted 1. That Christ freely confesseth his Name and is not ashamed of it I am Jesus of Nazareth saith he that is a Holy Saviour whereby he doth again put them in mind that he was ready to save them if they were willing and that they could not go unpunished if they sought his death who was Jesus and a Saviour and that a holy one too 2. Inasmuch as he had not this Name from the Humane nature to be a holy Saviour but by a Divine Power which with the Godhead it self met together in one person in him it doth well suit with the proper voyce of his Divine Essence when he said to them that said they sought Jesus of Nazareth I am he Thus he said of old to Moses I am that I am He would therefore have put them in mind of this Heavenly Voyce when he said I am he But all was to no purpose for they did nothing regard what he said Vse Let us Christians learn from hence to make a free confession of our Name and Faith If a Tyrant ask thee art thou a Christian Art thou a Catholike answer him boldly I am For this word will exceedingly deject the Adversary But we make them worse by our denyal and diffimulation Hence it is that as soon as Christ said I am he all his enemies were driven backward and made to fall on the ground What good did the armed multitude do them now For by one word and that a very mild and gentle one too that great Rabble inraged with spite and hatred and terribly armed was beaten back chased and thrown flat on the ground without any weapon at all Here his Power appeared very notable indeed and that three wayes 1. First in that they were beat backward as if they had been opposed with some great force as soon as they heard his voyce 2. Secondly in that they were made to fall as not able to withstand it 3. Thirdly in that it threw them on their backs as if they were compell'd to look up to Heaven and God who had resolutely cast off all humane pitty and compassion This fall of the Jews foreshewed the downfall of the House of Israel Whosoever sets himself against Christ be he never so stout shall fall in spite of his teeth Christ therefore did so powerfully cast down his enemies 1. That he might render them inexcusable who clearly seeing by this sign that this Jesus whom they sought to kill was more than a man and that he would turn his wrath against them in his own time 2. For the consolation of the godly that they may certainly know wicked men shall fall at last though they triumph and Lord it for a time 3. To terrifie ungodly men whom he could fell to the earth with one nodd if he would did not his patience wait for their amendment For he that with one word was able to tumble down so many enemies could as easily have caused the earth to open her mouth and have swallowed them up and all their arms together 1. Here we may take notice of Christs power in general If he could and did thus when he was but as a Lamb what will he do when he cometh as a Lyon If he did this when he was to be judged what will he do when he comes to judge If he could do this when he was about to die what will he do when he comes to Raign Be wise now therefore O ye Kings Psalm 2. be instructed ye that judge the earth and all men else that dwell therein Receive Discipline lest this Lord be angry and ye perish c. 2. We see here the Power of the Word of God in special For he cast them down with a Word and that not an austere or threatning one but a very meek word Now if these wicked men were not able to bear the droppings of his Words Job 26. who shall endure when he doth Thunder them out Gods Word seems but light
men laid hold on him And he left the linen cloath and fled from them naked Here we see what great cruelty was exercised in the taking of Christ at which the very pillars of Heaven shaked when they saw it For if they had not dealt so barbarously with him the Apostles would not have fled so suddenly from him Doubtless they were very unwilling to forsake their Lord but the excessive cruelty terrified and overcame them So that Christ is left alone amongst his enemies who before was guarded with his Disciples when the people honoured him Now was fulfilled that which he spake before concerning smiting the Shepheard and scattering the flock Now that was fulfilled which he spake elswhere The world shall rejoyce but ye shall be sorrowfull Surely this was a very sad and dolefull parting of the Apostles when these holy men were forc'd to forsake him for whom they had forsaken all things No doubt but they did often look back and make their moan to Heaven with weeping eyes Nor this did flight and scattering of the Disciples whom he so dearly loved a little encrease the Passion of Christ he having as it were born them thus long in his Bosom Can a Mother forget her child saith he Isa 49. though she may yet will not I forget thee Here then might Christ say as David long since in his person wailingly warbled Lover and Friend hast thou put far from me and mine acquaintance into darkness Psalm 88.18 Again My lovers and friends stand aloof from my sore they that seek my life lay snares Psalm 38. And again Reproach hath broken my heart and I am full of heaviness and I looked for some to take pitty but there was none and for comforters but I found none Psalm 69. And in Isa 63. I have trodden the Winepress alone and of the Nations there was not a man with me So in Job 19. Mine acquaintance are utterly estranged from me 1. Here then we see how true David and Paul spake when they said all men were lyars but God only was true Psal 116. Rom. 3. The Apostles promised with great vehemency that they would never be offended at Christ But Christ on the contrary had told them before that they should all be offended because of him Who was now the Lyar It is a lively picture of persecution when any is cast into bonds by the Magistrate and none will own him In a rainy day men sit alone without company Tempora si suerint nubula solus eris but when the Sun shines we have many visiters 2. By this flight of the Disciples we see what man is if God with-hold his hand It is most true what Christ saith Without me ye can do nothing Joh. 15. Again Except the Lord build the house they labour in vain that build it Psal 127.1 So what Christ said to his Disciples at Supper Whither I go ye cannot follow me yet Joh. 13.33 3. Let the godly hence learn to call upon God from the bottom of his heart when they are in imminent danger Lord save us we perish Without his help we cannot hold out Again if we have done any good let us say Not unto us O Lord not unto us bnt unto thy name give the praise Psal 115. 4. Learn we also to take it patiently if friends forsake us in our necessity What befell Christ may also happen to us So saith the wise man Some friend is a companion at the Table and will not continue in the day of thy affliction Eccl. 6.10 5. Let us not for the fear of man forsake Christ or righteousness and truth but if it chance that we should flee being overcome with any lust or fear let us not despair but with the Apostles timely return to Christ again by repentance Let us return I say without delay lest we out-slip our time 6. But above all let us pray that we never be separated from Christ Now whereas Mark doth here annex the history of the young man on whom the enemies of Christ laid hold this was done to shew that there is no age or time exempted from the Cross so long as the Power of Darkness reigneth but all must suffer as was plain enough to be seen in those children of Bethlehem that were slain for Christ Mat. 2. as also in Joseph heretofore when he was yet but young Gen. 37. But who that young man was the text doth not express nor can any easily determine nor doth it much matter Yet Theophylact is of opinion that it was one of that house where Christ supt that night But two things Mark writeth of this young man whosoever he was 1. That the other young men endeavoured to lay hold of him It had been a shame for the ancient men to pursue and run after children They signifie therefore such boyes as were ill bred whose Parents were too indulgent to them and let them do what they listed letting loose their reins to all wickedness and never correcting or restraining them from their evil and lewd courses as here no man checkt these sawcy fellows from laying hands on this harmless young lad Such were those boys who mockt Elisha 2 King 2. though they scaped Scot-free from man yet God met with them with a witness 2. It is said of this young man that he left his linnen clothes and fled away naked chusing rather to be stript stark naked than to be apprehended by them Thus Joseph fled from his adulteress Mistris and left his cloak behinde him Gen. 39. He that would escape the hands of wicked men must leave the things of the world to the world and follow Jesus with all his heart Christians ought to leave all for the Kingdom of heaven much more their linnen raggs It follows in the Text And they led him away to Annas first for he was Father in law of Caiaphas which was the High Priest that same year Joh. 18.13 Now Caiaphas was he that gave counsel to the Jews that it was expedient that one man should die for the people We have attentively heard how the Lord Christ was taken by wicked men whereto also he willingly yeelded himself as knowing what great good would thence arise to all men Those night-warriours could do no more but take binde and lead him away It was not their work to murther him for so the Princes had resolv'd that he should be brought to them alive And this they did 1. That none should say he was put to death unjustly Therefore they would first hear him under colour of judging him justly 2. They determined to send his whole Answer to the Roman Court But they had no purpose to release him if he had answered never so well but were fully resolv'd to put him to death For dead men cannot bite They stood in aw of him whilst he lived because he reproved their hatred The good God keep all Governours from following this example They did not presently put Christ to death at
on No man took it from him 1 Kings 20.11 John 10.18 21. Thus Christ when he was in the height of his perfection in perfect Glory filling all in all the fulness and end of the Law for Righteousness the Law-giver above the Law yet in the fulness of time was made of a woman made under the Law became a curse for us to redeem us from the curse of the Law Gal. 3.13 chap. 4.4 By this going back-ward of Christ unto the tenth degree of death we have hope of life to come His going back-ward was his progress to his journeyes end for his ways are not our ways but rather contrary to them Thus our true Joseph having been in prison and taken out from among men is afterward rightly called Zaphnath-paaneah i.e. a man to whom secrets are revealed or in the Egyptian tongue a Saviour of the world Gen. 41.14,45 Isa 53.8 John 3.17 chap. 12.47 Let us imitate our Lord for even hereunto are we called because Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 2.21 Let us resist unto blood striving against sin suffering in the flesh that we may cease from sin Heb. 12.4 1 Pet. 4 1. Ponder these things seriously 6. Sixthly 22. We cannot understand nor submit unto the Gospel unless we know and conform unto the death of Christ The sum of the Gospel is Christ crucified 1 Cor. 2.2 There is a dolefull doom denounced against all those that obey not this Gospel of our Lord Jesus Christ 2 Thes 1.7,8,9,10 It is not enough for us to make our boast of the Gospel except we obey it no advantage comes by it Not every one that saith Lord Lord shall enter into the Kingdom of Heaven but he that doth the Will of the Father Mat. 7.21 He that doth the Will shall know the Doctrine John 7.17 Now we must know that every man is brutish in his knowledge and born a wild Asses Colt Jer. 10.14 Job 11.12 Psalm 92.6 Wherefore it is necessary that every man take up his Cross dayly and crucifie this brutish man which is so ignorant of the Mysterie of God and altogether uncapable to understand it and put on the new man which is created after God in Righteousness Holiness and Knowledge 1 Cor. 2.14 Eph. 4.22,23,24 Col. 3.9,10 The old must be put off before the new can be put on Obedience is the best Vsher unto knowledge 7. Seventhly 23. The grand Mysterie of iniquity worketh in the contrary Doctrine When the Devil suspected what ruine and desolation was like to come upon his kingdom by the death of Christ he did what possibly he could to save his life by Pilates wife And so he is still stirring some to be enemies to his Cross Phil 3.18 The old subtile Serpent argueth with us as he did with our first Parents Yea saith he doth God require such strictness and circumspect walking doth he think ye delight to afflict his creature the work of his hands will he have thee die mortifie and crucifie thy self Far be it from thee These things shall not happen unto thee Mat. 16.22,23 Hath not Christ suffered for thy sins hath not he made full satisfaction and done all for thee Is there any thing left for thee to do Canst thou add to the vertue of his blood Wilt thou fall back again to the Law and be justified by the works thereof Is not this flat Popery Away away with these legal and pensive thoughts they make thee melancholy dull and indisposed to good things Wilt thou separate not only from the prophane Gentile but from the outward and formal Jew also Canst thou by taking thought add one Cubit to his stature Were not the works finished from the foundation of the world Mat. 6.27 Heb. 4 3. Be not righteous overmuch neither make thy self over-wise Why shouldest thou destroy thy self Eccles 7.16 24. Look upon the high and mighty professors of the world Are not the preud among them happy and they that tempt God by Pride Ambition Covetousness Hypocrisie Perjury breach of Promises Covenants Vows Oaths and Protestations Rebellion Domineering are they not delivered delivered to do all abominations Doth not their Bull gender and faileth not have they not more then heart can wish so that pride compasseth them about as a chain and violence covereth them as a Garment Mal. 3.15 Jer. 7.9,10,11 c. Job 21.10 Psalm 73.4,5,6,7 Take thine ease eat drink and be merry to morrow shall be as this day Thus the crafty Serpent insinnateth his damnable Doctrine by his false Prophets into the minds of simple ignorant presumptuous Gospellers themselves Whereas the true Believer saith It is his meat and drink to do the Will of his Lord and Master John 4.34 To beat down his body and bring it into subjection 1 Cor 9.27 Nothing is more glory to him then such tribulation he takes pleasure in such necessity and distresses for Christs sake and is glad that he can die dayly that the world may be crucified unto him and he unto the world Rom. 5.3 2 Cor. 12.10 1 Cor. 15.31 Gal. 6.14 8. Eightly 25. Without this knowledge and conformity there can be no perseverance in Godliness The Hypocrite will not pray always he cannot many begin to run well but are driven back from obeying the Truth Gal. 5.7 They are clogd with the care of preserving the worldly life they are full yet with their youthfull lusts and the sins of their riper years These youths shall faint and such young men utterly fail because they do not eat and drink the flesh and blood of the Son of man that they might have life and strength to persevere they do not by eating and drinking incorporate the living bread and drink by a lively faith that they might grow thereby Isa 40.30 John 6.33.35,48,51 unto verse 59. 1 Pet. 2.2 2 Pet. 3.18 But the righteous shall hold on his way and he that hath clean hands that hath washt them in innocency in the innocent blood of the Lamb he shall wax stronger and stronger his light shall be as the shining light which increaseth to a perfect day Job 17.9 Prov. 10.29 and chap. 4.18 But they that wait on the Lord shall renew their strength and mount up with wings as Eagles Psalm 103.5 Isa 40.31 The Eagle is sharp of sight swift and lofty in flight it can soar up and look upon the Sun So do all true Believers who have anointed their eyes with the spiritual eye-salve Rev. 3.18 which maketh them quick-sighted but then like Eagles they resort unto the Carkass Mat. 24.28 They have continual Recourse unto the crucified body of Christ refreshing themselves with that heavenly food turning it into the nourishment of their inward and new man and growing up therein unto a likeness and conformity unto that food These do not miscarry nor come short of their aim 9. Ninthly 26. There can be no due performance of any acceptable service
he seem to extoll godliness But if he be a subject he is to be rebuked if an equal he is not to be born with if he be a Superiour he must not be feared We ought to obey God rather than men Christ yet hath another reason to deter Peter from his over-hasty and rash enterprize How saith he shall the Scriptures be fulfilled if thou thinkest to go this way to work and chase away the cross with thy sword Was not my Passion very often foretold especially in Psalm 22. Isa 53. So the Passion of the Elect is prophesied of Zach. 13. How then shall these Scriptures be fulfilled if we avoid the cross and passion and slip our necks out of this collar For thus it ought to be done So hath the Father decreed Thus it behooved Christ to suffer and so to enter into his glory Luke 24. So ye also through many Tribulations must enter into the Kingdom of Heaven Acts 14. Therefore put up thy sword into the sheath You see here how effectually Christ instructeth Peter and in him all us to be patient In the close of this passage Luke saith that Christ took the servant healed him and restored his ear again Christ never forgets his goodness In his deepest abasement he would sometimes glance out some beams of the Godhead For it was the finger of God that did this and all other Miracles And this Token this Grace this Favour this courtesie he did shew to him that was his professed enemy that sought his death and who as Christ well knew would persist in his malice after he had this kindness shewed to him Here O Christian see here that what our Lord Jesus Christ commanded us he first did it himself here I say thou hast an Example to love thine enemy Love your enemies do good to them that hate you c. Mat. 5. Who ever fulfill'd this command more perfectly than Christ For here you see how that he cured their wounds who sought his death and did accomplish it Go and do thou likewise Hitherto we have heard how that Christ ran to meet his Adversaries And how those his Adversaries were fenced with a multitude with Power and with Arms cap-a pe But Christ had very few with him and they indeed instructed in War but not with corporal Weapons he rather disarmed them of those weapons and went out harnessed against Judas only with love and patience and against Malchus with bounty and courtesie How unequal were their weapons which party shall we close with Naturally we are inclined to that party that is most numerous and best fortified with arms and power let the quarrel be never so bad Contrariwise let the cause be never so good we stick not to it if the powers be not for it Which hath the better on 't a just cause without arms or an unjust cause with all accoutrements of War Indeed wicked men for the present seem to have the upper hand But the time will come when the Saints shall win the day however they seem yet to have the worst end of the staff although if men could rightly discern it the Saints at present have the strongest side True the ungodly wear the garland but t is by the sword rustling and clamour If this be to bear away the bell who more stout than cutters and high-way men But the godly prevail both by their cause and the truth of their cause He is the valiantest man that conquers by his cause not by his clashing The Jews overcome by their sword but Christ by his cause So Cain conquered by his sword and Abel by his sacrifice Gen. 4. It matters not whose sword but whose cause keeps the field He that would get the better of his Adversary let him be sure his cause be just Then Jesus said unto the chief Priests Luke 22.52 and Captains of the Temple and the Elders which were come to him Be ye come out as against a Thief with Swords and Staves to take me When I was daily with you in the Temple ye stretched forth no hands against me But this is your hour and the power of darkness Mat. 26.56 That the Scriptures might be fulfilled See here the power of Christ in the midst of his abasement For 1. Though they did rave and rage never so much after Judas had kissed him after he had thrown them on their back after Christ had confessed himself to be He whom they lookt for yet they could not lay hands on him that the saying of Isaias might be true Is 53.7 He was offered because he was willing Oblatus est quia ipse voluit saith the Vulg. Lat. as if it had been said whereas he was to be offered for us it was not for want of power in him to resist or from the power of them that rusht upon him but it was of his own accord 2. Observe here the great blindness of the Jews who plainly seeing that they could do nothing but what and when he pleased yet for all that they continued as wicked as before Well therefore did Isaias foretell The heart of this people is gross Isa 6. 3. See also how they thirsted after Christs blood in that they were not satisfied to send their servants and that a great many of them but their chief men must go out along with them For the Text plainly affirms that the chief Priests and Rulers of the temple and the Elders i.e. some of these went together with Judas even that very night when they should have eaten the Paschal Lamb. So forgetful were they of all Religion that they thought of nothing but killing of Christ After the literal sense they therefore went out with Judas first lest the Traytor should deceive them for they durst not trust him Secondly To back on the Traytor and make him the more bold being propt up by their presence and Authority Thirdly That the servants might be more forward and diligent to that cruelty when their Masters were present Lastly Lest if any of the common people should take part with Christ they might desist when they saw the Magistrates there See how prudent the children of this world are to promote their designs But what doth Christ do He derides their Enterprise with most pithy words Are ye come forth as against a thief q.d. What famous Warriours are ye What need had ye to make such a stir Where are your enemies Where are those thieves against whom you make such War-like preparations Were ye afraid lest I should have a great company of Believers about me ye need not so much fear it Truly I am not your enemy nor am I a thief or a robber Nor have I any of the people or arms with me so that one of you had been enough to have taken me you see I come to you of my own accord and do as it were deliver my self into your hands If this were your intention if this were your purpose why did ye not take
They took Jesus but they had been better they had let him alone That is a good apprehension when the godly apprehend him by faith hope and charity whereof Paul saith I follow after if by any means I may comprehend Phil. 3. So the Spouse I held him and would not let him go Cant. 8. But this is not the apprehension spoken of here but that which the Wise man speaketh of Let us lye in wait for the Righteous let us put him to u shameful death Wisd 2. Thus he that took not the Angels but the seed of Abraham is most unworthily laid hands on by those very men whom he took by the hand He that stretcht not forth his hand of mercy to the Angels but to men when they were fallen is now taken by their hands O the wonderfull goodness of God! It was much that he should set men so high at first but it is much more that he should abase himself sollow for man at last So it was a great thing that commonly he did miraculously deliver the godly but it is far greater that he should now in love to us yield to be a captive that he might deliver us from Eternal slavery Sin death and the devil had taken us captive with great Tyranny but Christ willingly suffered himself to be taken when none of these our catch-poles had any power over him And because he was stronger than they he overcame them and set us free Therefore we may well sing I will extoll thee O Lord for thou hast lifted me up and hast not made my foes to rejoyce over me Psalm 30.1 John addeth And they bound him This was the only power of darkness to take to bind whom they could not take to understand So they did take him when his own hour was for one momentany hour for afterward there was no power of darkness could ever any more comprehend the Light When they had taken him they bound him O the horrid boldness of sinners They bound him that they might lead him away more safely For so Judas had forewarned them that they should look narrowly to him And now they think themselves safe as long as they have Christ prisoner in their own custody But certainly this taking and binding of Christ was their utter undoing A figure whereof was in Sampson and in the Ark of God Judg. 16. and 1 Sam. 5. For as the Philistins took Sampson to their own bane he killing many more of them at his death then in his life And as the same Philistins when they took the Ark of God were many wayes sorely afflicted by it so none else destroyed the Jews but he that was taken and bound by them The Philistins rejoyced when they had taken Sampson so they did when they got the Ark of God but their joy did not last long The Jews were glad when they had taken Christ but their joy was but short for a little after the Romans destroyed them Hence it is that they also now cry and pray but there is none to hear or help them And justly too For he may say to them that they manicled both his arms of Majesty and therefore he cannot now relieve them Thus the unthankfull sons of Adam lay hands on him by whose hands they were created They bind him who came to untye all men The meek Lamb all this while holds his peace and openeth not his mouth but in the bitterness of soul considereth of what continuance our time is knowing that nothing but our sin brought him into all this trouble and sorrow Isa 53. David spake of this taking of Christ long since Mine enemies compass me about they are inclosed in their own fat i.e. they are incorrigibly resolved to practice their own wickedness and not to be withheld by any perswasions or Miracles Their mouth speaketh proud things Psalm 17. We may suppose that they took him with great shouting and scoffing and reviling They have compassed my steps they set their eyes bowing to the earth that is they have determined that neither God nor his Justice no nor Heaven it self shall see or find them out They come upon me with open mouth as a Lyon greedy of his prey Behold what wrath and rage was here which cannot be exprest but by the fury of the most stout and savage Beast So in another Psalm They compassed me about like Bees and are extinct as the fire among the Thorns By which words the excessive cruelty of Christs enemies is foreshewn Psalm 118.12 For such is the fiery rage of Bees that although they can never get honey when they have lost their sting yet they will in a rage stick the same in their enemy and rather live drones than not revenge themselves Thus the Jews spit their venom on Christ never caring whether they did ever gather hony more Therefore afterward they said His blood be on us and on our children Matth. 27. Of which anon Note also that when the binding of Christ is mentioned it is spoken in the plural number It was not only one that bound him They were the sins of all men that did bind Christ So t is said in the Psalms The bonds of the wicked have robbed me Psalm 119.61 Our first Parents begun to twist these cords and we have finished them Startle here O sinner when thou hearest and seest that thy sins did so cruelly intangle and bind Christ But be not altogether dismayd for by those his bonds Christ brake ours and restored us unto true freedom So that we may merrily sing Thou hast loosed my bonds I will sacrifice to thee the sacrifice of praise Psalm 116. Learn we hence 1. To be thankfull for our deliverance 2. Let us take heed that we never more so bind Christ with our sins again 3. We also should learn constantly to suffer bonds for Christ if the case so require For fetters and shackles are now no more a reproach but an honour They are sanctified and ennobled by the sacred Body of Christ so that t is no shame but a credit to bear them for Christ as we see in the Apostles and Martyrs who had no greater badge of honour then to suffer for Christ And let not us blush to be bound for Christ who first was in bonds for us 4. Lastly Let us learn to take our selves captives and to bind our selves with the cords of Gods Precepts or rather with the bonds of Charity lest we let them take their swinge in those things that are contrary to God Let our eyes be held captive from sinfull objects our ear from idle tales our tongue from unsavoury discourse our hands from wicked works our heart from evil thoughts our understanding and judgement from erroneous and corrupt opinions c. Let this suffice in brief to be spoken of Christs surprisal And they all forsook him and fled Mar. 14.50 And there followed him a certain yong man having a linen cloath cast about his naked body and the yong
conjecture from the Signs Wonders which he wrought that he was sent of God as the blind man did If this man saith he were not of God he could do nothing John 9. The High Priest should not have questioned Christ for his Doctrine but said as Nicodemus Rabbi we know that thou art a Teacher come from God John 3. But this prophane Priest doth not so but with a proud heart and stern countenance he chargeth him that he did preach and get Disciples to follow him For he thought that either Christ would be daunted with his big words and so recant and crave pardon for his fault or if he were stiff in his way that then he would defend it and himself and that in his defence he might happily speak something to be taken hold of the better to accuse him This is that which this reverend and godly Priest hunted so much after Our most meek Lord replies nothing concerning his Disciples of whom he then knew but little good For one had betrayed him another denyed him all deserted him But he would not lay open their faylings teaching us not suddenly to disclose the faults of others Concerning his Doctrine he answered and told them where and before whom he preacht it but not what it was that he did teach For he knew that the High Priest askt it to an ill intent A good Judge will enquire out the Truth not listen to every base report but this fellow sought only to defame him As to his Doctrine then Christ is not silent lest he should seem to repent what he had taught but he stands to maintain it teaching to assert the Truth constantly The Truth of his Doctrine he proved by a double Argument 1. That he did not preach it in hid-lock or in a corner but openly in the publick place He that doth evil hateth the light but he that doth the truth cometh to the light John 3. 2. He is contented to be tryed by his hearers I spake openly saith he to the world and in secret have I said nothing which I am ashamed of or would not have come to light And he did plainly charge his Apostles What I tell you in darkness that speak ye in light Matth. 10. True he spake many things to his Disciples alone yet for no other reason but because others could not bear them Christ would have all that he taught should be published and made known to every one that none might excuse their ignorance Hence that of Paul If our Gospel be hid it is hid to them that are lost 2 Cor. 4. Christ indeed doth speak openly to the world for now also doth Wisdom cry in the streets Prov. 8. so that none can find any shift for their ignorance For it is most certain that he taught in the Synagogues and Temple of the Jews where all use to meet And not only in the Temple and Synagogues but in the Ships and mountains and fields too Luke 6. Matth. 5. He preacht publickly in the greatest concourse of men So that they have no excuse at all left them If I had not come and spoken to them they had not had sin John 15.22 Thus far Christ sheweth in his answer where and to whom he spake It remained only that he should say something of his doctrine but that wretched Priest deserved not to hear it Christ therefore doth make no other answer here but that he appealed to his auditors and calls them to witness what he said a sure sign that he was clear in the truth of what he said False Teachers will not do so their own conscience would flie in their face and tell them that their doctrine would not endure the light Hereticks appeal not to their books or to their hearers but seek to maintain their errours by their slye and crafty wiles They can trust neither to their writings nor auditors But saith Christ Why askest thou me Ask them that heard me q.d. It is necessary that he should be examined whose fact is plain that he hath done but how he did it doth not yet appear So it was needfull that Joshua enquire of Achan what he had done That he had sinned was found out by lott but wherein he sinned was not yet known Josh 7. But I whose case thou now statest to refer wholly to doctrine did use to speak openly I taught not heresie but the truth I call my hearers to witness I did nothing in hugger mugger I am not ashamed to shew my face Why dost not thou ask them that heard me or why dost thou condemn before thou hearest and why dost thou ask me whom thou dost not think fit to be believed If it be an offence to teach then all that expound the Law are transgressors But if I have taught that which is not true yet thou oughtest not to judge thereof according to thine own suspition and malice nor receive information from my false accusers but from them that use to hear me I do therefore appeal to my hearers because by the Law and custom of Judicature it is not allowed in a legall proceeding that a man should be his own witness Ask them that heard me They can tell what I said I am not so much afraid or ashamed of my doctrine but that I dare refer my self to any that heard it Yea I fear it so little that I know what I have preach't will pass for current among my very adversaries Mark it he doth not say ask my Disciples or my friends but he appeals in generall to his hearers as if he had said I except none I fear not what any of them can say Here you see how confident the Truth is Truth only can say I fear no man No other doctrine is so perfect as to say so of it self besides that which God hath revealed by his Word Christ by this his answer did closely strike the conscience of that lend high Priest Why askest thou me saith he as if he had said why dost thou make such a fair pretence when thou dost not seek after the truth but to cavill with me But why dost thou ask that which thou dost already know I appeal to thy own conscience That hath answered for me long since A terrible word indeed when God shall produce our own conscience for a witness against us So he toucht the consciences of the ungodly Priests in the case of the woman taken in adultery when he said He that is without sin let him cast a stone first at her John 8. How truly and modestly did Christ answer hitherto But what followed What else but what usually proceeds from disdainfull persons Instead of an answer he had a cuff on the ear But it is better to take a box on the ear from an open enemy then a kiss on the lips from a false friend John saith one of the officers struck Jesus with the palm of his hand Let heaven and earth here tremble and stand amazed at the patience of
can tell where our Christ is whom you accused of sacriledge in reference to your Temple and in due time ye shall know it too with a witness In the mean time we are ready through his Grace when he shall see it fit to offer our bodies which are the Temples of the holy Ghost 1 Cor. 6. to you or any other unbelievers to be afflicted by you for his Names-sake being well assured that they shall be raised again and restored to us in the general Resurrection Ezek. 37. Dan. 12. 1 Cor. 15. But what saith the Evangelist Their witness saith he did not agree and t was true indeed they did not For the Jews themselves understood that Christ spake of the Temple of his Body Therefore they said to Pilate We remember that this deceiver said after three dayes I will rise again c. Matth. 27. And they are not ashamed to cast this in Christs teeth when he hung upon the Cross Thou that destroyest the Temple of God come down c. What would not such men have done We have daily experience of them from whom we take wrong quietly and silently not counting them worthy our reply as here Christ did and as was prophesied of him I was dumb with silence I held my peace from good while the wicked was before me Psalm 39. Where David calls it a holding his peace from good not alwayes to excuse his innocency but to commit it to God the Judge of all What then doth Caiaphas do here when he saw his project disappointed and the witnesses flag in all their Evidence and Christ standing silent all the while He stands up in the midst of all as if he would do some great matter and daunt Christ out of countenance with his person And now all men were gazing upon him Isa 16. See the pride of this false Israelite but true Moabite of this mungril Priest but a very Thief and Robber He is very exceeding proud but his pride is more then his prowesse Mar. 14.60 And the High Priest stood up in the midst and asked Jesus saying Answerest thou nothing What is it which these witness against thee But he held his peace and answered nothing Again the High Priest asked him and said unto him art thou the Christ the son of the blessed Mat. 26.63 I adjure thee by the living God that thou tell us whether thou be the Christ the son of God Jesus saith unto him Thou hast said I am Mar. 14.62 Nevertheless I say unto you Hereafter shall ye see the Son of man sitting on the right hand of Power and coming in the clouds of Heaven Then the High Priest rent his cloaths saying He hath spoken blasphemy what further need have we of witnesses Behold now ye have heard his blasphemy What think ye And they all condemned him to be guilty of death Mar. 14.64 When the witnesses could not promote the design the High Priest himself starts up and shews the madness of his mind by the motion of his body His hairbrain'd and unbridled rage would not suffer him to be at rest when he could find no cavil against him Answerest thou nothing saith he to those things which these witness against thee And he did well to answer nothing for what should a guiltless person answer to most notorious lies They gave in false Testimony from the true saying of Christ to which also they did add and diminish as best serv'd their turn and made most against Christ Therefore Christ held his peace because such a Judge such Witnesses such Justices such Officers There was a shew of Judicature and Legal proceedings but in deed and in truth t was nothing but a rabble of most cruel Thieves 1. Then Christ doth hereby shew his Righteousness both because they were unworthy to hear his answer and also because those things which they brought against him were utterly untrue and needed not an answer 2. By his silence he also sheweth his mercy to wit lest they should sin more if after they heard him give satisfaction they should yet persist in their envy 3. Whereas Eve offended by her tatling he would make satisfaction by his silence to so many false aspersions cast upon him 4. By this his silence he shewed also his Wisdom For as he was God he knew that whatever he had answered would have been wrested to an ill sense and so they would not have been the better by his answer but rather the more incensed against him 5. But above all he did hereby shew his patience of which Isaiah prophesied of old As a Lamb before the shearer is dumb so opened he not his mouth Isa 53. All this was for our Example that we should learn to sleight the tongues of clamorous and calumniating men and rather force our silence than make our defence to no purpose We ought to answer them that ask a reason of our Faith But when open wickedness goes about to exstinguish and put out the Truth then we are to be silent and not cast the precious Mysteries of God before hogs and dogs Matth. 7. But by this silence of Christ the rage of Caiaphas was more incensed then appeased for he thought it was done in contempt to him Thus foaming therefore in this fury when neither the multitude of witnesses nor his own authority could get any answer he no doubt but by Satans instigation deviseth another course to wit a fearfull exorcism or adjuration by which only he hoped to wrest an answer from him but if he should still hold his peace when he was conjured to speak he might then proclaim and condemn for a manifest despiser of Gods Name This was the cause and reason of this exorcism and conjuration Therefore he scraped all his poysonous rancour together and shot all the force of his fury in one Dart saying I adjure thee by the living God that thou tell us whether thou art the Christ the Son of the blessed God It was the custom and manner of the Jews to swear by the living God This custom of swearing they received from the Law Numb 5. Josh 2. Caiaphas urged Christ to answer by the highest Oath the Devil his Master had so instructed him who himself also formerly said to Christ What have I to do with thee Jesus thou Son of the most High God I adjure thee by God that thou torment me not Mar. 5.7 1. It is much to be observed that this Caiaphas doth understand and acknowledge these two to wit Christ or the Messias and the Son of God to be both but one which coming from the mouth of a Jewish High Priest is an evident Testimony for us against the Jews For although he might doubt whether that Jesus that stood then before him were the Christ and Son of God yet by his own question he plainly confesseth these two the Messias and the Son of God might well consist and agree in one person so that the same that was the Messias might also
be the Son of God which Paradox our Jews strongly deny and oppose it thus If say they your Jesus were a Christ or a Messias yet he could not be the Son of God as he acknowledgeth he is c. These miserable creatures neither read nor confess the Scriptures For in the second Psalm the Messias is plainly called the Son of God The Lord said unto me thou art my son And in Jeremy the same Messias is clearly exprest and called by the great Name of the Lord Jehovah They shall call him our Righteous Lord Jer. 23. 2. This also is to be observed that wicked Caiaphas in the worst act did not presume to take the Name of God into his mouth without an addition of praise and Benediction How blame-worthy yea how ungodly then are they amongst us who not only rashly and irreverently name that dreadfull Name of God but most wickedly blaspheme mock and all to bespit it If God will not hold him guiltless that taketh his Name in vain what shall become of them that blaspheme his Name and most wickedly abuse it Let us even from this ungodly Caiaphas learn 1. To give more Reverence to Gods Holy Name for the honour whereof Christ could here no longer hold his peace lest he also should seem to despise and dishonour the Sacred Name of God otherwise he would never have answered that wicked man 2. Christ did therefore answer Caiaphas that the Jews in after ages should have no ground to excuse or defend their treachery saying That Nazarene was examined by our high Priest and was adjured by the holy Name of God to tell whether he were the Messias and Son of God or no but he held his peace and could not answer a word If he had told the truth we would have believed him And for this reason Christ would hold his peace no longer Wherefore in that Christ did answer now and not before it is not to be ascribed to any power of the exorcism for what conjuration can prevail against God Here we are likewise taught freely to confess the truth when we are questioned about it Christ denyed not who he was Let us also confess who we are Moreover Christ did so frame his answer that he might both insinuate the truth and also make it his business to with-hold them from their malice who sought to murther him with the fear of future punishment The truth he confesseth in two words Thou hast said it And I am The first whereof was somewhat obscure Thou hast said But the second was clearer then the Sun The meaning then is this Thou hast said as if he had said True it is as thou say'st Or I need not answer seeing thou thy self saist it Or he doth rather refer it and send him to his own conscience Thou hast said that is why dost thou ask that which thou knowest well enough already I need not tell thee what thy own conscience dictates to thee Nevertheless I ingenuously confess that I am what thou at once askest and acknowledgest even the Messias and the Son of God who is blessed for evermore Christ doth here first take Caiaphas himself for a witness Secondly he doth freely confess it Thirdly he doth prove his confession by his ascention into heaven which was shortly to follow and by his coming again to Judgement which is not yet come to pass For who can ascend into heaven and so sit at the right hand of God in equall power with him Also who can descend from the clouds but this one Jesus He therefore without all question must needs be the Messias and the Son of God however he was abased on earth and notwithstanding he did suffer so unworthily at the hands of men Then indeed he stood bound like a Malefactor before Caiaphas who yet was is and ever will be the best Benefactor to all men but shortly after they were to see him after another manner For the Apostles who were Jews saw him afterward go up into heaven Acts 1. Stephen who also was a Jew saw him standing at the right hand of God Acts 7. We all shall see him coming out of the clouds as a Judge and justly judging his unjust Judges Luke 21. How can it then be but that he must needs be both the Messias and the Son of God Therefore he doth now warn them of this Judgement to come if happily he might convert them with fear whom he could not win or reclaim with his courtesies and innocency The meaning then is this You do here accuse me indeed for a base fellow and endeavour with might and main to cut me off and destroy me but hereafter I will not shew my self to you so weak and despicable Behold ye shall see me that I am the Son of God sitting at the right hand of the power of God equall with God equally powerfull in the glory of the Father coming in the clouds of heaven to judge both the quick and the dead though now ye look upon me as the son of a man and so wickedly accuse me as a man plotting and purposing my death This Judgement I now tell you of beforehand I warn you of this day at present Here he doth fitly compare his first and second coming together The first coming of Christ was with much reproach and scorn among unbelievers but most saving to Believers His other coming will be glorious very comfortable and joyfull to the godly but to the wicked it will be most terrible But let 's hear what good Christ did these naughty men by this confession of the truth Caiaphas askt the question and answered it himself besides he heard the truth of Christ also as also the proof of the truth or of his true confession so that he might well have been satisfied But see his carriage He rents his cloathes and brawls at Christ as if he had committed some notorious and hainous crime He hath spoken blasphemy saith he that is he hath sinned against the holy Ghost There needs no further accusation or evidence All ye that are present here in this sacred Council have heard out of his own mouth this horrible and egregious blasphemy Is it not more then too much for any man to say and make himself to be the Son of God Judge ye therefore what punishment such a man is worthy to have c. The rending of the garments was a good custom among the Jews especially in extream troubles and amazements and when any thing befell them which they much dreaded and would by no means should have come upon them Examples of this kind we have in Jud. 11.35 and 2 Sam. 1. chap. 13. 2 Chro. 5. Thus this wicked Caiaphas doth here as if he had so abhorred the blaspheming of Gods name when there was no fear of God at all in him The wretched man perceived that Christ spake this from that Text in Daniel 7. where we read that the Son of man came with the clouds of
is that to us We bought and sold we paid what we promised Therefore there can be no flaw against us at the Law Look thou to it whom thou didst sell it nothing conterns us But hear O ye Heads and Rulers of the Synagogue Ye dealt either justly or unjustly with Christ If unjustly as t is plain enough that ye did then are ye Christ-killers that is such as murther your own Messias If ye did justly with him then ought ye to have comforted poor miserable Iudas and not have heaped all the guilt upon him and laid all the load on his back but ingenuously have confest that he was in no fault at all But whereas ye shift of the blame from your selves and lay it on Iudas certainly you acknowledge that he did very wickedly And if his Treason were a filthy fact doubtless your murther could not be lawfull nor just and so ye are manifestly convinced of unrighteousness and that out of your own mouth 1. Note here what wicked men will do against their conscience so they may but satisfie their lust They deny not but that it was guiltless blood that was betrayed Wherefore hence we may observe to whom the poor sheep may safely commit themselves These should have comforted his conscience that was driven into despair but they say what is that to us O tender hearted Shepheards Here we see little of that affection that was in Moses toward the people Exod. 32. And in Paul to his Brethren Rom. 9. They are indeed no Shepheards but Wolves rather seeking their own and not the good of the Lords Flock c. 2. Observe here that they who do evil to please men if the wind turn and things fall out contrary they shall be flouted and forsaken by those very men for whose favour they did it Let no man therefore at any time do evil to humour others c. What should Indas do now being terrified in conscience and finding no comfort from those men whose turn he had served against his own conscience What else I say should he do or what indeed could he do but despair Wherefore he cast down the pieces of silver in the Temple and went and hanged himself being forced so to do by that sorrow which is unto death 2 Cor. 2. and that by the righteous Judgement of God that so the wickedness which he fomented against the Head of all the Saints might fall on his own pate and that he should be his own judge and Executioner Now 1. He hanged himself to shew that he was hated of heaven and earth who would not only not reform and amend that sin of Treason but also added this horrid offence to be his own murtherer 2. He hung in the ayr died and burst a sunder in the midst and all his bowels gushed out as Peter saith Act. 1. for he was not worthy of a burial Indeed he was not fit for the company either of Angels or men Therefore he could finde no place in heaven among the Angels because he betrayed the Lord of heaven and of the Angels nor ought he to be buried in the earth amongst men because when he was on earth he was a companion of Devils justly then did he perish in the ayr which is the place appointed for the Devils until the day of Judgement A figure of this untimely death we have in Achitophel who plotted the death and ruine of David 2 Sam. 17. who came to the same end as Judas here did for he hanged himself and for no other reason but because he foresaw that David would get the Kingdom in that Chushi Davids Friend was come over to Absolon not cordially but only personally So Judas saw that Christs name would not be forgotten in that the Apostles yet live to keep up the remembrance thereof and would survive that his memory should not perish As therefore Achitophels hanging himself was a sad presage that Absolon himself also should come to an ill end So Judas hanging himself portended the end and destruction of the Jews for unto this very day they hang yet between heaven and earth because in heaven they have no hope and on earth have not any setled place and their bowels are gushed out for they are scattered over the face of all the earth Now whereas it is here said that Judas brought back the 30. pieces of silver to the Priests into the Temple it is plain 1. That some of the Priests and Elders tarried in the Temple because of the Feast whilst others of the chief Priests and Elders accused Christ before Pilate For the Sacrifices of the Feast must be taken care of and if no other yet the morning Sacrifice which was the daily offering must be lookt after that nothing might be now left undone but that in both they might hold up the Service of God both by their Oblations in the Temple and by condemning Christ that grand Seducer who is indeed the Saviour of the world Hence we see how justly their Sacrifices were rejected Isa 1. Because your hands saith he are full of blood 2. Here also we may see what a fearfull thing it is to be forsaken of God For he that is deserted of God hath indeed a sense of his sin but he dares not hope for any mercy or pardon for his sin nor can he finde any comfort from men but must necessarily run into despair 3. We see also what a miserable end they come unto who are the persecutors of Christ they hang between heaven and earth They lose earthly things and cannot obtain heavenly 4. But let covetous men principally mark well this passage for here they may see what becomes of their covetousness For what profit or pleasure had this miserable Judas by all the money that he took Surely he got nothing but grief and sorrow of heart Riches are a perpetual vexation although thou get them with distracting care and fill all thy Store-houses therewith scraping them together by all means right or wrong What becomes of all at last Thou losest thy money bringest thy body to poverty and betrayest thy soul to the Devil And therefore O Christian take better heed and let not money master thee but if thou hast got it honestly use it soberly if dishonestly be careful to dispose of it to good uses or make restitution to those thou hast wronged But whence had Judas all this money And what became of it at last Doubtless the Jewish Prelates being in a confusion were forced to pick up the money again which he scattered in the Temple inasmuch as it came from them at first but when they had it they could not tell what in the world to do with it But it was the least of their thoughts to take care for the preservation of the Traitor when he had cleared Christs innocency They saw that Judas repented and recanted what he had done and returned again the earnest and contract of the bargain which he made But they keep the
quiet as we heard before in the house of Annas so secondly it doth as much complain of Christ that he will and must Raign The world is in bodily fear of losing its Kingdom Thus Herod was exceeding afraid when Christ was born Matth. 2. So here the Roman power is cast into a quaking fit lest it should be destroyed by Christ And thus Worldlings are still afraid that Christ will take away their Riches and Honours from them But there is no ground why these silly men should so fear it He that can give Heavenly Kingdoms will scorn those that are mortal He came not to take our earthly things from us but to give us Heavenly things with them Christ doth not deny us things terrene but teacheth us to make good use of them To Pilates Question Christ makes his answer so that he doth neither deny himself to be a King nor directly affirm it and this he did most wisely For if he had presently answered and said I am a King before he had distinguished his Kingdom from the kingdoms of men he had given Pilate occasion to revile him What then doth he reply Speakest thou this of thy self or did others tell it thee of me Which may be taken 1. By way of Admiration q.d. O Pilate what a great thing and how certain a Truth dost thou speak of which thou art altogether ignorant and unwitting Whence hadst thou it that thou shouldst call me a King whereas none can say that this Jesus is that is that I am the Lord but by the Holy Ghost Doubtless whencesoever thou hadst it whether of thy self or from others thou hast truly spoken a mighty matter if so be thou didst but understand thine own words and know what thou sayest In like manner Christ admired that noble answer of the Centurian who said Lord I am not worthy that thou shouldst c. Mat. 8. 2. It may be taken as a reprehension of Pilate as if Christ had said If thou wouldst fasten this upon me from thine own jealousie then thou dost not the part of a just Judge For a Judge must not judge according to his own private surmises but as the cese is But if others have told thee these Tales of me they must prove what they say let them make it appear that I went about to raise a Rebellion But 3. Christ did thus answer especially to give an occasion to speak what follows Am I a Jew saith he q.d. How should I say this of mine own head when I am no Jew but a Gentile What do we that are Heathens know of your affairs Thine own Nation and the High Priests have delivered thee unto me and have accused thee under this Notion before me They have thus aspersed thee I neither apprehended nor accused thee What is it which thou hast done let me hear it from thine own mouth do thou tell me thy self what hast thou done to cause so many and so great men yea thine own Prelates and Clergy and all the whole Nation to hate thee Christ made no answer to this For he had done nothing to deserve their spite and spleen But all that he did was rather worthy of commendation for he did all things well he did all good things and nothing but good and all good things were created by him But he did answer to the former question and distinguish his Kingdom from the kingdom of the World to shew that he had nothing offended against Caesar My Kingdom saith he is not of this World q.d. Pilate I acknowledge and confess that I am a King and this is all that I have done This is the crime that I am accused of But understand it aright T is true I am a King yet so as that I neither usurp or diminish the power of thy Caesar or intend to pull down the Power or Dominion of any King or Prince And that thou mayest fully know my meaning 1. I am not a worldly but an Heavenly King in whose hand are the hearts of all Kings though thou dost little see it 2. My Kingdom that it is my Principality and Administration or my Kingdom that is my Laws and Statutes or my kingdom that is my officers and subjects this my kingdom is not of this world that is it is not of men but of God I am saith he made a King by him upon his holy Hill of Sion Psalm 2. 3. It is not of this World that is it is not a Temporal but a Spiritual Kingdom For the World and the desire thereof passeth away 4. It is not of this world that is it doth not consist in the things of this world as in Riches Pleasures Pomp for whatsoever is of this world is the lust of the flesh the lust of the eye and the pride of life but in Spiritual things as Righteousness peace and joy in the Holy Ghost Rom. 14. 5. It is not of this world because it hath other Rights and Laws which a worldly Kingdom hath not 6. It is not of this world because it is not corporal but Spiritual 7. It is governed after another manner than the Kingdoms of this world For these are Ruled by a material Sword but my Kingdom hath no need of such a Sword The Sword of my Kingdom is the Word of God The Kingdoms of the world have Cities Towers Towns Villages Hosts Armies Ammunition but my Kingdom doth require nothing but the hearts of men The world doth rule over mens estates and persons but my Scepter swayeth only their hearts and consciences The world vaunts it with carnal power but must stoop to that which is Spiritual I care nothing at all for fleshly strength but I Triumph and Raign spiritually over sin death and hell See how lively Christ sets forth his Kingdom In the same manner almost doth Zachary speak of Christs Kingdom Behold saith he thy King cometh unto thee meek and lowly Zach. 9. Note also that he doth not say my Kingdom is not in this world For he is Lord of the world too All things were made by Christ and by him are they all governed and disposed All power is given unto him in Heaven and in earth Mat. 28. Now if the Kingdom of Christ be not of this world then it will follow that there is another world besides this And therefore 1. If thou dost not see the Promises of Christ fulfill'd in this world yet do not despair for there is another world wherein shall be made good whatsoever was not performed here 2. Whereas the Kingdom of Christ is not of this world therefore we are commanded to pray Thy Kingdom come So then Christ doth here free Pilate from all his fear And by his Example also he doth prove that he did not at all affect the Caesarean or regall power If my Kingdom were of this world saith he 1. I would not march with naked Disciples but would provide me armed men yea I would have my Counsell of War Souldiers an Army c.
if Christ had suffered nothing before this only misusage of him had been sufficient to redeem the world For we see by experience that if a little woollen cloath be clapt on a green wound it will make it fester and if it be suddenly snatcht off it puts the party to far greater pain and torment and is intolerable in comparison of the pain when it was first inflicted 2. It was no small aggravation of the pain that his most tender body being again wounded a fresh and dyed blood red all over should be exposed naked to the wind and cold with the skin all flea'd off 3. To say nothing of that confusion which doubtless was most exceeding great thus to be stript bare and naked before all his friends and foes too Most truly therefore may he say to every one of us For thy sake have I suffered reproach shame hath covered my face Psalm 69. See here O man what thou hast stood thy God in and what it cost him to save thee But hearken and I will tell thee more yet listen and thou shalt hear greater things When they had thus stript the Lord naked they make ready the Cross before his face to increase his sorrow and the floor or place is prepared and fitted where the true Lamb is to be offered for the whole world The wicked Officers then bore holes in the Cross And then presently in a mad rage they sling up Christ to the top of the Cross naked and nothing upon him but the crown of thorns O Heaven O Earth O Sea never did ye see a more sad spectacle before First They catch his left hand and with an Hammer and sharp nail of an inch thick they fasten it to the Cross so that the nail carried with it the very palm and flesh of his hand into the hole that one would think it rather soldered with the Iron than nayled With like cruelty but more cruel torture they serve his right hand The holes were made too far asunder so that his hands could not reach to them when his arms were stretched forth Besides The sinews as is usual did so contract and shrink up to assist each other that when his right hand was to be put against the hole in the cross it could not come to it by much Therefore they use other Instruments of cruelty and with cords fastened thereto they extend and rack out his arms Some bind his left hand again and hold it with all diligence that it may not slip Others stretch out his right hand till it come to the place where the nail was to be put in and then peirce and fasten it Then they torture and rack his feet with the same cruelty drive in the nail extend rack stretch him till all his joynts and Ham-strings break so that one might tell all his Nerves Veins Fibers Strings and Bones and there was not a wrinkle to be seen in all his body Thus Davids Prophetical Harp is scrued up and tuned and that fulfilled here which he prophesied They peirced my hands and my feet I may tell all my bones Psalm 22. This immaculate Lamb did not in the least bleat or open his mouth when he was led to the slaughter to be offered upon the Altar of the Cross fast bound and fastened thereunto Isa 53. Listen then O Christian and observe with all diligence Christ hitherto suffered many things but it was only in the flesh Now we come to the very extremity to the marrow and in most pain and grief of Christ Now his Nerves and Bones are tortured which is a most vehement pain in the hands and feet where the sinews and bones are so near together that they cannot be disjoyned without extream torture But this way must Christ cure our sins because there was no soundness in man from the crown of the head to the sole of the foot neither outwardly nor inwardly therefore must Christ be exposed to suffer in all parts of his body He spread forth his arms to shew that he did voluntarily and out of the highest love indure all these things He let his feet be pierced and fastened to shew that he would never stand still or give over till he had made full satisfaction for us He offered up his whole body for a burnt Offering to reconcile the Father unto us and to teach us to give up every Member unto the obedience of Christ How well then might Christ here speak and complain against the Jewish people O my people What have I done unto thee or wherein have I wearied thee I smote Aegppt with its first born for thy sake and thou in Requital hast delivered me to be scourged I fed thee with Manna in the wilderness and thou hast beaten me with Cuffs and Scourges I gave thee water of life to drink out of the Rock and thou hast given me Vineger Call to drink I smote the Kings of the Cananites for thee and thou hast smitten my head with a Reed I gave thee a royal Scepter and thou hast set a Crown of thorns upon my head I exaited and lifted thee up in great strength and thou hast hanged me on the Gibbet of the Cross What should I have done more that I have not done for thee I planted thee indeed my noblest and choicest Vineyard and thou art turned into the greatest bitterness against me c. But let us leave the Jews and come to do our own business Consider therefore O man this holy spectacle Those hands which in Wisdom founded the Heavens which were wont to loose the Prisoners to raise up the fallen and to cure all men wich their touch are now stretched out upon the Cross His feet with which he walked upon the sea whose very foot-stool is to be reverenced those feet I say which never stood in the way of sinners but ever walked in the Law of the Lord are now peirced with picked nails His purest body in which the hid treasures of all Grace are laid up and kept is stript quite naked and bare and fastened to the Tree His face that is fairer than the sons of men which did comfort all afflicted and sorrowfull Ones that face which the Angels desire to behold is now turned into the paleness of a frightfull death Sweetest Babe what was thy offence that thou shouldest be thus judged and so unmercifully dealt with What was thy hainous fact What was thy Crime What was the cause of thy sorrow 'T is I I am the cause of all thy pain and grief I did eat the sower grape and thy teeth were set on edge I wretched Creature wretch that I am do now laugh prate c. whilst thou dost lament suffer thirst c. for me I run after merry meetings and love jovial Pastimes when thou dost hang fast upon the Cross for me I anoint powder and perfume my head I paint my face adulterate my skin when thou dost hang like a Leper all to besmeared with filthy spittle
you want comfort here are ye disburdened of your sins and whatsoever separated is safely disposed of Dost thou fear like a slave to be punished for them Behold the punishment is taken away Art thou afraid to be dis-inherited as an hireling Lo here is a Thief received into Paradise Finally If thou dost thirst after and long for pregnant and full Sentences plenty and abundance of most wholesome Precepts or the very Fountain it self of all Knowledge then come hither and draw near to it here is brought to remembrance all that ever Christ taught at any time Here we are taught what to pray for what to sear what to hope for what to do what to avoid And that which thou shalt never find any where else here is a Doctor who at the same instant also infuseth what he teacheth one that rooteth out Vice and planteth Vertue that chaseth away errour sparkleth out the light of Faith inkindleth Charity and bestoweth all the gifts of Grace so that a man would wonder that so great a Treasure should lye hid under so few words and that seven drops should cause such mighty floods to flow from them But here that of David is fulfilled The Voyce of the Lord is powerfull the Voyce of the Lord is full of Majesty Psalm 29. And that of Paul The Word of God is quick and powerfull and sharper then any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow Heb. 4.12 Whosoever is of God let him hear keep honour and reverence these words of God Let the ears hear the words of him that created them let man keep those words that will preserve him let man honour those words from which mans Salvation doth arise Christ would be lifted up high in the ayr 1. that all might see and behold him He lifted up his Voyce like a Trumpet 2. that all might hear him He chose Jerusalem 3. that famous City in all the East to shew such great Mysteries in that from thence his sound might go forth into all the earth 4. and his words unto the ends of the world Psalm 19. Lastly He would suffer on the Jews Feast-day in a wide and open place without the City before such an Assembly of so many Citizens so many Forraigners before so many of so many several Tongues that the so great Mysterie of his Passion and farewell Speech might not be concealed from any of any Countrey State Language c. The Grace of God certainly is not in us nay we do very wickedly and therefore Wo be to us if either with Peter we betake us to our heels and run away from Christ or with the Jews fall a scoffing at him or with the Souldiers crucifie him and not with Mary the Virgin-Mother of God and John the Evangelist we hasten with all speed to this Sermon standing at the foot of the cross attentively listening hearkening with all diligence and let us treasure up those golden Words in a broken heart We are Christians whither shall we go but to that Master who hath the words of Life Iohn 6. By whom can we better stand to whom can we more justly cleave then to Christ our Lord and Friend hanging on the cross And if the very Heathen observe and keep those commands as religious holy and almost divine Precepts which are given in charge by parents and friends upon their death-beds how much more strictly ought we to mark and observe these last words of Christ and fasten them most deeply in our breasts For our greatest and chiefest Philosophie is To know Jesus Christ and him crucified 1 Cor. 2. For there is perfection of Righteousness to be had there is plenty of Knowledge there is the very Truth of Wisdom there all our Riches Righteousness Merits Mercies Salvation Life and Resurrection do consist Thus much by way of Preface Now let us hear every Word by it self Of the first Word viz. Father forgive them for they know not what they do WHen the Lord Jesus became that true and only Sacrifice and when he was now about to finish the work of our Redemption and Salvation although he lay under the pressure of unutterable distress and misery yet he did not forget why and for whom he suffered such Torments even for our sakes for which cause he went out to meet his Fathers wrathfull displeasure with his prayers as not minding his own pain and punishment he sets upon the Work and Office he begins to take the work of a Priest in hand he stands in the place of a Mediator between God and man he becomes an Intercessor a Protector for us and puts himself wholly as an invincible wall to withstand the Fathers anger For he could not possibly but remember his native and inbred goodness And therefore when others did curse blaspheme and bitterly revile he doth pray and make Supplications not for himself but for others and not for others only but for his most cruel enemies and crucifiers who yet were indeed most worthy to be destroyed and devoured with fire from Heaven or that the earth should swallow them up alive Hear and see how he doth stand and pray for us and thrust himself between the revenging God and us sinners saying Father forgive them for they know not what they do The meaning Father A short prayer indeed but very pithy and full of matter containing much in it It is all one as if Christ had said O Father I am thy Son begotten out of the womb of thine own Substance before Lucifer or the morning Star Psalm 110. I am the devout religious and devoted observer of thine Honour diligently doing all thy will and performing all thy pleasures although I hang here as the Prince and chief of all notorious Malefactors and as a blasphemer and enemy of thy glorious Name yet in the midst of all these so many calamities tortures torments deaths I cannot but think upon my duty and what I am to do forgetting all the wrongs which these of the City have done to me It is my part and office to interpose and stand between thy most righteous displeasure and the hainous sins of man It lyeth on me and t is my work to piece up make whole and firm reduce bring back and Redeem mâ—… the work of our hands a broken vessel a stray-sheep a poor captive creature It is committed and given in charge to me to Reconcile both the things that are in heaven and that are in earth At thy beck and command I came forth from thee and came into the world whom thou hast appointed and made the Mediator and the Peace-maker a Priest and Intercessor And that justly too For 1. I partake of both Natures I am one God equal with thee as also with men I am a true man and therefore I am the most worthy and fittest Mediator I can lay my hand upon both I can reach and touch thee the beginning
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.
to him He called his servants and gave them money to trade with Luke 19. No man ought to take this Honour to himself but he that is called of God as Aaron was Heb. 5. Let the Minister of the Church take heed and see that he be a John that is that he express the Grace of God not only in Word and Name but in deed and in Truth also Beside in this Recommendation of Christs Mother unto John Christ alluded to that Spiritual acquaintance and kindred which ought to be among Believers in the Church Nay he doth here institute and ordain this Kindred whereby every one should be a Father Mother Brother and Sister to another as Paul writeth to Timothy that he should respect the Elder men as Fathers and the Elder Women as Mothers the yonger as Sisters c. 1 Tim. 5. And as John after this recommendation of Christ could say that the Virgin Mary was his Mother so may we call her Mother inasmuch as she brought forth Christ our Brother And as John might call Peter Brother so also may we This is our Christian brotherhood and Spiritual Kindred which is our great consolation For hence we see that the Saints belong to us and we to them They acknowledge and love us let us also acknowledge and love them In conclusion it is said that John like a faithfull obedient Disciple and as one mindfull of his Masters command did take Mary from that very day for his own mother unto his own home Not that he had a setled place or any thing of his own for the Apostles left all they had Matth. 19. and what they had was common to all Act. 4. But that he took her into his own care and ministred unto her for time to come as a son to his mother He took her not to his Farm or Manour-House for he had none but to his charge which he took care to discharge by his own ministring to her so saith Augustine Of the fourth Word THree Words we have heard already which Christ uttered on the Cross the first to his Father the second to the Thief the third to his Mother and they were all very sweet and comfortable Words indeed The hour of death now approaching he expresseth the fourth Word and that with great gravity he speaks again to his Father but very moaningly and pittifully of which the Evangelists thus write And when the sixth hour was come Mar. 15.33 there was darkness over the whole land untill the ninth hour And at the ninth hour Jesus cryed with a loud voyce saying Eli Eli Lamasabachtani which is being interpreted my God my God why hast thou forsaken me And some of them that stood by when they heard it said Behold he calleth Elias There were now six hours of the day past and yet those wicked men were not satisfied with what Christ had then suffered Wherefore to reprove their ungodliness the Sun is darkened that visible Sun is much afflicted and obscured by reason of the injury done to the true Son of Righteousness and that contrary to the custom and course of Heaven forasmuch as about this time there was no Ecclipse of the Sun as Theophylact out of Jerom saith Here then the Divinity of Christ did a little discover it self and as it were threaten the Jews if they would nor cease from their wickedness But of this great Miracle of the Heaven or the Sun Dionysius the Areopagite writeth in an Epistle to Apollophanes confessing that he also with him saw that Eclipse in Heliopolis both which men were then Pagans And there he affirmeth that Apollophanes should say O good Dionysius Vicissitudines sunt divinarum rerum the course of Heaven is altered And Origen in his second Book against Celsus maketh mention of one Phlegon that wrote of the darkning of the Sun in the time of Tiberius Caesar But what is that to this Eclipse which Pliny writeth that after Caesar was slain the Sun was pale and wan a whole year about Away with all such comparisons even of the greatest Monarchs This is truly a sign that doth deserve to be written and read to be said and sung as long as the world lasteth This unusual darkness 1. Did prove Christs Divinity to whom all the Elements do homage and are ready to serve him at his pleasure 2. It shewed his Innocency for the Elements are disturbed at his death to make it known that Christ suffered innocently the Creatures give testimony to their Creator 3. The heavenly Father would make it appear by these signs that he took notice of the great evils and unworthy behaviour of men which yet he was pleased to turn to the salvation of them that should believe 4. This uncouth Darkness did portend and fore-shew that the Light of Truth was now departed from Judea and that all that denyed Christ should be left and shut up in perpetual darkness The Jews had often urged to Christ to shew them a sign from Heaven Lo here they have it but to their own undoing Now when this Darkness had continued for about three hours Christ began to to speak again yea to cry out with a loud voyce to prove the Truth of his Humanity and to shew the intensness and extremity of his pain against such Heresies as should after arise either denying the Lord to be a true man or that he did not truly suffer but only made a flourishing shew of suffering But his loud crying was a sufficient witness of his true and grievous sorrow and pain for although they were intolerable things which the Standers by did see yet Christ endured much more than what the outward eyes saw And to make it known he cryed out to fulfill that of Psalm 69. I am weary of crying my throat is dryed c. And well might he be hoarse for hoarsness proceedeth from a defect of humours in the throat and Arteries But his strength was dryed up like a Pot-sheard the humours of blood gushing out in all parts of his body But let us hear how and with what voyce he cryed out He saith Eli Eli Lama azabthani This word is taken out of Psalm 22. which Psalm in the Hebrew doth begin with those very words Christ therefore makes use of the beginning of that Psalm to shew that the whole Psalm was made to him and of him Where me may observe that Christ doth not complain of suffering but of Desertion and not of every kind of Desertion neither For they to whom he had done much good yea and his own Disciples too had deserted and left him in the midst of his enemies and persecutors And yet he doth not so much as think upon this Desertion but he doth cry out especially and complain that the Father had forsaken him which we must not so understand as if the Divinity had separated it self from the humanity of Christ but that it left that Humanity for a time to the power of his Persecutors and did not
that every man shall rise again in his own time The Evangelist doth Emphatically add that they who thus arose came into Jerusalem and appeared unto many that none might think it was a phantasme or delusion By this likewise was foreshewed that many snners should rise out of their sins and the death of their souls to a new life Rom. 6. so as to be seen afterward in the holy Church exercising themselves in the works of Life and Spirit to wit good works whereby others may be moved to glorifie the Father Mat. 5. The graves were therefore opened to shew that death was swallowed up by the death of Christ for so it was foretold by the Prophet O death I will be thy death Hos 13. Thus we see 1. That when Christ died every creature suffered with him Only the Jews hearts remained hard whom obstinate sinners also do now imitate who by their sins do still crucifie the Son of God notwithstanding they have heard and seen so many signs and wonders they do not yet fear nor rend their hearts so far are they from rising again and confessing Christ to be the Son of God 2. Here we see that the glory or glorifying of Christ did begin presently upon his death so also will our glorifying begin immediately after our death and we who now seem to be despised in this life shall then appear gloriously in glory as may be seen in the begger Lazarus who when he lived was hated of all men but when he died he was carried by the Angels into Abrahams bosom Luke 16. It is to be noted that at the death of Christ there were seven Signs which do yet likewise concur in every justified person For the Sun is darkened at noon the vail is rent the earth shaketh the Rocks cleave asunder the Graves open the Dead arise and the Gentiles make a good confession For 1. Whosoever will be justified must have no hope or confidence in any worldly thing he must loath and cast them out of his sight this is to have darkness made when worldly things seem to be colourless and dark unto us 2. Internal things must be revealed to him that is he must have a true sight of his sins acknowledge his own filthiness this is to rend the Vail under which such sins were hid that they did not appear so foul and filthy as they are 3. Then he must fear and be astonished at the sight of such ugly sins and so defiled a conscience this is for the Earth to quake for no man is afraid or troubled in conscience but he that sees his sin and feels the weight thereof 4. The rending of the Rocks is next to wit Contrition Hatred and dislike of sin and he that before was a Rock is now cleft and broken and so the Rock sendeth forth waters of weeping and tears 5. The Graves are opened when the mouth maketh confession and discloseth what was before concealed 6. He must come forth by Absolution and go into the City Jerusalem i. e. the Holy Church and be again reconciled unto it by a spiritual Life 7. Lastly He must confess and witness by word and work that Christ is the Son of God as the Centurion here did concerning whom it follows Now when the Centurion which stood over against him Mat. 27.54 Mar. 15.39 Luke 23.47 and they that were with him watching Iesus saw that he so cryed out and gave up the ghost and saw the Earth-quake and those things that were done they feared greatly and glorified God saying Truly this was a Righteous man and the Son of God And all the people that came together to that sight beholding the things that were done smote their breasts and returned And all his acquaintance and the women that followed him from Galilee stood afar off beholding these things Among whom was Mary Magdalen and Mary the mother of James the less and the mother of Joses and Salome the mother of Zebedees children who also when he was in Galile followed him and ministred unto him and many other women which came up with him from Galile to Jerusalem Hitherto of the Signs which happened at Christs death Now we shall see what fruit followed from thence First the Centurion and they that were with him which were Romans were hereby converted to the Faith glorified God confessed that Jesus who was crucified was a just man and the Son of God consequently that he was put to death wrongfully And what wonder Should such great Miracles which were wrought in Heaven and in Earth and in the Temple and on the Dead have no effect and bring forth no fruit Blessed therefore are they that search out his wondrous things Psalm 119.18 Now if Christ could do these things with the Elements at his death what might he have done upon them that crucified him What Iew can say but that God did here manifestly shew himself Great were their ancient Miracles in Aegypt in the red Sea at Mount Sinai and in the Wilderness But compare them with those that were here wrought at the death of Christ with those at his Resurrection which was the greatest Miracle of all with those for forty dayes after at the Ascention and sending of the Holy Ghost and you will see that the rise and beginning of the New Testament was far more excellent and glorious then that of the Old Testament 1. The Centurion and they that were with him could think no other but that all these signs were wrought for the sake of this Jesus Therefore they excuse his innocency pronounce him Righteous and do not conclude him to be such a one as the Jews accused him to be and as Pilate had condemned him And which is more they confess him to be the Son of God which they gathered and concluded from the signs which they saw Lo this did the Gentiles believe who had neither the Law nor the Prophets 2. The people which came together to that sight for so is Christ truly with those that are his made a Spectacle to the world 1 Cor. 4. A sign and wonder Isa 8. smote their breasts and returned as if they had said O God what strange and new things have we seen and heard to day Truly truly this shall be our Messias O how basely have we used him to whom we did owe and should have done all honour and respect This innocent blood will be required of us and our generation Here then was fulfilled what Christ had foretold When ye have lift up the son of man then shall ye know that I am he John 8. even the Messias Here we see that he that dieth for the Truth doth more at his death then when he lived Thus Christ converted more at his death then in his life For when he shed his blood it never ceased crying Whence it is that the Elect who do through ignorance afflict the godly yet obtain they mercy but the Reprobate are damned His acquaintance especially those Women
Sepulchre wherein never man was yet laid Which new Sepulchre 1. Did prefigure that some new and unheard of thing was to be done to wit that he who was buried in that grave should return again to life 2. Also that Death was to be turned into a sleep especially as to the godly out of which sleep they were to rise again in due time as in a most pleasant and delicious garden Note Note that we do not read of any one Disciple that was present at the butial of Christ though t is to be believed that John was there which yet by the letter doth not appear lest it should be thought that they had carried away the body of Jesus and hid it in some other place Finally those good men rolled a great stone to the mouth of the Sepulchre 1. That the Jews might not easily offer any violence to the dead body And 2. That his Resurrection might be the more clear and eminent in that he could come forth when the Sepulchre was fast shut up Thus honour then of such a Funeral Christ suffered to be done unto him by these Honourable men that his enemies might not say none but base and worthless men did stick to this Nazarene although this was but a small Honour if compared to that wherewith he is now Honoured in all the Earth and in all the Churches not only as man but as God and man who doth no longer lie in the grave but sitteth at the right hand of God in Heaven Notwithstanding his Sepulchre is so Honourable to this very day that not only Christians but many Gentiles also come out of admiration very far to Jerusalem to see it In short the Sepulchre of Moses is not known where it is nor doth it much matter where he was buried but all know where the Sepulchre of Christ is for so it is necessary that by it we should learn both our own burial and resurrection For as the sufferings of Christ are ours so also is the burial of Christ ours For we are buried with him by baptism into death Rom. 6.4 Lastly It is said that those women of Galile observed the place where he was buried For they intended to anoint and perfume his body very carefully They did not judge it meet that so holy a body should putrifie and be eaten up of Worms For neither did they know that he was God and that he was shortly to rise again It follows in the Text. Now the next day that followed the day of the preparation Mat. 27.62 the chief Priests and Pharisees came together unto Pilate saying Sir we remember that that deceiver said while he was yet alive After three dayes I will rise again Command therefore that the Sepulchre be made sure untill the third day lest his Disciples come by night and steal him away and say unto the people He is risen from the dead so the last Errour shall be vorye then the first Pilate said unto them Ye have a watch go your way make it as sure as you can So they went and made the sepulchre sure sealing the stone and setting a watch The wicked are not nor can they yet be quiet although Christ were now dead and buried They vex and trouble Pilate again and importune him to make fast the Sepulchre for they were afraid that he had not given strict charge enough Now they understood the sign of Ionas which Christ said should be given them Mat. 12. Now also they understood the destruction of the Temple which was to be raised up again in three dayes however they wrested it to another sense before when they accused Christ Therefore now they run headlong together again even on that their Sabbath when the other Jews mean while were at their devotion and prayers They can neither rest themselves nor can Pilate be at quiet for them Such great Signs were there shewed at the death of this just man that they might very well have done otherwise But these signs had the same effect upon these men as those great Miracles heretofore took upon the Aegyptians They were only thereby more hardened Well might they fear that the last errour would be worse then the first They speak true at unawares and prophesie against themselves For their mistake was worse and they did err more in that they did not repent afterward But the Faith of Believers was thereupon the more confirmed concerning the truth of the Resurrection Having therefore got leave of Pilate they make sure the Sepulchre setting a watch and not content with this they seal the stone too Thus Humane prudence strives against God but all in vain For Christ will rise again in spite of your reeth O ye Pharisees nor can the Souldiers or sealing the Sepulchte hinder it one jott All the endeavours of mans prudence are to no purpose where God hath otherwise decreed Take to you all the strength of Caesar yet shall you not be able to keep this Nazarene in the grave All the care and pains which they take about the sepulchre they take against themselves And it was Divine Providence that the Sepulchre should be made so fast For hence the truth of his Resurrection is more clearly proved Here then diligently again remember the Divine chiefdom and Power in that it doth most wisely accomplish his own by anothers work Caiaphas thought it fit that Christ should be put to death and perish but God saw it needful that Christ should be the life of the world God therefore made use of the work of wicked Caiaphas and by it accomplished his own Design Thus also it was the prudence of the Iews to set a watch upon the Sepulchre lest any should steal away the body from thence and tell the people that he was risen But it was the Wisdom of God that the Resurrection of Christ should be made most manifest to all men God therefore doth take the design of others prudence to perfect thereby and compleat his own Purpose and Design For by this strict and narrow watch the Resurrection is made much more clear and manifest then if the Iews had not so diligently guarded the Sepulchre The Conclusion of the Passion Dearest Brethren HItherto we have heard how many and how great things the Creator and Lord of the world suffered from so many and such great men who were so mad and did so cruelly rage against him that he might satisfie the Divine Justice for so many and such great and miserable punishments which were due to our sins Wherefore 1. Let us give him hearty thanks for his most liberal and bountifull love towards us 2. Let us draw nigh and approach unto this Throne of Grace with full assurance of Faith that we may find mercy in time of need 3. But above all let us take all diligent heed lest at any time like unthankfull men we forget this so great work of Mercy and Love to us But let us fasten and indelebly imprint it in our minds and keep it fast in memory to the end that those wounds that Blood that Passion that Death may alwayes be before our eyes to water our hearts continually to take away their hardness to melt and soften them and be a constant and safe conduct to us through prosperity and adversity Let us meditate upon the Passion of our Lord first that we may not be puffed up in our prosperity with vain mirth and foolish jollity secondly lest in adversity we be cast down with too great grief and swallowed up with overmuch sorrow seeing Christ hath suffered far greater things for us The All-mighty and All-sufficient God grant that this Passion of Christ may become fruitfull to us and profitable for us Let him vouchsafe to fasten it in our hearts by his Spirit that by this Passion we may rouze and stir up our selves to all that is good and comfort our selves in all our adversity and afflictions but especially in death And at present let us give all diligence that we walk and keep our selves in his fear forasmuch as we are not Redeemed with corruptible things as Silver and Gold but with the precious blood of Christ Therefore 1. If hitherto we have crucified Christ let us now with the Centurion be converted and witness that Christ is the Son of God by a true and lively Faith 2. Let us return into the Houses of our hearts and with compunction cast our selves upon our couch 3. Let us wrap up pure Christ in the fine Linnen of clean cogitations and let us not suffer any dead carkass to lie in the Monument of our heart but let us present our hearts to Christ only to be inhabited by him alone 4. Let us chase away and banish hence all corruption of the World that when Christ shall return and we rise the third day that is after the first day of this Life and the other day of Rest to those Treasures of Grace which we receive here he may also bestow upon us the beatitude of our souls and the Treasures of the body of Glory that being made like unto him and fashioned after his glorious Body we may may have a most blessed entrance into the Inheritance of an Eternal Kingdom which he grant to us who Liveth and Raigneth Eternally to whom be all honour and glory of every creature now and for ever Amen Blessed be God world without end Amen FINIS