his death was a passing to the Father therefore so shall ours be also even as Christ himself said John 20. I ascend to my Father and to your Father Note 1. He doth not say that his time but his hour was come to teach us that there is a certain hour appointed to every man as it is said Job 14. The number of his moneths are with thee thou hast appointed his bounds that he cannot pass Note 2. Secondly To shew that his suffering would not last long So he saith to the Jews Matth. 26. this is your hour q.d. I have but one hour to suffer and you but one to spend your rage Thus the Scripture calleth the whole time of this life but an hour If thou dost well know that thou hast but an hours time here that is but a very little while do not therefore begrudge thy labour And even thy effliction lasteth but an hour let it not then be tedious Psalm 37. So the prosperity of the wicked continueth but an hour Fret not thy self because of the evill doers for yet a little and he shall be no more But as the feast of the Passover was Christs hour when he would suffer and dye so forty years after at the same feast was his hour when he inflicted vengeance on the Jews For when they were assembled at the Passover the Romans besieged them and shortly after ransack'd their City We also have two hours one of Mercy another of Judgement as certainly as there is a time of mercy so certainly may we expect the hour of Judgement Briefly the Evangelist John calleth the death of Christ a going away 1. That he might shew his power and might For he could pass over all those things which yet hindred his approach to the Father Psal 107.16 as it is said of him He hath broken the gates of brass and cut the bars of iron in sunder Before his death there was no clear passage out of this world unto Heaven And this therefore is the fruit of his death he opened thereby and prepared for us a passage to the Father It is significantly said not to God but to the Father that we should not be afraid to draw nigh unto God who by Christ is now become our Father 2. Again This going away may thus be understood viz. that John would hereby give an account of the Passover it self which signifieth a passing over as if he had said This feast hath hitherto been celebrated in remembrance of those things that were done in the passing or going out of Aegypt Now there is another passing out at hand even out of the world unto the Father In the former going out Moses was Leader in this second Christ Jesus is the Captain As they followed Moses so let us follow Christ The Jewish Passover is to go out of Aegypt the Christian Passover is to go out of the world to the Father But what did Christ when he knew that the hour of his going away was at hand surely he did not forget his friends He did not leave loving them for whose sake he was going to suffer such a bitter death And why should he withdraw his love from them who are so hated and contemned by and in the world What then doth Christ do When he had loved his he loved them unto the end He did truly love them and he continued this his love to them indeed unto the end In the first clause Christ sheweth the reason why he was made man and came into the world It was not our worthiness that was any motive thereof Psal 143.2 for we were not worthy to receive so much as corporall blessings from him much less were we worthy of eternall Nor had we any merit to move him for we were altogether born in sin Neither was it our righteousness that availed any thing for who shall be justified in the sight of God But it was his boundless love his infinite charity wherewith he embraced us that allured and invited him thereto For as the Father out of his great and abundant love sent his Son so the Son out of his abundant charity undertook and performed that Embassie of the Father So saith John herein his love 1 John 4. not that we loved him but that he loved us first Most significantly doth John say having loved his own which were in the world All creatures were his by creation John 1. It is said of the wicked He came unto his own and his own received him not But by his own is here meant those whom he chose to be his from Eternity of whom it is said Thine they were John 17. and thou gavest them me He saith further which were in the world lest any should think he spake here of the Angels who also are Christs But he took not the Nature of Angels but the seed of Abraham Heb. 2. Phil. 2. He did not appear in the likeness of an Angell but was found in fashion as a man And it is said in generall having loved his own which were in the world lest any should think that he loved none but his Apostles How he loved his own may be seen by this one thing in that he came down from Heaven for their sake to say nothing of the great tokens of his love which he shewed to them when he was in earth But what meaneth that He loved them to the end It was to shew why Christ took the Cross in his way as he went back again to the Father when he might have returned without danger His love constrained him He saw that his coming down from Heaven was not sufficient unless also he made satisfaction for the sins of men So that he loved them to the end i. e. he persevered in his love 1. First in that he left not loving them even to the death the ungodliness of the Jews did not hinder him he was not disheartened when his own fled from him and denyed him leaving him all alone to suffer by himself 2. He continued his love to them in that death it self did not put an end to it Many waters could not quench it Cant 8. 3. His love to them lasted to the end that is he sheweth signs of it to them in the very last day 4. He loved them to the end that is with the highest and most perfect love than which none could be greater Greater love hath none than that a man lay down his life for his friends which Christ did do John 13. Or 5. He loved them to the end that is he gave not over till be had perfectly saved them sully overcome sin death and all the curses of the Law Now then John doth so singularly commend the love of Christ and set it forth in the beginning or entrance of his Passion and his last Supper 1. To shew that all things which followed after proceeded from nothing but the
honest men if they were but compared with this perfidious wretched Villain for what was all their Treasons to this 1. Now this Treachery of Judas was figured out in Joab who also betrayed and cut off two famous men 2 Sam. 3.20 Abner and Amasa with a kiss 2. To conclude this Treason of Judas did prefigure the crafty devises of Hereticks who indeed counterfeit themselves to be the friends of Truth but are the Betrayers of it For by flattery and fair speeches they beguil the hearts of the simple Jer. 6. They say as in the Prophet Peace Peace where there is no Peace They have Christ much in their mouth but most of all oppose the faith of him very like the Traytor Judas who are also appointed to the same condemnation Jesus therefore knowing all things that should come upon him John 18.4 went forth and said unto them Whom seek ye They answered him Jesus of Nazareth Jesus saith unto them I am he And Judas also which betrayed him stood with them Assoon then as he had said unto them I am he they went backward and fell on the ground Then asked he them again Whom seek ye And they said Jesus of Nazareth Jesus answered I have told ye that I am he if therefore ye seek me let these go their way That the saying might be fulfilled which he spake Of them which thou gavest me have I lost none All these things were thus done and written that by most manifest Arguments we might see that Christ came to the Cross willingly and of his own accord For if he had been compel'd to the Cross by humane force or fraud the world would have appeared to be more crafty and stronger than he and consequently that Christ had not been God For what kind of God is he against whom the world is able to prevail Again He had not manifested so much love if he had suffered death unwillingly and by constraint But it is most plain in that the Evangelists do every where shew that he could not be surprized by fraud or humane force till he himself pleased I say it is plain that he was both wiser and stronger than the world and so his love did thereby shine forth more clearly All which make much for our comfort For as he said before John 13.1 that knowing his hour was now come that he should now pass out of this world c. having loved his own c. So now also although he truly knew not only some things but all that should come upon him yea and knew them most perfectly too and that they were hard at hand yet did he not shrink or flee or hide himself but continued his love to us unto the end And therefore he went out to meet his enemies single by himself against many without any weapon against those that were armed that they might all see he did not fear death At other times we often read that he made an escape Joh. 8. 11. and hid himself but now he doth voluntarily meet his enemies The time which his Father had prefixed was now come In both he was our example For by his flight and hiding himself he taught us not to tempt God but by meeting his foes he instructed us readily to resign our selves to the Will of God and to obey him with all cheerfulness of mind Thus Paul sometimes fled without intreaty but at last he would not be perswaded when the Brethren earnestly intreated him with many tears to make his escape What mean you saith he to weep Acts 9. Acts 21.13 and to break my heart here he offered himself to the Will of God there he would not tempt God rashly Doing both in faith For we can do neither without the help of God We cannot avoid an imminent danger if the hand of God rescue us not neither can we resign our selves to the Will of God except the Spirit of God assist us It is also to be observed John 6. that Christ conveighed himself from them that would have made him a King and no marvel For he that exalteth himself shall be brought low Kingdoms and Empires for the most part are nothing but steep places for men to fall from and break their necks Contrariwise when they sought to crucifie him he came out to meet them For he knew that the Cross was the way to the Father Let us also learn in the hope of future happiness not to be affrighted at present and momentany evils and not so much regard what we suffer but consider that by our sufferings we are going toward our Father See how forward Christ was to suffer For he doth not only meet his Adversaries but first asks them whom they sought He might have rebuked them sharply and cast his former benefits with their ingratitude and impiety in their Teeth yea he might have destroyed them all at one beck However he doth not so but with fair words he asked them what they sought as if he knew nothing of their design This was not the time of his Judgement but of his shewing Mercy He would not be passionate but patient and overcome evil with good Therefore he speaks to them in a familiar manner Whom seek yee 1. By which word he did warn them that they should take heed what they did Saith he Whom seek ye even an innocent person and him whom ye know by his Signs and Miracles which he did Gen. 4. that he is more and greater than a man Consider well t is no small offence to seek the death of the innocent For the blood of the innocent reacheth unto Heaven But t is much more hainous to sin against God If one man sin against another the Judge shall judge him 1 Sam. 2.25 but if a man sin against God who shall entreat for him 2. By this word Whom seek ye Christ jeereth their needless preparations he mocketh at their fear Whom saith he do yee seek i. e. What need these arms Whom do you fear Is it me who have no Weapon about me or do ye seek for my Disciples who also are unarmed men He doth not tell them at first sight I am he whom ye look for though he knew their enterprize but first asketh them that he might take occasion from their answer to confute them and that all the world might see and know that such a huge multitude went out to take one single man as they themselves confess that they did seek but for one 3. He first askt his Adversaries whom they sought after before he let them lay hands on him because thereby he might yet extend and offer Grace unto them q.d. To this end was I sent that I might hold forth unto all men and bestow it too upon them And as many as have sought me with a good heart hitherto know it full well to be true Therefore if ye also seek for Grace lo here I am and ready to
love of Christ as the Institution of the Sacrament the washing of their feet his most loving instructions and the very Passion it self 2. On the other hand to stir us up to love Christ and be thankfull to him 3. For our Confolation that we should not think Gods love to us cometh to an end For he doth not love once only or only our Fathers but he loveth to the end for ever and ever He abideth faithfull he cannot deny himself 2 Tim. 2. Dearest friends let this love of Christ satisfie us It matters not whether the world doth love or hate us so long as we are sure that Christ loveth us that we are in his heart that he regardeth us much that he careth for us c. What hurt can the hatred of the world now do us If God be for us who can be against us Rom. 8. It followeth Mat. 26.20 Mark 14,18 Luke 22.15,16,17,18 Now when the even was come he came and sat down with the twelve Apostles and saith unto them With desire I have desired to eat this Passover with you before I suffer For I say unto you I will not any more eat thereof untill it be fulfilled in the Kingdom of God And he took the cup and gave thanks and said Take this and divide it among your selves For I say unto you I will not drink of the fruit of the Vine Mat. 26.29 till the Kingdom of God shall come when I drink it new with you in my Fathers Kingdom Here beginneth the Supper Exod. 12. In the evening of the fourteenth day of the first moneth the paschal Lamb was to be slain and eaten Christ therefore doth well begin at the figure and proceed unto the Truth First He eateth the Legal Lamb then he instituteth his new Supper and offereth himself to be eaten by those that are his And whereas the Law required to eat the Paschal Lamb standing no doubt but Christ observed it and though it be said he sate that is meant after he had eaten the legall Lamb. First then he stood with his Disciples and did eat the paschall Lamb that he might wholly fulfill the Law and bring it to an honourable end for he came not to destroy but to fulfill it When he had so done he sate down and happily then began the true Supper He had finished the former already that old one but his own which he principally intended he had not yet begun To the other a roasted Lamb was required but to this nothing but bread and wine Therefore between both Suppers he doth interpose a few words whereby he gave them to understand that he meant to abolish the Old Testament and to make a new one He exprest the great affection of his heart to them at the beginning With desire have I desired c. as if he had said My dearest Babes ye know very well that I have observed the Passover every year but never with so great a desire as I do now For now the time is come that I will give you such meat and drink as ye never yet tasted at this Jewish Festivall And I am glad that the time is come for I desire nothing more To morrow I must suffer a most bitter death therefore I must dispatch the Supper this night This is the last time I shall sup with you I shall never more eat with you on earth as now we do Hence he presently addeth Hereafter I will no more eat of it c. And henceforth I will no more drink of the fruit of the Vine in which words he plainly sheweth that he was about to suffer And a dead man doth neither eat nor drink Now lest his Disciples should be too much grieved at this uncouth speech he saith further for their comfort untill it be fulfilled in the Kingdom of God And till I drink it new with you in the Kingdom of my Father Both speeches have the same sense for they have respect to the joyfull Resurrection of Christ When Christ rose from the dead the Passover was fulfilled All was imperfect till then Every one of the former Feasts were defective For till that time there was but only the shadow and Figure of the Passover as also all other things under Moses When Christ rose the true Passover began for then all things were fulfilled which belonged to the Passover And this saith he Matth. 3. shall be fulfilled in the Kingdom of God For then the Kingdom of God shall come in all Respects of which it was said before that it drew nigh As if he had said till I am dead and risen again the kingdom of God is not come But then my heavenly and spiritual Kingdom shall mightily be begun in all the world when I shall die for the sins of men and rise again for their justification Rom. 4. then I say the whole world shall plainly see and know by the Word and Spirit that the Son of God is King and raigneth over the soul and conscience which Kingdom of his is now covered with the Cross What then did he promise should be after all things were fulfilled and the Kingdom of God made manifest He promised that he would eat the Passover again with them and drink wine but new wine and after another manner than before which may be understood two wayes 1. First Of his corporall eating when he did eat of a broiled fish and Honey comb with his Disciples after his Resurrection Then he did eat with them again corporally but not as formerly It was not for any bodily necessity for a glorious body needeth not meat but fully to prove and evidence the truth of his Resurrection Christ then promised that he would eat bodily again with them after his Resurrection though as I said after another manner of which Peter speaketh we did eat and drink with him after he rose from the dead Acts 10.41 2. But the better sense of the words is of the spiritual eating and drinking For after the solemnity of this Jewish Feast Christ did never more eat of the paschal Lamb. But he eateth the new Passover or Lamb with us and drinketh the new wine with us in the Kingdom of God in the Church when we with him and he with us are incorporated by Faith and receiving the Sacrament which is not for once but ever as long as the kingdom of Christ lasteth in the Church Hereby then he intimateth that the corporall eating of the Lamb should cease and that we should spiritually eat of the true Lamb. The first Lamb was not therefore commanded to be offered and eaten because it should alwayes be so done Indeed Moses said Exod. 12. this should be kept as an Ordinance for ever but he saith also throughout your Generations viz as long as this generation continueth so long as this state of things this Testament this old Testament lasteth and as long as ye continue the people of God so long
A New Commandment saith he I give you that ye love one another as I have loved you q.d. Nothing will more safely defend yee from the envy of the world nor more surely keep you in my favour than to love one another Much might be said concerning this loving each other 1. And first the errour of our present times might hereby be supprest which flattering it self with Faith alone doth altogether flee and fight against obedience to any Command Charity and good works 2. Again true Christian charity should hence be revived and restored which did heretofore so much abound in the Church c. But let it suffice us now that we go along with the meaning of Christs words 1. And first some will be ready to startle and be affrighted to hear Christ speak of or so much as mention a Command as if he meant to impose the Yoke of the Law upon them again But he allayeth his speech with this that he doth not enjoyn many as Moses did but gives only one Command And in that he calleth it a New Commandment t is a sign that he would free us from the Yoke of the Law Acts. 15. Isa 9.4 which none was able to bear and which condemned every man And therefore in Isaiah it is called The Scepter of the Exactor 2. Hereby he sheweth that the Law was not sufficient to salvation if it were there had been no need of adding any more Although the Law commanded us to love our Neighbour Matth. 22. for Christ also saith that it is one of the first Pâ—ecepts of the Law nevertheless here he calleth it a New Commandment Because 1. Matth. 5. It was renewed by him For the Pharisees had much obscured it by their Tradition For this Thou shalt hate thy enemy was foisted in by them whereas the Law saith no such thing therefore Christ rejects it 2. It is commanded more frequently and more excellently in the New Testament The Sabbath Sacrifices and Ceremonies are often mentioned in the Law but Love is every where commanded in the New Testament 3. In the New Testament it is otherwise laid down than in the Law or old Testament To them it was said Thou shalt love thy Neighbour as thy self But to us As I have loved you which is somewhat more for Christ loved us more than himself He spared not himself that he might spare us Therefore it is a New Command because we are bid love our Neighbour more than our selves so that we should prefer nothing before him neither Honour nor Riches no nor our bodily Life as we see in Christ that he did not 4. Because it is now confirmed by greater Examples viz. of God and Christ Hence saith John Herein is Love 1 John 4.19 3.16 because he first loved us and laid down his life for us 5. It is a New Commandment because he Commands it from the heart and not from the Ceremonies of the Law and teacheth that the Law is not fulfilled by outward works but by the inward love of the heart 6. Because though all the other Precepts both ceremonial and judicial are abolished this only continued and was renewed not from the nature of the law which indeed did require it but gave no power to fulfill it but from the nature of the Gospel which giveth strength by the Spirit to fulfill all the Commandments 7. 'T is never worn out it abideth new still and never waxeth old for let us love never so much and never so long yet we are still debtors so to do 8. It is New because as that which is new is nearest to its principle or beginning so Charity uniteth and maketh us nigh unto God who is the beginning of all things 9. Because it cannot be fulfilled but by a New Spirit or in newness of Spirit not by the spirit of Bondage but by the Spirit of Liberty and Adoption which who so hath not Rom. 5. shall never fulfill this Command for by the Spirit alone is Chatity shed abroad into our hearts But mark Christ doth not speak of any kind of love There is a carnal love There is an inordinate love when we do not only love the persons and favour them but their Vices too Christ speaks not of this love nor of that which consists only in word and in tongue but of that which is in deed and in truth Therefore he saith As I have loved you Now Christ loved us 1. Ordinately because he loved our persons yet so as not to flatter our faults but sharply reproves them even in those whom he loves best 2. Effectually not in word only but in deed He loved us freely without any merit of ours 3. Yea when we were yet enemies when we were yet sinners we were reconciled to God by the death of his Son Rom. 5.8,10 4. Lastly Perseveringly to the end as was said before Joh. 13. Let us learn from hence how we ought to love our neighbour But when he saith As I have loved you we must not think that he requireth a measure every way proportionable to his Love For who can so love But he would have us do our utmost and strive might and main with all our strength to imitate his Love If we cannot keep pace with him let us at least follow hard after him Psalm 63.8 and keep as close as may be As elswhere he saith not Learn of me to work Miracles c. but Learn of me because I am meek and lowly in heart So here he would not have them known to be his Disciples by any other Badge but Love Hereby shall all men know that ye are my Disciples if ye love one another Christians have other Duties to perform as to Fast Pray give Alms c. But though these things be good yet a hypocrite may do them as you read Mat. 6. Christ therefore will have none owned as his Disciples by any other mark but mutuall Love Matth. 6. For Love is 1. A general Note and Sign which every one may have In the other as Fasting Prayer Alms-deeds c. A man may sometime find an excuse but in this none can excuse himself and find any shift to put it by 2. It is an infallible mark of a godly heart All other signs may fail but this will never For where Charity is there also are all other Vertues and so it is the perfect keeping of Gods Commands Rom. 13. He that loveth fulfilleth the Law 3. It is a convertible Sign As it is true that every true Christian loveth his Neighbour so it is true on the contrary that whosoever truly loveth his Neighbour is a Christian 4. Christ would have all his known by Charity and hath given them this for their Livery that others might be allured and won by the good Odour of the Faithfull and say Behold Psalm 133. how good and pleasant it is for brethren to dwell in unity Whence we see 1. That
many differences of the Evangelists Whence he concludeth that it is very likely that it was not one but three women One of whom Matthew and Mark speak Matth. 26. Mar. 14. Another of whom Luke writeth Luke 7. whom also he calleth a sinner A third mentioned by John John 12. whom also he calleth Mary the sister of Lazarus Faber Stapulensis would have them to be three but doth otherwise distinguish them The first he calleth that sinner in Luke The second Mary the sister of Martha of whom mention is made in the three Evangelists Matthew Mark and Iohn The third he saith was Mary Magdalen who would have anoynted the Lord in his Sepulchre So that according to his opinion the sinner anoynted Christ a great while before his death but Mary the sister of Martha and Lazarus anoynted him but a little before his Passion And he will needs have Mary Magdalen to be that woman of Galilee out of whom Christ had before cast out seven Devils as it is Mar. 16.9 Chrysostome and Theophilact suppose the three Evangelists Matthew Mark and Luke do speak of one woman and Iohn of another Ambrose is doubtful and can hardly resolve the matter and at last saith Perhaps it was not one lest the Evangelists should seem to clash c. lib. 6. super Lucam Nor can it be easily determined by any unto this day But certain it is that Matthew and Mark spoke of one and the same woman And because the anoynting which John speaks of was also at Bethany and in those very dayes before the Passover and immediately before Christs Passion it is most like that he meaneth the same woman that the other two Evangelists write of whom also he calleth by her proper Name which the other two do not Whether this Mary of Bethany anoynted Christ twice within a few dayes First his feet as Iohn faith and then his head as Matthew and Mark report and that there Iudas only but here all the Apostles murmured together let others judge This is clear that three of the Evangelists mean one and the same woman whatever may be thought of that woman that was a sinner Certain also it is that this Unction of Christ before his passion was at Bethany For Matthew and Mark name the house of Simon the Leper but John seems to intimate that it was in the house of Lazarus or Martha To which we may answer that either that Simon the Leper was the father of Lazarus and his sisters or that Mary did anoynt Christ twice both in her own house and in the house of Simon the Leper who was so call'd not that he was a Leper at that time but that he had been so and was cleansed by Christ There is yet one scruple behind in that Luke also saith Luke 7. that Christ was anointed by a sinner in Simons house whence some may suppose that it was but one woman in all the Evangelists though one may write more of her and another less as they do of other things It is not so credible that there were two Simons in whose houses Christ was twice anoynted To this may be added that Luke as well as John saith that the woman wiped the feet of Jesus with her hair which argueth that it was one and the same woman Nor doth that make against it because of the two Simons one is called a Pharisee and the other a Leper for the same man may be so called Thus nothing can yet be here certainly determined wherefore passing by these things let us come to the History it self This woman is said to bring an Alabaster box of precious oyntment or according to Mark of Spikenard very precious or as John hath it of Spikenard very costly For it was by conjecture of Spikenard and Balsam which sort of Oyl is accounted most precious if it be not adulterated But John saith expresly that this oyntment was ex nardo pistico that is certain and true and not adulterated so that the Disciples valued it at 300. pence Such kind of precious Oyntments were common among the richer sort The most precious was called the Royal Oyntment which was made up of many precious things as Spikenard Gum of the Balm tree Myrrhe Cassia Cinamon c. And t is probable that this oynment of Mary was not much inferiour to it in value Pliny agreeth hereto Lib. 13. cap. 1. Lib. 12. cap. 12. who writeth almost the same of the oyntment of Spikenard and addeth that the Spikenard of Syriae is the best and elswhere he saith that such kind of Oyntments are best kept in Alabasters Now Alabasters are Glass-vessels which Apothecaries commonly use Let us now view the beauteous mind of this woman 1. When all were busie in the house to wait on Christ a little before his Passion for they had provided him a Supper at which Martha served Mary was not idle John 12. So ought it to be in the Church none should be idle but every one strive according to his strength to serve Christ and contend who should do most for him Those that are backward should imitate those that are forward The strong should so much the more earnestly press further by how much the more eagerly others follow after them O happy house where things are so carried 2. See also with what boldness this woman cometh to Christ whom even that holy man John was afraid to touch in Jordan Mat. 3. which confidence she could no otherwayes attain to but from the goodness of Christ which she had so often seen and tryed It was not therefore rashness in this woman but strong love and exceeding great charity Mat. 6. Thus Believers though they be not yet quite free from sin dare boldly say to God Our Father which are in Heaven 3. Again This woman doth a good office to Christ nothing terrified with the threats and cursed execrations of the Pharisees nothing at all troubled at the jeers and grumblings of others only contented that Christ accepted her service Faith regards not the world so it can but please God 4. Besides She doth not bring any manner of Oyntment but the best that which was dear and a great deal of it even a whole pound as John saith John 12. Charity is of that condition it knows no bounds but the best whatsoever it hath that it liberally bestoweth on Christ Nor doth it so much take notice what or how much it poureth out but to whom and for whom 5. Moreover She doth not anoint the feet of Christ only according to John but his head too as Matthew and Mark report even ready to serve him in all things and what she commendably at first undertook if it were but one only woman every where now she doth more commendably accomplish At first she anointed only his feet now she doth at once anoint both feet and head So should we ascend from the feet of Christ to
c. ye shew the Lords death ill he come Thus ye see after what manner at what time and with what words Christ instituted the Sacrament all which are of such concernment that t is strange if they kindle not in us a desire of so great good inflame our love to God and encourage us to give praise and thanks unto him We commend and thank him that giveth us an estate at his death to make us rich Why should we not do so here But sometimes we may find ingrateful heirs in the world so alas for it doth Christ find by experience that we are too unthankfull unto him Now the sleighting what is set before us is no small cause of this our ingratitude And so that is too often fulfill'd in us which Elisha once said to the incredulous Noble man 2 King 7.2 Thou shalt see it with thine eyes but thou shalt not eat thereof Are not these things fulfill'd in us We see and have these great things before our eyes and in our hands yet we perceive them not we taste them not What greater evil can befall a man than to have riches and not enjoy them Two things yet remain to be considered about this Sacrament viz. to what end it was ordained and how it ought to be received It was ordained 1. That our heart should more closely cleave to the words and Promises of God The Prophets promised that the time should come when God would dwell in us and that Christ by his death would take away our sins c. All which and the like Promises are confirmed by this Sacrament He instituted this Sacrament that we should not doubt of these things 2. It is a standing Monument of his Charity that so we might never doubt of his good will to us Whensoever then our consciences are ready to flag and fail which often happeneth specially at death they should be strengthened by this Sacrament 3. It is a perpetual Remembrance and Representation of that only sacrifice which was offered for us upon the Cross The benefit of this Sacrament may be taken out of the words of Paul when he saith 1. The bread which we break is it not the Communion of the body of Christ c. 1 Cor. 10. Whereby he sheweth that by this Sacrament we partake of all the good things of Christ 2. Another fruit of it is that we also are made one bread and one body even all that partake of one bread and of one cup that is This Sacrament doth put us in mind that we are made one meat and one drink and that we should wholly devote our selves to the good of our Neighbours that we should make the poverty of others our own and account the faults of others as our own c. Therefore in Greek it is called Synaxis that is a communication Whence we may easily gather what is requisite to the worthy receiving of it which is nowhere more clearly exprest than in the figure of the Paschal Lamb and the Manna The Paschal Lamb. Both which figures I shall briefly open Concerning the Lamb consider 1. The house must be sprinkled with the blood of the Lamb in three places Exod. 12.7 on the door and both the posts So he that will come to the Sacrament must first be sealed with the Seal of the holy Trinity which is done in Baptism Or thus he must be marked in three places that is he should have the three Sacraments Baptism Confirmation and Repentance Or the blood of the Lamb must be on his doors i. e. he should alwayes have the remembrance of Christs Passion before his eyes when he goeth out and when he cometh in according to that of Paul 1 Cor. 11. As oft as ye eat ye shall shew the Lords death c. Or he should have the Lambs blood on the doors i. e. he must not be ashamed of the Cross of Christ nor blush to keep the Commands of Christ but openly confess that he doth believe and keep them To that which the Author hath here observed The Translators Supplement Heb. 10.29 concerning this first circumstance the Translator further addeth viz. They were not to strike any of the Lambs blood on the threshold nor should we tread the blood of the Son of God under foot But they were to strike the blood on the lintel So should we alwayes have the blood of Christ over our heads above our own reason in higher estimation than the reach of our natural capacity or growth and stature of our earthly man our carnal mind It should be over our head to be seen only by Faith lifting our heads upward from earthy things thoughts desires affections confidence righteousness c. unto heavenly things looking on it as a Propitiation a Reconciliation a Mediation something between Heaven and earth between God and man as that which reconcileth us unto God Heb. 12.24 and giveth us boldness at his Throne of Grace speaking better things than that of Abel Again they were to strike both the side posts one as well as the other We should have the blood of Christ on either hand that we may see God on the lest hand where he worketh and on the right hand where he hideth himself Job 23.9 that we may be kept in prosperity and adversity knowing how to want and how to abound both in respect of the outward and inward man preserved from excess and all extreams swallowed up neither with presumption nor despair but fighting the good fight of Faith having the Armour of Righteousness on the right hand 2 Cor. 6.7 and on the left Now we proceed with the Author 2. They must eat the flesh roasted with fire that night The flesh of Christ must be eaten by night It must be by Faith alone and the eyes of Reason must be shut T is true our flesh would eat it in the day that is it coveteth to see all things but all in vain The flesh of Christ is eaten invisibly and in a Mysterie And the flesh of our Lamb may well be said to be roasted for it is roasted with the fire of Tribulation as also with the fire and operation of the Holy Spirit 3. It was to be eaten with unleavened bread The flesh of the Lamb must not be eaten alone that is we must not only consider what Christ did but what we also ought to do 1 Cor. 5. we must first of all cast out the leaven of malice and wickedness the Sacrament must be received with the unleavened bread of sincerity and truth For this food is not provided for dogs but for Children only not for filthy persons but such as are clean They sin therefore who come to it not having first repented of their sins 4. With wild Lettice so the vulg Lat. bitter herbs or as it is in the Hebrew with or upon bitternesses i. e. with a bitter remembrance of our sins Thus the
if he had now essentially some glory which he had not before but because it was now cleared up by the Passion and Resurrection of Christ of which Son God was the Father 2. As also because by the Passion and Resurrection God got him Glory among men whom the world knew not before but now by Christ they knew that he was their Father and Helper c. And lest any should question how Christ came to know so clearly and certainly beforehand that God would glorifie him He answereth If God saith he be glorified by him God also shall glorifie him in himself He cannot doubt of Glory hereafter who glorifieth God now in this life 1 Sam. 2. For that word stands stedfast He that glorifieth me him I will glorifie but they that despise me shall be dishonourable Christ did glorifie God by his Doctrine setting him forth by most worthy and magnificent Titles For Believers now call God Father by Christ whom before they lookt on as a Judge under the Law which condemned sin By Christ he is called our Saviour who before was a condemning Judge On the other hand God also glorifieth Christ bestowing great Titles on him as a Conqueror triumphing over the Law Curse Cross Sin Death Hell and Satan This is that Name above every name Phil. 2. which God the Father hath given to Christ at which every knee should bow c. In the close of this clause Christ saith And shall straightway glorifie him for presently even at the Passion he began to glorifie him with Miracles when the Sun was darkened c. whereby the Centurion and many others knew that he was the Son of God So while he yet hung upon the Cross God heard his prayer for us which is the greatest Glory of Christ See now all along how wisely the Wisdom of God did speak Before he would speak of his suffering and death he premiseth his glorifying 1. lest the Disciples should be too much sadned 2. And lest they should think him utterly lost in his Passion 3. That they also in times of adversity might learn to look at the glory to come and not so much on the present misery Hitherto he spake of his future glory Now consequently he begins to speak of his death but very sweetly for the comfort of his Disciples whom he knew would be exceeding sorrowfull at his death For as a good son doth not so much delight himself in the succession of a great Inheritance as not to mourn for his Fathers death So although the Disciples were sure that the death of Christ would be of great advantage and give a large Inheritance yet they could not but be much grieved for his death Therefore he speaks of his death with as sweet words as possibly he could 1. And first he calls them Children to shew his Fatherly grace of Love toward them 2. And withall to shew the fruit of his Passion By his Passion and Death we have right to be called 1 John 3. and to be the sons of God Therefore we never read before that he called them children but now when he was about to suffer and die Nor doth he simply call them children but little children which is a sign of greater affection because of the tenderness of love and because as yet they were but weak and tender Babes They were children when they were grown strong and armed with the Holy Spirit But now because they were fearfull and not able to follow their Father they are called little Children or Babes Gal. 4. So Paul calleth the Galatians little children because they were weak in the Faith and had yet need of milk But what is it then that Christ would say to these his so much beloved little ones Yet a little saith he and I am with you And 't was but a little while indeed but till he who went forth but just now was gone to the Jews and came again with a band of Souldiers and the Priests servants He was then presently apprehended condemned to die and executed from which time he might say now I shall be no longer with you unless I come to see you again and stay an hour with you This he thus said 1. That they might more enjoy him whilst they had him 2. And that what he spake at his going away might take the deeper impression in their hearts But it must not be so understood that Christ went away for good and all and is now no more in the world when elswhere he saith expresly Lo Matth. 28. I am with you all the dayes even to the consummation of the Age. The meaning then is yet a little while I am with you in this visible and mortall body as hitherto I have been Henceforth indeed I shall be with you but not as formerly not visibly not mortal not as a stranger in this world but as a Prince and a Father of that which is to come And would ye know what shall become of you Ye shall seek me q.d. ye shall be sadly grieved for my departure and with great anguish and thought of heart ye shall earnestly desire my presence because both Jews and Gentiles will most furiously abuse you At that time ye shall seeke me and desire my assistance This he saith not to affright them but to prepare their minds for the trouble they should meet with As a cruel beast if he should suddenly rush upon a man would not only terrifie but tear him being unarmed and unprovided but if a man see him and be aware of his coming he will arm and fit himself so that he shall do him little or no hurt at all So when temptations and trials are foreshewn and foreseen they do less disturb and trouble us Hence saith David I made hast c. Psal 119.60 Paratus sum non sum turbatus saith the vulgar reading I was ready and not troubled By this we see that the whole life of a Believer in this world is nothing but sighings groanings and a longing desire after Christ The godly mourn like Doves in this world and say Cant. 5.6 My soul melted when my beloved spake I sought him and found him not c. And lest any should say if we shall speed no better why dost not take us along with thee It were better for us to go with thee than be left here behind all alone Whither I go saith he ye cannot yet come q.d. I am going to suffer and ye cannot follow me thither because of your infirmity You had need be first endowed with power from the High One. Again I go to the Father but as yet you cannot follow me thither for the door is shut I must first open it for you with the Key of my Death But what shall become of us the while how shall we bear or escape the present hatred and envy of the world and be able when the time doth come to follow thee
recourse to God And not only so but he sheweth also the best way of praying For 1. first he with-drew from the Apostles He that will pray must go into his Chamber Mat. 6. 2. Secondly He kneeleth down yea falleth on his face Prayer ought to be made in humility So much the more humble so much the sooner it peirceth Heaven and is heard 3. Thirdly He doth not pray once only but often nor did he give over till the Angel comforted him Teaching us thereby to persevere in prayer 4. Fourthly He prayed in assurance therefore he did so sweetly repeat the name of Father He that believeth not let him not think to receive any thing James 1. 5. Fifthly He committeth all to God We must not prescribe time or manner unto God 6. Lastly Peter James and John were not far from him by whom those three vertues are signified which are necessary for every one that prayeth to wit Faith by Peter Courage by James and the Grace of God by John As often then O Christian as Satan tempteth thee remember this Garden and this prayer of Christ in the Garden Avoid the tumults of men go a little aside kneel down fall on thy face for by these gestures the faithfull express the servency of their mind and that they have no hope counsell or help in the world but only in God open thy mouth and utter words from thy heart lay open thy anguish and pain before God with sighs and supplications against the violence and wrongs of Satan Here thy sorrow and anguish of heart will do thee no harm Yea though it afflict thy body a little it will do thy soul good But remember to temper thy prayer so even as Christ here did who in all humility threw himself upon the ground and as man he resigned and offered himself wholly to the Will of God that the Father should do with him as he pleased Thou also pray for what thou wilt cry intreat make known thy wants but conclude alway as here Not mine but thy will be done for thou knowest best what is good and profitable for me Believe me our prayer is well accepted if it be granted to us according to the will of God The Evangelists do not without cause so diligently set down this that Christ put the whole event of his Prayer in the will of God If Christ did thus whose will yet was not divided from the will of his Father nor could he will any thing but what the Father willed how much more ought we to do so whose will most commonly is against and resisteth the will of God To say nothing how pernitious and destructive for the most part it would be to us if God should alwayes grant us what we desire The will of our flesh is not good but that which the Spirit willeth in us cannot be evil because the Spirit is not evil Briefly Let the Prayer of Jesus be the Form and Pattern of our Prayer Let him teach us how to pray as he shew'd us how to suffer Let us now weigh the words First he saith in the Chalde Tongue Abba which in Latine is as much as Pater Father and this name he doubleth It is a great comfort in affliction to believe that God is our Father and that our troubles come upon us by his good pleasure 1 Cor. 11. So Paul when we are judged we are chastened of the Lord that we should not be condemned with this world Heb. 12. Again Yee have not yet resisted unto blood and ye have forgotten the exhortation which speaketh unto you as children Prov. 3. my son despise not thou the chastening of the Lord c. Secondly He saith If it be possible and all things are possible unto thee Here none doubteth but that God to speak absolutely could have restored man some other way than by the death of his Son but this was the way which from Eternity was resolved on and therefore it must be that Christ should dye And it was not without reason why God should be best pleased with that way For 1. Divine Justice must be satisfied We deserv'd to be punisht but God the Father set his Son in our stead who could owe nothing upon his own score and therefore might make the fuller satisfaction As the person of Christ was more pleasing to God than all other men so his Passion merited more than all ours can do 2. God therefore made choyce of this way to redeem mankind that he might make his power known For he did not defend Christ against his strong enemy yet he overcame him 3. That he might make his love so much the more manifest to us to provoke our love 1 John 4. In this was his love manifest that he sent his Son c. Wicked men prate that God took no pains to create them But here let them consider that they were not easily Redeemed Christ took a great deal of care and pains to make man a great debtor to him in much love and that he might become more thankfull by the difficulty of his Redemption who was grown so cold in his devotion because of the easiness of his creation God made all things and man among the rest in six dayes but he was full three and thirty years working out our Salvation in the midst of the earth See how justly we may be complained of who lightly esteem this greatest Token of Love whereby we exceedingly provoke his wrathfull indignation against us Whereas Christ prayeth that the Cup might pass from him by the Cup he meaneth his Passion 1. For as much drinking makes men drowsie so Christs Passion made him sleep in Death 2. Or as free drinking makes men jocund so the sufferings of Christ make us above all things most cheerfull in that it brought everlasting Salvation to us In this sense the Cup is taken elswhere I will take the Cup of salvation c. Again Psalm 116. Can yee drink of the Cup that I shall drink of Mat. 20. But thou wilt say was not Christ willing to suffer Or did he suffer against his will in that he prayes here against the Cup of his Passion Far be it from us so to think How could he be unwilling to suffer who at his last Supper said that the blood of his Body was to be shed for the Remission of sins Mat. 26. Who also said I lay down my life for my sheep John 10. And reply'd to Peter when he disswaded him from suffering Get thee behind me Satan for thou savourest not the things of God Matth. 16. We say that Christ did not suffer unwillingly but freely of his own voluntary consent as his Prayer concludes Thy will be done He prayed that if it were possible the Cup might pass from him 1. First to shew that he was a true man who by Nature is afraid of Death As there are divers affections in man to wit
Cross In short it doth nothing that is good But contrariwise the spirit is confident and valiant it doth pray watch bear up in adversity make a free confession c. Whensoever the spirit is compared with flesh it signifieth the Holy Spirit and his workings in us But the flesh signifieth the humane nature even with its best motions but without the assistance of the Holy Spirit The spirit then is willing because it affecteth those things that are his own and cheerfully carrieth on to all that is good But the flesh is weak for it will not alway indure the yoak of the spirit as it is written The good that I would that do I not Rom. 7. Gal. 5. but the evil that I would not that do I. The flesh lusteth against the spirit and the spirit against the flesh that ye cannot do those things that ye would What need I multiply more If we have a spirit ready to do good yet the weakness of our flesh hindreth and overcometh it But if our spirit be backward to evil yet the flesh will stir and spur it forward Hence it is that Judas and the Jews slept not but were most vigilant because they made hast to evil But the Apostles sleep because they were exhorted to good To conclude when we are most confident of the forwardness of our mind let us suspect then the backwardness of our flesh When he had warned his Disciples for whose sake he brake off his Prayer he went away to pray again praying almost the same words which he did before Thereby giving an Example to Preachers First so go from Prayer to Preaching to instruct the people and from Preaching to return to Prayer First Let them pray that they may be fruitfull and profitable then let them pray that the fruit be not blasted But as Christ returned to Prayer so the Disciples went to sleep again so that all Admonition was to no purpose Their sleep now fore-shewed that their faith shortly would be benighted But the Evangelist saith further for some kind of excuse for this drowsiness that sorrow rather than sloth made them fall asleep for their eyes saith he were heavy a thing common to those that are in heaviness When the heart is sad the eye is sleepy so that men had rather go to bed than go to eat or drink And because the Disciples were sleepy and sorrowfull they could not tell what to answer And who indeed could excuse such drowsiness in so dangerous a case Hamans frailty did strongly put forth it self in the Apostles Truly if the Lord with draw we fall asleep quickly although he was with us but little before Mat. 28. Let us pray therefore that he would abide with us unto the end of the world We do not read that Christ said any thing to his Apostles when he came to them the second time but silently passed by their weakness to teach us that we should rather admonish our Brethren and bear with their Infirmities than severely punish or wholly condemn them This sleepiness did not a little add to Christs sadness For now he saw that he should not only be violently assaulted by his enemies but should also be forsaken of his dearest friends He saw that Judas did not sleep but watched to do him a mischief but his Disciples were very sluggish in that which was good Whereby these our dangerous times were prefigured which are full of deceit fraud and distracting cares Mat 24. when for the getting of this worlds goods Titles Honours c. Iniquity so much aboundeth But all love to Godliness is key cold Luke 16. The Children of this world are wiser and warier in wicked works than the Children of God are in the works of Godliness When Christ saw that there was little or no comfort or assistance to be expected from the Apostles he goeth back to prayer the third time and turns himself wholly to God to whom only the poor is committed Psal 10.14 2 Chron. 20. When we know not what to do yet this is our comfort that our eyes are toward Heaven Here we have an example not to pray once only in Temptation but thrice nay seven times that is very oft To pray but once is not to pray at all To pray often is to pray effectually Peter denyed thrice Christ prayed three times it becometh and behoveth us to imitate this but by all means to avoid the other Whereas Christ prayed so often it is most manifest that it is a hard matter for us to struggle with death Unexperienced men like Peter trust too much to their own strength But he that hath tryed these things betaketh himself to God for he seeth that the humane nature of it self is too weak Therefore he committeth all things to God saying Thy Will be done as if he had said so long as thy Will is done and I commit my self to thy Will I can now in thy strength break thorow that which I could not by my own Thou wilt not forsake those whom thou calledst to suffer while they stand in aw of thee and rely upon thee Thus Christ did all these things first for our Redemption then for our example how to behave our selves under the fear of death It follows in the Text And there appeared unto him an Angel from Heaven Luke 22.43 strengthning him And being in an Agony he prayed more earnestly and his sweat was as it were great drops of blood falling down to the ground There are three things most observable in these words 1. Is it not a strange and a new thing that an Angel that a servant should comfort Christ But here we see that truly fulfilled which David prophesied of in the Psalms Psalm 8. Thou hast made him a little lower then the Angels For as Christ was truly tempted and was sorrowfull c. so he would be comforted by an Angel like other men that he might be like his Brethren in all things Heb. 2. Mat. 4. In another place we read that the Angels ministred to Christ 2. Secondly We learn that God doth not forsake those that hope in him For although he doth not alwayes remove the evil yet he doth inwardly strengthen and give power to undergo it 3. Lastly We are here taught that the holy Angels stand by us when we pray strengthning us in our prayer and carefull of our wel-fare which should stir us up to pray more fervently lest our sluggishness should offend them and cause them to depart from us and so leave us under that sad complaint Psalm 88.8 Thou hast put away mine acquaintance far from me thou hast made me an abomination to them Again My kins-men stand afar off Psalm 38. they also that seek my life lay snares for me For certainly if the blessed spirits absent themselves from us we cannot bear the brunt of the evil spirits Now lest any should wonder why Christ would stand in need of an Angel
with the late miracle which he saw when Christ with a word hurl'd all his enemies to the ground and not thinking of Christs answer draws his sword and falls about him as if he would valiantly perform what he promised Who would not take Peter for a very stout and valiant man that durst signly incounter such a company of armed men If we consider him carnally then he did notably discharge his Engagement that he would die with Christ Did he not lay down his life for Christ when he hazarded it in charging an army of men But his Lord did not so construe it Peter did this more out of carnal confidence than of spiritual faith Now indeed he was bold so long as he saw a divine Power in Christ but presently after Christ hid his Power Peters courage quickly grew cold Whence 't is plain that this his valour proceeded not from faith if it had it would have held out in danger For Faith is most couragious in difficulties There was love and zeal in Peter but not according to knowledge Christians are forbid to fight Mat. 5. If we would overcome the world it must be with another kind of weapon we can do little or nothing with a corporal sword Peter saw that the sons of Zebedee were chid for saying Master Wilt thou that we command fire to come down from heaven and consume these Samaritans as Elias did Luke 9.54 Know ye not saith he of what spirit ye are of The son of man came not to destroy but to save mens lives This Peter heard and yet now he layes about him as if he would kill them all if he could The flesh ever loves fighting it seeks to revenge it self Peter did not yet understand that Christ must suffer Nay he did not know that Martial Discipline was never taught in the school of Christ but that patient submission was alwayes learned there Whereas Peter did that servant no more hurt no thanks to Peters good will but to Christs goodness who useth to do good to unworthy and unthankfull men otherwise fire from Heaven might more justly have consumed this servant or the earth have swallowed him up alive But whereas Peter did in special cut off this servants ear it was not by chance but by the Providence of God and that not without a Mysterie too 1. For First It signified that the Jews should from henceforth lose the true and right hearing or obedience of the Law and Prophets and should interpret all things in a wrong and not in a right sense which also is come to pass 2. But secondly Whereas Christ healed that servant it shewed that in due time they should be inlightned again by Christ when the fulness of the Gentiles was come in Rom. 11. 3. Thirdly Whereas he whose ear was cut off was the servant of the high Preist it she weth that this sort of men viz. the Parasites of great persons have for the most part but one ear only and that the left one whence it is that they only hear and report to their Masters those things only which are false wicked worldly c. but they will neither hearken to nor tell their Lords the truth the Word of God the Righteousness and good service of others 4. But lastly Whosoever is an enemy to Christ hath but one ear for he understandeth all things in a wrong sense and never cometh to the light of Truth The name also of this servant is exprest because of the miracle that was wrought on him in curing his ear again But let us return again to Peter who was now fallen under the power of the sword because he had taken up the sword And no doubt but he had felt the force of other swords if Christ had not protected him by his divine Power What doth Christ therefore do He reproved Peter and forbids him to use any such force or violence and that with many Arguments for Peter by this fact was many wayes to be reproved 1. First because every private person is forbid to use the sword 2. Secondly Because having been so long in the school of Christ he should have learned that the weapons of our warfar are spiritual mighty through God 2 Cor. 10. 3. Thirdly He was an Apostle yea the chief of the Apostles whose duty is to save not to destroy 4. Lastly Peter was most blame worthy in that he gave the first blow before any hurt was done either to him or to Christ Therefore Christ doth justly blame him more than the rest He speaks but one word to the rest Suffer ye thus far saith he q.d. It is a great work of Charity to preserve the life of our Neighbour and to defend him from violence but there is another business now in hand My Father hath appointed me to suffer and to die Let me alone therefore that I may suffer and accomplish those things which the Father hath determined to do by me for the salvation of men Suffer ye yet that I may be apprehended and perfect the work of your Redemption this he said to the other Disciples But he saith more to Peter at first Put up thy sword into his place q.d. Knowest thou not that I did chide thee before and called thee Satan for this very thing Mat. 16. Do not hinder my death but rather study to conform to it Throw away this thy sword with which thou dost kill and slay men My sword which I gave thee doth destroy and cut down sin but preserveth men Put up therefore that outward sword into the sheath or as the other Evangelists say into its place Now the proper place of the material sword is the ordinary Power Therefore hide thy sword here Let that Power use it not thou If the body be sick the Physitian is to cure it not the Plow-man So if any thing be amiss in the Mystical or rather the Politick body it concerns the Power to deal with it not every private person 1. Christ then doth hereby forbid all revenge to private persons as it is written Vengeance is mine I will repay it Deut. 32. 2. Secondly He teacheth us to overcome evil with good according to that Mat. 5. Ye have heard that it hath been said An eye for an eye and a tooth for a tooth But I say unto you Do good to them that hate you Christians ought not to defend themselves with swords and staves but with Humility Patience Gentleness Courtesies Learn of me saith he for I am meek and lowly in heart Mat. 11. 3. Again Christ doth hereby condemn our wrath and impatience who cannot put up and pass by a hasty word nor be content to requite with the like loss but must revenge our selves double and trebble contrary to that of Paul Be not overcome of evil but overcome evil with good Rom. 12. 4. Fourthly We are here taught that the Gospel is not to be fought for with worldly weapons and
and had been often in captivity formerly they were strangely incensed with rage against Christ For generally this is rooted in all men that by how much the greater kindness one man doth to another so much the more hatred doth he incur if ever he be suspected to have done it from a base minde and to an ill end So was it between Haman and Ahasuerus The like was it also with Christ The people were strongly perswaded that all things which Christ did tended to no other end but to bring them into bondage again When they were thus perswaded it was easie for them to forget all Christs miracles and mercies when they heard that he would be the occasion of wasting that land which God gave to Abraham and to his Seed for a possession and that by his means all the people would be carryed into captivity To hear of losing Land and Liberty was no jesting matter to this people So that now they were most certainly assured that their rage against him was most righteous yea that they could not be too woodde angry or madly incensed against him This frantick fit of fury that devout and pious High Priest put the simple people into John therefore doth record this his counsel to his perpetual shame and infamy But let this suffice to be spoken of the impiety of these two High Priests God grant never any more such be born as these were To proceed And Simon Peter followed Jesus afar off Joh. 18.15 Mat. 26.58 and so did another Disciple unto the High Priests Palace Mat. 16. that Disciple was known to the High Priest and went in with Jesus into the Palace of the High Priest But Peter at the door without Then went out that other Disciple which was known to the High Priest and spake unto her that kept the door and brought in Peter Luk. 22.56 Then saith the Damosel that kept the door earnestly looking upon him and said unto Peter Art not thou also one of this mans Disciples But he denyed him saying woman I know him not I know not what thou saist I am not There are some of opinion that there was nothing done in the house of Annas either to Christ or Peter but that Christ was presently carryed from Annas to Caiaphas and there those things happened which are here spoken of Peter And this they labour to prove with no contemptible arguments Others think that the first business of Peter fell out in the house of Annas and that Christ was there questioned about his Doctrine and Disciples and there smote on his face These ground their opinion on the story as it is written by John But we will not here contend about this It may suffice us that these things were done and said wheresoever it was it matters not much But for orders-sake and that we may more clearly handle every particular we will imitate those that follow John and think that the first business was acted in the house of Annas Observe then that here are only two Disciples said to follow Jesus Christ went forth with all his Disciples however it came to pass that before his Passion was hardly begun there are but two named to be with him The rest were already scattered every one to his own as Christ had told them before John 15. See how forely this Temptation shook even the Pillars of the Church The sons of Zebedee Mat. 20. promised that they could drink the cup of their Lord but lo they flee from it at first sight assoon as ever they saw it about to be poured out Thomas said John 11. Let us also go and dye with him but here he is clean of another mind Likewise all the Disciples said John 16. Now we know that thou knowest all things Now we believe that thou camest out from God q.d. We need not any further admonition Christ had a little before most importunately exhorted them and often inculcated it John 15. that they would abide in him Abide in me saith he and I in you Again If any abide not in me he shall be cast forth as a branch and whither c. He had with as much earnestness prest them to love each other But here they forget all their promises and flee away from Christ and separate from one another So great is the power of Temptation Now when they were thus fled from Christ and separated one from another what could they expect but fear and flight and to find safety no where For he that departed from God forfeiteth his safety falls into perpetual dread becomes a Runnagate and can never be secure But two of them although at first they fled for fear as all the rest did yet when they thought of the love of Christ they were heartened and encouraged to follow him again But saith John it was afar off For now they were indeed sensible that what Christ said to Peter was most true Whither I go thou canst not follow me yet John 13. And here we see plainly what effect fear and love hath in man Fear turns him away love turns him again till the other get the upper hand Here fear prevailed in the Apostles But afterward the love that was shed abroad into their hearts by the holy Ghost cast out all fear so that they could boldly say Who shall separate us from the love of God Rom. 8. But who were these two that durst follow Christ more than the rest although but afar off that they might see what the issue would be They were Simon Peter and another Disciple There is no question to be made concerning Peter And all men are of the mind that the other Disciple was John Therefore he saith that he went together with Jesus into the Palace of the High Priest viz. to confirm his Gospel that we might know he did not write by hearsay from others report but what he saw with his own eyes being there present himself Therefore afterward he saith He that saw it hath born witness And that none should think it was his valour that made him dare to enter the High Priests Palace with Jesus when he was a prisoner he saith that he was known to the high Priest As if he had said I did not go in from any courage or boldness nor was it to defend or excuse Christ before the high Priest but only because I was acquainted in his house Thus he lesseneth himself to avoid pride and arrogance that he might not seem to prefer himself before Peter in courage and constancy It matters not therefore to enquire the ground of his acquaintance with the high Priest It is not much to the business in hand Nor doth any certainty thereof appear When John was gone in Peter stood without either for fear not daring to enter and come so near in sight or rather being but a poor man and a stranger he was shut out of doors Poor men must not press into Palaces there 's no entrance for such Great mens
swinge up the cross After all is done and when all are gone and stand aloof off him as not daring to come too nigh him hanging like an accursed fellow upon the cross then will I approach nearer and stand fast by the cross of my Jesus I will hug and clip and cling about the Tree with my arms I will embrace it dearly I will bedew it with tears I will kiss it with my lips and because I cannot die with him I will hang my eyes on my crucified Son I will tarry till he depart I will see how he goeth out of the world for I only know how he came into this world I will not leave him dying whom I could never forsake living Thou didst very well O Holy Mother to stand by him when every body else had forsaken him For so did he first vouchsafe to come to thee passing by all other creatures This is that invincible Unicorn which none could ever take or over-rule who was long since earnestly importuned and as it were rouzed up by the servent prayers and desires of the Holy Fathers and not able to contain himself any longer was at last taken in thy Virgin-lap And lo now thou dost according to thy power requite that his so great favour to thee He left all and bestowed himself upon thee and now all forsake him thou like a dear Mother dost stand it out with him thy standing by him at the Cross is but sad company to him whilst thou dost there invisibly suffer in thy heart whatsoever he did visibly endure in his body When the Evangelist would describe this ineffable and sad suffering he doth not call her by her proper Name but discovers her by a Name of pity and Piety Mother his Mother Nor could he more fully express or describe her grief then by saying thus His Mother stood by the Cross of Jesus Here she had full tryall of what Simeon told her before Luke 2. A Sword shall pierce through thine own soul the pains she escaped in child-bed she now meets with at the cross To other Women it is said In sorrow shalt thou bring forth children Gen. 3. But Mary felt not the pains of travel yet was she not therefore free from all pain Now if the Virgin mother was not without her cross who amongst us shall think to escape it Christ doth suffer and his Mother doth suffer with him and dost thou think of nothing but merriments The Virgin stood and yet they were not come to the place but she followed him as he went out with his cross and yet she stood not afar off but hard by the cross whereby she shewed the constancy of a Mother and the valour of her mind Consider O man consider what great grief this was to her None ever received greater Favour and never any endured greater pain and sorrow then the Virgin-Mother His Mother stood full of courage full of affection and full of devotion Shee stood rouling that unutterable flame of Love in her Bosom wherewith her Son was set on fire And she also was enflamed with a vehement heat of Love examining her self if it were she that had brought forth such a Son who could so willingly pardon and pass by such affronts yea and excuse them also who dealt so cruelly with him She stood considering and pondering the hard and most bitter extremities of her Son with which she by reason of her Motherly affection was most grievously Tortured but withall she did according to her wisdom and burning charity consider the benefit that would thence redound to Mankind and the glory of God that would arise from it She stood with the rest of the Women and Friends at the cross full of sorrow and misery slighting all the gibes and jeers that she had cast on her for her Sons-sake Christ Jesus But her Motherly Love conquered and overcame all these discouragements But although Christ was in infinite streights yet he doth not neglect his Mother in that hour And when he had no member free but his Eyes and Tongue he doth not disdain to serve his Mother with them both He directs them both to her looking upon her and speaking to her to shew how highly he did esteem her in his heart and to teach us practically and really that our Parents are to be honoured by us and that we should take care of them even to the death At other times Christ seems to speak more harshly to his Mother to wit when he was about Gods business as Matth. 12. Luke 12. John 2. For all humane affection and respect must cease and give place to Gods business But here on the Cross he doth faithfully and humanely acknowledge his Mother for what she had brought forth did now hang before her eyes When Jesus saith he saw his Mother O the astonishing Miracle of Vision indeed O the lamentable glances which might have been seen in the eyes of Jesus Those eyes at one and the same time did hasten towards death and turn aside to his Mother The power of death did close and weaken them and the force of love did open them again to behold his Mother O how deeply was the Ray of that last look fastened in thy heart O thou Holy Mother which the Lord of the world was pleased to glance upon thee when he was about to dye It was a Dart indeed which did not only wound thy heart but it was also a Sword that pierced the very inward parts of thy soul O how full of sobbs and sighs wast thou with what floods of grief wast thou overwhelmed when thou dost cast thy weeping eyes upward at once to see thy Son dying and at the same time wishfully looking upon thee Nor doth Christ serve his Mother with his eyes only beholding her therewith but he doth also comfort her with his Tongue Woman Woman saith he Behold thy Son He calleth her Woman 1. That he might not encrease her sorrow It was not a time now to complement or use smooth words and sugared expressions to her nor to call her Mother For if Christ had spoken more sweetly to her I believe it would have broken the Virgins heart 2. He doth call her Woman for if he had called Mother it might have given occasion to them that crucified him to use her more hardly 3. Although she is above measure to be extoli'd as a Virgin yet she is much more highly to be commended by the Name of Woman inasmuch as God was pleased to honour her Bowels with this sacred issue and by her to expound to the world that Covenant which God heretofore made to Abraham Hence it is that Christ here from the cross doth call her Woman Hence it is that the Angell pronounced her blessed among Women Hence it is that Paul saith Christ was made of a Woman Gal. 4. The meaning of the word is The meaning as if Christ had said Woman I know the perplexing cares of thy breast I know thy