The first Part.

Luk. 22.1. NOw the Feast of unleavened bread drew nigh, which is called the Passover.

Whereas Luke saith here, it drew nigh, &c. Mark expresseth it thus, Mar. 14.1. After two daies, saith he, was the Passover and unleavened bread. Which Feast was honoured with a double name. It was called the Passover, be­cause of the offering of the Lamb, which in Exodus is called the Lords Passover, Exod. 12.11. because the destroying Angel that smote the first born of the Aegyptians did pass over the Israelites houses which were sprinkled with the blood of the Lamb, and that same night brought them out of Aegypt. And it was also called the feast or daies of unleavened bread, Exod. 12. & 13. Lev. 23.6. Num. 28.17. because all the time of that feast (which lasted seven daies) the Jews were forbidden to eat leavened bread, or to have it in their houses: and were commanded that they should eat none but sweet or unleavened bread. Now this Jewish solemnity began from the evening of the fourteenth day of the first moneth, and continued until the evening of the one and twentieth day. When the first moneth beginneth.But the Jews did not begin the first moneth [Page 2] from the Calends of January, as the Romans do, but from the first new moon after the Spring-Equinox, which with us is in April. So that the feast of the Passover began at the evening of the fourteenth day of that moneth, which was the fift day of the week that year that Christ suffered. The next day, which we rightly call Good-Friday, Christ was Crucified. And on that ve­ry day was a feast of the Jews, after which the Sabbath immedi­ately followed, even another feast, yea a double feast. Whence John saith of it, Joh. 19.31. That day was an high day. Every Sabbath was very solemn of it self: yea greater then all other feasts. For the Jews might not so much as dress their meat on the Sabbath, which was lawful for them to do in other feasts, though never so great, unless it fell on the Sabbath. Thus the Sabbath only had its preparation, that is, a day to make ready victuals. And be­sides this, that Sabbath of which we now speak was the more fa­mous, in that it fell among the daies of unleavened bread, (per­haps from some Pharisaical tradition, by reason of the rich booty they had from the multitude of people that then flocked thither from all parts.) From whence also it was called the Sab­bath of the Passover, not that the feast of the Passover was on that day, but because it fell out in the Passover-week: as we use to say now, the third, fourth, fifth day of Easter. Briefly; the Jews called every sixt day the preparation, though some feast fell thereon. So the Paschal feast or solemnity happened on this sixt day, which very day was also the preparation of the following Sabbath. It is certain therefore that Christ was crucified on the very feast day. Nor doth it prove the contrary, in that they said, Mat. 26.5. Not on the feast day, &c. For they regarded not the feast, but were rather afraid left the multitude should hinder their wicked design. Therefore they did not say, Not on the feast day, because it is not lawfull; but, lest there be an uproar among the people; nay they had not forborn their purpose the Sabbath following, though it was a great one, if there had not been some other oc­casion: such was their rage. They might, as doubtless they did pretend, that God could not be better served, or have a greater sacrifice, then to crucifie so notorious a transgressor of his Law; And that in other offences they might and ought to defer or re­mit the punishment: but Gods wrong they were to avenge on the very Sabbath it self. To this was added the occasion given [Page 3] by Iudas, who blinded with malice, resolved to betray Christ to them, to be bound in the evening of the solemnity then begin­ning.

What should they now do? They might well fear an uproar of the people if they should keep him bound till the end of the feast. There is no way but to put their cursed plot in execution out of hand, without any respect to God, or the time. This was the counsel of an hateful heart. Yet not without the wonderful providence of God so ordering it, that Christ should suffer at that feast: Not only that the truth might answer the figure, but also that many might be present when the high-Priest offered his blood to God without Jerusalem, for the redemption of Jew and Gentile. Thus much I thought good to premise concerning the day and feast of unleavened bread. Let us now return to the story.

The appointed time was come when the Lord Jesus was both willing and ought to depart out of the world to go to his Father by suffering death, after he had prerched the Gospel. And this was the very time when the Jews kept the Passover, and did offer and eat the Lamb in remembrance of their former deliverance. The time of the general redemption of mankind being now at hand, not from an Aegyptian, but devilish bondage, there was another Lamb to be slain, even be which taketh away the sins of the world, Joh. 1.29. and of whom Paul saith, 1 Cor. 5.7. Christ our Passover is sa­crificed for us. Of this Christ saith;

Mat. 26.2. Ye know that after two daies is the feast of the Passover, and the Son of man is betrayed to be crucified.

As if he should have said, Seeing ye are born and bred Jews and Hebrews, ye know what kind of feast draweth nigh, even the feast of the Passover, and there is not a man in all the Countrey of Judea but makes preparation for it. But to ye that are my Disciples, I will reveal something that others know not; that is, that I the Son of man must be betrayed and crucified at this very feast; to wit, to be slain and offered as a Lamb on the Altar of the Cross, for the welfare of the world. I say it must be at this feast of the Jews, as I have often told you long since. The time is at hand, my hour is now come, and I am so far from refusing it, that I willingly embrace it: for therefore came I into the world, that I might shew my obedience to my Father, even to [Page 4] the death of the Cross. This shall now be done at this feast. I would not hide this from ye: Nor is there any cause for ye to be afraid. No man will, or can hurt you, though they be never so mad against me. For it is not your hour, but mine that is come. The Son of man shall be delivered.

In these words Christ foretold both the day and manner of his death, that his Disciples, when they saw it, might not fear and faint in their mind, as if some unexpected thing had come upon them.

Observe, he doth not name the person: The Son of man shall be delivered; he doth not express who should deliver him, and that not without cause. For it was not one only that delivered him.

1. Joh. 3.16. Rom. 8.32.Our heavenly Father, moved with mercy and love, deliver­ed him for us.

2. The Son out of his abundant charity delivered himself: He delivered himself, saith Peter, 1 Epist. ch. 2. v. 23. to him that judged unjustly. So the Vulg. Lat. hath it, and then it must be un­derstood of Pilate.

3. Judas out of covetousness delivered him.

4. The chief Priests full of envy delivered him to Pilate.

5. Pilate out of humane fear delivered him to those that cru­cified him.

6. We also have delivered Christ to death, yea we most of all.

For neither had the Father delivered him for us: Nor could his adversaries have done any thing against him, if he had not taken our sins upon him. Therefore he doth justly say to us: Es. 43.24. Thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities. Again, 53.6. the Lord hath laid on him the iniquity of us all. And Paul saith, 2 Cor. 5.21. He hath made him sin for us, who knew no sin. And Jeremy; Lam. 4.20. The breath of our mouth, the Lord Christ was taken in our sins, Vulg. Lat. And in the Psalm he saith, Psalm 69.9. The re­proaches of them that reproached thee, have faln on me: ver. 4. I restored that which I took not away. Christ puts us in mind of all these when he saith, The Son of man shall be delivered, &c.

It is also to be noted that this word Passover is not taken from passion or suffering, as some think, but from the Hebrew word Phase, which signifieth a passing over, for the reason before men­tioned. And the same word Pascha or Passover, is not alwaies [Page 5] taken in the same sense. For sometime it signifieth the Lamb to be offered, as when it is said, Mar. 14.12 Where wilt thou that we go and prepare, that thou maist eat the Passover. Sometime it signifieth the feast day, as, Joh. 2.23. When he was in Jerusalem at the Passover. Sometime it signifieth all the Paschal week, as, Act. 12.4. Intending after Easter to bring him forth to the people. Sometime it signifieth the unleavened bread, as where it is said, Joh. 18.28. They themselves went not into the Judgement Hall, lest they should be defiled: but that they might eat the Passover.

Mat. 26.3,4. Then assembled together the chief Priests, and the Scribes, and the Elders of the people, unto the Palace of the high Priest, who was called Caiaphas, and consulted that they might take Jesus by subtilty, and kill him.

Here the Evangelist discovereth what kind of men they were, who for envy could not endure to see or suffer the Lord Christ to live. He calleth them Priests, Scribes, and Elders of the people, as also Princes and principal men, from whom nothing less should have been expected. For they were they that had the knowledge of the Law. To them the predictions of the Prophets were known. They, I say, were they whom one of them, Nicodemus by name, personated, and said, Joh. 3.2. Master we know that thou art a Teacher come from God: for no man can do these Miracles that thou dost, except God be with him. Yet their envy so quelled all these things in them, that they chiefly, yea they alone were they that hunted Christ to the Cross. Who can but wonder at such gross blindness of so many wise men? Yea who can but tremble at that terrible judgement of God, whereby he blinded them? Esa. 6.10. that seeing, they might not see, and hearing they might not hear; yea that they should both shut their eyes and stop their ears against a most clear truth? Observat.Whence we may learn, that the free gifts of God do more hurt then good to them that believe not. Thus knowledge without faith puffeth up: 1 Cor. 8.1. power without faith gives liberty to all wickedness. It is not enough then to have knowledge or power, unless there be also those justifying gifts, Faith, Hope and Charity.

Observat.Hence also we see that the wise and great men of this world are for the most part nothing but vessels of Gods anger. Thus Paul saith of the wise ones, God gave them over to a reprobate sense. Pharoah was therefore blinded, that God might shew his [Page 6] power in him. Boast not therefore of wisdom or power, but fear. It is one of Gods greatest works to Luke 1.51,52. scatter the proud in the ima­gination of their hearts, and to put down the mighty from their seat. The Evangelist doth neatly pile up their sin, malice and blindness, even in every word.

ThenHe begins first with an Emphasis, when he saith, Then were gathered together. Then, I say, when Christ had omitted no­thing that might make them happy. Then, when they had often seen the excellent doctrine and wonderful miracles of Christ: Then, I say, when he came with godly works to be prepared wor­thily to celebrate the feast of the Paschal solemnity. Thus wic­ked men have no regard of any Thing or Time, but only how to fulfill their own lusts.

Assembled together.But what did they? They assembled together. This had been no new or strange thing, if this had not been added, that they ga­thered themselves against Jesus: nor simply so, but that they might take him by subtilty and kill him. They are truly evil that gather together againist Jesus. Happy had they been if they had met together for Jesus, to search the Scriptures, Whether he were indeed the Messias, as the first believers did. Acts 17.

And for what cause did they desire to take and kill Iesus, the true Saviour, who saved so many miserable men in body and soul? Nothing is here exprest. But it may be plainly collected out of John, where when they consulted, they said, John 11.47,48. What do we? for this man doth many miracles. If we let him alone, &c. But more fully out of the Book of Wisdom, where it is said, Wisd. 2.12. The wicked assembled against the righteous, saying, Let us lye in wait for him, because he is clean contrary to our doings; he upbraideth us with our offending the Law, he was made to reprove our thoughts, he is grievous unto us, even to behold, &c. You see what they ha­ted in him, even the Light and Truth. John 3.20. Every one that doth evil hateth the Light. The Pharisees could not endure that their righteousness should be condemned, and they counted for sinners. The Scribes could not bear it to be thought ignorant of the Law. As Abel and Joseph were hated of their own brethren for no other cause, but because one was righteous, and accepted of God; and the other better beloved of his Father than the rest; so happened it also unto Christ.

No doubt but they made a fair pretence for this their hatred [Page 7] and malice, even a zeal for Gods Law, upon which ground Moses commanded that the false Prophets should be killed. Deut. 13.5. This they often charged Christ with before, but they neither did, nor could they prove it: yet, as if he had been already convicted of that crime, they resolve to put him to death, because they would be taken for such as sought Gods glory more then others. But O wicked Princes, seed of Canaan, and not of Juda, What spirit taught ye to seek the glory of God by killing his only Son? For your consultation is not against the Son of Ieseph, but against the Son of the great God. Your design was to take Jesus of Na­zareth by craft and to slay him: and it prospered. But whom else have you taken and slain, but your own Messias, that true and great Prophet, the Saviour of Israel, the King of glory, the Prince of life, and the best Shepherd whom God of his infinite mercy sent to ye lost sheep? Iacob foresaw this your counsel long ago, and hated it. Simeon, saith he, Gen. 49.5. and Levi have warlike wea­pons of wickedness. O my soul, enter not thou into their secret; cursed be their anger, for it was fierce. Since that, ye have had the like consultations more then once against the Apostles of Christ, Acts 4.5,6. until the righteous God, able to endure you no longer, gave you to be destroyed by the Romans. But you will say, What moved those wretched men to such horrid counsels?

1.It was the very Judgement of God, by which (as they well deserved) they were long since given up to a reprobate sense to do those things against Christ which the hand and counsel of the Lord had determined. For they were vessels of dishonour. 2 Tim. 2.20.

2.The Devil himself put them on, who from their first taking the business in hand, did so much the more rage, by how much he saw the glory of God shine forth more brightly.

3.There were besides these, two other of the worst Counsellors of all, Ambition and Covetousness. They were afraid they should lose their glory and their gain. There are no evils that these mis­chiefs will not hurry men into: as may be seen in Chorah, Da­than and Abiron, in Absolon, in Nebuehodonoser, Cyrus, Iudas the traytor, and in all tyrants and wicked men.

Thus the sons of men naturally desire great things, as glory and riches: but herein they are mistaken, in that they seek nei­ther true glory nor the true riches: nay they seek not those tem­poral things so as they ought. For they that eagerly hunt after [Page 8] honour and wealth do not find them, but they that despise them. If thou cover true glory, seek not the glory of men: if thou covet the true riches, distribute and spend the false riches upon the poor.

Mat. 26.5. But they said, not on the feast day, lest there be an uproar among the people.

By the feast day, they meant that great Sabbath which fell out in the feast of the Passover: of this they would have great regard; not for the feast sake it self, but lest there should be an uproar among the people. They did not fear God, but the rude rabble. And they that durst not eat leavened bread, although there was no cause why they should abstain from it, yet were not afraid to pollute the feast day, by committing murther on it. As were the Priests, such was the people. But here is set down the nature of hypocrites, who indeed do many good things, but it is only that they may be seen of men: and they forbear to do evil, but no further then they are afraid to be punished by men. They have no respect at all to God: Psalm 14. there is no fear of God before their eyes, saith the Psalmist. Whence we may see,

Observat. 1.That those wicked men were truly the vessels of Gods wrath. For as when God will outwardly punish any Nation, he giveth them wicked Princes and Magistrates; for the peoples sins, God setteth up an hypocrite to rule over them: So when he will blind a Nation for their ingratitude, he suffereth and sendeth evil Pa­stors; such as these were, who did spiritually and temporally, yea eternally destroy the people.

Observat. 2.Here we may also see, that the counsel of God is not hinder­ed, but furthered rather, by contrary designs. For God had de­termined to glorifie Christ, and to exalt him above-every crea­ture: Contrarily, the Pharisees did endeavour to deprive Christ of his Kingdom, and to root his Doctrine out of the hearts of Believers. But by how much the more they strove against the counsel of God with their wicked endeavours, by so much the more they promoted it: for by death Christ entered into his Kingdom and Glory. The same was heretofore in Iacobs sons to­ward their brother Ioseph. Briefly; [...]. 37. [...]v. 21.30. [...]. 14.27. there is no strength, nor wis­dom, nor counsel against the Lord. What God hath decreed, no man can disanull. Hitherto we have heard what the wicked Jews thought on their part. In the next place let us hear what good was done on the other part.

[Page 9] Mat. 26.6. Now when Jesus was in Bethany, in the house of Simon the Le­per, there came unto him a woman having an Alabaster box of very precious Oyntment, and poured it on his head as he sat at meat.

How happy are we Christians, who have the benefit of the whole passion of Christ! For as that very bloody Council of the Pharisees fell out for our good, so is it for our advantage that that precious Oyntment was poured on the head of Christ. In the Council of the Jews there Christ had his enemies: on the con­trary here are his friends and those that minister unto him. Those did dishonour and intend evil against him: This woman doth honour and do him good. Thus, even thus doth the Divine Wis­dom ever order it, that where we have enemies, there also shall we find some friends, as Paul saith. 2 Cor. 6.

Now concerning this History, there hath alway been a great dispute among the Antients, whether this anoynting be the same with that which John speaketh of, John 12. or with that whereof Luke writeth. Luke 7. The general opinion is, that it is but one woman of which Matthew in chap. 26. and Mark in chap. 14. and Luke chap. 7. and John in his twelfth chapter do write. Origen is of another mind in Hom 35. upon Matthew, where he alledgeth 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, [Page 10] 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 [Page 11] 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 tis 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 [Page 12] 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 his head, that is, from his Humanity to his Divinity.

But whereas it is said, that she anointed the head also of Christ, it is plain that it was no common Oyntment, (for such would rather have besmear'd him) but some pleasant and sweet-scented Liquor, or rich water, as hath been said.

6.Lastly, She wiped the feet of Christ with her hair, as if she had been drunk with love, not knowing which way to do him more service, but willing to do more, if she could. It was there­fore justly said, she hath done what she could. Mar. 14.8. Thus this woman indeed doth fill the whole house of God with the good smell of her pious work, whereby the Elect are yet refreshed and stirred up to do the like.

1.Christ yet holds his peace and lets her alone: yea he takes it in good part; not that he was taken with such kind of pleasures, nor that the thing was so much worth in it self, but because it proceeded from so great faith and devotion: for that is it which Christ most regardeth in our works.

2.Also Christ therefore suffered himself to be anoynted, because that Unction prefigured his death and burial, as shall more large­ly appear hereafter.

Although Christ behaved himself most lowly all his life time, yet would he honour death too, which he did not suffer by any necessity, but of his own accord, for the health of the whole world, and by which he would conquer the Devil. Hence it is that when he drew near his death, he was carried with trium­phant pomp into Jerusalem; and hence also it was that he would be anoynted with costly oyntment before his death: and when [Page 13] he was dead would be buried in a new Tomb cut out of a Rock, and be wrapt in clean linnen by a Noble man.

And therefore would he give more honour to his death than to his life, viz. for the comfort of his people, that they might know the death of the Saints is precious, even when their life is in glory: and that then they do most truly approach unto glo­ry, when they draw neerest unto death.

But this Unction of Christ doth in some sort represent the Unction of his Father, wherewith he was anoynted to be a King and a Priest with the oyl of gladness above his fellows, Psal. 45.7. viz. with the holy Spirit, and the fulness of all grace, as it is Isay 11.

The hairs of Gods head (that is, the Elect) do wipe the drops of his Unction. Of the fulness of Christ do all receive. John 1. The Saints are truly called the hairs of Gods Head. For as the hair in it self is dead, yet sticketh fast to the head, and adorneth it: So the Saints in themselves are dead. They mortifie their members upon earth, and die daily: Col. 3. 1 Cor. 15. that is, they are alwayes ready to dye for Christ, yet they cleave close to God as to their head; and in him they. This their Head they do also beautifie; for they glorifie God in word and work, and God is glorified in them.

1.And from hence ariseth a twofold comfort unto us, in that we know assuredly that this same Christ who was so much de­spised of the Jews, was anoynted by God the Father, and that with the most precious Oyntment of all, the very smell whereof refresheth the whole world. Again, because we know that the drops of his Oyntment did, and yet do fall upon us.

2.Furthermore, This History doth also shadow out the whole state of the Church. The Alle­gory. Simon the Leper in whose house these things were done, who also signifieth hearing or obeying, doth represent the people of the Jews, who first heard the Word of God. Ʋnto them were committed the Oracles of God. Rom. 3.2. This peo­ple, while they remained pure, had a most spacious house, where­in God was pleased to dwell, Psal. 76. viz. the Assembly of Believers: for then was God known only in Jury. But this people of the Jews became leprous through their unbelief, and so were reject­ed out of that house, but the house remained, yea became grea­ter. For out of the Synagogue of the Jews sprang the univer­sal Church of Believers.

In this house are three sorts of men. Some are converted [Page 14] and risen from the death of sin: These are set forth by Lazarus. Others are fain to work hard for a livelihood, who thereby also do glorifie God: These are held out by Martha. Some give themselves only to God and spiritual things: These signified by Mary.

The Morali­ty.Indeed every Christian should have in himself, and bear about these three persons. First Lazarus, by rising out of, and flying from sin. Secondly Martha, alway exercised in good works. Thirdly Mary, anoynting Christ. The Oyntment wherewith Christ should and would be anoynted is faith: yet not any kind of faith, but the best sort, viz. the Christian faith. This faith must be made up of Spikenard: that is, it must be fervent, that so it may work by love: it must not be adulterate by mixture of Er­rours. It must be compleat, even a full pound, lest it doubt in any one Article. We must anoynt both the head and feet of Christ, believing his Divinity and Humanity. These things we ought to perform to Christ in his own Person; but yet we have not honoured whole Christ. For he hath a mystical Body, the Church, in which he is Head; and all that Believe in him, are the feet.

The Oyntment wherewith this body must be anoynted is cha­rity, out of a pure heart and faith unfeigned. 1 Tim. 1.5. Anoynt then both head and feet, viz. love God, and thy neighbour. For charity from the heart is not enough, unless there be the hairs also, by which are signified outward riches, not only because they do outwardly adorn, but because they neither live, nor give life, nor deliver from death: Again, most commonly they are su­perfluous, as the hair is; and as the hair may be cut off without pain, so should we not be troubled to part with our world­ly goods for the good of our Neighbour, seeing Christ bestowed himself on us. Or thus, the hair is a kind of dead thing: so if thou hast any dead thing in thee, as sin, do as Daniel bids thee, Break off thy sins by righteousness, and thy iniquities by shewing mercy to the poor. Dan. 4.27. In short; this Oyntment signifieth that good savour of good works, which we that believe ought to bestow on the Body of Christ, the holy Church, and members of Christ, after the example of that woman, from faith unfeigned, accord­ing to that, In as much as ye have done it to one of these little ones, ye have done it unto me, Mat. 25.

[Page 15] Thus not only Origen but Augustine, refer that Unction to the good works of Believers, and it doth well agree. For as that house in Bethany was filled with the smell of the Oyntment, John 12. 2 Cor. 2. so the good works of the Church, which is the true Bethany, send forth the savour of a good report among all Nations. Nor doth Christ himself interpret this unction otherwise; he calleth it a good work.

A Christian then ought to do good works, and not spare for any cost, so long as he may do any good to the members of Christ. He must not begrudge the Gold or Silver that is laid out on the Body of Christ. It is not lost, but laid up more safe, and Christ is very well pleased with what thou dost for his mem­bers.

Mat. 26.8,9. But when his Disciples saw it, they had indignation, saying, To what purpose is this wast? for this Oyntment might have been sold for much, and given to the poor.

Mar. 14.5. And they murmured against her.

John 12.4. What John faith of Iudas only, that Matthew and Mark speak of the Apostles in general. And so it might be, that as well the other Apostles as Judas did murmur, but in a far diffe­rent manner. The Disciples might do it either out of ignorance or simplicity, supposing it was displeasing to Christ, but know that he never used such Delicacies. Nor did they doubt but that he would have been better pleased, if it had been all given to the poor. Therefore when they heard Christs answer, they were silent and well satisfied: But Judas was discontented upon ano­ther account, which yet he covereth with a very fair shew. For,

1.He pretended as though he had been very zealous of his Ma­sters honour: as if he should have said, Why do we trouble our good Lord with these trifles, seeing we know that he careth not for such things?

2.He pretended a great deal of zeal for the Reputation of the whole Colledge: as if he had said, Such state doth not become our Table: we profess poverty, following a poor Christ; pover­ty befits us more. What if men should know of it? would it not be a scandal to them?

3.But above all he made a shew, as if he had been very mind­full of the poor; as if he had said, if they were resolved to be­stow so rich a Present, the Present might have been sold, and the [Page 16] price given to the poor, this had been a more religious act, and more honourable for our Master.

O notorious hypocrite! how doth he cloke his covetousness with a colour of conscience for the poor? who would not have taken him for a very good and holy man? But John plucks off his mask, and shews his malice openly.

John 12.6. This he said, not that he cared for the poor, but because he was a thief, and had the bag, and bare what was put therein.

Here you have the reason why Judas had rather the Oynt­ment should have been sold for three hundred pence, even because he would, and then could play the thief with them; for doubt­less he might have done it very handsomly, because he bare the bag. &c.

Most truly was it said of him, that he cared not for the poor; how should he provide for the poor, who durst deliver unto death the very mercies of the poor? His mind exceeded all bounds of humane pity; such a stranger was he to godliness, that he destroyed godliness it self.

Again, Most truly and with much modesty also is he called a thief. For Iohn might have set him forth in worse colours. He was not simply a thief, but a sacrilegious one.

Now if secular Courts inflict more punishment on him that stealeth the publike Treasure, than on him that robbeth but a private person, how much more abominable is sacrilegious theft?

And if he shall be sorely punished that steals but from his own master, how much more he that robbeth God?

But Judas was unfaithful to his own Lord, and stole those things which did belong to Christ and the poor; great sacriledge.

Thus in the entrance to the Passion, we see both the mercy and justice of God; his mercy in Mary that anoynted him, and his Judgement in Judas. That woman doubtless was a vessel of mercy and grace for the comfort of Believers: but Judas was a vessel of wrath for the terrour of all ungodly persons.

1.And what you here see of the woman and Judas in the be­ginning of the Passion, Ezek. 1. the same may be seen in the end of the Passion concerning the two thieves. So that it is true which Eze­kiel saith of the four living Creatures, that they had eyes before and behind. For what are the eyes of this living Creature with [Page 17] four faces, but the respect of mercy and judgement? for both may be seen both before and behind, to wit, as well in the be­ginning as in the end of the Passion. Both these Christ would shew in his Passion: to let us know that it should be to ruine, and resurrection of many: to the ruine and condemnation of the wicked, but to the Resurrection of the Godly.

2.In Judas may be seen an example of such as do only personate Christians, who have indeed a form of godliness, & do many good works: but their heart is hardened with envy, strife and cove­tousness; as Judas kept company with the Apostles, & pretend­ed himself a Disciple of Christ, when in his heart he hated him.

3.In Judas is discovered the base nature of Hypocrites, who use to cloke their lusts with the name of God, as the Pharisees hid their envy against Christ under the safety of the Common­wealth, pretending the generall good of the whole Nation. So Judas veiled his covetousness under his care of the poor, whom he nothing at all regarded.

1.As then there was a wicked Judas among the Apostles, so will there ever be some like Judas amongst Christians, viz. Hypo­crites, of whom we have spoken already.

2.Such as clamour against the expences of others, crying, why was not this given to the poor? when they themselves wickedly waste their estates without doing the poor any good at all.

They very much resemble Judas who will needs provide for the poor; but for them only will they make provision, censuring any thing else that is otherwise laid out for the service of God. These condemn all men, conditions and works whatsoever that are not outwardly beneficiall to their neighbour, and altogether affirm that those only are good works which are bestowed on our neighbours. But this zeal is not according to knowledge. For we should so love our neighbour, that we still love God above him. These are guilty of a double Errour.

1. Because they would have us serve our Neighbour only, as though the three first Commandments stood for nothing. We know that Christ commanded us to love our neighbour, but we know also that the same Christ said, This is the first and greatest command, Thou shalt love the Lord thy God with all thy heart, &c. So he did not only say, give unto Caesar the things that are Cae­sars, but he addeth, and to God the things that are Gods, Matth. 22.21.

[Page 18] 2. They are mistaken, in that they think our Neighbours do stand in need of outward help only; hence it is that they slight all spiritual good, wherewith their Neighbour should be profit­ed. Not only the hand, which getteth our living, is necessary to our Body, but the eye also, which though it doth not work, is otherwise profitable for the body. So they only that maintain­ing wife and children, do not serve their Neighbour, but they also, and they chiefly, which instruct them, pray for them, &c. Let no man therefore like Judas, condemn the practice or works of another, unless they be openly wicked, but let every man according to his calling study the welfare of the Church.

4.Above all, they are most like Judas, who even now cheat the Lord of his estate, and pick Gods pockets, such as embezle the goods of the Church, which were given to maintain the Mini­sters and the poor: they that encroach those goods, and right or wrong keep them to themselves: heaping all they can possibly together, and spending it only in pomp and luxury, or to enrich their kindred; but God, the Church, or poor are never the better for it.

5.When prophane Princes see the sacrilegious covetousness of these men, Psalm 50. they presently make havock of all. So that of the Psalmist is fulfill'd: When thou sawest a thief thou wentest with him: none considering what follows in the same Psalm, These things hast thou done, and I was silent. But I will reprove thee, and set them against thy face, &c.

6.There be more such cut-purses, who refuse to pay their dues to the Church, as well as scrape the Church-goods basely to themselves.

7.They also are faulty that are Executors or Trustees to dispose the goods of the dead, which they bequeathed by Will, either to pay Debts, or restore that which was ill gotten, or to relieve the poor, yet do not according to their trust, but convert all to their private gain. What else do these, but as Judas did? This is so common now, that men make but a jest of it, and think it no sin so to do.

Hence we see, that there are very few that do not sin in distri­buting their worldly goods. He that toucheth pitch shall be de­filed therewith. Eccl. 13. 1 Tim. 6. And they that will be rich fall into many temp­tations, and the snares of the Devil.

[Page 19] We see also that no man is a fit Minister of the Gospel, whose mind is set on covetousness. Lastly, we see that covetousness is the root of all evil: It made an Apostle become both a Thief and a Traytor.

But leaving Judas and his companions, let us return to the Hi­story. Ye have heard the pious deed of the woman: ye have heard also the discontent of the Disciples. What doth the wo­man do now? She doth not go about to excuse her self, but is satisfied with the testimony of her own conscience, which she was sure was well known to Christ. Our boasting and excuse should be the testimony of a good conscience, 2 Cor. 1.

But on the contrary Christ defendeth her. For he is not only the Judge, but the Advocate also of his people, and defendeth them not only against the reproach of the world and the Devil, but before the Judgement of God too. 1 John 2. We have an Advocate with the Father, Jesus Christ the Righteous. Rom. 8. Hence it is that Paul speaks so confidently: it is Christ that dyed, who also rose again, he intercedeth for us; Who shall accuse Gods Elect? The Accuser can do thee no hurt, if thou and thy works be approved of God.

Now Christ answereth partly in the singular number, because of Judas, and partly in the plural number, because of the rest of the Apostles, to these he speaks mildly and gently, but to Judas he replyeth very roughly.

John 12.7. Let her alone, against the day of my burying hath she kept this.

This was spoken to Judas, as if Christ had said: I know I am an eye-sore to thee, and that thou canst not endure me; stay a little, and not only my presence, but my grace too, shall be re­moved out of thy sight. She hath not lost her labour in pouring out her Oyntment upon me, nor did I suffer it without a cause: it foresheweth and signifieth a great thing, to wit, that I must shortly die and be buried for a sweet savour of all the Elect. For the bodies of the dead are wont to be anoynted: What therefore she cannot do to me when I am dead, that she doth now beforehand, though she doth not know it: therefore let her alone. Hitherto he spake to Judas only. It follows in Mat­thew.

Mat. 26.10. Why trouble ye the woman, for she hath wrought a good work upon me.

[Page 20] These words are spoken to the Disciples in general: and the meaning is, why are ye so troublesome? Yea, I say, not to eve­ry body, but to this woman: and not for every fact, but for that which in my opinion is good. Ye should not hinder good works, but further them. Isa. 42. Your office is to strengthen a bruised reed, not to break it; to cherish the smoaking flax, not to quench it, as it is written of me, and as ye see me do. By this word Christ teacheth us,

1.That we should not hinder the intention of any unto good. Withhold not any from doing good, Prov. 3.27. And if thou wilt not do good, yet suffer others to do it, otherwise thou are doubly guilty: both because thou art a dry unfruitfull tree, and because thou hindrest others.

2.To bear with, and receive the weak, and not to find fault with what they do, because it is not done as it should be, lest they should be discouraged and quite give over, but encourage them with our respects to do better. Why trouble ye this woman? saith he; she is but a woman, not a man; stay till she is stronger, and she will do more.

3.Not rashly to censure what others do, before we know to what end they do it, or with what intention. Who art thou that judgest another mans secret? Rom. 14. Why dost thou trouble others? It doth not belong to thee, but to me, to judge the heart and thoughts of men.

4.To judge well of the liberality and bounty of our fore-Fa­thers in their building and benevolence, and their enriching Churches; whatsoever those outward things are, doubtless they shew a thankfull and devout mind in them, ready to spend all for the service of God.

5.That those only are not good works which are done to our Neighbour and the poor, but such also that are done out of de­votion to God, as I have said before. And Christ openly pro­nounceth that this Unction was a good work.

6.That God would not have us serve him with the heart and spirit only, but with our body and worldly goods too: that so at least we may acknowledge we have all these things from him.

7.Lastly, We see by this word of Christ, that our works, be they never so small, are pleasing to God, if they proceed from faith and love. And though we have nothing to give him, for all things [Page 21] are his: yet he accepteth a thankfull mind, when we freely part with what is his for his honour. Whatever thy hand can do, Eccles. 9. Jer. 31.16. do it presently. It is wages for thy work. Let not Judas hinder thee, &c.

Mar. 14.7. For ye have the poor with you alwayes, and whensoever ye will ye may do them good: But me ye have not alwayes.

As if he had said, I commend your care of the poor: But do not therefore wrong me of this honour for them. The reason is, because ere long ye shall see me no more, but ye shall alwayes have plenty of poor, for whom you now seem to be so thought­full. Then give what you will to them, and perswade others to give what ye can. But now thus it must be. Which expression may be taken two wayes: Thus,

1.Ye have the poor with you, and ye have too. Ye are bound to help them as Brethren of the same Nature and Faith; but ye are bound to serve me as the Creator and Redeemer. Ye shall never want occasion to relieve your Neighbours; But ye cannot always serve me in the body: for I shall not ever be with you in that visible form. Be not therefore angry with the wo­man, because she hath exprest a bodily service, while I am yet in the Body. Luke 17.22. The hour shall come when ye also will wish to do the like, but shall not be able. Ye shall desire to see one day of the Son of man.

Whereby we are again put in mind not to give over well do­ing, whensoever and as long as we have opportunity; for we can­not be alwayes so doing. The night cometh when no man can work; John 9. therefore while we have time let us do good, Gal. 6.

2.Again, It may be taken thus; ye have the poor alwayes, &c. q.d. I do not forbid you to do good to the poor, for it is the Lords command that ye should so do. But tis not enough to do the poor good, for Hypocrites may do so; at present there is somewhat more required, whilst I am with you. The Jews now persecute me, and banish all that believe in me. He therefore that believeth in me must testifie his faith openly. But he that doth at this time do good to the poor, doth not thereby openly confess me: but he that doth to me as this woman doth: for by this deed she openly witnesseth her faith in me, and that with­out any fear at all.

Here then we learn how to confess Christ. For in times of [Page 22] persecution it is not enough to shew pitty to the poor, but we ought also to make open confession of the faith of Christ; other­wise we deny Christ, Luke 9. according to that, He that is ashamed of me before men, of him will I be ashamed before God. So in times of heresie and schism, tis not sufficient to keep the true Faith in our heart, but we ought to make confession of it too.

But whereas Christ saith, me ye shall not have alwayes, it is not so to be understood, as if Christ were not now in the world, or as though he were with us in spirit, and according to his Di­vinity, and not also present with his Body, especially at the Sa­crament. But he saith, he would not be alwayes in the world, so as he was then with Mary, viz. visible and tangible, passible and mortal. Ye shall not alwayes, saith he, have me as I am now with this woman, or as the poor are with ye, who may be the better for your worldly goods. Thus are we to understand that which he said after his Resurrection. These are the words which I spake when I was with you, Luke 24. &c. Yet then when he was with them bodily, it was not as formerly, to wit, mortal and passible.

Thus the Body of Christ is not visibly, sensibly, and passibly in the Sacrament, yet we acknowledge that the body of Christ is there; Matth. 26. as it is written, Take and eat, this is my Body. Nor is it a good consequence to say, the Body of Christ is not some way, that is, visibly in the Sacrament, therefore it is not there at all. As it doth not follow to say, The King doth not sit at Table Crowned, therefore he doth not sit at Table. There is a fallacy in it, concluding simply from that which is spoken but after a sort.

Mar. 14.8. She hath done what she could, she is come aforehand to anoynt my Body to the burying.

As if he had said, ye might have guessed from the very anoynt­ing that I must shortly be buryed; and if I must be buryed, I must first die. Therefore Christ doth again commend this deed of the woman, because thereby he would thorowly instruct all to be zealous to maintain good works. This fact hath a fourfold com­mendation.

1.Because it proceeded from great Devotion and Love.

2.It was a manifest confession of that womans faith which she had in Christ, and therefore was greater than if she had given all her goods to the poor. He that giveth to the poor, doth in­deed [Page 23] a good work, and thereby acknowledgeth God, but with­out any hazard; either by private, or publike, and general con­fession. So to confess is praise worthy, but tis without any dan­ger. But this woman by this her deed exposed both her self and hers to greatest danger. This indeed is true and free confession. This is to forsake and hazard all things for Christ.

3.It was therefore a commendable act, because it did foreshew Christs buriall; as the Ceremonies of the Old Testament were pleasing to God, not as they were works, nor as they were costly works, but because they shadowed forth Christ, and became good works as they were done by faith in Christ.

4.Lastly, If for nothing else, yet for this one thing did this womans work deserve to be commended, in that it did shew be­forehand how that the whole Church was to be fill'd with the fragrancy of Christs death, and the odour of the Gospel. As also in that it foreshewed what manner of persons all Believers should be towards Christ to the worlds end.

Mar. 14.9. Verily I say unto you, wheresoever this Gospel shall be preached throughout the whole world, this also that she hath done, shall be spoken of for a memorial of her.

Christ saith his Passion is the Gospel, and it is truly the Gos­pel; that is, it is a good Message. For what better news can we hear of, than that the Son of God hath taken away our sins by his own death. Therefore (saith Christ) wheresover my suf­fering shall be preached, this woman and her faith also shall be admired. For from them all Believers shall have a President of faith and charity. Of faith, that they may know how to anoynt both the head and feet of Christ, i. e. to acknowledge him both God and man, not daunted with death or danger. Of Charity, that they may learn to anoynt Christs feet with Oyntment, viz. to succour their Neighbour with works of mercy, and to wipe their feet with their hair, that is, so to supply the wants of the needy with the abundance of their riches, without impoverish­ing themselves, as they pole themselves without pain.

Here we see how an immortal name may be gotten, to wit, by godliness and good works. For as wicked men die with a noise only, and leave nothing but a nasty name behind them; so the Righteous are in everlasting Remembrance. Some there be (saith the wise man) which have no memorial, Eccl. 44.9. who are perished as [Page 24] though they had never been, and are become as though they had never been born. But the name of mercifull men abideth from generation to generation. Thus this woman by one good deed got her both a perpetual and precious name, which shall ne­ver be blotted out. For as long as the Gospel lasteth, so long the praise and memory of this woman shall endure.

If thou therefore wouldst have a perpetual name and memory, strive to imitate this Mary in good works, who as she is com­mended in Luke for hearing the word of God, Luke 10.39. so here she is prais­ed for her care of good works. Do thou therefore joyn both together, a love of Gods Word, and a zeal of good works. Thus much of this History: it follows in the Text:

Luke 22.3,4. Then entred Satan into Judas surnamed Iscariot, being of the number of the twelve: and he went his way, and communed with the chief Priests and Captains.

Mat. 26.15. And said unto them, what will ye give me? and I will deliver him unto you.

When the Evangelist would describe the person of the Tray­tor, he doth fitly premise, that Satan entred into him; otherwise it had been most strange that any man could be so wicked, and act so villanously and cruelly against his Lord. But because we hear that Satan entred into this man, it is the less to be admired that he should dare do so horrid a thing: for where that most abo­minable guest is, there no good can be expected. As the Holy Spirit stirs them up, in whom he dwelleth, to all good: so that wicked spirit spurs them on to all evil. Where we see,

1.That the Devil was the cause of Christs death and suffering: first by this Traytor: then by the hands of sinners, as the Jews and Gentiles. Whence he is rightly called Satan, or Christs Ad­versary.

2.We see how dangerous it is once to give place to the Devil, for he will never leave haunting us, when once he findeth that our faith is feeble, and that our unstable heart is intangled with strange cares: as we see here in Judas, who because he first yield­ed to the Devil when he tempted him to covetousness, he is now wholly possest by him.

But the Evangelists do exactly describe the person of this Traytor, as well by his name as his office, that the greatness of his sin may the more appear. His proper name was Judas, his [Page 25] furname was Iscariot; which the Evangelist did carefully add, to distinguish him from Judas the brother of James, who is called both Thaddaeus and Lebbaeus.

He was called Iscariot, either from the Tribe whence he came, viz. Isachar: or as some think, from a little Village where he was born. Some are of opinion, that the Evangelists did therefore add this surname of his, to shew that he was born for this villany. For Isachar, whence Iscariot seems to be derived, signifieth Reward or Wages. Others think, that Iscariot is derived from Ish, which signifieth a Man; [...] and Carath, which signifieth to beat down, to destroy, to root out, &c. So that Iscariot is as much as to to say, a slaughter-man: which name doth too well sute to this man, for indeed he shewed himself to be such a one. He had also another name, to wit, Simon, as appears by John; for saith he, he gave the sop to Judas Iscariot, the son of Simon. John 13.26. These three names fully set forth the condition of this man, ag­gravating also his sin, and are a Picture of all false Christians. 1.For first he was Simon, in that he heard the Gospel of Christ: (for Simon signifieth Hearing.) 2.He was also Judas, in that he profest himself a Disciple of Christ; (for Judas signifieth Confessing) 3.but indeed, and in truth, he was Iscariot, i. e. a Murtherer. Thus false Christians hear the Gospel, and profess Christ, but in their practice deny him: Tit. 1. and so are like the Traitor Judas. It will not serve the turn, to hear and make Confession, if thou play Judas in thy practice.

So much for the Traitors name: now consider his office. It is said, that he was one of the twelve Apostles, whom Christ had chosen out of all the world for his intimate friends, to whom he shewed all his Secrets. 1.This by others was counted a great ho­nour, to be one of Christs Apostles. But 'twas little praise to this man, it was rather his utter tisgrace: for his malice ap­peared so much the more abominable, in that he was an Apostle of Christ. Who can but tremble to hear that the Devil entered into an Apostle? If that wicked one durst set upon the Apostles, nay if he could hurry one of them into horrid baseness, which of us can be safe? Wherefore Pauls admonition is not in vain, 1 Cor. 10. 1 Pet. 5. That he that standeth should take heed lest he fall. And Peter ex­horteth, Be sober and watch, knowing that your Adversary the Devil goeth about like a roaring Lion, seeking whom he way de­vour.

[Page 26] 2.Again, Who can but tremble to think, that in so small and so holy a company, so vile a wretch should be found? Let none therefore trust in man, or in the sanctity of place office, or robe. If the Apostleship did not sanctifie Judas, neither will a place, office, or garment make thee holy. If thou ha [...] not first sought and receive Holiness from God, thou maye [...] be the worse for thy Calling. And if Judas was not good, though he dwelt among good men, and had a good office; so neither art thou the better for a holy Calling or Cloathing.

3.Besides, If there were so bad a fellow in that little Colledge, which Christ himself founded: no marvail if there be many unworthy men in the great Colledges of mens building. Let every man beware that he be not in his Fellowship or Congre­gation, as Judas was among the Apostles.

4.Lastly, Is it not strange, that Christ should be betrayed by one of those that came with him, and was honorably entertained at Bethany, and sate at Table with him? This is that which the Psalmist complaineth of: Psalm 55. It was thou, a man, mine equal, my guide, and mine acquaintance. We took sweet council together, and walked unto the house of God in company, &c. Though it sound somewhat harsh, that wicked men should be in Christs company: yet 'tis more pleasant to hear that there was but one bad man there. And the praise of the other Apostles is so much the more, in that they had so naughty a fellow among them, yet none of them was seduced by him. For no doubt, but he at­tempted to set them against Christ. On the other side, the condemnation of Judas was so much the heavier, in that he lived among godly men, and was never the better. That odour of the Oyntment which refreshed the rest, was the savour of death unto death unto him; yea, because he was already dead and bu­ryed in his sins, he could not endure the savour of life. Well then, what doth he? He takes his course, and wholly forsakes the Apostles. He departs from God, and sideth with the Devil, quits the Apostleship, Acts 1. Psalm 1. and leaveth his Bishoprick to another. He went over to the council of the ungodly, he stood in the way of sinners, and sat down in the seat of scorners. He went to the chief Priests, whom he knew certainly that they had resolvedly conspired the death of Christ Jesus, and that nothing would hinder the execution, if they could but apprehend him without disturbance. [Page 27] Which to do, none was more sit than one of Christs familiar companions, who well knew where Christ was wont to retire himself. And one there was among them, who loved base lucre above a bountifull Lord. So pernitious a thing is covetousness, if it once get into the heart.

Thus this base fellow runs from the Apostles to the Priests, those enemies of Christ, and back again from them to the Apo­stles; this notorious Hypocrite thereby endeavouring to cover his wickedness, conversing all the while with the Apostles under pretence of Piety. Those that would be accounted Christians, counterfeit their form and porofession, though they still be in league with the enemies of Christ, these are dissembling Hy­pocrites. This wretch was not content to cast off his Master, and curry favour with his enemies, but he must treacherously betray him into their hands; What will ye give me, saith he, and I will deliver him unto you? This he said of his own accord, with­out inticing Promises, but spitefully and maliciously against Christ. As if he had said, I understand you have a design to put Jesus to death, I shall be ready to assist you therein; I am one of his privy Council, I know his secrets and retirings; I can closely convey him to you without any stir or tumult, &c.

Where observe the malice of this wicked man, and his noto­rious contempt of Christ; First, In that he came before he was sent for. Secondly, In that he disdains to call Christ Master, but only saith, I will dever him unto you. Thirdly, In that he left the price to their pleasures as one ready to betray Christ for a small matter. See what covetousness will do! Surely it is the root of all evil. 1 Tim. 6. Well may we cry out upon this wretched man that was so careless of his own happiness: O miserable wretch, what hast thou said? What is thy plot? Dost thou so love and hunt after money? What Doctrine didst thou preach to others when Christ sent thee forth? Dost thou love Gold better then Jesus? If all Jerusalem, and the wealth therein had been offered thee, oughtest thou to have done this villany against Christ, against thy Lord and Saviour? But envy and covetous­ness will so blind a man, that for a little revenge or gain, he cares not to sin against God himself. It follows.

[Page 28] Mar. 14.11. And when they heard it, they were glad.

Mat. 26.15,16. And they covenanted with him for thirty pieces of silver.

Luke 23.6. And he promised, and from that time he sought opportunity to betray him unto them in the absence of the multitude.

Behold this Tratour; so small a reward as thirty pieces of silver tempts him to commit this cursed fact: so basely did he esteem of that precious blood, for which a Believer will part with all that he hath, and himself too. Yet wicked men make no acconnt of it.

A figure of this sale we have before in Joseph, Gen. 37. who was also sold by his own brethren. But divine Providence so ordered it, that Jo­seph, who had only a body and a soul, should be sold for twenty pieces of silver: But Christ, who besides a body and a soul, had also a divine Nature, was valued at, and sold for thirty pieces of silver.

Note 1.Where note, what kind of Judges those Priests were. It was their part to have checkt that Traitour with a just Rebuke, and made him an example to all to beware of so doing. But they gladly received him, encouraged him on, enticed him with reward and bribes, to make him more bold. Such are Magi­strates and Princes for the most part, who do what in them lyeth to cherish, animate, allure and reward evil men for their wicked service. But the words have an Emphasis in them; They re­joyced.

They rejoyced indeed, not so much that Christ was delivered into their hands, as that he was betrayed by his own Disciple. For now they thought at once to suppress Christ, and with him all his followers.

2.Note also, That the Seller and the Buyers were such, as of all men were least to be suspected to do any such thing. He that sold him was an Apostle. They that bought him, were even the chief Priests, who by their office were a figure of Christ. And we shall hear anon, that the Elders of the people, who were to administer Justice, did not condemn him to death. No other Nation denyed and blasphemed him, but that which recei­ved the Promises of him, and were the people of God. Where­by is plainly intimated, that Christ suffereth more by those that seem to be his friends, than by any other; as was long since complained of, and foretold by David, I was a reproach among [Page 29] all mine enemies, but specially among my Neighbours, &c. Psal. 31.11. which did now plainly appear to be true. For none did more basely account of Christ, and more vilifie him to others, than those that represented him on earth. None more corrupt, than those that should do justice. None more pervert the Word of God and the Gospel, then those that most glory of it; who boast that they are Judas, that is, true confessors of the name of God, but are indeed Iscariots, that is, such as will do any thing for gain. In a word, None more blaspheme Christ, than ticu­lar Christians. Let us not then be so angry with Judas and the Jews, seeing we do the same our selves, and worse. They tore his body, but kept his coat whole. But we rend and tear every member of Christ, and break the unity of the faith and of the Church with cross peevishness. Briefly, We who do now so vilely esteem the Word of God, the name of Christ, Righteousness, and the members of Christ, even we would have killed Christ, as well as the Jews. This was the Evangelists opinion when they so exactly described Judas, who sold him, and the Jews that bought him.

Observe this too; Never any of the Saints was so sold and so bought as Christ was, viz. bought and sold to be slain. Jo­seph indeed was bought and sold, but not unto death, but bon­dage. Christ only was sold and bought to die, and that at a low rate: which by the righteous Judgement of God fell out to the great loss both of seller and buyers. For instead of those thirty pieces of silver, Psal. 109. they got thirty most terrible maledicti­ons, which David fore-saw would come upon them: As 1. Set thou a wicked man over him. 2. Let Satan stand at his right hand. 3. When he shall be judged, let him be condemned. 4. Let his prayer become sin. 5. Let his days be few. 6. Let another take his office. 7. Let his Children be fatherless. 8. And his wife a Widdow. 9. Let his Children be continually Vagabonds, and beg. 10. Let them seek their bread out of their desolate places. 11. Let the Extortioner catch all that he hath. 12. Let strangers spoil his labour. 13. Let there be none to extend mercy unto him. 14. Let there be none to favour his fatherless children. 15. Let his posterity be cut off. 16. In the generation following, let their name be blotted out. 17. Let the iniquity of his fathers [Page 30] be remembred with the Lord. 18. Let not the sin of his mo­ther be blotted out. 19 Let them be before the Lord conti­nually. 20. That he may cut off the memory of them from the earth. 21. He loved cursing, so let it come unto him. 22. As he delighted not in blessing, so let it be far from him. 23. He cloathed himself with cursing, like as with his garment. 24. Let it come into his bowels like water. 25. And like oyl into his bones. 26. Let it be unto him as the garment which covereth him. 27. And for a girdle, wherewith he is girded continually. 28. When they arise, let them be ashamed. 29. Let mine Adversaries be cloathed with shame. 30. Let them cover themselves with their own confusion, as with a Mantle.

These are the thirty pieces of silver for which Judas sold Christ. See now how wickedly, how damnably he recovered the loss of the oyntment. The wretched man thought that he should have had the thirty pieces of silver, but he got nothing but thirty curses, which stuck close to him, after he had thrown the money from him in the Temple. He did not as yet feel the weight of those curses, but not long after he was sensible there­of; when he hanged himself in despair. Mat. 26.Nor did he go away alone with these Maledictions, but the Jews also had their share with him; and so shall all they, who for gain shed blood, or commit any other sin against God, or their Neighbour. They think to make themselves rich, but it will be in nothing, but endless curses, which they, their Children and Heirs commonly find by wofull experience. It followeth.

Mat. 26.17. Luke 22.7. Now the first day of the Feast of unleavened bread, when the Passover must be killed, the Disciples came to Jesus, saying, Where wilt thou that we prepare for thee to eat the Passover?

Enough hath been said of the damned Traytor already. Now the Evangelists are about to describe that most sacred Supper, which was the last at which Christ was with his Di­sciples.

There is scarce any thing that the Evangelists do more ex­actly set down: and that justly too. For there was nothing said or done at that Supper, but was worth the noting.

Now there must be some reason, as also time and place for that Supper. Of all which the Evangelists omit nothing. [Page 31] The dayes of unleavened bread were the time of this Supper. The place was a large upper room, well furnished. The occa­sion, was the Paschal Lamb, which the Jews did then eat accord­ing to the custom.

Why those were called the days of unleavened bread, I have told you in the entrance of this discourse. 'Tis needless to re­peat it now, seeing the word it self explains it. For Azymus is de­rived from A, which signifieth without; and Zyma which signifi­eth Leaven: as much as to say, without leaven, unleavened bread. Levit. 7. For in those days the Jews might not eat leavened bread, nor offer such bread, no, nor so much as have it in their houses: Luke 13. A figure, that no Hypocrisie, or any Pharisaical thing should be found in the Church. Thus Christ expoundeth Leaven, Be­ware saith he of the leaven of the Pharisees, which is Hypocrisie. 1 Cor. 5. Let us keep the feast saith Paul, not with old leaven, but with the unleavened bread of sincerity and truth.

The feast of the Passover drawing nigh, the Disciples took care about the Paschal Lamb; for they were Jews, Exod 12. and knew the custom of the Nation, and the Command of the Law. There­fore they did not delay till the time was come to eat it, or till Christ put them in mind of it, but thought on't before hand of their own accord. So that tis evident, they had a great care that the Command of God should not be neglected, lest it should be imputed to them as a great sin, if they kept not the Passover. Therefore all business laid aside, they mind this only. Where wilt thou, say they, that we prepare for thee? &c.

Thus Christians should be carefull to observe all good old and godly customes, and by no means sleight them. For there will some good fruit come of it, when the Church of Believers do unaminously go on in that which is good.

See here the Disciples willingness: like devout men they are mindfull of the legal institution, and like humble servants, they tender their duty and service unto Christ: The mean­ing. Where shall we make ready? &c. as if they had said, It becometh us to know thy pleasure; it is our duty to serve and make all ready for thee our Master. We know thou wilt not omit or neglect this legal Ceremony: but where thou intendest to celebrate it, we know not. Thou hast no house of thine own at Jerusalem, otherwise we need not ask this question.

[Page 32] John 1. Luke 9. Observe here O Christians, the extream poverty of Christ Jesus, who though he were Lord of the whole world, yet had he not a house of his own to lay his head in. So that he was fain to sup at another mans house; and when he was dead, he was buried in another mans grave. He shewed himself truly a stranger on earth for our Example.

2.Let the rich men of the world consider this well, who cease not to joyn house to house, Es. 5.8. and land to land, till there be no more place, as though they only were born to live on the earth.

3.But specially, let the Ministers of the Churches consider them­selves, who by the greatest contempt of worldly things ought to follow a poor Christ. Let them consider, I say, how far they come short of the example of Christ and the Apostles? and withall think of what Isay saith of such men: Wo to them that joyn house to house, &c. and as it is in Habakkuk, Hab. 2. Wo to him that coveteth an evil covetousness to his house, that he may set his nest on high, &c. Is it not an unseemly thing for a Christian to build stately houses, when his Lord had not where to hide his head in all the earth? But let us hear what place Christ chose to sup in; for though worldlings strive to scrape all to themselves, yet Christ and those that are his find some place of Reception, for so it followeth.

Luke 22.8,10. And he sent Peter and John, saying, Go and prepare us the Pass­over, that we may eat. Behold, when ye are entered into the City, there shall a man meet you bearing a pitcher of water, follow him into the house where he entereth in.

verse 11. Mat. 26.18. Luke 22.11. And ye shall say unto the good man of the house, The Master saith unto thee, my time is at hand; I will keep the Passover at thy house with my Disciples. Where is the Guest-chamber, where I shall eat the Passover with my Disciples?

1.Here is first the place of the Passion, to wit, the City Jerusa­lem, which Christ chose for his suffering, as he did Bethlem for his Nativity, M [...]c. 5. that the Scripture in all things might be fulfilled. Micha prophesied that Christ should be born in Bethlem: and Moses commanded to sacrifice nowhere but in the place which the Lord had chosen, which was the Temple at Jerusalem. Christ therefore in obedience to the Law would not offer his sacrifice anywhere but at Jerusalem. Deut 12.

2.Again, Christ would rather suffer in that City, because there [Page 33] it was where the old Prophets did suffer; as it is said in Luke, Luke 13. Matth. 23. It cannot be that a Prophet should perish without Jerusalem. Now this City had an ill report for this long since, in that it killed the Prophets, and stoned them that were sent unto it. Let us now see in what order things were carried on.

1.He sendeth two of his Disciples, but specially Peter and John, Luke 22. as Luke saith; that is, the chiefest of all the Disciples, which is not without a Mysterie. John 21. John 20. Acts 3. John 13. We often find these two Disciples cou­pled together. Peter was a very great lover of Christ: and John was more beloved of Christ than any other: these two ran to­gether to the Sepulchre after the Resurrection. When the Ho­ly Ghost was given, they went up together into the Temple. At the Supper twas Peter, not the other Dsciples, that beckoned to John to ask who should betray their Lord? These two also left most excellent Epistles behind them, viz. 1 Pet. & 1 John: in which they did, and still do teach great Mysteries; Peter shew­eth that Christ is the Rock. John teacheth that he is the Grace of God: both of them according to their Name. Peter signi­fying a Rock; Iohn the Grace of God.

These two then are sent to make ready the Passover: but for whom? even for Christ; yet not for him only, but for his Church too. Which they did with all industry. For who but the Apostles framed and prepared for us the Communion-table and Altar of the Church? viz. by their preaching and writings?

2.But observe: they do not this without command from their Lord. For unless the Lord call and send forth Teachers, Jer. 16. & 23. they run in vain and do no good. Nor can we of our selves partake of the Lords Supper, except God send us Apostles. How shall they hear without a Preacher? Rom. 10.

3.Whereas Christ so undoubtedly foretold all things that should happen concerning the Water-bearer, and the readiness of the master of the house, it was more than from his humane nature. It was a sure sign of the Divinity of Christ, before whose eyes all things past, present and to come, are naked and bare. Heb. 4. Otherwise when he was at Bethany, he could not have so well known that not a maid, but man-servant should meet his Disciples with a pitcher of water; much less could he know whether he was going, &c. By this therefore he would shew his Godhead, as he did another time when he said to his Disciples, Matth ye shall find an Ass [Page 34] tyed: Chap. 17. John 1. And to Peter, when thou hast opened the mouth of the fish, thou shalt find a piece of money. So to Nathaniel, I saw thee un­der the fig-tree. Every Christian should diligently observe all such things in Christ which surpassed the humane Nature: for thereby he will come to think more highly of Christ; notwith­standing he was like a servant and crucified.

4.The Disciples are not commanded to say any thing to the Wa­ter-bearer, but only to follow him, and deliver their charge to the Master of the House. A servant cannot deny or grant any thing that belongs to the Master only. Let all things be done decently and in order.

5.Christ tells them in express words what they should say to the Master of the House. A Gospel Minister must not preach any thing but what his Lord commandeth him, nor must add to, or diminish from the words of his Lord: else he doth not his Masters business, but his own.

6.He commandeth them to make him known by the title of Ma­ster; and that he would come after, who was then so called. For the world had then no higher thoughts of him, but as one who preached the Truth, as Nicodemus and others said of him. John 3.

7.Whereas he saith, that his time was at hand, it is to be under­stood of his death, and the Redemption of Mankind, as for­merly he had often spoken: John 2. & 9. saying, his hour or time was not yet come. Whereby he doth again declare his Deity, in that he foreknew and foretold what was to come. For no man can of himself tell the hour of his death. The times and the seasons God the Father hath put in his own power: Acts 1. tis not for man to know these things.

8.Again, He doth not send word to the good man of the house by way of intreaty, but as it were commandingly, that he would keep the Passover at his House: as when he sent his Disciples for the Ass, Matth. 21. they were not to pray or ask leave to take him, but as if they had authority, to say, the Lord hath need of him.

Whereby he would shew that he was Lord of all, and could if he pleased command all.

No doubt but he to whom he sent his Disciples was a very godly man, and perhaps a Disciple of Jesus, as Nicedemus and Joseph were.

[Page 35] That Christ foreknew all things to come, may be seen, in that after he had commanded his Disciples, he assured them of the good mans readiness; He shall shew you, saith he, a large upper room, &c. By all which we may see that nothing was spoken in vain. It follows.

Luke 22.13. And they went and found as had said unto them, and they made ready the Passover.

Here the obedience of the Disciples is first to be observed, and then the certainty of Christs words. The godliness also of this housholder may be here seen, who set open his doors, and ten­dered the best furniture of [...] house to poor Christ and his Dis­ciples, and supplyed them with all things necessary without asking. For whom else had he built this fair chamber but for Christ? and to Christ did he devote his whole house.

But for whom dost thou build thy stately houses and large Pa­laces, O thou rich Mamm [...]? For Christ, or for his Disciples? or for the brethren the members of Christ? or for poor Pil­grims? Again, for what use dost thou build them? to read the Scriptures there? to pray in them, to praise God, to refresh the poor? No such matter. It is to revel, bouze, sport, dance, and for all voluptuousness of this world. So cruel and hard-heart­ed art thou, that no poor man durst step over thy threshold. Wo to thee wretch, wo be to thy soul: Luke 16. for thou must look for no better end than he came to, who let Lazarus lye at his gate hungry and gave him no comfort.

A good Christians house is a kind of Church and Hospitall for the poor. For there he readeth: Matth. 6. there he prayeth the Father in secret: there he teacheth his children and family the things per­taining to godliness: there also be receiveth and refresheth the poor. Did not this House-keeper do thus? His house was tru­ly a Church, wherein Christ instituted the Sacrament of the Al­tar, and where he both did and taught such Heavenly things. Lastly, where the Disciples afterward received the Holy Ghost. And was not his house an Hospitall, where Christ and his poor school were so charitably refreshed? To such like uses, that man whosoever he was, set apart his house. A notable example in­deed, but very rare. Our houses do not entertain the poor, but drabs and bawds, &c.

Thus the Disciples found as Jesus had told them before; he [Page 36] failed them in nothing. Who then would not believe Christ in every thing else? Who can now doubt of his Divinity? Shall we look for stronger arguments? The mysti­cal mean­ing. The mystical sence may be this; When the Disciples were sent into the world to prepare the true Passover, first there met them a man bearing a pitcher of water, that is, the Jewish people too much opprest under the burden of the Law, which in comparison of the Gospel hath no more taste or relish than water, which doth rather oppress than comfort the stomach. Now when this water, to wit, the Law of Moses was set aside, the Apostles made ready the true Passover by the preaching of the Gospel; not among the Jews who rejected it, but with the Gentiles, whose houses that were formerly prophane, are now become Churches. This is that which Paul saith to the Jews, It was necessary that the Word of God should first have been spoken unto you: Acts 13. but seeing ye put it from you, &c.

What things were requisite to the preparation and eating of the Passover, may be found at large in Exodus. First, there must be a Lamb. Exod. 12. Then the posts were to be sprinkled with the blood of the Lamb. Thirdly, the Lamb must be roasted. Also it was to be eaten with bitter herbs and unleavened bread: besides they were to have shooes and staves. When you hear that the Disciples made ready the Passover, suppose that they prepared all these things. Surely that honest housholder supplyed them with all these things, and that most cheerfully too, to the great hazard of his life. A great shame to all them that in other things are very prodigal, but to Christ and his people they are misera­bly penurious.

John 13.1. Now before the feast of the Passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in this world, he loved them unto the end.

Concerning Christs foreknowledge of the time and hour of his death, we have spoken already. This the Evangelists do very often and carefully inculcate, lest any Heretick or Unbeliever should say, that he was not able to deliver himself, and that he did not suffer willingly, but being ensnared by the Jews, he could not avoid it. And whereas he often said that his hour or time was not yet come, but here saith that it was come: we must [Page 37] not so conceive of it, as though some malignant planet to Christ but favourable to the Jews, did then predominate: but that Christ himself made choyce to dye and suffer at this day, this hour, and at this very time, and that upon good ground.

1.First, Because it is he who by his blood delivereth us from that plague wherewith the whole world was smitten: therefore he would shed his blood on that day, in which the Israelites here­tofore were delivered from the destroyer in Aegypt by the blood of the Lamb.

2.Christ was now about to deliver us from the thraldom of the Devil. Therefore he would dye the same day wherein the Israe­lites heretofore were delivered from the tyranny of Pharaoh.

3.Christ was now by his Passion going to purge us from the leaven of sin: therefore he would suffer at that time, when the Jews were forbidden to have any leaven.

4.Now Christ by his suffering was to fulfill the Scriptures of the Prophets: therefore he would suffer when the Moon was at full.

5.It was the desire of Christ to expell the night of sin and Er­rours, and to bring in the day of Grace; therefore he suffered after the vernal Equinox, when the day began to be longer than the night.

See now with what an Elegant circumlocution John doth set forth the death of Christ. He doth not say, that his time to die was at hand (for the Evangelist was not willing to name his death) but that he should depart out of this world unto the Father, so cheerfull and merry as if there had been no interpo­ [...]ition of Death, though this passage of Christ to the Father could not be but by a most bitter death. And what else doth John mean by this Periphrasis of words, but the explication of a Christians death? For if the Platonists call death a Metabasis, or a passing into life, how much more should we Christians so think and believe of it? Be glad then O Christians at this Evan­gelicall Definition: for such as Christs death was, such shall ours be. Now 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 [Page 38] 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; [Page 39] 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 [Page 40] 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 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,

[Page 41] 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 [Page 42] 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.

[Page 43] 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 this Ceremony shall endure. But after Christ there is another generation, another Testament: nor are the Jews any longer the people of God; so that the of­fering of that Paschal Lamb ceased. This the Prophet Jeremy foretold: Behold the dayes come, when it shall be no more said, the Lord liveth that brought the children of Israel out of Ae­gypt, &c. Jer. 16.

In short, we now eat the true and new Passover in the king­dom of God, in the Church, wherein God truly raigneth, and is acknowledged as King. Christ, saith Paul, is our Passover. 1 Cor. 5.7. John 1. And John Baptist seeing Christ, saith, Behold the Lamb of God, which taketh away the sins of the world. Whatsoever was done and commanded concerning that Lamb heretofore, is now ful­fill'd, and still will be fulfill'd in this true Lamb, viz.

1.Though Moses was present with the Israelites when they were bondmen in Aegypt, Exod. 12. and did terrifie that Tyrant of Ae­gypt with many plagues; yet he could not deliver them till the Lamb was slain: Pharaoh was overthrown by the blood of the Lamb; even so neither the Judaicall Law, nor the Leviticall Priesthood could save mankind, till CHRIST came who was the true Lamb.

2.When the Lamb of God was there slain, the Promises of God concerning the deliverance of Abrahams seed, and the bring­ing [Page 44] them into the Land of Canaan, began presently then to be fulfilled: So when Christ is slain, all the Promises of God are now Yea and Amen., 1 Cor. 1.

3.As that Lamb was to be taken out of the flock, but to be without blemish, a male of a year old: so he that was to be our Saviour must be a man, yet without spot of sin; a Male, for the strength of his spirit: but a year old, a man acquainted with poverty and weakness.

4.As the Lamb was to be taken and separated from the flock on the tenth day of the first moneth, and offered the fourteenth day: so on the tenth day of the moneth Christ entered Jerusa­lem, the place of his Passion. He came to Bethany six dayes be­fore the Passover, the next day he went to Jerusalem, where the multitude received him as the Lamb to be offered the four­teenth day.

5.That Lamb was to be offered at the full Moon; so Christ was crucified in the fulness of time, Gal. 4. at full Moon according to the letter.

6.Nor was that Lamb to be offered at any full Moon, but only at that which next followed the Spring Equinox, when the day waxeth longer than the night: Thus when Christ suffered, the light of Righteousness began to overcome the darkness of sin. There was before a long and deep night of sin, and the light of legall Righteousness was very short and cloudy. But now all things are otherwise. Rom. 13. The night, saith Paul, is past, and the day is at hand. Again, ye were sometimes darknesss, but now are ye light in the Lord, Eph. 5.

7.That Lamb was to be offered by all the Assembly of the chil­dren of Israel: so Christ died for all; And all whosoever either before or since, did then and now do hope for Salvation by his sacrifice only.

8.As the Israelites were once freed from the Destroyer only by the blood of the Lamb, yet were to offer a Lamb every year in memory of that Deliverance: so Christ suffered but once, Heb. 9. yet will he have us remember that his sacrifice every year, yea every day, and celebrate it publikely. This do, saith he, in remembrance of me.

9.Lastly, That Lamb was offered that it might be eaten; for the meat is incorporated to a man being eaten: so Christ is set forth [Page 45] unto us for no other use, but that we might be incorporated with him, and he with us. Thus you see that this Lamb was no­thing but a figure of Christ: when the Truth is come, there is no need of type or shadow. The Jews then are mistaken, who think themselves yet bound to legall observations. So do the Ebionites err too, who say, that because Christ did eat the Lamb after the Jews manner when he instituted the Sacrament, there­fore we also should do the like: it is very false. For certain it is that Christ is the true Lamb, and the true Passover. There­fore the Ceremony of that former lamb is abolished, and with it the whole Law. Old things are passed away; 2 Cor. 5. behold all things are become new. Therefore letting pass the legall lamb, let us con­sider the true Lamb, which followeth;

And as they did eat, Jesus took bread: Mat. 26.26. and when he had given thanks he brake it, and gave it to his Disciples, and said, Take, eat, this is my Body,

Which is given for you; this do in remembrance of me. Luke 22.19. Mat. 26.27.

And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it.

For this is my blood of the New Testament, Mat. 26.28. which is shed for many, for the remission of sins.

This do in remembrance of me. [Added by the Author.]

Here beginneth the second part of our Lords Passion.

HItherto we have heard some Preludes or Intro­ductions of our Lords Passion: which were many and various, as the Unction of Jesus, the Passover, washing of Feet, Institution of the Sacrament, the business of Judas and Peter, the Contention of the Disciples: to­gether with their manifold and frequent Admonitions and Con­solation. But nothing as yet was actually attempted against Christ, only he was fairly promised to be betrayed, but nothing perfected and put in Execution.

Christ at his last Supper had Elegantly expressed that Mystical Attire of the high Priest, Exod. 28.33. of which we read in Exodus: And be­neath upon the hem of the garment of the high Priest (saith the Lord to Moses) thou shalt make Pomegranates and bells of Gold, &c. So shall Aaron be arrayed in the Office of his Ministry, &c. The skirts of the Priests Rayment signifie the latter times of our Lords Life: The Pomegranates are his fiery works of Charity, which [Page 129] he shewed at his last Supper: the Bells are his shril-sounding words of Love, with which he instructed and set them in good order at that Supper, and with which he intreated the Father for their salvation. The Bels of his Doctrine, and the Pomegranates of his works thus intermixt, make nothing more beautiful to the eye, nothing more pleasant to the ear, nothing more desirable or delightfull to be experimented.

Having now seen the beauty of the Pomegranates, and lately heard the sweet Musick of the tinkling Bels: Heb. 9. Next let us attend and see how that high Priest entred in, and stood in the presence of God, with the order of his Oblation, how he offered up him­self to God. First then John affirmeth that he said,

John 14.31. Arise, let us go hence. By which word,

1. He would fix it in his Disciples hearts, that he was to suffer something which he knew beforehand, and was willing to suf­fer it.

2. He shewed that he feared not the Devil, though he be the Prince of the world: nor Death, than which nothing seems more terrible. Let others, saith he, stand in dread of the Devil and Death: but let us undauntedly meet both, and look them in the face without fear. They shall meet with their match, and find one that is too strong for them.

3. Christ would have his Apostles to be present Spectators of his Passion, as long as their humane frailty was able to stay and endure it, that they might the better be believed. Therefore John saith more than once: He that saw it, bare record, John 19. and we know that his record, &c.

4. He exhorted them to get thence with him, because he foresaw what danger they would be in if they tarried there any longer. For if they had staid in the house till the enemy had come upon them, the Apostles could have had no way of escape: besides the good man of the house might have been brought in­to great trouble for harbouring such guests.

5. He sheweth that the Apostles must pass the same way to the Father, which he was to go before them.

6. Lastly, He would put them in mind that it was now high time to raise up their minds from earthly affections to Heavenly, from corporal things to Spiritual, from worldly and temporary thoughts and matters to Eternal. The meaning then is; sit up, arise, leave the Legal and typical supper for the Evangelical. [Page 130] Yee have sat long enough already, and too long serving under shadows: 'Tis sufficient that sin hath raigned so long as it hath: It sufficeth to have been so long under the tyrannie of the Devil. But now all things shall be turned topsie turvy, and changed to the clean contrary. Rise therefore, let us be gone hence: yee have sat still and heard the Word, Now arise and do the work, come, let's go. Your feet be washt, take heed you foul them not again. Yee are well refresht with good meat, food of Life: tis time to go to Labour, to do and fulfill the will of the Father: Let's go hence, from the unbelieving Jews to the Gentiles: from earthy Jerusalem to build the Heavenly: from the City of blood, to the Assembly of Saints: from the material and typical temple, to raise up a true Temple, wherein the Father may be worshipped in Spirit and Truth. Let us be gone hence from earth to Heaven. The Father looks for us, the Angels wait our coming, all the Saints think it long ere we be come. Let not the roughness of the way dishearten us: our trouble and tor­ment will be over in a moment, and Eternity so long lookt for will come at last. In short, Christ doth here stir up and awaken not only such as lye still and sleep in their sins, but those also that are lasie, and idle, and make no haste to forsake sin: True Chri­stianity will endure neither of these.

1. Note here, that Christ doth not say, Let Ʋs arise, but arise Yee. For he never lay in sin, he was never sluggish or idle: but rather stood stedfast and constant in innocency, and walked in the Wayes and all the Commandments of God. But,

2. In the second word he numbereth himself with the Disci­ples: saying, Let Ʋs go hence. For although he was not like us in sin and sloth, yet he was like us in penance and satisfaction; he made himself so, yea he went formost here, and became our Pattern and President. As it followeth:

And when they had sung an Hymn (Jesus went forth and passed over the brook Cedron (John 18.1.) Mat. 14.26. as he was wont, and his Di­sciples following him) they went out into the Mount of Olives.

And Jesus saith unto them, verse 27. All yee shall be offended because of me this night: for it is written, I will smite the Shepheard, and the sheep shall be scattered.

But after that I am risen, verse 28. I will go before you into Galilee.

But Peter said unto him, verse 29. although all shall be offended, yet will not I.

And Jesus saith unto him, Verily I say unto thee, that this day, verse 30. even in this night, before the Cock crow twice, thou shalt deny me thrice.

But he spake the more vehemently, if I should dye with thee, verse 31. Mat. 26.35. I will not deny thee in any wise. Likewise also said all the Disci­ples.

Christ had often said that he would suffer for us: now he makes it good, voluntarily going to the place well known to the Tray­tor, and fit for a surprisal.

But before he went out of the house he first sung an Hymn, that he might both shew forth the goodness of God, and give him thanks after meat: but chiefly for that Spiritual Food, the Eucharist. In the Mass or Church-liturgy especially, we are to say and sing thanks and praises unto God. And this our Fathers of old did diligently observe; and some of them composed ma­ny excellent Hymns, with which I wish we could content our selves, and not so giddily run after every new fangled and up­start invention, in contempt of the old and ancient service.

Now when Christ had given thanks and sung an Hymn to God the Father, for his mercies past and to come, (beginning his Passion with Prayer, for our Example) He the Light of the world went out of that unhappy and miserable City Jerusalem; in the end of the day he put out the Light of that miserable peo­ple, the setting Sun left them in a perpetual night of Darkness. Thus was fulfilled that which was foretold by the Prophet Jere­my long since. I have forsaken mine house, Jer. 12.7. Mat. 23.38. I have left mine heri­tage. Also by himself, your house shall be left unto you desolate. This outgoing of Christ foreshewed the desolation of the Tem­ple and City. It was now time to abolish that carnal Wor­ship, and to institute the true Worship of God, which is in Spi­rit and Truth, John 4.

The wickedness of the Jews deserved that God should have forsaken them long before. What therefore he had long since threatened, he doth now actually declare by that his egress and departing out of their City. Although they made little account then of Christs presence, and suspected little loss by his going forth from them, but rather heartily wished for his absence, that by any means he might be taken out of their sight, yet 'twas not long before they were sensible with a witness, that [Page 132] with him they lost all other good besides. For it is reported that before Jerusalem was taken, there was a voyce heard in the Tem­ple, Migremus hinc. saying, Let us be gone hence; as Josephus testifieth. So that afterward they cryed, but there was none to hear them. The world still esteems the loss of Christ the least damage, but they will one day find it otherwise.

Whereas Christ and the Apostles went forth together, it fore shewed their loss of God and the Prophets. Wretched City in­deed, that hath neither Christ nor his Apostles left them.

Christ being now about to finish his Sacrifice, doth very pre­perly depart and go out from among them; teaching us to with­draw from the tumult when we go to Prayer, as it is said, He sit­teth alone and keepeth silence, Lam. 3.28. because he beareth, or lifteth himself above himself, (so the vulg. Lat. read it.) And as it is in Hosea, I will allure her, Hos. 2.14. and bring her into the Wilderness, and speak com­fortably to her.

The Evangelists do very significantly set down both the way and place of this departure. The way was over the brook Ce­dron. The valley between Jerusalem and mount Olivet was cal­led Kidron: and the river which runs there was called by the same name. This swift stream did fitly figure out the trouble of the passion. For as a brook after much rain runs with great violence, but quickly ceaseth as the water faileth: so temptati­ons assault a man with a furious onset, as though they would presently swallow him up, Psal. 69.1. as David cryeth out: Save me, O Lord, for the waters are come in unto my soul. But it lasts not long: 1 Cor. 10. 2 Sam. 15. For God is faithful, who will not suffer us to be tempted above what we are able. This torrent David also passed over in sorrow and sadness, when he fled from his son. And this brook Christ passeth over twice. First, In his own person. Secondly, In his members. This way must we follow Christ. Nor let us distrust or doubt any thing: For infinite wealth lieth in the bot­tom of this rough and troublesom river. Gen. 26. Num. 13.23. 1 Kings 15.23. & 2 Kin. 23.6,12. Here Isaac digged and found living water. Here the Spies cut down a bunch of grapes and brought them to the tents of Israel. In this brook Ezekias did burn the Idols of the house of Judah. Thus the living wa­ter of comfort, and the heart-rejoycing food is found in the tor­rent of tribulation. For tribulation bringeth forth most excellent fruit in us. It setteth on fire, and burneth all vice in us, as fire purgeth and purifieth gold.

[Page 133] The place which Christ went unto was mount Olivet. Acts 1.12. For there he compleated his glory by his ascension: in that mount therefore he prevented, or made way unto that his glory by prayer, and there also he began his agony. Or thus, he went out to the mount of Olives, because out of great grace and meer mercy (which the Olive signifieth) he subjected himself to suffer and die. Or, he went to the mount of Olives, to shew that the Cross should become very fruitful, in that man offered himself to God not sadly or by constraint, but freely and cheer­fully. Oyl signifieth gladness. When thou fastest, Mat. 6. anoint with oyl.

The Evangelist addeth, that Christ oft-times resorted thither. Whence observe, Observation. That Christ spent many nights abroad in prayer. By day he taught and took pains in the Temple; by night he continued praying in mount Olivet, serving us in both places, leaving us an example in both, though we imitate him in neither. For we labour not in the Temple, but in the Tavern: welabour indeed by night, not in prayer, but in chambering and wantonness.

Further, the Evangelists say, that he went not out alone, but with his Disciples. For (as was said before) he would have them be spectators of his Passion, that they might testifie all things more certainly, and that they might the better undergo their own sufferings afterwards by his example. It is elegantly exprest in Luke that his Disciples followed him. They followed indeed, but with a heavy heart, fearing and trembling, knowing those words could not be recal'd which that Master of all Truth told them before in that night, when he said, that he should be numbered with Transgressors. They followed him therefore as being now about to take their last farewell of him, never more to follow him so again. So that doubtless they went along with much sorrow, with many tears and sighs, sometimes thinking one thing, sometimes another, whilst their grief encreased for so pious a Pastor, Father and Master.

It is to be observed, Luke 10. that at other times the Disciples went before Christ, but when he went to suffer they could not go be­fore, but followed him. Nature trembleth at the Cross, and there­fore followeth here very heavily. But the Cross could not stay them when Christ led the way. Do but follow Christ to the [Page 126] Cross, and thou shalt follow him to Glory. As his sufferings abound in us, 2 Cor. 1. so his consolations abound much more.

But did Christ go along with his Disciples, and say nothing to them? No doubtless. He often repeated and inculcated that the time of his suffering was at hand. This was the time to speak to and admonish them, when so great a temptation was so near.

Verily, (saith he) I say unto you, All yee shall be offended, &c. whereby he sheweth that they should be so much offended and troubled at his Passion, that they would forget whatsoever they had heard and seen of him, and now think of nothing but which way to escape and save themselves. Although he had endea­voured by several wayes of comfort at his last Supper to pre­vent this offence, yet he knew that he could work nothing upon those simple ignorant men, and all because the Spirit was not yet given, The sense of the words. John 7. nor was Jesus yet glorified. The meaning then is: All yee shall be offended, &c. as if he had said, when ye shall see me taken, bound, drag'd, kild, &c. And that I do no more Mi­racles, nor defend my self, then yee will doubt: yee will think my promises were but pretences; and that my Miracles were but Magical. A carnal man will but scoff at Christ when he seeth all men forsake him. 1 Cor. 1. For the Cross of Christ is foolishness to them that believe not. But we are not to look so much at the appear­ance of flesh, John 3. as at the will of the Father, who so loved the world that he gave his Son.

Hence we learn what a hard matter it is not to be offended in times of temptation. Matth. 11. Blessed is he, saith Christ, that shall not be offended in me. 'Tis no wonder to hear men in prosperity say, and boast that God is their Father; but tis a rare thing to find this Faith in adversity. When God punisheth, afflicteth, and forsaketh a man. When the Apostles saw Christ work such Mi­racles, no marvel to hear them say, Thou art Christ the Son of God. But to believe that he was the Son of God when he was thus surpriz'd, jeer'd, slain, this had been courage indeed, but here they sunk that seemed to be Pillars.

That the Apostles might know that this word of Christ was agreeable to the Word of God; he alleadgeth that of the Pro­phet Zachary, Zach. 13.7. Virum cohae­rentem mihi. It is written, saith he, I will smite the Shep­heard, &c. In the Prophet it is thus: Awake, O sword upon my shepheard, and upon the man that cleaveth to me, saith the Lord [Page 135] of Hosts, smite the shepheard, and the sheep shall be scattered, &c. they are the words of God the Father speaking (by a prosopopaeia) to his Sword, i.e. The wrothfull and mad Troop of the Jews, who were armed with Swords and weapons of War to assault Christ when his time was come, &c. which is not spoken by way of command, but Prophesie. Let us distinctly consider the words of the Prophet.

1. First he speaketh to the Sword, and commands it to smite. The Sword cannot strike Christ nor any Christian, unless God command or permit it. So Christ saith to Pilate, Thou couldest have no power against me, except it were given thee from above, John 19.

2. He calleth Christ a Shepheard. For he is that one and only Shepheard which God promised, Ezek. 34.

3. God doth not call him a Shepheard only, but the man which is his fellow: by whom his Divine Nature is touched by the Humane. For the Son is next of all to the Father, he is one with him, and altogether of the same substance; and this none of the Jews could deny.

4. Lastly, The Prophet foretelleth the offence of the Apo­stles: The sheep shall be scattered: for what can they do when their Shepheard is smitten?

Christ did not a little affright the Apostles with these words, which fear also was much aggravated by the night; but lest they should be swallowed up of overmuch sorrow, he doth comfort them withall. Thus Christ suffers those that are his to be tempt­ed, yet will he not let them be wholly overcome. And that he may solace them with the greater consolation, he foretelleth his Resurrection: thereby intending to comfort them again, whom the thoughts of his death before had made sad; his death being a Token of Gods chastisement for our sins. Rom 4. But he was raised for our justification. The meaning then is, as if he had said: It was, as yee hear, long since, even from Eternity concluded in the counsel of God, that I the Shepheard of Israel should be slain for the salvation of men: and therefore I do most willingly yield my self to suffer. It was also concluded in the same coun­sel of God, that I should rise again. As soon as ever this shall be accomplished, I will be with you in Galilee: yea more than that, I will be there sooner than yee, that I may gather my dis­persed [Page 136] sheep together. Take this for a Truth, and believe it, Matth. 18. Mark 16. &c. And so indeed it came to pass, as appeareth in Matthew and Mark.

How great was he that had power to lay down his life, and to take it up again? John 10. The first shewed his Humanity, the other his Divinity. His humanity in that he dyed, his Divinity in that he rose from the dead. He could die, and he could live again: he could be buried, and he could rise again. In the one he was like unto us, in the other he was not, although as Paul saith, We also shall rise again in our own order; but not of our selves, but of the Lord, 1 Cor. 15.

Now when proud Peter heard this, he was again pufft up with the vain confidence of his own strength, he answereth again, and promiseth great matters. Shall I, (saith he) ever distrust thee, desert thee, be offended at thee? Shall I be afraid to lay down my life for thee, to die with thee? I perceive, Lord, that thou dost lightly esteem my known and approved Faith. Thou dost not know how highly I value thee. But be thou sure of this; that if all those my fellow-Brethren, nay if all the world should be offended at thee, yet will I never be offended. Here is mans great presumption of himself, though man be nothing but very meer vanity it self. What dost mean Peter? art not ashamed of this thy boasting? why dost trust so much to thy own strength? dost not hear Christ contradict thee, who doth know thee bet­ter than thou dost thy self? If thou dost esteem Christ at such a rate, why dost not believe him, and hold thy peace? Didst thou ever find him false? But his heat of Faith and ardent affection made Peter forget both the frailty of his own flesh, and the veri­ty of Christs words.

The same affection also emboldened the other Disciples to all constancy of service by an undaunted resolution of Faith. Nor doth the Lord say any thing to the rest of the Disciples, but ac­cepts their good will, and takes it in good part. But he tels Peter again of his fall in the same words he did before, that he might not say he was not warned beforehand, but might become more wary for the time to come. Verily, I say unto thee, &c. Gods Word doth ever tend to the humbling and beating down our vain boasting in our own strength. Jer. 17.5. Cursed be the man that ma­keth flesh his arm, &c. There is nothing more dangerous than [Page 137] this vain kind of confidence, which yet is so rooted in our Na­ture, that it can hardly be rooted out. There be but few that with David can truly say from their heart, I will love thee, O Lord, Psalm 18. my strength, the Lord is my Rock, &c.

Hence it was that the more Peter was warned of his own weakness, the more pertinaciously did he persist in his presump­tion, But he spake the more vehemently; Yea though I should die, &c. Peter is here a figure of those who presume that they can go through all afflictions, and death it self without assi­stance of Gods Grace. These surely blaspheme against God, and seek to make him a lyar; nor are they able to stand to their own Resolutions. Thus Peter,

1. He said that he would break thorow stone walls, and go thorow fire and water with Christ, and all in his own strength.

2. When Christ reproved his rashness, he blasphemed, and would have made Christ a lyar. Thus it befals all those that will undertake to do any thing without the help of Grace. So true is that of Christ, Without me yee can do nothing. It is God, John 15. Phil. 2. saith Paul, that worketh in us to will and to do, &c. These things hap­pened to the Apostles for our admonition. Christ let his Apo­stles fall fowly, that if we have fallen, we might not despair. Pe­ter fell, that afterward he might deal more gently with the peo­ple of God. Therefore it was said to him, when thou art convert­ed, strengthen thy brethren. It follows:

Then cometh Jesus with them unto a place called Gethsemane. Mat. 26.36. John 18.1. verse 2. Where was a garden into the which he entred, and his Disciples.

And Judas also which betrayed him knew the place; for Jesus oft-times resorted thither with his Disciples.

And said unto his Disciples, sit yee here, Matth. ibid. while I go and pray jonder.

We heard before the egress of Christ out of Jerusalem; here we have his progress. He came to the Village Gethsemane; which is by interpretation the Vale of farness, by reason of the abundance of Olives that grew there. Here was a garden into which Jesus entred, that he might begin to make satisfacti­on in a garden, as sin was first committed in the Garden of Paradise. For when Adam abused his liberty, or rather the leave which was given him in that garden, be then delivered us up captives to Satan, and to all manner of evil, (for to what mis­chief [Page 138] is not man now exposed?) it was most fit that Christ by his captivity in the Garden should free us from our capti­vity.

Compare what was first done in Paradise, with what is here done. 1.In the garden of Paradise Adam became disobedient: in this garden Christ obeyed unto bonds. 2.There Adam merited bondage by his Liberty; here Christ recovered liberty by his bonds. 3.There he pronounced the sentence of condemnation against man: here doth compassionately take the same sentence upon himself. That so we may see how that Mercy exalts it self above Judgement, and that his Mercies are over all his works, Psalm 145.

But lest any man should think that Christ desired the privacy of a garden, that so he might the better escape and hide himself, John saith, that the Traytor knew this very place well enough, as that into which Christ often resorted. It might have been a great advantage of his salvation to this wretched man, that he knew where Jesus was and might be found: for else why doth the Spouse desire; Cant. 1. Shew me, saith she, where thou feedest, and where thou lyest down, O thou whom my soul loveth.

But this miserable man most abominably abusing this Know­ledge to his own destruction, became so much more wicked than all other men, as the Serpent was more subtil than the rest of the creatures: Gen. 3. and for this cause he became a more convenient catch-pole for the Devil the destroyer of mankind, as the Ser­pent was the most proper lurking place for the same Devil to de­ceive the first man. For as then the Devil made use of the Ser­pent to destroy the earthy man in his soul; so now he employed this Traytor to kill the new and Heavenly man in his body. And as there the Serpent being the Devils instrument was curst above all creatures: so here Judas for the same reason became obnoxi­ous to most grievous maledictions, as hath been shewed be­fore.

Observe further, that Christ with his Disciples often resorted to this garden. Our Lord was wont to chuse solitary and pri­vate places, especially when he had any Mysterie to impart. A retired place is most fit for prayer and instruction. Here we learn that Christ prayed often, Luke 18. as also he commandeth us to do likewise. He did not seek privacy for his own part, (for no­thing [Page 139] could disturb him) but for our example, as he saith els­where, When thou prayest, enter into thy closet. Matth 6.

Whereas he with his Disciples frequented no place like the garden; it sheweth that he delighteth in the flourishing growth of Vertue, and the fruit of Grace and Faith: there he doth wil­lingly abide, and may be found. But not so, where all things wi­ther and are unfruitfull, such as was that barren Synagogue, which he cursed under the Type of the fruitless fig-tree. Matth. 21. Let no fruit grow on thee henceforward for ever.

When he came to the garden he commanded his Disciples to sit still, i. e. to be quiet and not troubled in mind, not to be disquieted at those things which should befall him. He bids them stay till he had prayed alone for them all, and for all others; for his prayer is our Redemption. It followeth,

And he took with him Peter, and James, and John, Mat. 26.37. Mar. 14.33. Luke 22.40. the two sons of Zebedee, and he began to be amazed, sorrowfull, and very heavy.

And saith unto them, my soul is exceeding sorrowfull unto death: tarry yee here and watch with me, and pray, that ye enter not into temptation.

And he went forward a little, and was withdrawn from them about a stones cast, and he kneeled down, fell on his face upon the ground, and prayed, that if it were possible, the hour might pass from him.

And he said, Abba Father, All things are possible unto thee, if it be possible, let this Cup pass from me, nevertheless not as I will, but as thou wilt.

From these words we way plainly perceive, that this was not a garden of solace to Christ, but of greatest sorrow. Here Christ began to give up himself to sufferings; here he opened the door to terrours and horrours. Now the Godhead withdrew its shi­ning Rayes, and the meek and most innocent humanity was left to it self. For there were two things in Christ most different one from the other, to wit, the Divine Majesty, than which nothing is more Sublime; and the humane weakness, than which nothing is more low and abject. Now because he had given some taste of his Sublimity to these three Apostles in his Trans­figuration, Matth. 17. he would have them also to be witnesses of his ex­ceeding great abasement, that thereby they might learn what they were to follow after, and what they might expect. They [Page 140] had seen his glory in the Mount, now they see his sorrow in the garden; from that they had proof of his Divinity, by this they were fully assured of his humanity, that afterward they might give clear Testimony of both. The Lord knew that there would Hereticks arise, who out of their wanton brain would affirm, that he did not suffer really and indeed, but only held out an image or figure of sorrow and suffering, as Manichaeus that wicked man forged of him. Wherefore that he might clear it to all Ages that he did not fantastically, but truly grieve for us, and endured a most bitter Passion for us, he makes it appear by most evident signs; to wit, sorrow, fear, long prayer, Angelical Consolation, and sweat of blood. To this agreeth that of Isaiah, Surely he hath born our griefs, Isa. 53. Psalm 88.3. and carried our so rows. So in the Psalms, Repleta est malis anima mea, my soul is full of troubles: He doth not say of Vice and Sin, but of humane evils, i. e. my soul is full of grief and anguish. For in that he took upon him the whole man with his natural conditions, he must needs have natural sadness and vexation. Christus mi­nus nobis contulerat, si non nostrum suscepisset. affectum. Hence saith Ambrose, Christ had not done us so much good, if he had not taken our affections upon him. Nor was he delusively incarnate, but truly and pro­perly so. How else could we follow him, if not as a man, if we believe not that he dyed, if we had not seen his Wounds? Or how should the very Disciples themselves have believed that he dyed indeed, if they had not seen his sorrows before his Death, and that by plain and manifest Tokens.

Yet did he not shew this his sorrow to all the Disciples, lest his weakness should offend them more then they could bear. There­fore he lets these three only see it, who had before beheld his Divinity. These could not be so much troubled at it, at least they ought not, but should rather remember the glory they had seen before.

Concerning this extraordinary sorrow of the Lord Christ, so exactly set down, many men have written many things, and have variously contended about it, but for our part we shall give cre­dit only to the bare words of the Evangelists. For no man can affirm that it was more than a humane and natural sorrow, which may also befall us in greatest streights and misery. For the Humanity which Christ assumed could neither be without such affections, nor be believed by the world. He had not been [Page 141] a true man, if his nature had not trembled at death.

This sorrow of Christ is by Matthew and Mark exprest by three words: The first is sorrow, which the Greek cals Lipe, whereby the sadness and trouble of the mind is exprest. The se­cond is Fear, which in the Greek is Thambos. The third is most sore Amazement, which in Greek is Ademonia. To these Luke adds a fourth, viz. Agony, of which anon. Thus those three Disciples saw here a far other thing than what they saw on Mount Tabor. For here the Father is not heard to speak: Matth. 17. The Light doth not shine from Heaven: His Face doth not glitter like the Sun: His Rayment is not whiter than snow: Moses and Elias talk not with him. But as a man altogether destitute of any help, he begins to fear, to be weary of his life, and to be sore troubled, greatly bemoaning himself, as they who are but meer men use to do when such a dismall storm of trouble hangs over them.

And this is that which Christ himself foretold: Luke 12. I have a bap­tism to be baptized with, and how am I streightened till it be ac­complished? Therefore now he saith, My soul is sorrowfull even unto death. A most Heavenly word, worthy of all observation. For here we see what it is that Paul saith, Who being in the form, Phil. 2. that is, in the Wisdom, Power, Majesty, glory of God, he made himself of no reputation. How could he more deeply a base and humble himself than to be made like unto us in all things, Gal. 3. yea to be made a curse for us? The fear of death is the fruit of infide­lity and sin, and a part of the first malediction. For although Christ was altogether without sin, yet he transfer'd the wages of sin upon him, not that we should never have a sense thereof, but that he might overcome and triumph over the same, and that he might teach us how to be able in him to overcome all evil by Faith. He was tempted like us, yet without sin, Heb. 4. that he might be able to have compassion on us. So that as often as we are be­set with the fear of Death, or any other affliction, we may safely say, Behold, God is our salvation: we will trust, Isa. 12.3. and not be afraid: for the Lord Jehovah is our strength and song, he is our salvation.

In that he saith, my soul is sorrowfull unto death: this may be understood two wayes: 1.First extensively, in that this sorrow and anxiety continued even till the separation of the soul from the [Page 142] body. 2.Secondly, Intensively; because it was as great as was possible to be in a living man, or than which never any man had greater in this life. And no wonder that his sorrow was so great, seeing there were more than one, and they very great causes of this his sorrow. For,

1.He was sorrowfull and sore troubled (yet according to hu­mane nature, or rather sensibility) because he saw his near ap­proaching Passion as it were before his eyes, with all the shame and bitterness thereof.

2.He was sore troubled and sorrowfull for the sins of all men, past, present, and to come, all which he took upon himself. The Lord laid upon him the iniquity of us all, Isa. 53.

3.He was sad for the sins and unthankfulness of Judas and the Jews, whose life, glory, and salvation was in danger.

4.He was troubled for the fall and scattering of his Disciples and other friends, and most for the desolate state of his holy Mother.

5.Lastly, He was sorrowfull for the ingratitude that would be found in Christians in time to come. He saw that his Passion would be unprofitable to many men. He saw also that many Christians would forget him, as one dead in their hearts, and quite out of mind, and that very few would be thankfull to him for so great a benefit, Psalm. 109. but rather with a base requitall would render him evil for his good. See what great cause he had to be sorrowfull. Well then might he say, My soul is sorrowfull un­to death. This is that which he foretold by David long since: My bones are vexed: Psalm 6. Psalm 55. my soul also is sore vexed. Again, Fear­fulness and trembling are come upon me, and horrour hath over­whelmed me, my heart is sore pained within me: and the terrours of death are fallen upon me. See what fit Plaisters Christ doth apply to our wounds. Sin is born in the heart, (lust bringeth forth sin) and brought up in act, James 1. and so finished: So Christ was first inwardly sorrowfull, and then outwardly, that he might to­tally take away all sin, and make full satisfaction for us.

What then doth Christ do in this his streight? Why, just like those that are suddenly surpriz'd with some great amaze­ment, he desireth those three Disciples to tarry with him, and watch and pray: in which words he doth variously express our infirmities. Those that are in misery, think it no small comfort [Page 143] to have a friend to whom they may be bold to complain of their misery.

Again, It is a comfort to those that are astonished and afflict­ed, if others will but stay and stand by them. It is the greatest trouble to be left alone in trouble. This affection Christ here expresseth. Heb. 2. See into what a low condition the Son of God humbled himself, and how he would be like unto us his brethren in all things.

Nevertheless although he chargeth them to watch and stand by him, yet he doth not neglect to pray for aid also from Heaven, to shew that vain is the wisdom of the flesh, and that all carnal assistance is nothing worth, if God be absent. Therefore he went from them to pray, and commanded them to pray also: who doubtless could not but hear the dolefull and affectionate cry of his Prayers, though they were at some distance from him. So that here he taught us both by his Word and Example what to do in times of Temptation, even to have 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 [Page 144] 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 [Page 145] 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. [Page 146] 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, of the flesh, and of the Spirit: so Christ hath here di­vers prayers. The flesh prayeth, and the Spirit prayeth. Christ took upon him the prayer of flesh, as also the fear of Death. He did not pray against Death, as if he had been afraid to dye: (for how could the Son of God be afraid of Death?) but he prayed according to the desire of flesh, that by the prayer of the Spirit he might overcome the prayer of flesh. The flesh with a brazen face prayeth against the Cross, nor can it in­deed desire and love it: but the Spirit doth correct and over­come it. [...]ohn 12. So when he saith in another place: Father, save me from this hour: presently he addeth, but therefore came I un­to this hour: Father, glorifie thy Name: that is, Do that which maketh for thy glory, by which word he correcteth the former prayer.

2.Or according to the opinion of some others, Christ therefore prayed, that if it were possible the Cup might pass from him; lest the condemnation of wicked men should be the greater by reason of his Passion. Origen saith, that Jesus saw that Judas one of the twelve would become a son of perdition by reason of the Cup of his Passion. On the contrary, he knew that by his Passion he should triumph over the gates of Hell: for their sake therefore whom he would not that they should perish because of his suffering, he saith Father, if it be possible, let this Cup pass from me. But for the salvation of mankind, which was to be Redeemed by his Passion, he saith by way of correcting his former Prayer: Nevertheless not mine, but thy will be done. The meaning then of the whole prayer is, The sense of the Prayer. as if he had said, O my Father, according to my humane nature I have compassion upon the miserable Synagogue, because these chiefly will cruci­fie me, who daily read the Law and the Prophets. O misera­ble! [Page 147] that these must kill me, to whom principally I came from Heaven, and that they should do it to their own Eternal ruine. O my Father, my Father, if there may be any other way found out, whereby man may otherwise be relieved, I could wish it might be made use of: only that this people should not so mi­serably perish. But I know the Decree of thy will. Therefore not this my will, but thine be done. I am ready to halt; Psal. 38.17. Psal. 108.1. Psal. 54.6. Psal. 40.8. (Ego in flagella paratus sum, I am ready for the lash, saith the Vulg. Lat.) my heart is ready, O God, my heart is ready: I will freely sacrifice to thee: In the volume of the book it is written of me: I delight to do thy will, O God, &c. Some think that Christ thus prayed, if it were possible, to the end his Disciples and all the godly might obtain the inheritance without the Cross. For saith Hilary: He prayeth, that they might get the glory of his Inheritance without undergoing the hardship of the sufferings. Or if indeed they must suffer, yet it might be without despair, without sense of pain, without fear of Death. It follows in the Text.

And he cometh unto the Disciples, and findeth them asleep, Mat. 26.40. Mar. 14.37. Luke 22.46. and saith unto Peter, Simon, sleepest thou? What, could yee not watch with me one hour? why sleep yee?

Watch and pray that yee enter not into temptation. The spirit indeed is willing, but the flesh is weak.

And he went away again the second time, and prayed, saying, O my Father, if this Cup may not pass away from me, except I drink it, thy will be done.

And he came and found them asleep again: for their eyes were heavy: neither wist they what to answer him.

And he left them, and went away again, and prayed the third time, saying the same words, Father, if thou wilt, take away this Cup from me; Nevertheless not my will, but thine be done.

Christ prayed, and that in an humble posture, and with most affectionate words: yet he doth not perceive that he is heard. Do not thou therefore take it amiss, if thou art not presently heard, especially when thou prayest after the flesh. Now when Christ came to his Disciples, whom he commanded to pray, he findeth them asleep: And because they had rather sleep than pray, the Tempter fell so close upon them, that he prevailed, and [Page 148] so Christs word proved true. Christ here might have taken up that of the Psalmist: Psal. 38.10. My heart panteth, my strength faileth me, (i. e. the Divinity) as for the light of mine eyes, it also is gone from me, my lovers and my friends (i. e. Judas and the Jews) stand aloof from my sore, and my kinsmen (i. e. my Dis­ciples) stand afar off, they also that seek after my life (i. e. the Devils) lay snares for me. But although all the Disciples slept, yet he doth specially reprove Peter, because he promised more than the rest: and because drowsiness doth worst of all become those that should excell others. Therefore he doth not call him Peter, but Simon, which was his name formerly: because he that sleepeth when he is appointed to watch over others, is un­worthy the name of Peter. He is then called Peter, when he confesseth Christ. Simon, sleepest thou? Where is now thy constancy? Where is thy promise and engagement? Wouldst thou follow me unto Death, and canst thou not watch with me one hour? Art thou at last sensible that the sons of men are vain, and but a lye? Psalm 62. But God only is true. This he said to Peter. Afterward he rebuketh the other Disciples too. Sloth and La­ziness deserve to be blamed in all Christians: Why sleep yee, saith he, This is not a time to sleep when danger is so near us. Your adversary the Devil as a roaring Lion goeth about, 2 Pet. 5. seeking whom he may devour. Here is no security for you. The pit is digged for you, which ye cannot avoid or escape, except yee take my counsell. Watch therefore and be alwayes ready, lest Tempta­tion surprize yee unawares, But this is not all, for no man is able to secure himself, but by the help of God. Therefore he fur­ther addeth: And pray, that ye enter not into temptation, i. e. lest the Temptation overcome ye. It is impossible that mans heart should be free from Temptation: but we are to pray that we be not overcome by Temptations.

See how gently Christ deals with his Disciples: he might have handled them more roughly: but he alayeth his Rebuke, and as though he were willing to excuse their sleepiness, he saith, The spirit truly is willing, but the flesh is weak. q.d. I know ye have a willing mind, but the frailty of the flesh hindreth that willingness. The spirit is forward to do what it ought to do, but the flesh is slow; it is affected only with those things that are suitable to it: it will not willingly watch or pray; it is afraid to [Page 149] suffer, it avoideth, is offended at, and denyeth the 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 [Page 150] 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 [Page 151] 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 to strengthen him, Luke saith, That he was in an A­gony, that is, he was as it were contending with death. What man, what tongue, what understanding is able to comprehend fully this Agony, I say not to express it? We see with what great perplexity dying men struggle, in whom their senses are almost dead already; how much more anguish then was there in the heart of Christ, whose senses were yet most lively, who clearly perceived all the horrour of death, and was perfectly sensible [Page 152] thereof? O how hard, sharp and bitter was it to the hu­manity in Christ? What strugling? what strife? what hor­rour? Lastly, What, and how full of Anguish was this per­ruption? If thou doubt it, consider the bloody sweat on every side flowing from his sacred body. Where didst thou ever see the like? When didst thou ever hear the like? This greatest and most violent Agony squeezed out this sweat. And if thou dost mind it well, they were our sins that prest out this unusual sweat from the Lord Jesus. All our sins were hanged about his neck, and laid upon his shoulders. Satan endeavoured with all his might utterly to overthrow both him, and his kingdom. Death would not die, yet of necessity it must come to it. One only Christ alone was to combate with all these evils, and as ano­ther, yea, the true Hercules, he was to shake off these most hei­nous and pestilent mischiefs from our necks. Nor could any other do this but he. Therefore by how much the greater these evils were, so much the more pains was there required to overcome them. Yea, seeing they were the greatest evils, there was need of the greatest labour. This Luke signifieth, when he saith, He was in an Agony, and did sweat blood.

Now that Agony of Christ signifieth nothing else, Agon, vel A­gonia. but the fear and dread of our Conscience before the face or presence of Gods Judgement. For indeed when the time of Judgement is at hand, the soul is toucht with the conscience of evil: which being touched, the whole soul begins to tremble, the whole be­gins to perish, when it is set single and alone before the eternal and wrathfull Tribunal of God. Of which trembling Job speak­eth, Job 9. If he will contend, who shall answer him? This Trembling is also set forth and described in the Evengelical Banquet, Job 9. Mat. 22. where he that had not the wedding Garment, was struck speechless, when the Lord ask'd him for it. Sometimes the Saints are sup­prized with this Trembling, as appears in Job. Hence it is that David saith, Psalm. 6. Psalm 38.3. O Lord rebuke me not in thy anger, &c. for there is no soundness in my flesh because of thine anger. Thus Hezechiah, I said, In the cutting off of my dayes, (in dimidio dierum,) I shall go to the gates of the grave, &c. (ad portas inferi, vulg. lat.) Therefore that we should not for ever be opprest with this Trembling, Christ was cast into an Agony for us. Therefore when this Temptation seizeth upon us, let us pray with Heze­chiah, [Page 153] O Lord I am oppressed, undertake for me. Isa. 38.14. Psalm 17.8. And with Da­vid, Hide me under the shadow of thy wings. But let us return to the bloody sweat.

We need not here shew any further, how it could be that he should sweat blood. Doubtless he was Supernatural. But let us consider what Christ would shew unto us by this bloody sweat.

1.First then, that bloody sweat sheweth the great perplexity that Christ was in, greater than which cannot be imagined. Great pain will make men sweat. For as we never read that any, besides Christ, did sweat blood, though they were in never so great tor­ment: so there was never greater anguish than his. And no wonder: For although other men have certainly known that their death was at hand, yet none could distinctly foreknow the sharpness of the pains of Death. But Christ did distinctly in his inner sense taste beforehand the bitterness of Death, as if it had been then present.

Consider this thou impudent sinner, who art not afraid to re­new thy sin daily, for which thy Saviour was pleas'd to suffer this kind of punishment: and consider the nature of the disease by the preciousness of the Remedy. Consider, I say, the sharp­ness and bitterness of the Passion, how great it was, when it made him sweat blood but to think of it.

Consider how hard it was for Christ to make satisfaction for the sins of the heart, which we lightly pass over without taking any notice of them. Think what condition thou hadst been in for ever, if Christ had not Redeemed thee. Think upon what great anguish thou wouldst have been in at the hour of death: there­fore now while thou art in health, arm thy self against it by the Passion and Prayer of Christ; otherwise thou wilt not hold out in that distress. For tis not for us to contend with death in our own strength, It is too strong for us. We must therefore flee to Christ, that he may succour us in that streight which he tasted and conquered also for us. The fear of Death is no other way to be vanquisht but by Faith in Christ, and by long and strong prayer, as Christ here did when he was in an Agony, [...] he extended his prayer, or he prayed more largely.

2.By this bloody sweat Christ would shew his great Love to us, which was so great in him, that he made all the haste possible [Page 154] might be to pour out this medical blood, even before his perse­cutors came to him, that so he might the more speedily relieve lost man. So ready was Christ to shed his blood for us.

3.Lastly, By this bloody sweat he did as it were foreshew, that his Mystical body should sweat blood, i. e. it should be exposed tosuch great afflictions, that if it were possible it should sweat blood: which we see fulfilled even at this day, when wicked men live in all delights and pleasures, but godly men are cast into a sweat of blood. But this is their comfort, that their time of suffering is but short, and then they shall enter into glory.

Luke 22.45. Mat. 24.41,42. And when he rose up from prayer, and was come to his Disciples, he found them sleeping for sorrow.

And he saith [...] them, sleep on now, and take your rest: it is enough, the hour is come, ( Why sleep yee? Luke 22.46.) Behold, the son of man is betrayrd into the hands of sinners. Rise up, let us go, lo, he that betrayeth me is at hand.

Christ returns again to his Disciples: indeed how could he forget his own? He was more thoughtfull for them, than they were for themselves, for he found them asleep again. They might well be sad who lay under such failings. They that sleep are ready to deny their life. One evil is commonly a fore-runner of many more, Spiritual sleep, what it is. and one sin is but the beginning of another. Spi­ritual sleep is, when the senses are darkened, the understanding strangled, Faith staggereth, the memory is lost, prayer omitted, godliness cast off, dangers sleighted, and no care to avoid the Judgement to come. This is truly a most pernitious and dange­rous sleep: of which Paul saith, Rom. 13. It is now high time to awake out of sleep. Again, Eph. 5. Awake thou that sleepest.

Christ therefore doth now mock and deride them with a sharp taunt or ironie, whose drowsiness he had hitherto repre­hended in vain. Sleep on now, saith he, and take your rest. As if he had said, yee have chosen a very fit time and place indeed to sleep and take your rest. Sleep soundly and sweetly, especially seeing ye are so safe and secure. I could not prevail with yee to watch a little with me. Go to therefore, satisfie your sense and lust. Sleep on. See how long yee will lye quiet. What I could not obtain at your hands, the business it self, or the present dan­ger will force you to, &c. A cutting jeer indeed; of which the Wisdom of God speaketh to those that contemn him: I have [Page 155] called, but yee refused: I also will mock at your destruction, Prov. 1. &c. But after this Ironic, Christ comes to speak more seriously to them: It is enough, saith he; yee have slept long enough al­ready, yee have loytered too long. We have none but enemies about us every where, and do yee yet sleep it out? Do yee not see or regard what is come upon us? Did not I sufficiently warn yee of all this before? And now yee see it is fallen out just as I told yee. The hour is come, I must now suffer. The hands of sin­full men are armed against me. The Traytor of whom I spake ere now is hard by. Rise therefore, let us go meet them, lest they should say that we are afraid, or run away from them, &c.

Here we are put in mind not to think of Death as a terrible or fearfull thing. For being all baptized into the death of Christ, Rom. 6. certainly by that death of Christ our death will be unto us but a passage unto life: and therefore may rather be called life than death. For he that believeth in me, saith Christ, John 11. shall not dye for ever. The Philo­sophers opi­nion of death ex­ploded. Therefore let that opinion of the Philosophers be for ever banisht from the ears and minds of Christians, which affirmeth that death is the most terrible of all terrible things. But grant it, that it is true of the wicked, to whom death is truly terrible, yet to a Christian there is nothing more pleasant and desirable than death, whereby he is freed from all evil, and inse­parably united to Christ his Lord. Phil 1. Psalm 119. Hence it is that Paul desired to be dissolved and to be with Christ: Another holy man com­plaineth that his Pilgrimage was too long here, Psalm 120.5.

Thus much for those things which Christ suffered in himself, for before he was outwardly tortured, Christ endured much sorrow and pain, and that of his own accord, that so he might apply a full Remedy for those sins which we commit in our heart and thoughts. For which let us also be grieved with our Lord, and bewail them, giving thanks to our Redeemer. And withall let us behold and hearken to these things which yet re­main to be spoken, and prepare our selves with all devotion thereunto. For thus it follows in the History:

And immediatly, while he yet spake, le, Judas one of the twelve, Mat. 26.47. Mar. 14.43. Luke 22.47. John 18.3. having received a band of men and Officers from the chief Priests, and Pharisees, and Elders, and Scribes, going before a great mul­titude, came thither with Lanthorns, and Torches, with Swords, and with Staves, and with Weapons, for Judas knew the place.

[Page 156] And he that betrayed him had given them a common sign, say­ing, whomsoever I shall kiss, that same is he: hold him fast, and lead him away safely.

Give attention, Brethren: let it not be irksome to you to hear those wonderfull things that were done concerning our Lord and Saviour. Prepare your hearts with all readiness. It will be for your advantage, as in due time ye shall willingly ac­knowledge. We have heard of the pro-Passion already, or what skirmishes Christ met with beforehand; Now we draw nearer to the main Battalia. While Christ yet spake to his Dis­ciples,

1.Behold a company of armed men rusht in upon them, as if they had been going out to war, when indeed there was no need of such warlike preparations.

2.A band of men (cohors) is a military word, and contains certain select and choyce Souldiers. This was not a band of Jewish Souldiers, but of Caesars, which perhaps were sent from the President to gratifie the Jews in this business, or else were hired for this service by the Jews themselves, who promised them pay­ment: that so they might do what they intended under colour of the civil or ordinary Power, and so none seeing the Romane Souldiers, might dare to oppose them.

3.The Magistrates of the Temple also were among that band of Souldiers, whose place was to look to the repairing of the Tem­ple, and to get those things that were necessary thereunto.

4.That this battel-array might be made more considerable, the Officers of the Priests and Pharisees joyn themselves to it, who having nothing else to do, fill'd up the number, and served to incense others.

5.There were some of the high Priests themselves there present, as appeareth by Luke, chap. 22.

6.The Elders also of the people were there. For none of them that hated Christ would be absent.

7.They that had not other weapons, took up clubs and staves, as the unruly and frantick vulgar sort of people use to do in such like seditions, whose fury will quickly help them to one sort of weapon or other.

8.They come also with Lanthorns and Torches, both because of the darkness of the night, and because Christ should not hide him­self from them.

[Page 157] 9.When these were thus armed, Judas Iscariot goeth before them, not as a Captain of Souldiers, but as a Traytor of his Lord: who a little while since was one among the twelve, but now is one out of the twelve, or none of the twelve Apostles. For he had now got him more Masters than one. In this place let us consider both, viz. Judas and the Jews.

1.Many things are to be taken notice of in Judas. But above all, his miserable Apostacy, as one who of a Disciple became a Tray­tor: of a companion of Christ, a Captain of Thieves. And he that even now supt at the same Table with Christ, who did eat of his hallowed bread with the rest, who heard Christ exhort­ing to godliness both by word and work: but now slinking from that Table, he joyned himself with ungodly men for a little pelf, not remembring the Piety of Christ, and forgetfull of all hope, not regarding the Apostolical Dignity at all, but preferring so base and small a price before all those good things. For so doth covetousness blind a man, and make him forget every thing but money.

2.Again, The unsearchable Counsel of God is to be observ'd in Judas, in that he suffered, or would have it so, that this man should be tainted with Treason, whom before he had prefer'd to so honourable an Office. But take heed thou dost not here im­pute unrighteousness unto God. Hear what the Wise man saith, For so much as thou art righteous thy self, Wisd. 12.15. thou orderest all things righteously. Moreover, Rom. 9. Rom. 11. this Example of Judas doth partly set forth the wrath and Power of God; as Paul saith, that Pharaoh was therefore raised up, that in him God might shew forth his Power: And partly it doth admonish us, not to be high mind­ed, but fear. For if God spared not the natural branches, take heed also that he spare not thee. Let him that standeth take heed lest he fall. 1. Judas therefore having lost the peace of conscience, arm­eth himself with a multitude and outward weapons, that he might not seem to be the sole actor. Thus wicked men think that they sin less, if they sin with a multitude. 2.Besides, he brings ma­ny along with him, and they men of Power too, that whereas the people durst not condemn them, so they should not dare to blame him. Thus he resolved to attempt the business by carnal reason, that afterward he might live secure. For as yet this wretched man did not feel his conscience, it was not yet awaken­ed. [Page 158] And whereas he could so easily obtain the assistance of both Powers, Ecclesiastical and Secular, against Christ: tis a sign that both Magistrates were wicked, and did not rightly discharge their place. When Judas was thus backt on with this ayd, he proceed­eth, or rather precedeth and goeth formost against Christ. For among the Adversaries he leads the Van and is first named, and not without cause. For as Christ is not betrayed but by his Apo­stle and prime Disciple, by whom he is betrayed to those of whom he is the substance or Truth, they being in their Office a Type of him, viz. the Priests: so that Gods Word is seldom betrayed but by acquaintance and friends: Thus the Gentiles did not kill the Prophets, but the Jews, who boasted of the know­ledge of God: Thus the Pharisees first of all persecuted the Apostles. So also is it now, they that should be nearest to Christ are his most perverse enemies and Traytors: And they that glo­ry in his Name and Office, do most of all oppress him.

Furthermore let us consider the nature and property of a wicked men in the rest of Christs enemies. First, They do not set upon Christ with the word of God, nor with Truth, nor Scripture, nor Righteousness, nor any rational Argument, but only with swords and staves; Club Argument, Might and Main. But if this be to overcome, who would be greater Con­querors than cursed and cruel Tyrants? If this be to be vali­ant, who is a stouter man than a thief?

1.Therefore they flock about Christ in a great multitude, be­cause they thought the sin would be the less, if many had a hand in it. 2.Secondly, They laid hold on the sword, who were to pe­rish, and be destroyed by the sword in due time. They take up clubs also, to shew the rage and madness of their minds the more clearly. But what need was there to shew such eagerness and fury against so mild and meek a Lamb? 3.Again, They bring forth wood against Christ, but twas dry wood, to shew that they were fit for nothing but to be cast into everlasting burnings. 4.Lastly, They carry Lanthorns and Torches, by which only act they betrayed their notorious blindness. First, in that they beg light from a Lanthorn, who might have had the Sun of Righte­ousness to shine upon them. And secondly, in that they were afraid of falling into the Ditches, or of stumbling at the stones in their way: but they feared not the greater danger of their [Page 159] soul. Thus wicked men fear where no fear is; but where the greatest danger is, there they are secure. These then are the wea­pons with which ungodly men fight against the Saints. Ephes. 6. But ho­ly men use not carnal weapons, but Spiritual, viz. the Breast­plate of Righteousness, &c.

Here we see that truly fulfill'd which was spoken of by the Psalmist: The wicked have drawn out the sword, Psal. 37.14. they have bent their bow, &c. but by the righteous Judgement of God it comes to pass, that their sword hath pierced their own heart, and their bow is broken. For, for one band of Souldiers which they hired against the Lord, God sent a huge host of the Roman power against them. And because they came forth with Lanthorns and Torches, and weapons of War to take Christ, by the just judge­ment of God the Light of the Law and Prophets fell out of their hands, wherewith their Fathers were enlightened, as it is writ­ten, Let their eyes be darkened, that they see not, &c. Psal. 69.23.

See yet the wickedness of the Traytor. He was not satis­fied when he had sold Christ; nor was he contented, when he had conducted the Jews, which were Christs enemies, unto him; but he must yet rage with more cruelty against Christ. 1.For first, He giveth them a common token, lest they should chance to ap­prehend another in stead of Christ. For he it was whom he aimed at to destroy. There were many of that multitude who perhaps never saw Christ, especially the Roman souldiers. 2.Nor doth he give them any kinds of sign, but a token of Peace: Whomsoever, saith he I shall kiss, &c. This blind man yet thought to hide his malice, and that he could deceive his Master with a flattering kiss, that he should not suspect him of any harm. As also, lest he should attempt an escape, or seek to hide himself, if he saw himself beset with open danger. 3.And that he might prove himself a prodigious and notorious Traytor indeed, he doth more than he promised to do. For he was not content to betray Christ, but he exhorted and charged them to hold him fast, and lead him away safely: whereby he sputs them on, lest they should be too favourable to him; he incenseth their rage. He useth all means to destroy Christ; lest if he had escaped, he should afterward have trounced him for his baseness. This the wretch did, that he might live more secure when Christ was taken out of the way: for as yet he felt not the worm of Con­science. [Page 160] Whence it is evident, that he hated his Lord for the same cause as the Jews did, Wisd. 2. viz. because he did discover and lay open the wicked thoughts of their hearts, Wis. 2.14.

Hence it is too plain, that Simon and Metius, or any other no­torious Traytors would look like very 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 [Page 161] 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 [Page 162] 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, tis no small offence to seek the death of the innocent. For the blood of the innocent reacheth unto Heaven: But tis 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 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 [Page 163] 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 [Page 164] 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. Ʋse.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 [Page 165] 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 to some: but you see here that it is the Power of God indeed. As the Jews were struck to the ground with a word: so neither sin, death, nor the Devil shall be able to stand before the Word of God. Ephes. 6. Whence it is that Paul calls it the sword of the Spirit.

3.Here also we see that all worldly power can do nothing against God. The Lord that dwelleth in Heaven shall have them in de­rision. The Jews could not take this Jesus of Nazareth before he himself pleased, although they had brought a greater Army than ever Alexander, or Xerxes, or Hanniball had. Thus doth God to this day often confound those that trust in their own strength.

4.Again, Here we see that one and the same Word is consolati­on to the godly, but condemnation to the ungodly. Christ in [Page 166] other places did often comfort his fearfull Apostles with this Word, Mat. 14. Luke. 24. Ego sum; It is I. Indeed the godly can hear nothing more sweet, then when Christ saith, I am he. This Word doth make all crosses comfortable to them. But it is and will be a fearfull clap of Thunder to the wicked, when Christ shall say, I am he; He whom ye have pierced, whom ye have scorned, &c. As Joseph heretofore was a most sharp Sword to his Brethren, Gen. 45. when he said, I am Joseph whom yee sold into Aegypt, &c.

5.Lastly, The nature of ungodly men is here lively set forth. 1.First, That by which they should be made better, by it they be­come worse, this is to go backward. To go back, is to depart from God and his Righteousness, 2.Secondly, They fall, for they are not able to stand before Gods Judgement. 3.Again, Wicked men fall continually, till they fall into Hell. 4.They fall backward, for they see not whether they fall, nor where they lie, nor how to rise again. 5.They see not what punishment they are liable un­to. 6.Lastly, They never acknowledge their sin, so as to turn from it.

But the godly, though they fall, yet they fall forward, they presently confess their sin and forsake it. If they fall on the right hand, through prosperity, or on the left hand by adversity, yet they quickly get up again: neither do they so fall, as to fall final­ly away from God.

See how true that saying is, Malice is often confounded, but never conquered. Psal. 74. The tumult of those that rise up against thee in­creaseth continually. Their suddain ruin should have warned those wicked men not to attempt any thing further against Jesus of Nazareth, for as much as they were once already confounded by him. He asked them again the second time, Whom seek ye? that the greatness of their Impiety might be made manifest, who being so remarkably admonished, did yet persist in their ma­lice. For they answer as malapertly as at first, that they sought Jesus of Nazareth: as if they would never be quiet till they had vented their hatred, though it should cost them dearer yet. Rom. 2. Eccle. 7.13. Thus the wicked treasure up wrath against the day of wrath. Who can make that streight which God hath made crooked? Al­though these ungodly men were sensible of Christs divine Pow­er in them, Rom. 1. yet they glorified him not as God, but reproached him the more. Just as most in the world still do, they are [Page 167] convinced by the Truth of God, but nothing at all reformed.

But what doth Christ answer to this stubborn envy of the Jews? I have told you, saith he, that I am he q.d. I have told you, and you have tried it, that I am a Prince of Power. There­fore if ye still seek me, and have yet no remorse since ye were laid level with the earth, lo, here I am, ready to suffer: but ye must not forget that I told you, I am He. By which saying Christ set himself in our stead, patiently to bear whatsoever divine Justice should exact for our sins. Mean while he doth put forth his Power again, saying, If ye seek me, let these go their way; whereby he doth powerfully prohibit them to do his Disciples any wrong, otherwise the Apostles had not scap'd harmless, if the fury of their foes had not been checkt by the power of this Precept. Christ by the same Power might have said, Let me be gone: but it behooved him to suffer. There was nothing but this word of Christ, (Let these go their way,) that saved the Disciples harmless in that tumult. So likewise doth he chuse, and preserve us, although we regard or mind it not.

He did powerfully preserve his Disciples, which makes for our comfort, knowing the strength of the Lords hand. He would not have them die with him: First, John 15. It was not expe­dient that they should die at that time, because, if they had died when they denyed him, they had been damned. Secondly, They were chosen to bring forth fruit, but if they had dyed now, their Calling had been cut off. Thirdly, He would not have them die with him, for this reason especially, lest we should think that his death alone had not been sufficient. He would there­fore die by himself alone, that he alone might he acknowledged to be our Saviour. He trode the Wine-press alone, Isa. 63. and of the Nations there was not a man with him. Hence saith Moses, The Lord alone did lead them, and there was no strange God with him. Deut. 32. It was he that redeemed us, and not we our selves.

But above all, the Energie or force of Charity is here set forth unto us, which, as Paul saith, Is patient, 1 Cor. 13. heareth all wrongs of ones Neighbour, seeketh not her own, and had rather endure all things it self, then that its Neighbour should suffer any thing. If you seek me, saith he, let these go their way. This is the true care that we should have of our Neighbour, to be [Page 168] mindfull of him, and as much as in us lyeth to seek his good, even with some damage to our selves. This care David had of his Neighbour, Sam 24. when he saith, These sheep, what have they done? Turn thy hand I pray thee, against me and my Fathers house, for I am he that have sinned. From this care of his Neighbours it was that Paul wished himself accursed for his Brethren, Rom. 9.3. And Moses to be blotted out of the Book of God, Exod. 33. Therefore let that thred-bare Proverb be for ever banish­ed from the ears and hearts of Christians, which saith, It is a comfort to have companions in calamity. When the men of this world are in misery, they could wish that all others were in the same condition. True charity is not grieved more, than to see its Neighbour in the like affliction. In the close of this passage John sheweth another cause why Christ would not have the Dis­ciples die with him, viz. that the saying which he spake might be fulfilled, John 17. Of them which thou hast given me, have I lost none. This he said in that Prayer which he made after Supper: Father, keep them whom thou hast given me. When I was with them, I kept them; and none is lost but the son of perdition, that the Scripture might be fulfilled. He speaks there of the Apostles, whom the Father had added to him, as co-workers with him in preaching the Word of the Kingdom. None of these Apostles perished as long as Christ lived in the mortal flesh, but Judas only, who was not destroyed by others, but by himself. He calleth this Ju­das the son of perdition, because he died most miserably, and pe­rished in his own sins. The rest of the Disciples were safe enough as long as they kept close to Christ. Here we have a notable Example set down for all Preachers to observe and follow, viz. in that Christ gloried that he lost none of those whom his Father gave him. False Pastors do far other wise, who regard nothing less then their flock. Here John alledgeth this word of Christ, to let us see that that Prayer of Christ was very prevalent, and was heard. For if it had not been accepted, the Disciples could not have been untouched among so many enemies. This then is our exceeding great consolation, to know that Christ in that his Prayer was heard on our behalf, in that he feared, Heb. 5.

And Judas also which betrayed him stood with them. Iohn 18.5. Luke 22.47. Mar. 14.45.

And Judas drew near unto Jesus to kiss him.

And he goeth straightway to him, and saith, Master, Master, and kissed him.

[Page 169] And forthwith he came to Jesus, and said, Hail Master, Matth. 26.49,50. and kissed him, And Jesus said unto him, Friend, wherefore art thou come?

Judas, betrayest thou the Son of man with a kiss? Luke 22.48.

Judas was nothing moved hitherto at all that Christ did and spake, but rather went on with his abominable and pernitious work. For John saith, that this wicked man stood yet with the enemies of Christ, yea and was hurld with them to the ground: yet was he nothing reformed. He stood with them not only in body, but consent too. For tis no danger to be among evil men in body only, as appears in L [...] and Daniel. Judas stood, or ra­ther thought that he stood, when he had so great a multitude of men about him, with the Ecclesiastical and civil Power too: but he leaned on a broken Reed. For the Aegyptians are men, Isa. 31. Jerem. 17. and not God: and their horses flesh, and not spirit. Cursed is he that trusteth in man. Judas stood with the Jews. For,

1. A rotten-hearted Christian is no better than a Jew, or Gentile, for they are both alike enemies to Christ. Consider then what grief was in the sacred breast of our Lord, when he saw himself betrayed by his own Disciple, and that they sought his death to whom he had done most good? It is a deeper cut to the heart, when we suffer by one that pretended to be our friend, than by one that we knew was our enemy. Psal. 55.12. Thus Christ com­plains in the Psalms, If mine enemy had reproached me, I could have born it. But it was the man that was of one mind with me, &c.

2. To say nothing that Christ hereby also foresaw the ingra­titude of men towards him, that it would never cease, but that with Judas and the Jews it would perpetually continue. And so truly we see it come to pass: indeed the outward sufferings of Christ ceased, but mens ingratitude is not yet at an end: it ra­ther encreaseth and waxeth more and more daily; so that never was it greater than now. Again,

1. Here we may take notice of the blinding of Judas. On the one side he saw Christ standing with his friends, on the other hand were wicked men, such as were hatefull to God and men. So that there was life and death set before him. But he like a Runnagate joyn'd himself to be worst party. Thus that of the Psalmist was fulfilled, He loved cursing, Psalm 109. and it shall come [Page 170] unto him: he loved not blessing, and it shall be far from him.

2. His strange blindness was seen in that he durst stand before Christ, and look him in the face with so bloody a conscience. This is indeed the neck with an iron sinew, Esay 48. Jeremy 3. and the brazen brow of the wicked, and truly the whorish forehead that will not blush.

3. This wretched caytiffe never thought of that blessed fel­lowship which once he had with the Apostles: for he is not yet ashamed to stout it against Christ.

4. Lastly, He stood among wicked men, and yet was not afraid. But what need I reckon up these things only? Hearken therefore and you shall hear greater things which this Villain durst to do. It is said, that he drew near unto Jesus to kiss him. O the wonderfull goodness and patience of a long suffering Lord! who denyed not a wicked Traytor to kiss him, though he very well knew his malice toward him, but courteously received him. And O the strange obstinacy of this wicked fellow on the contrary, whom the imbraces of Christ, nor the kisses of his Heavenly Lips, did not reclaim from his malicious project: but he must needs satisfie the Jews. Therefore with a bold face he comes near, kisseth, betrayeth, delivers to enemies, bids them take him, commands them safely to lead away the Lord Christ. This is the breviate of this lewd fellows wickedness. But see what cloak he hath for his knavery. If you observe his words and behaviour, none seems more courteous and friendly than he. But if you examine his heart and intention, you will find that none was a more desperate enemy than he. His words were, Hail Ma­ster, which in English is, God save you, my Master. His beha­viour was thus, he fell on his neck, imbraced him in his arms, and kissed him. Do you see what a notorious Hypocrite he was? He doth not say, O thou Samaritan; he doth not revile and curse him, he doth not fall foul on him or strike him; this had not been like a Traytor. Traytors use to fain friendship, under a fair shew to deceive. Good God, how full is the world now of such Traytors? No man is secure from them. They sneak even into our closets. Such the Pharisees oft shewed themselves to Christ, Matth. 22. Such was Joab to Amasa: Art thou in health, my Brother? saith he, (2 Sam. 20.) and with that word he stab'd him. These are those cheating Kisses of which Solo­mon bids us beware, Prov. 27. But Paul teacheth us other kisses: [Page 171] Salute one another with an holy kiss, 2 Cor. 13. Such a kiss Joseph gave to his Brethren, Gen. 49. Such kisses we read of in the Book of Tobit.

But what doth Christ say to Judas when he came and kissed him? Doth he thrust him away? Doth he soundly rattle him, as he well deserved? Not so, but he speaks him fair: he doth not call him Traytor, but Friend; that so he might mollifie his mind, and teach us to do the like. The meaning is: Friend, wherefore art thou come? q.d. I invite thee to be friends. For as I foreknew what thou wouldst do, so now I am ready to for­give thee, and to receive thee into former favour and friendship again, though thou hast thus sin'd against me: Do not sleight my offer, but consider what thou art attempting, how wickedly thou dealest with me who have deserved no such thing at thy hands. Friend, wherefore art thou come? Who did bring thee to me, who forc'd thee hither? Was it my fault? Have any of mine offended thee? But thou art come willingly of thy own accord; The rest are commanded and compelled, but thou com­est, and therefore thou hast the greater sin. O Judas, I pitty thee; how doth thy destruction trouble me, for whom I now suffer in vain? Lo, thou art the first on whom my blood hath no effect. Why art thou come? Surely not to my destruction, but thine own, because thou art come to destroy me, by whom thou shouldest be saved. For how can he be saved that would destroy the very Truth, Righteousness, and Salvation it self? And these we may suppose were not spoken to Judas only, but to all such as intend mischief to their Neighbours. For truly he that wrongs his Neighbour, doth first ruin himself. Therefore Brethren let us look to it, and give all diligence that we be not found false, but reall friends of God and Christ. As Abraham was called the friend of God, James 2. and Lazarus the friend of Christ, Joh. 11. And Christ doth not call his Apostles servants, but Friends, Joh. 15.

But Judas was never the better for all Christs counsell. It may be he thought that Christ spake this out of fear. Therefore after he had kist him, Christ cals him yet once more the last time, and that with great expression of love and goodness: Judas, saith saith he, dost thou betray the son of man with a kiss? Now he doth lay open his sin, and touch him to the quick; he aggravateth [Page 172] the sin it self, that so being terrified therewith, he might for­bear. O Judas, what a horrible sin dost thou commit? What man durst ever do the like? Dost thou only strive to out-strip all other men besides in malice and mischief? Beware what thou dost. Thou thinkest to cheat me with thy fawning flattery, and to hide thy hatred from me. But I knew long ago what thy pur­pose was, and what bargain thou drovest with the Jews, and what thou meanest by this thy treacherous kiss: thou betrayest the Son of Man. But consider what an hainous crime it is to de­stroy the innocent. Consider also who and what he is whose life thou huntest after. Grant it, hitherto I have called my self on­ly the son of Man: but I will make thee see and know who this son of Man is. Thou dost not destroy the son of man only, but the Son of God too. Thou betrayest them both at once. Thou betrayest him that is thy Father by creation, thy Lord by pre­servation, thy Saviour by Redemption, thy Brother by incarna­tion, thy Master by instruction, thy Friend by election, and last­ly him that will be thy Judge by a finall Retribution. See how many sins thou committest at once, and all by one kiss. Thus thou woundest him by a shew of Love; thou sheddest his blood by a seeming work of charity; thou seekest his death in a way of peace: what can be more odious then this horrid fact?

We see here how unwilling God is that any man should per­ish, and how grievously they sin who are the occasion of others ruin and destruction: As on the other side, how honourably they deserve, who are the means of others Salvation, Jam. 5.20. Here Christ instructeth by his Example and Word. By this Ex­ample he teacheth us,

1. Patiently to bear with wicked men: yea to bear the guil and treachery of false Friends, as Christ did patiently bear the falshood of Judas; for we that are servants, ought not to be greater than our Lord.

2. So to love our Neighbour, that we wink not at their faults, as Christ here calleth Judas Friend, yet withall he rebuked him for his sin.

By those two words which Christ here spake, be would warn every man not to be like Judas, lest they suffer as he did. It were to be wisht that there were but one Judas in the Church of Christ. We all indeed cry out against his malice: but mean while [Page 173] we do the same things which we blame him for. Judas was a covetous man; and for filthy lucre he sold Christ. He rob'd the poor of their Alms and gifts of charity. He did not make it his business to preach Christ: He was not converted at the preaching of Christ. He took the Body of Christ in his sins. He betrayed Christ under a colour of peace; He was an hypocrite; He was obstinate and impenitent, &c. How oft do we see these and such like things in a Church? Is not he a Traytor that con­fesseth Christ with his mouth, but denyeth him in his works? Al­so he that doth contrary to righteousness, truth, charity, &c. for money or any other temporal advantage? Likewise he that makes a shew of Love to his Neighbour, but hateth him in his heart? O cursed generation of Judas, how many and deep roots hast thou fastened in the earth? But the time will come, when all the followers of Judas shall perish together with their Jewish frowardness. Mean while, let the godly (like Christ) bear and have patience with wicked men.

Now when Judas had kissed him, no doubt but the rest run up­on Jesus to lay hands upon, lest the traytors sign being observed, they should let him escape. Therefore it follows in the Text;

When they which were about him saw what would follow, Luke 22.49. they said unto him, Lord, shall we smite with the sword?

Then Simon Peter having a sword, drew it, John 18.10. and smote the high Priests servant, and cut off his right ear: the servants name was Malchus.

And Jesus answered and said, Suffer ye thus far: Luke 22.51. John 18.11. Mat 26.52.

Then said Jesus unto Peter, Put up thy sword into the sheath: for all they that take the sword, shall perish with the sword.

Thinkest thou that I cannot now pray to my Father, and he shall presently give me more then twelve Legions of Angels? The cup which my Father hath given me, shall I not drink it? John 18.11. Mat. 26.54. Luke 22.51. But how then shall the Scriptures be fulfilled, that thus it must be? And he touched his ear, and healed him.

The Apostles understood not what Christ said at supper when he spake of buying a sword. Christ meant the sword of the Spirit: but they thought that he had spoken of a material sword. Therefore they presently brought him two swords, and now when they saw their enemies, they asked whether they should fight in his defence. But Peter, as one hotter then the rest, and [Page 174] flusht 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 'tis 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 [Page 175] 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 [Page 176] 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 humane Power, but the protection there­of is to be committed to God. So saith Paul, The weapons of our war fare are not carnal, but spiritual, &c. Thus Christ never used any sword, nor do we read that the Apostles did ever wear any. They taught the Word; the Word fought with its own force, and the Apostles got the victory: So saith Christ in Luke, Luke 21. I will give a mouth and wisdom, which none of your Ad­versaries shall be able to resist 5.Lastly, Christ doth here by this word in special, forbid the Apostles to use any outward sword. Ephes. 6. They have, and should have the sword of the Spirit, [Page 177] which is the Word of God. Thus Isaiah foretold, that the Apo­stles fighting should be as in the day of Midian, that is, Isa. 9. as Gide­on overcame the Med anites, not with weapons, but Trumpets and dashing of pitchers; so the Apostles should spiritually sub­ject all the world to Christ by the Trumpet of Gods Word, and the patient enduring of suffering.

These are the reasons why Christ forbiddeth Peter. The chief­est whereof is this. He that taketh the Sword shall perish with the Sword. For he that sheddeth mans blood, by man shall his blood be shed, Gen. 9. So was it commanded in the Law, Levit. 24. Christ plainly here intimateth, that it is not lawfull for any but the Magistrate to use the Sword. Hence we may easily ga­ther how far a zeal of godliness may proceed. It is lawful to re­lieve the oppressed, to protect a just cause, but yet no farther then thy calling will bear thee out; Art thou a Magistrate? know that thou art the Minister of God to execute Vengeance on him that doth evil. But if thou art a private person, then admonish, rebuke, reprove, yet without reviling. But if thou hast not the authority of the Magistrate, thou must not usurp the Sword for Christ or a good cause. Christ and a just cause hath no need to be defended by thy private Sword. Christ is strong enough of himself, and so is Righteousness: There Christ addeth: Thinkest thou not that I could pray my Father, and he would send me more than twelve Legions of Angels? as if he had said, if I had been to fight, and not to suffer, I would not have called you twelve to my assistance. I knew where to have had other guess help then ye, even Angels, and Principa­lities, and Heavenly Powers: of which I could have gotten a huge multitude for a words speaking, for they are ready at my beck and pleasure. I tell ye, I could have at least a whole Legi­on of Angels instead of every one of you, and that in the twink­ling of an eye. And what could all the Jews have done against one Legion of Angels? Nay, one Angel could have slew them all, as he did heretofore, witness the great Host of Senacherib: 2 King. [...]. Matth. 24. We read also in Daniel ( chap. 10.) of the strength of Angels. With such Warriers Christ will come to judgement. Whom if he would, he might now have had ready to serve him. Hereby shew­ing that Righteousness, Truth, or a just cause have no need to be defended by the Sword of private men. For they have more [Page 178] then twelve Legions of Angels standing on their side to take their part; yea they have the whole Heavenly Host, and God also on their part: so that they cannot be crusht, though for a time they seem to be opprest: Hence saith David, I know, O Lord, that thy Judgements are true, Psalm 119. Again, Thou hast loved Righteousness, and hated iniquity, Psalm 45.

Christ afterward teacheth us in what manner we may be able to bear the wrong and violence which our enemies do to us. We shall never bear the least in jury with a quiet mind, if we look on­ly on the wrong that is done us, or on our Adversaries that do it. Therefore Christ directeth Peter to consider Gods Will and Pleasure: Wilt thou not, saith he, that I drink of the cup which my Father hath given me? He cals his Passion, a cup.

1. Because the Scripture is wont so to speak, as was shewed before in the first Prayer of Christ.

2. To shew that death was sweet to him, and very desirable for the Salvation of man; as a thirsty man diesireth beer, and drinks it with delight.

3. To shew that the greatest afflictions in this world are no­thing, but as it were one draught, and presently they are gone.

Christ doth not only say, wilt not thou that I drink of the cup? but addeth this, which my Father hath given me. Nor doth he speak this doubtingly; Perhaps God the Father hath given this cup, it may be God would that I should suffer: but he speaks it posi­tively, my Father hath given me this cup. Now if it be certain that the Father hath given it, who shall gainsay it? We must not struggle or oppose, but readily obey, when we know it to be the Will of God.

He doth not say simply, God or a Judge gave it, but the Fa­ther; to teach us that God is a Father, even when he scourgeth. 1.Christ therefore here instructeth us, that he did not suffer at the pleasure of men, but by the command of God his Father. 2.Se­condly, He sheweth, that he was not rebellious against God, but was obedient to his Father in the greatest sufferings, even to death. 3.Thirdly, He teacheth us, in our adversity not to regard men or Devils, that do what mischief they can to us, but to look to God who suffers them so to do, as Christ here did. So said Job, The Lord gave, and the Lord hath taken away, &c. Job 1. So [Page 179] David, Let him curse me, said he, perhaps God hath bid him curse David, 2 Sam. 16.

But there is an Emphasis in that which Christ saith Wilt thou not that I drink it? Wilt not thou who art but a man, a crea­ture, a servant, yield to what God, the Creator, the Lord will have done? The Father hath fill'd this cup for me, and fill'd it to the brim: and I am not afraid to drink it off, though it bene­ver so bitter, I will drink it to the bottom: neither thou nor any other creature shall hinder me. This cup is provided for me, and for none else, for no man but I is able to drink it, who then should drink it, if I do not? If I do not drink this cup, all men will perish with an eternal thirst. But if I drink this cup, though it be a bitter one, yet it will queach all your thirst. So that for this reason also he calleth his Passion a cup, because all drink of it, not only in that we suffer with him, and after him, but also because we have all our comfort from it. As therefore Christ resused not to drink his cup, but blamed Peter for disswading him from it, so let us do also. We must not endure or hearken to him that draweth us from our obedience to the commands of God, though in his words 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 over­hasty 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 [Page 180] 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 tis 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 [Page 181] 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 [Page 182] 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 me all this while in the City, and save all this cost and pains? How oft have we been toge­gether in the Temple, where ye heard me preach? Why did ye not lay hold on me then? I know ye had a mind to do it, but ye could not so much as hurt one hair of my head, as ye have many times tryed. But now I willingly tender my self, ye may fulfill your wicked lust upon me. But your great Array can do nothing to it. Wretched men, what could all your en­deavour, power, wrath, fury do to me, if I were not willing? But the time is now come.

This is your hour. God, even my God now gives you leave. Do therefore, not what God hath commanded, but what he now permitteth you to do. Now the power of hell reigneth. Now this power taketh place. A man cannot now turn himself any way, but there is most palpable and thick darkness, so that there is scarce a man at this time able to see or know what is holy, what is true and just. There is neither day, nor light, nor reason, nor wisdom among men. Christ compared that satanical and hellish darkness to the usual darkness of the Night, when those Tyrants rusht into the Garden to take Jesus. There was darkness with­out: but their hearts were much darker. It was night, that one could not see another. But the hearts of those wicked men were so blinded, that they could see nothing at noon day, so powerfully had the Devil brought his hellish darkness over these wicked Jews. For doubtless, it is a most infallible sign of great blindness and obscurity, of darkness and of the night, to take and bind the true and only Messias.

[Page 183] 1. Christ then doth here teach us, that no harm can happen to the godly, but when and how much God pleaseth.

2. That the afflictions of the godly last but for an hour. That which vexeth us here is but momentany and short, as Paul saith, 2 Cor. 4.17.

3. He doth fully describe the conquests of the wicked, calling them the Power of darkness. That is properly the Power of darkness when Virtue and Righteousness is oppressed, and when lyes, injustice and iniquity raigneth.

4. He doth secretly admonish his Adversaries of the Judge­ment to come. This, saith he, is your hour, but your glass will be out ere long, you have but an hour, and then my time will quick­ly come, when all your malice will be required at your hands. By this Word therefore Christ gave them power to take him. Do ye ask why he did so? It was that the Scriptures might be fulfilled, that is, that whatsoever the true God at any time had spoken by the mouth of his Prophets, might indeed come to pass. Where you see again, that this whole History is grounded upon the Scripture. The reason of all that was done is referred to the Scripture, that we might be more firmly established in the Faith.

Thus far Christ spake to those sons of the Night and Dark­ness, who answered him not a word again, but being at length permitted, they poured out all their wrath and rage against him. Matthew saith.

Then came they, and laid hands on Jesus. Mat. 26.50.

This is spoke [...] in general. But John sets it down more at large.

Then the band of Souldiers, John 18.12. and the Tribune (so it should be read) and the Officers of the Jews, took Jesus and bound him.

The inward suffering of Christ hath hitherto been premised. His out ward now begins.

When Christ had permitted, rather then given them power over him, these ravenous Wolves worry this Lamb, cursed Thieves lay hands on the Shepheard, degenerate children on their Father, sinners on God, the children of darkness on the true Light, being nothing moved with his meekness, or the Ma­jesty of his Godhead, or the amazement of his Miracles. They held him who was ready to be taken hold of, they hale him who was willing to be drag'd by them, if he would have re­sisted, [Page 184] their wicked hands could have done him no hurt.

Here then was fulfilled what David in the person of Christ foretold long ago: Trouble is near, and there is none to help, Psal. 22.11. Many bulls have compassed me about: strong bulls of Bashan have beset me round. They gaped upon me with their mouthes, as a ravening and a roaring Lyon. I am poured out like water, &c.

Now although the Evangelists recite this captivation of Christ plainly and in a few words (for they did it only that we might believe the story to be true) yet they give us occasion to meditate on many things, as appears chiefly out of John, who hinteth,

1. What was the reason why they could now lay hold on Christ, and not before, though they had often attempted it, viz. Because the Father had given this cup, and Christ himself obe­diently took the same and drank it, and the hour was now come which was from Eternity determined for this to be done, there­fore they could take him. This was the reason, and not their force or power.

2. The same John reckons up more that laid hold on Christ, and that by name too. The Band, and the Captain, and the Of­ficers of the Jews, &c. to intimate, that this first furious assault was exceeding grievous to the Lord Christ. And no wonder: for how should they be favourable to him on whom they had but now laid hold on, whom they had no pitty on when he hung upon the cross, when they had vented all their rage upon him? Therefore not one nor another, but altogether fall foul on him. Besides they were all of them incensed against him with wrath and hatred, being perswaded by their Ring-leaders that this man was a most mischievous seducer: with this wrath and hatred they go out against him. Their wrath was encreased, in that they could not apprehend him all this while; as also because he had thrown them flat to the ground. Judas too had not a little stirr'd them up, advising them to keep him fast in hold.

They all fell upon him assoon as they had their Commission, every one seeking to avenge his in jury, and studying how to gra­tifie the chief Priests, for whom they knew they should do a most acceptable service if they took no compassion on Christ. It seem'd to be just as if some strong hold were storm'd, sack'd, [Page 185] plundered, none sparing any, when a breach was once made after a long siege. For this cause John doth particularly name those that took Christ prisoner.

Note also that in taking Christ captive, there were not only the Souldiers and the Jews, but the Gentile Romans too; nor did they only that were present sin against Christ, but they also that were absent, the Rulers, by whose command it was put in exe­cution. So neither one, nor other, but all men, they that have been, they that are, and they that shall be, of every sex, of every state, condition, &c. are all guilty of the blood of Christ. He was truly taken in our sins. Who then should not be afraid? 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 [Page 186] 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 [Page 187] 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 tis 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 tis 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 [Page 188] 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 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. [Page 189] 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 [Page 190] 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 [Page 191] all Governours from following this example. They did not pre­sently put Christ to death at this Counsel: but brought him into the City, that they might put him to the more disgrace and pu­nishment. What tongue can express what a wretched convoy this was? they dragg'd him along with great shoutings, in much hast, and with many flouts, as if he had been the most notorious villain that ever lived, so fast bound that he could scarse fetch breath. And although he would have gone to suffer of his own accord, yet no doubt but they justled, and thumpt, and thrust him from one side to another: for how should they favour when they first took him, who had no pity on him when he was dying? So truly might he say: Is it nothing to you, O all ye that pass by? Behold, and see if there be any sorrow like unto my sor­row, Lam. 1.12. See, I say, how basely I am dragg'd, how cruelly I am buffeted, how patiently I take it. Behold a com­pany of mad Dogs, merciless murtherers, and me a most meek Lamb in the midst of them. See what a face their fists have made me, how it is besmeared with my bloody sweat and the Jews spittle, how bedew'd it is with tears, my feet galled and torn with stones, &c. Thus he who alone was able and willing to lead us to heaven, was here led along in a most reproachful manner on earth. First to Annas, then to Caiaphas, for these were the chief of the Priests, and bare the sway in the Temple and spiritual things, in all Ecclesiastical affairs. Now because the matter con­cerning Christ was spiritual (for it respected faith and doctrine) therefore according to law they thought it belonged to that Court. Thus they deatl afterward with Paul, when they brought him before Annanias the High Priest, Act. 23. So they did to the other Apostles, when they convented them before these same men, Annas, and Caiaphas, John and Alexander, Act. 4. And for this reason Gallio the Deputy of Achaia refused to judge Pauls case, because it did not seem to be civil, but spiritual.

These two men had an ill report, and were suspected to have given Herod an yearly sum of money for the Priestly Honour and Office, like true Simonists and Giezites, yea the Father of all Simon acal men. Nor would they pass this over in silence, cal­ling Caiaphas the High Priest, not simply, as the law required, but only saith, that he was the High Priest for that year. For these two men did Farm the Priesthood of the Romans at an year­ly [Page 192] rent. Whence we may guess that they had little godliness, but much arrogance and vain glory. He was first led to Annas: 1. For honours sake, out of respect to him; for he was the elder man, and Father in law of Caiaphas. 2. That Christs condemna­tion might appear more just, if he were sentenced by more than one. 3. But chiefly that this wicked crew might rejoyce toge­ther over the common enemy whom they had now taken. An­nas perhaps could not be present at the next Common-Council, by reason of his age, therefore would feast his eyes in the mean time with that desired object. So had Christ foretold: The world shall rejoyce, that is, it shall triumph in my Passion. Thus the wicked rejoyce to do evil, and delight in the frowardness of the wicked, Prov. 2.14. But little do they think how short their joy will be. Thus they would heap honour one upon another, and secure their sacriledge by common consent, lest if one should undertake to do it alone, he might according to the Roman laws be impeached as the Author of that wicked fact. 4. Therefore was Christ first brought to Annas, that men might not hate and blame Caiaphas only, if he being the first that gave counsel, should also be the first that condemned him. O Pharisees ye do all to be seen of men.

But whereas Christ was brought before many Judges, it was not so much the plot of the Jews, as the providence of God. For in that he was examined by many, his innocency was the more cleared. Thereby he made even all his Judges to be witnesses of his innocency and profess it openly, which is the strongest testi­mony of all.

And 'tis not for nothing that John doth make mention both of Caiaphas and his counsel before Christ was brought to Caiaphas his house. For this bare counsel only of Caiaphas was the chief­est cause why not only the Rulers conspired the death of Christ, but also why the people fell out of conceit with him.

John therefore first nameth him, as wondering that so vile a man should be in so good an Office, and still continue so un­godly.

2. He admireth that this High Priest did so greedily thirst after the blood of Christ, that when others were at a stand, he should presently proclaim and give his verdict for his death, whereas nothing doth less become a Priest then to be a blood­thirsty man.

[Page 193] 3. John wondered that so true and divine a sentence should proceed out of the mouth of so wicked a man. For what is more true? What is more comfortable, than that Christ dyed for the people? And that wicked man was the first that uttered this sentence, but much against his intention. Therefore John saith, that he spake not this of himself, but by the holy Ghost, Joh. 11.

4. Lastly, John holds forth Caiaphas and his counsel to us, that we might see the righteous and strange judgement of God concerning this man. For in him we truly see the Scripture ful­filled: that which the wicked do fear shall fall upon them. Again, they that fear the frost shall be covered with the snow, Qui ti­ment pruinam, irruet super eos nix, so the Vulg. Lat. reads that in Job 6.16. Caiaphas was afraid that Christ would get his place and Priesthood from him. And because he endeavoured to hold his honour by unlawful means; it was not long ere he lost his ho­nour, himself too, and the whole Nation besides. He feared a temporal loss, and fell into an eternal and temporal both at once. This Caiaphas then is a most notorious president of all impiety, (for he is not named by way of honour, but infamy.) It was he and his Father in law on whom that word of Christ was princi­pally fulfilled: ye have made of the house of God a den of theeves, Matth. 21. It were these two chiefly against whom Christ did more than once thunder out that eternal woe, Mat. 23. Therefore they hated Christ, and desired his death more than any. For he was grievous to them to behold, because he up­braided them with their offending the Law, Wis. 2. Wherefore Caiaphas by that his counsel endeavoured by all means to estrange the people from Christ. They did not fear God, but the people only. And they did not a little prevail therein, for by their means the people were fully satisfied, that if they suffer­ed Christ to live he would be an occasion of destruction to that place, and the Nation of the Jews; which when the carnal peo­ple heard, who loved their present temporal in joyments, 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 [Page 194] 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 [Page 195] 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, [Page 196] 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, theres no entrance for such. Great mens gates are open only to the rich, and such as bring presents with them. Hence Isaiah saith, They judge not the fatherless, neither doth the cause of the widow come unto them, Isa. 1. So chap. 59. Truth is fallen in the street, and Equity cannot enter. When Peter was shut out, John makes way to bring him in, but to his great loss. It had been better for him he had never come in. His Brother Andrew formerly gave him a much more happy en­trance to Christ, Iohn 1. For here he is in a sort led away from Christ. In Caiaphas's house there was neither Truth nor Equity to be found.

But what Christ foretold must come to pass. Thou shalt deny me thrice. Now was fulfilled that which Christ shewed him [Page 197] long ago in a kind of Figure. When the Disciples were all in danger together upon the Sea, Mat. 14. Christ came to them walking on the water. When Peter heard his voyce, he offered of his own accord to go to him, and he also walking on the Sea to go to Christ, when he saw the wind was rough he was afraid, and when he was almost drowned the Lord caught him by the hand. In that Miracle was foreshewed what here came to pass. For here the Lord did truly walk above the waters, while his Disciples were toyling in the Sea: because when his Apostles were offended, he endured Tribulation quietly at his pleasure, and suddenly rose up a Conquerer of Death. So did Peter also walk upon the waters to go to Jesus: for being yet mindfull of his former love he followed Christ, in the confidence of that lit­tle Faith he had left, although it was afar off. But he saw a strong gust of wind coming against him, and so was afraid, for fear he denyed, by denying he had been drowned, if the Lord had not stretched out his hand to hold him. Hear now who was that wind? It is said, when she that kept the door saw him. If you consider the maid her self, she was but a little cloud. But if you look to that Council of those Malignants, which Peter did so dread, then you will find this maids word was crabbed, it was indeed a very blustering wind. Thus Satan that sifter of the Apostles, layeth his plot so, as to begin his crafty Temptations with a woman, which sex did heretofore open the door of deceit to our first Parent in Paradise, Gen. 3.

But tis possible the maid might take pitty on Peter, and speak to him to warn him, that if he were one of Jesus his Disciples, he should make haste and be gone out of sight. And her words seem to imply as much. For she did not accuse him, nor speak po­sitively: Nor did she rail on Christ, calling him a Deceiver, but only a man. Finally, she did but ask Peter the question, whether he were not one of that mans Disciples?

What doth Peter answer her? Woman, saith he, I am not. I know him not, I do not know what thou sayst. See how easily that strong Pillar was shaken with the blast of one breath. Take notice what it was that Peter denyed, and before whom. He denyed that he belonged to Christ. He that denies himself to be one of Christs, must needs give up himself to the Devil. Peter doth not deny before the Souldiers, or the high Priest, but before [Page 198] the Damosel. What is now become of his former courage? Is it not plain enough to be seen now, that he took the Sword before for Christs Defence out of carnal affection, and not out of a spiritual discerning? If he were such a stout Champion in a just quarrel, why doth he not now so much as with a word vindicate Christs innocency? I say not, fight for him with his Sword? If he denyed before a maid, the meanest of women, what would he have done before Kings and Princes? But we are all the same that Peter was. Before the Lord comes to Judgement, and while we are yet ignorant of our own weakness, we are wont to be proud of our Power, and (as it were) all on fire with zeal for God: but in the Judgement of the Lord, we are as wax before the fire, and as the dust which the wind scattereth from the face of the earth, so we melt and moulder away, Psalm 1.

Peter then is a Type of those who attempt to do any thing without the Grace of God: it so falls out, that they both accuse Christ of a lye, and what they boast they will do, they never perform. They charge Christ with a lye, for he saith, Without me ye can do nothing, John 15. And they are never as good as their word. For Paul saith, The good that I would, that do I not; but the evil that I would not, that I do, Rom. 7. Whence we may infer, that the Evangelists did not so exactly set down this sto­ry of Peter out of any desire to inveigh against, or aggravate the sins of other men, but only for our instruction. And it is most worthy of our observation. For,

1. We see here that not the least word of Christ was spoken in vain: which is a great confirmation of our Faith. For other­wise if but one word of Christ had failed, we might have doubt­ed all the rest.

2. Here we see, that there is as little as comes to nothing pla­ced in mans power. For as iron which of it self is hard, yet will easily be blunted with stones, unless it be hardened with liquors or something else: so the mind of man, although it boast that it can scorn all perils for the love of Truth, yet will it be overcome with the sharp brunt of opposition, if it be not strengthened by the Grace of the Holy Spirit. If Peter, a man of so great Faith and Love, who lived so long with Christ, and was so fa­miliar with him, that he gave him a taste of the Heavenly Joy in his Transfiguration, did fall so fowly: what may be expected of [Page 199] us? There is no security any where, so long as we are in this mortal body. An Angel fell in Heaven, Adam in Paradise, Pe­ter in the world. Who then should not dread the incomprehen­sible height of Gods Judgements? Well therefore doth Paul admonish: Be not high minded, but fear, Rom. 11. Again, Let him that standeth take heed lest he fall, 1 Cor. 10. Thou art righ­teous in thy own conceit, but thou canst not tell whether thou art so in the sight of God; Nay, thou knowest not what thou mayst be to morrow. Look on holy Peter. Who would have believed that either he, or any man else should have fallen from so great confidence and love into such fickleness and impiety, without mighty opposition? On the other hand, who would have thought that that Thief should have been saved? A man can be in no safer condition, than to continue with all carefulness in deep humility; to hope in Gods Mercy, not to boast himself in his own merits, or foolishly to censure and judge others. When thou seest any man sin, be he never so bad, bewail it in thy heart, and say unto God, O Lord, thou art rich in Mercy, thou canst deliver this poor wretched creature from the dunghill of sin. So on the contrary, if thou see a man live godlily, glorifie God, and say: I beseech thee, O Lord, preserve those gifts which thou hast given to this man. Tis a lovely Treasure of Grace, which thou hast committed to him: but the Vessel frail and brittle, and there are many Thieves lurking about it. If thou look not to it, twill quickly be all wasted and lost. Lo, this may we learn from Peters denyal.

3. But specially it warneth all those that are Rectors of Churches, not to presume, nor to be proud. It is very dange­rous when a presumptuous man is put into the Office of a Mini­ster. For he knows not how to take pitty and compassion upon others: He knows nothing, but how to domineer, terrifie, punish, &c, and to hunt feeble souls to despair by his outragiousness: and so all his Ministry falls to the ground. Hence it is that Paul, by way of special commendation of Christ, saith that he was such an high Priest that was able and did know how to have compas­sion on others, Heb. 4. And therefore did he suffer Peter to fall, that he might learn to shew pitty to others.

4. This denyal of Peter is comfort and instruction to all sin­ners. Comfort, not to despair of pardon, see Peter received [Page 200] again into favour after so great a fall. Instruction, to learn by his Example what course to take to get into favour again: Of which more at large hereafter.

5. It wanted not a Mysterie that Peter should deny his Ma­ster at his first entrance into the house of the high Priest, and that at the provocation of a little girl. For the first or chiefest pro­fession in Princes Courts is to deny Christ, that is, to postpone and undervalue God and Christ, Equity and Verity, yea the salvati­on of their own souls too: and only to mind and look after the things of this world. This comes to pass especially when a man is brought in by a maid, i e. by covetousness. For that is the root of all evil, 1 Tim 6. But whom that faithfull servant, the fear of the Lord doth usher in, he will cleave close to Christ in the Courts of Princes, and in the midst of his worldly business, as we see in David, Daniel, Hester, Mordecay, Joseph, &c.

6. To conclude, He that reads the fall and denyal of Peter, let him pray to the Lord that he never fall into the like Tempta­tion, as to deny Christ. Let this weakness of Peter be our strength; inasmuch as we know of him, that after he had recei­ved the holy Spirit, he would rather suffer himself to be cut in pieces, than to deny Christ.

The high Priest then asked Jesus of his Disciples, John 18.19. and of his Doctrine. Jesus answered him, I spake openly to the world, I ever taught in the Synagogue, and in the Temple, whither the Jews al­wayes resort, and in secret have I said nothing. Why askest thou me? ask them which heard me, what I have said unto them: be­hold, they know what I said. And when he had thus spoken, one of the Officers which stood by, stroke Jesus with the palm of his hand, saying, Answerest thou the High Priest so? Iesus answer­ed him, if I have spoken evil, bear witness of the evil: but if well, why smitest thou me?

They that are of opinion that there was nothing acted in An­nas's house, except for honours sake, they brought Christ first to him, these refer all these things to Caiaphas, who was the High Priest that year. But whither it was he that did this, or whither it was Annas that was High Priest the last year, doth not much concern us: we shall only consider the matter it self. That High Priest then, whoever he was, whether Annas, or Caiaphas, he undertook to examine Christ by vertue of his Office, and to [Page 201] convince him of his errour. Christ stands bound before him, and bears the pride of that wicked man, as if he had been the basest and meanest of men. He yields himself to be examined, as if he had been the veryest Dunce that ever was. Is not here patience even beyond patience? Be not thou offended if proud silly fel­lows despise thee. Christ did here lead the way by his example. Two things principally the High Priest enquired after:

1. His Disciples. And was this such a crime in Christ? Did that scurvy Priest know nothing else against him? And doth he therefore turn his Accusation into Interrogatories? Perad­venture he would ask where his Disciples were, why he chose them, what he meant to do with them? This Querie tended to convince him of raising sedition, and going about to bring in Innovations.

2. His Doctrine, what it was, and whence he had it, whether it agreed with the Doctrine of Moses and the Prophets, q.d. Thou teachest far otherwise than Moses and the Prophets did. Therefore thou art an Heretick and a Seducer, and thou hast got thee Disciples to spread thy Heresie over all Iudaea. Besides, thou hast innovated a Baptism without our Authority. In short, thou dost all this, yea although thou art not of the Tribe of Le­vi, yet thou usurpest to thy self a power of preaching. Thinkest thou that we will alway wink at it, and never curb such insolen­cy of manners and doctrine, as we find in thee contrary to the custom and Rules of the Ancients? Nay, we have born with thee too long already. Now thou shalt pay for alltogether.

Note here, that tis not objected to Christ, nor could it be ob­jected against him, that he was a Murtherer, or a Thief, or an Adulterer, or an Extortioner, but only that he did teach and take Disciples to him. This is that above any other thing which the world doth lay to his charge, that he never lets them alone, but is still reproving them. The world, saith he, hateth me, be­cause I testifie of it, that the works thereof are evil, John 7. If Christ would have held his peace, and not so continually have been finding fault, the world could have born him. But how can Truth be silent, and not declare against falshood? How is it possible that the Sun-should not shew what is fair, and what is foul? See our ingratitude: for even for that very thing which the world hated in him, was Christ most deserving the greatest [Page 200] [...] [Page 201] [...] [Page 202] honour, and altogether praise-worthy; for his teaching the Truth, and chusing whom he pleased out of the world, that they might not perish with the world, was the highest favour he could shew.

But whereas this High Priest questioned Christ about his Do­ctrine and Disciples, there was no hurt in all that. It is rather the duty of the Ecclesiastical Power to take care that no false Doctrine be broacht abroad. The Priest then made a fair pre­tence, but his mind was quite contrary. For he knew the things which Christ taught were true. Besides he might have made a true 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 [Page 203] 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 [Page 198] [...] [Page 199] [...] [Page 200] [...] [Page 201] [...] [Page 200] [...] [Page 201] [...] [Page 202] [...] [Page 203] [...] [Page 204] 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 [Page 205] the officers struck Jesus with the palm of his hand. Let heaven and earth here tremble and stand amazed at the patience of Christ, and the impudence of this servant. Who in reading this passage would not curse this fellow bitterly, and wish that ei­ther fire might come down from above and consume him, or that the earth might open and swallow him up alive? But Christ would hereby teach us patience. In like manner did they at ano­ther time more then once endeavour to stone him for telling the truth, John 8. These servants of the Priests confest long since that never man spake like Christ, John 7.46. yet now they buf­fet him on the face. Thus the stout striker and the fawning flat­terer bragged that he was the strongest of all the Champions, of whom the Spirit of the Lord speaketh in the Prophet: They lie in wait for my soul, the mighty are gathered against me, Psalm 59. Who are those mighty ones, but they that thus rusht upon the strength of God? The choycest and chief among them was he that fell so cruelly fowl upon the wisdom and power of God, and all to please his good master, and shew him how ready and diligent he was to serve him in that business. Here we see what the Judge, and what the Judgement was. For,

1. That cannot be righteous Judgement, where every one domineereth over the accused before Judgement is passed upon him.

2. The Judge was unjust, in that he saw the accused party abused before sentence was pronounced against him, and yet he held his peace and reproved them not; much more in that he saw the guiltless wronged before his face.

3. But the iniquity of this servant argued the unrighteous­ness of his Master. For as the Ruler and Judge of the people is, so are his officers, Eceles. 10. If a Ruler hearken to lies, all his servants are wicked, Prov. 29.12. Such a Judge, such a judge­ment; such accusers had Christ, who would not forbear till the Judge had given sentence. No marvail then if Christ be cast and condemned at the bar of mans tribunall. So was it with Paul when he rendered an account of himself in the Court, the high Priest commanded him to be smote in the face, contrary to Law and right. Christians when they confess the truth, must ge­nerally expect nothing else from the world, but to be smitten on the face. Thus Christ who judgeth all men justly, yea who [Page 206] doth mercifully forgive the wicked upon their repentance, could find no justice when he was judged, much less mercy.

See likewise the impiety of this servant, who would spitefully misuse the innocent, to insinuate into the favour of an ungodly Magistrate; and to get the favour of man, would forfeit the friendship of God. Consider whom he smote and so hardly hand­led, even the Lord of Majesty: Him, I say, whose authority over the creature is such, and to whom the obedience of the creatures is so loyall, that they had all rather be turned into no­thing, then by their naturall actions transgress but the least or­dination of their Creator. This is he whom this vile slave did basely strike, who if he were not saved by him whom he thus abused, would perpetually be annihilated. And if the Lord himself whom he smote had not with-held them, every creature would have risen up against this ungodly wretch, to have aven­ged the injury of their Maker. For if the creatures have many times inflicted vengeance upon those who offended the servants of God: (as the earth swallowed up Dathan and Abiram, the water overwhelmed Pharaoh, the fire burnt up the Sodomites, &c.) much more would the creatures have exercised venge­ance over this vile vassall, who behaved himself so malapertly towards the Lord of Majesty himself, had not this Lord forbad them. Consider this thou ungratefull heart, who canst not bear so much as a rugged word, but presently it sets thee all on fire, that thou scorchest thy self with the fire of hell: thou dost re­vile, bann, murmure, and canst not stay till God avenge thy wrong, but instantly plottest thy revenge by word and deed. Thou art sorry if thou canst not requite an injury, but thou boastest of thy revenge. But here thou seest the King of all, who took such an injury from so unworthy a fellow, and that in a publick place, and upon his most holy face, which the Angels so much desire and love to behold. The arm of the Lord could have smote the smiter again; and not only him, but that whited wall also, I mean that wicked high Priest, whom so churlish a clown bolstered up: But he received the wrong, put up the af­front, held fast his patience, returned instruction. All for our example.

Note that this servant did aggravate that notorious injury [Page 207] which he did to Christ with most reproachfull language. Dost thou answer the high Priest so? As if he had said, Dost not con­sider what a base fellow thou art, and what a gorgeous high Priest my Master is? This servant is a figure of all flatterers; as also of all such who abuse and smite Christ in his poor members, in Princes Palaces; I mean such as against Law and Equity, grind the poor to gratifie their Lords. Besides, they do and threaten many things to the oppression of the poor, for which they ne­ver had any Warrant or Commission from their Master at all. But what doth the high Priest say to all this, when he saw his own servant so sawcily behaving himself, before he had past his sentence against him? He is silent, lets him alone and go on, takes no notice of it, makes as if he had not seen it, and yet if any bo­dy had struck but his dog, he should quickly have heard of it with a witness. It is the nature of Tyrants to esteem more base­ly of the poor then of their dogs. Thus Christ, both then and now too, hath none to avenge his wrong in the world. Our own injuries we quickly revenge, but as for God, let him be wrong­ed never so much, we regard it not. But mind a little, with what face will that servant behold Christ at the day of Judgement, whom he smote so outragiously? how pale will he look with fear then? But it was not this slave only that struck Christ, we all smote Christ in him. For if it had not been for our sins, this fellow could not so much as have toucht Christ. Our sins strengthened his hand, and stretched it out to strike Christ. Therefore how shall we appear before that Judge, whom we have so abused and disgraced? We see here how great our sins are, and how justly we may tremble to think of the sufferings of Christ. But let us not therefore despair, but rather seek com­fort of that very same Christ, who endured all these things: For, he did not only suffer from us, but for us too. He took this re­proach upon him, to deliver us from eternall shame. But what doth Christ here do? He doth not strike again, but patiently puts up the wrong. He was more ready to turn the other cheek, then to return like for like, Matth. 5. And although he held his hand, yet he did not hold his tongue, but reproves him that smote him, or rather courteously admonished him. If I have spoken evil, saith he, bear witness of the evil. Christ might have said; How else should I answer thou base parasite? What [Page 208] should I say or do more? Wouldst thou have me fall down and kiss the toe of thy grand Idol, this high Priest, and call him the light of the world? I answered to what he askt me, what wouldst have more, thou naughty man? Thus I say, and more sharply might Christ have rounded up this vise varlet. But, for our pattern, he answers him very mildly, and that with a forked argument, which might have pinnioned and bound this fellow hand and foot. Christs meaning is thus: either I have spoken well or ill: this thou thy self must confess. If evil, thou ought­est to shew wherein. But if well, thou shouldest not beat me contrary to Law and Equity. Christ said not this out of anger or passion. Nor did this contradict what he said at another time, of turning the other cheek, Matth. 5. For if you rightly con­sider that word, you will find that Christ did fully and perfectly follow his own doctrine. For that great command of patience is to be observed, not so much in the bodily ostentation, as in a hearty preparation and readiness to suffer, and is thus to be un­derstood: If any man injure, reproach, or wrong thee, thou shouldst be so far from rendring evil for evil, or to revenge thy self, that thou shouldst sooner and more readily suffer more wrong, and pass by greater injuries. This is to turn the other cheek to the smiter. In this sense is Christs word to be taken: Did he revenge himself? In no wise. Did he revile again? No, by no means. Peter saith, When he was reviled, he reviled not again, 1 Pet. 2. Thou hearest his defence, but not his recrimina­tion; thou hearest his advice, but not his reproach. If I have spoken well, why smitest thou me? I will not strike thee again, I will not avenge my self on thee, but I warn thee that thou re­pent, lest worse things befall thee from God. Thou beatest me on whom thou wast not able to lay thy band. Thou beatest me now, whom thou didst admire before, John 7. Thou beatest me, who art no Judge: Thou beatest and misusest me, who never wronged thee in all my life. Thou gettest nothing by this thy misusage of me, but thy own condemnation. Christ then did here shew his gentleness three waies: First, in that he avengeth not himself when he might easily have done it. Secondly, not be­ing angry. Thirdly, in that he did admonish, instruct, and re­pay good for evil to him.

Here then in the first place our rashness is reproved, who are [Page 209] ever greedy of revenge, even for the smallest wrongs done to us; Forgetting what is written, The wayes of them that remem­ber injuries, tend to death, Eccl. 10. Again, Forgive thy Neigh­bour the hurt that he hath done unto thee, so shall thy sins also be forgiven when thou prayest, Eccl. 28.2. First then let us learn to bear wrongs patiently, inasmuch as we are not the first, nor they only who have been sufferers. Secondly, learn we to be silent in sufferings, lest we murmur against God.

And whereas Christ took all things patiently besides this blow, there is reason for it. First, he held not his peace now, because that servant should not think that the Truth was to be smother­ed by outward persecution. Secondly, that he might think that it was lawfull for him, and such as he was to do what they list to the poor. Thirdly, That he might not think, that Princes were not to be reproved by the Word of God; whereas the Word of God spares none: for it is judge of all alike. By this there­fore he would teach us to bear our cross patiently: yet so as that we conceal not what may tend to the salvation of our persecu­tors. As also that we should never approve of an unjust cause, though we suffer in bearing witness against it: but to be instant in season and out of season, and rebuke them that offer violence: and be alwayes ready nevertheless to bear what our enemies shall inflict on us.

What hath hitherto been spoken concerning that blow, and Christs answer, was plainly foretold by Isaiah: I hid not my face, saith he, from shame and spitting, Isa. 50. Again, I gave my back to the smiters, and my cheeks to them that plucked off the hair. Again, I have set my face like a flint, and I know that I shall not be ashamed, &c. So Micah, chap. 5.1. They shall smite the Judge of Israel with a Rod upon the cheek.

Now Annas had sent him bound unto Caiaphas the high Priest, John 18.24. Mat. 26.57. John 18.18. where the Scribes and the Elders were assembled. And the ser­vants and Officers stood there, who had made a fire of coals (for it was cold) and they warmed themselves: and Peter stood with them, and warmed himself. And another maid saw him, Mat. 26.71. and said unto them that were there, This fellow was also with Jesus of Na­zareth. They said therefore unto him, John 18.25. Art not thou also one of his Disciples? And another said, (Luke. 22.58.) thou art also of them. And again, he denyed with an oath, (Mat. 26.72.) saying, [Page 210] (Luke 22.58.) Man, I am not. I do not know the man. (Mat. ibid.) And after a little while (Luke 22 58.) about the space of an hour after (Luke 22.59.) came unto him they that stood by, saying, Surely thou also art one of them, for thou art a Galilean, (Mar. 14 70.) John 18.26. and thy speech bewrayeth thee. One of the ser­vants of the High Priests (being his kinsman, whose ear Peter cut off) saith, did I not see thee in the garden with him? Then be­gan he to curse and to swear, (Matth. 26.74) saying, I know not this man of whom ye speak: (Mar. 14.71.) And immediatly while he yet spake the Cock crew, (Luke 22 60.) And the Lord turned, and looked upon Peter. And Peter remembred the word of the Lord Jesus, how he had said unto him, Before the Cock crow twice thou shalt deny me thrice. (Mar. 14.30.) And he went out and wept bitterly, (Mat. 26.75.)

Christ is led bound to Annas, from him he is carried prisoner to Caiaphas. Among that sort of people the Trurb is ever in bonds. For none dare say any thing to them, but what they like and love to hear.

The wickedness of Annas is seen, in that he did not release Christ after he had made a sufficient and full answer, but suffer­ed him to be manicled: yea and bound him over to a greater and more potent Adversary. Mark saith expresly ( chap. 14.53.) that in the house of Caiaphas, the chief Priests; and the Elders, and the Scribes were assembled, earnestly expecting eve­ry moment when Christ should be brought prisoner before them. This was the ground of their meeting, that very Night when they should have thought of eating the Paschal Lamb, in remembrance of their deliverance from the Aegyptian bondage. But this they wholly neglected, so burning hot were they against Christ, that their malice would not let them think upon any thing, but how they might soonest dispatch Christ out of the way. These were their godly exercises which they employed their time in all that Sacred Night of the Possover. Here note, that they who should have been a succour to the afflicted, and a refuge to the oppressed, and whom it did best become to be just Judges, because of the Priesthood, Office, Knowledge and Gravity which they had: Christ found these as bad, nay worse than any; it being most truly said of them: Wickedness came from the antient Judges, who seemed to govern the people, Hist. of [Page 211] Susan ver. 5. The Seed of Canaan indeed, not of Juda. Ne­vertheless pity is to be expected from any, than from Hypocrites. Christ is never more undervalued, than by those to whom he should be most welcome.

Thus when his Adversaries were met and staid for his com­ing, Christ was brought in before them bound, and beaten, and wofully handled: with great noyse and hooting they drag him along, being over-joy'd that they had got so great an enemy in hold. The meek Lamb stands in the midst of ravenous Wolves, looking lowly on the ground, and speaking not a word: but they on the contrary gazing upon him with bended brows and a stern countenance, gnashing on him with their teeth, as if they would instantly devour him, which they had done, but that they intended to reserve him for greater torments. But before the Evangelists set down what was concluded in this Council, they first dispatch the business of Peter, which began in the house of Annas, (as some think, although others are of another mind) and was finished in the house of Caiaphas. And first they set down the cause and occasion of this his denyal: The servants, tis said, stood by the fire, and Peter with them. For now his love began to wax chill. 'Tis a cold Season indeed when Christ is denyed. The Servants were here talking among themselves, of what was now in agitation, and another maid came by chance, and ob­serving Peter somewhat melancholly, suspecting how it was, said to them that stood by: And this man also was with Jesus of Na­zareth. When they heard this, they took more notice of him, and divers of them prest upon him, and laid it close to him. This Tryal and Temptation was greater and more grievous than the former. For now he was not questioned by a weak Woman, but by men, and that many too, and they all armed, yea and Servants of the High Priests. But he came off just as he did be­fore. He denyed him again. And no wonder. For he that could not withstand the first on-set, how should he stand out the [...]econd assault? He that was daunted by a woman, how should he re­tain his courage against armed men? Finally, how could he chuse but fall again, who deserted his own party, and was conversant with wicked men, standing idle and warming himself by the fire­side, as if he had quite forgot himself; whereas Christ said, I did not chuse ye to stand idling it out, but that you should go, and bring forth much fruit.

[Page 212] 1. See here the effect of ill company. Peter confessed Christ when he was among the Disciples, but when he was with the High Priests Servants, he denyed himself to be a Christian. So true is that saying, With the holy thou wilt be holy; and with the froward thou wilt learn frowardness, Psalm 18. Thus the Israe­lites, they were mingled with the Heathen, and learned their works, Psalm 106. Therefore the godly are called upon, Come out of Babylon my people, Rev. 18.

2. Observe what a rare thing it is to find the profession of Christ in Kings Courts: indeed generally they are debauched in Princes Courts, who before were godly and holy men.

3. Note also that the Devil is wont, of all men, to tempt those especially that are idle. Be alway doing something, that the Devil may never find thee idle; For idleness teacheth much evil, Eccl. 33.27. Slothfull Pastors are compared to Peter stand­ing thus idle, who being greedy of filthy lucre sit down and serve the sinfull humours of men, but the Sword of Gods Word they put up into the scabberd, not thinking what the Psalmist saith, A little that a righteous man hath, is better then great riches of the wicked, Psalm 37.16. They fancy themselves stout Porters of Heaven, if they can but take bribes liberally, and speak the Truth sparingly. These are such as Peter was when he stood by the fire, rather then what he was in the day of Pen­tecost, and afterward when he said, Silver and gold I have none, &c. Act. 3. But as Peter was more sorely tempted this se­cond time then he was at first: so he sinned and sell more hai­nously. For now he doth not barely deny his Master, but for­swears him too. Thus one sin not repented of sinks a man into another greater than the former. We see it in David, when he had committed Adultery, and repented not, suddenly he fell into murther, which was a greater sin, 2 Sam. 11. By Peters fall let us learn,

1. To resist sin in the beginning, and to dash these brats of Babylon, that is, the first motions of sin, against the Rock Christ. He that yields at first, is easily drawn into many sins.

2. If we chance to slip, let us not lye in sin, but quickly get out of it: As in Peter one temptation continually followed another, till Peter fell to the bottom: so the Devil never leaves hurrying those whom he hath once laid hold on, till he hath cast [Page 213] them into the depths of sin. So it befell Peter. He had twice de­nyed Christ. The Cock had crow'd once, as Mark relateth, yet he doth not confess or acknowledge his sin, nor so much as for­sake his bad company. And what came on't? A fresh Tempta­tion ariseth, the Servants assault him again, and put him to it more closely. One affirmed that he was a Galilean, Another said that he saw him with Jesus in the Garden. Here Peter was in great danger by his kinsman, whose ear he had cut off. What shift doth Peter now make, seeing himself beset round? he flat­ly denyes again: yea he began (as tis said) to curse and to ban himself most bitterly, and to wish all the mischief that might befall him, if ever he did so much as know the man. When fear hath got the upper hand in our heart, we can do nothing but de­ny Christ. What then shall we say or think of this so great a lapse of the chief of the Apostles? Lo he hath not a word to answer, but this, I am not, I do not know him, I cannot tell what you say, when neither the men nor the women did threaten him, nor would they have done him any hurt at all and although the men convinced him plainly to his face (for he heard them say, Surely thou art one of them, Thou art a Galilean, thy speech bewrayeth thee, We saw thee in the Garden) yet he had the face to deny all, yea and to imprecate most direfull things on himself, whereas if they had but held a naked Sword at his breast, he would scarce have stood it out. But thus the word of Christ must be fulfilled, not that he was forced to it, but that Christ knew beforehand that he would deny him.

Let us take heed that we do not flatter our selves, or excuse and mince our faults by Peters fall, or any of the Saints failings. These things are not written to that end, but to make us more wary and watchfull before we fall, and to keep us from despair after we have fallen. But why do we spend so much time about Peters sin? Lets come at last to his Repentance. This will do us some good. After Peter had fallen deep enough, and was about to sink deeper, yet Christ caught him by the hand, that he should not be quite drowned; While he was yet speaking, behold the Cock crew: Christ also turned about and looked on Peter: A gracious Look indeed. The good and gracious God vouchsafe to look upon every sinner with these Eyes of Mercy, and then of Delinquents they would soon become Penitents. The maid [Page 214] that kept the door cast her eyes on Peter, but this miserable man was never the better for that. But this of Christ was another guess look then that, and had a far other effect. This Look of Christ was nothing but the hearing of his Voyce as it were inwardly speaking: How now Peter? Why dost sin against thy consci­ence? Come back again to me, put thy trust in me. O the Won­der, Grace and Mercy of Christ, who did so kindly convert Pe­ter to himself whom he had so often denyed!

Observe here, that Peter came again to himself, and was brought to Repentance two wayes: The Cock crowing signifi­eth the preaching of the Law: but Christs looking on him sig­nifieth the preaching of the Gospel, or the powerfull and vigo­rous inspiration of Christ in the heart of a sinner, by which the sinner is stirred up to an hatred of sin, and a desire of Grace.

If these two be not wrought in us, we shall never repent or cease from sin. See a Pattern of true Repentance in Peter. When he was warned by the Cocks crowing and Christs Look, first he remembred the words which Christ told him before. Then he goeth immediately out of Caiaphas's house, and being got out, he wept bitterly. When he knew his sin, that he had denyed Christ, how could he chuse but weep bitterly? In this weeping condition he continued till the Resurrection of Christ: nor can any man imagine what sorrow and grief, yea what horrour of conscience tormented him all that while. He could see nothing but hell it self, till Christ appeared again to him in the Resure­ction. So is it with every one else that cometh to the knowledge of sin by the Law. Wherefore blessed art thou, O holy Peter! and that many wayes. First, in that Christ lookt so favourably on thee: Secondly, because thou didst remember the words of Christ: Thirdly, because thou didst leave thy bad company: Lastly, because thou didst bitterly bewail thy sin. These four things are requisite to make up true Repentance. First, the Grace of God to move and work upon the heart: Secondly, to consider the terrifying Word of God in the Law, and his com­forting Word in the Gospel: Thirdly, a cessation from sin: Lastly, Weeping and godly sorrow for what is past. By these means a sinner may yet recover the favour of God again.

They that comfort themselves with Peters fall, let them here observe and remember, that he repented after he had fallen, [Page 215] not many years after, but presently. Go thou and do likewise, Repent and live.

To conclude, concerning Peter, observe that there are three things required to perfect our love of God, viz. that we love him affectionately, prudently, and fervently.

1. When Peter formerly said, Be it far from thee Lord, this shall not be unto thee, that thou shouldst die, Mat. 16. There he lo­ved Christ affectionately, but not prudently. For it was expedi­ent that Christ should die, but Peter was not willing.

2. When he followed Christ after he was taken prisoner, he loved him affectionately and prudently, (for it is true prudence, not only not to hinder the suffering of Christ, but also to imitate it) but he did not yet love him fervently and couragiously: therefore he denyed him.

3. But when he received the Spirit he loved him valiantly and boldly. And therefore Christ after his Resurrection asked him the third time, Simon son of Jonas, lovest thou me? John 21. For this reason also are we commanded not simply, Thou shalt love the Lord thy God: Tis added moreover, With all thy heart, and with all thy soul, and with all thy strength: which is all one as if it had been said, Love sweetly, prudently, boldly, manful­ly. It follows:

Now the chief Priests and the Elders, Mat. 26.59. and all the Council sought false witness against Jesus, Mar. 14 56. to put him to death but found none: yea though many false witnesses came. But their witness agreed not to­gether. At the last came two false witnesses, and bare false wit­ness against him, saying, We heard him say, I am able to destroy (I will destroy) this Temple of God that is made with hands, and within three dayes I will build another made without hands. But neither so did their witness agree together.

Hitherto we have heard what the wicked Officers did to Christ. Now we are come to the chiefest of them, even the Princes themselves, who kept the Fort and strong Hold of Re­ligion, of whom no evil could be suspected, much less expected. But whats the issue? These High Priests, these Pharisees, these Elders are the worst in all the pack. So Jeremy found them here­tofore. When he had a while reproved the sins of the common people, at last he bethought himself: Surely these are poor, they are foolish: for they know not the way of the Lord, nor the [Page 216] Judgement of their God. I will get me unto the great men, and will speak unto them; For they have known the way of the Lord, and the Judgement of their God: but these have altogether broken the yoke, & burst the bonds, Jer. 5. This was here verified in them to a tittle. Therefore not long after that also was fulfilled in them which Jeremy speaks further, Wherefore a Lyon out of the Forrest shall slay them, and a Wolf of the evening shall spoyl them. But what do they? Annas had examined Christ of his Doctrine, but because he answered not to his mind as he expe­cted, yea he so answered that they could find no Law against hiw: for he proved his Doctrine to be irrefragable, and his life spotless and most innocent. Wherefore now they take a new course, and go another way to work with him, that every one should bring in altogether what they could or had to say against him, that so from every bodies charge they might patch up a just accusation against him. Caiaphas his Counsel was enough to stir up the people, but it was not sufficient to regulate the Of­fice of a Pagan Judge. Yet Caiaphas would not have it spoken of him, that he oppressed the innocent, and therefore had tyran­nically put Christ to death. Wherefore he laid his plot so, that because they could find no just cause, yet at least they should seek out some fair pretence to destroy Christ. For he knew that the first thing that would be enquired into about the death of the man, would be for what cause he suffered, and what his crime was that made him deserve to die: and if no just reason were given for it, the power would be accused of Tyranny. This Caia­phas knew well enough: therefore he doth first hunt after a sufficient ground to kill Christ. The next way to obtain this is by Evidences. Testimonies prove the crime, and the crime makes lyable to death. Thus innocent Naboth was hated by King Ahab to the very death, 1 King. 21. but that he might rid him out of the way, there must be good ground for that, and to bring this about, there were false witnesses suborned, and so sentence of death was pronounced against the innocent. The same did some ungodly men attempt against Daniel, whom truth it self miraculously delivered from his false witnesses, Dan. 6. So Saint Steven was stoned to death by false witnesses, Act. 7. The like proceedings were there in the judging of Christ. See what righteous Judgement, and what a holy Council was here! Christ [Page 217] was now in hold, bound, buffered, and many wayes abused by the servants, and yet no man knows why or wherefore he was accused. Wicked men use to condemn before they know the crime. Thus Saul cut off the Priests of the Lord before he heard them, or before they were convinced by any, 1 Sam. 22. So Jehoiakim slew Ʋrijah the Prophet, Jer. 26. Ungodly men say as they did, Jer. 18. Come, let us smite him with the tongue, and let us regard none of his sayings. Thus Satan hurryeth the hearts of wicked men with a spirit of giddiness. But these men exceed and do more. For they labour all they can to find out false witness against Christ, knowing they could find no true evidence. And all this they do in the night of the Passover, when they should have eaten the Lamb. Mean while they accuse Christ as a trans­gressour of the Law, whereas but of late he had eaten his Lamb with great devotion. But those wicked men did most notori­ously neglect the Law, and greedily thirst after innocent blood. In this Council there was nothing but wrath, envy, hatred and violence raigned. All the cry was, kill, slay, destroy crucifie, &c. This is that Council of which the holy Patriarch Jacob of old spake, saying, Simeon and Levi are Instruments of cruelty; O my soul, enter thou not into their secret, cursed be their anger, for it was fierce &c. Gen. 49. In this Council was fulfilled that which Da­vid in the person of Christ foretold long since in many of his Psalms: They gaped upon me as a ramping and roaring Lyon, Psalm 22. Again, They that seek my hurt speak mischievous things, and imagine deceits all the day long, Psalm 38. Again, They have sharpened their tongues like a Serpent, Adders poyson is un­der their lips, Psalm 140. Their throat is an open sepulchre, &c. Psalm 5. False witness did rise up, they laid to my charge things that I knew not, Psalm 35. They opened their mouth wide against me, and said, Aha, Aha, our eye hath seen it, ver. 21. This thou hast seen, keep not silence, O Lord, be not far from me. False wit­nesses are risen up against me, and such as breath out cruelty, Psal. 27. See how many things David prophesied of this Council. Their rage was nothing humane, but altogether hellish and devi­lish; for they did not rave to satisfie their rage, but rather to kindle and inflame themselves more yet. Therefore they let no­thing slip that may encrease their fury.

But what good did they get by forging false witness against [Page 218] Christ? For however many false witnesses came, yet no full proof could be made of any charge: For what one witnessed for a truth, the next varied from him: so their witness did not agree, just as it was in the story of Susana. And no wonder: for when Testimonies are false in themselves, they can never agree together. Here then the great and unblemishable inno­cency of Christ was cleared and fully proved to all men, as one whom so many false witnesses were not able to accuse falsly; and so many enemies that took their oaths against him, could not find so much as the shadow of any cause against him. First then let Christians here learn so to live, that their enemies may not be able to speak ill of them. Secondly, but let Bishops and Mini­sters be here taught by this Example, that they behave themselves blamelesly.

Finally, That Christs innocency may yet shine more brightly, two false witnesses arise: (this was their proper name by which they wree called, inasmuch as they did not rightly relate the words or meaning of Christ.) These stand up, and are confidently perswaded that they shall bring in just ground enough to make away with Christ. O desperate knaves, how durst ye lye so against the very Truth, yea against God himself, to curry favour with a wicked man? Is this your keeping the Law, which command­eth that none should bear false witness against his Neighbour? Go to, speak on, we will hear what ye have to say. We, say they, did hear him say, that he could destroy the Temple of God, &c. Here they tell a lye at first, they speak false, not only as base fellows, but as per jur'd Rogues. Our Lord Christ never spake those your words; how then could you hear them from him? But thus in­deed he did say, Destroy this Temple, and in three dayes I will raise it up. And that we may know of what Temple he spake, John saith, He spake this of the Temple of his Body, John 2. The Jews Temple was built with hands: but Christs Temple, that is, his Body, was built without the workmanship of man.

How do these words of Christ agree with the Testimony of these Villains? Christ speaks of his Body, which not he, but the Jews would destroy, he would only raise up the same again. But these witnesses speak of the Temple of stone, which was built in the dayes of Esdras and Zorobabel, which Temple also Christ highly honoured, as Haggai prophesied, chap. 2. The dissolu­tion [Page 219] and destruction of this Temple belonged to Titus the Em­perour and the Romans.

Why do ye not hale him before your Tribunals, and produce your witnesses against him, who did indeed destroy your Tem­ple? Could ye find no claw at Christ, but your Temple? Thus did ye afterward to Saint Stephen, Act. 6. But whats become of your Temple now? We 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 twas 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 [Page 220] 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 twas 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.

[Page 221] 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 [Page 222] 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 blame­worthy, 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.

[Page 223] 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 [Page 224] 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 heaven, and was brought before the antient of daies, and had power to judge given to him. It seem'd impossible to him that this Jesus of Nazareth should be that Son of man. Therefore he doth so rave and rage, and so earnestly press and call for sentence to be past upon him.

But see the malice and hypocrisie of this high Priest. They had often heard Christ say that he was the Son of God, and that he came down from heaven: and they had as often strove and con­tended [Page 225] with him about it, as is clear in John 10. and many other places. But here this Caiaphas exclaims at it, and tears his cloathes, as if he had heard some new and strange thing from him. And all this he doth in ostentation, and to stir up others more ea­gerly against Christ.

This was done by the counsel of God, that Caiaphas the high Priest of the Jews should rend his own cloathes at the Passion of Christ, when all the enemies could not tear the coat of our Lord; whereby was signified, that the Jewish Priesthood should be torn in pieces for the wickedness of their high Priests, as it is now too much to be feared, that our Priesthood will be shattered and torn for the sins of our high Priests.

What Caiaphas did hypocritically do in renting his cloathes, counterfeiting great sorrow: That let us do really and unfeign­edly, to wit, grieve heartily for the blasphemy against God, and not only be troubled at it, but use all means to withstand, forbid, But such means only as God hath appointed. and punish it. What great confusion are we in, who daily hear blasphemings, and yet are not a jot troubled at it, nor seek to vin­dicate and withstand the wrong offered to the name of God, whereas wicked Caiaphas trembles at that which he did but think was blasphemy?

Let us now hear the sentence of the Council against Jesus. It is said, They all condemned him, saying, he is guilty of death. Who pronounced this sentence? The Priests and Pharisees, the Scribes and Elders, the blindest of all men. But why did they pass this sentence? Because Christ answered well, and proved the same before by signs and miracles, and afterward with reall proof: They were swift, and made haste to shed blood. Therefore they were called to the Council. Caiaphas knew very well where and of whom to get votes enough. He knew they would all vote as he would have them. Therefore the Evangelist saith plainly, that they all condemned Christ, not one among so many learned, wise, and grave men opposing it. There was none stood up for the in­nocent, there was no patron for him there, none made his appeal, no man craved further time for him to make his defence: so whol­ly were they made and addicted for Caiaphas. They all agreed in evil, who could never accord in good. And how oft amongst us also is sentence given in favour of Princes, Potentates and great men against the innocent?

[Page 226] Thus Christ, who sought the glory of his Father in all things, is said to blaspheme: and he that was free from all sin, is pro­claimed worthy of death. Who sees not what shame they here cast on Christ, when they condemn him to death for a blasphe­mer, and so impiously disgrace that most holy Name, which ( Phil. 2.) is above every name, at which every knee shall bow, and by which only we must be saved, whereas there is no greater loss than of a mans name and good report, nor is there any thing that can be outwardly inflicted, will so grieve a wise man, as dis­grace and shame. A good name is better then great riches, Prov. 22.1. Here then is fulfilled what Christ in David foretold long ago; The reproaches of them that reproached thee are fallen upon me, Psalm. 69 We were and are Blasphemers, and by conse­quence guilty of death. These reproaches were ours, but Christ transferr'd them, and took them on himself, lest our consciences should be tormented with them for ever. Beware therefore O Christian, that thou dost never blaspheme Christ: for that re­proach redounds on God himself. For he that honoureth not the Son, honoureth not the Father, John 5. Wherefore Christ up­braideth the Jews, saying, Say ye of him whom the Father hath sanct fied and sent into the world, Thou blasphemest, because I said, I am the Son of God? John 10.36. Let us rather give thanks to him, who was judged to death as a blasphemer for us. It fol­loweth.

And the men that held Jesus mocked him, Buke 22.63. Mat. 26.67. and spit in his face, and buffeted him, and covered his face (Mark 14.65.) and smote him with the palms of their hands, saying, Prophesie unto us, thou Christ who is he that smote thee? And many other things blasphe­mously spake they against him, Luke 22.65.

They have condemned Christ to death for a blasphemer. Now they mock him as a fool, and handle him most shamefully, and exercise all kind of devilish spite upon him. When wicked men have extreamly defamed, and impiously dealt with a man, at last they jeer him: so they first make a man a blasphemer, and then use him like a fool. And although nothing doth more scandalize and offend carnal men then the infirmity of Christ: yet the Evangelists esteem it the greatest honour of Christ to record this injury offered to him. For his goodness and mercy doth so much the more appear, by how much the more he was abased and hum­bled [Page 227] for us. And it is so much the sweeter to us, by how much he was made more despicable for us. For we may truly glory in his affliction.

And hence ariseth our greatest Consolation, to see that he hath so abundantly expiated our pride and rebellion against God. Therefore O my soul, who art redeemed by the blood of Christ, betake thy self into thy chamber, and retire into the closet of thy heart, and meditate on those great things which thy Lord endured for thee in that shadow of the night. Consider the words of the Evangelists, which though they be few, yet they do fully express the huge affront and indignity offered to Christ. The men, saith he, that held Jesus, mocked him, &c. These were the servants of the High Priests, and the Souldiers of the Romans, which held Christ intangled in their snares. To these he was now delivered, to do with him as they listed after the Council had examined him. And they, to gratifie their masters who stood by, loaded him with all the scorn and shame they could possibly devise and in­vent, and exercised all the fury of their malice without any controll, and no doubt but they received a special reward after from the High Priests, for their great pains taken, and their good service done in mocking Christ. In expectation whereof these lewd servants and Souldiers did so much the more glory, the more they could revile, afflict, and lash him. So that they did cruelly and most miserably use the King of Glory all that live-long Night. For,

1. They did childishly fleer at him, as they use to make sport with fools, abusing him with most contumelious words and acti­ons. Who is not sensible what a horrid thing it was to deride him, whom the Father had sent for our salvation? And yet they now flout and fleer at Christ, who likewise talk and prate of his Words, and Works, and Sacraments.

2. They spit upon him, or spit even in his face. To spit on a man is far greater disdain, then simply to mock or strike him. For that which we spit on, we account a nasty stinking thing. Behold, here the bread of Angels is loathsom to men, they abuse that Face which the Angels desire to behold; they bespatter him, whom their Fathers so longingly desired; saying, cause thy face to shine, and we shall be saved, Psalm 80. Here that of Isaiah is truly fulfilled: He hath no form or comliness, and when we shall [Page 228] see him, there is no beauty that we should desire him. We esteemed him not. Truly he bare our griefs, Isa. 53.

3. They buffeted him. The Jews had a custom, that they thought they could never sufficiently misuse one that had offend­ed God, and so thought that they had performed a most accept­able service to God, if they had poured out their wrath by spit­ting, and all sort of despite upon him, then they took themselves for most dear children of God, because they were fervently and burning hot zealous for him, and did stoutly vindicate his wrong. Hence they did not blush to do those things which the basest fel­low in the world would have been ashamed of. But they knockt Christ on the head, and Satan now doth the like to them.

4. They cover his face: First, that they might not be moved to pitty him: for his face was most lovely, and enamored all that beheld it. He was truly fairer then the children of men, Psalm 45. Secondly, They were so malicious that they could not de­vise what to do to him. And therefore by the just Judgement of God the Veil is yet upon their heart, according to that, Let their eyes be blinded that they see not.

5. They stroke him on the face with the palms of their hands, with scoffing words, Prophesie thou Christ, &c. speaking it in scorn, as to one that fain would be accounted by the people for a Prophet and the Messias, when indeed he was not. And many other they spake blasphemously against him. Many things, saith he, which neither the Evangelists nor the Prophets wrote of. Not such as the former, but other things, saith he, they taunt­ingly spake against him. And what great, how grievous, and what unheard of things did our Lord suffer for us this Night?

Here that Prophesie was fully verified: I gave my back to the smiters, and my cheekt to them that plucked off the hair: I hid not my face from shame and spitting, Isa. 50. Unthankfull man, get thee gone, and seek after the joyes of this world, since the Lord hath suffered such unworthy things for thee. See what solace Christ had in the Paschal Night, which was the greatest and glad­somest Festival of the Jews.

Behold what great thanks he had from his people that Night, wherein he did them the greatest kindness heretofore. That night they did sprinkle their Door-posts with the blood of the old Lamb. But they besmear this true Lamb with most execrable [Page 229] and cursed spittings. O the strange frowardness of men! O un­utterable patience of Christ! O the never sufficiently admired patience of God! Had it been any wonder if he had even de­stroyed the whole world for this one horrid fact? Truly the Lord is very patient and long-suffering. But thus the Scriptures must be fulfilled, and thus man must be Redeemed. As for our part, Dear Brethren, let us,

1. Consider seriously all and every of these Premises & parti­culars, for no man can with words ever sufficiently express them. Consider them every one in order. Compare the persecutors with him that was persecuted. Think of them as if they were now before your eyes, and done afresh in your sight; meditate upon them in the inmost parts of your heart. Thy Saviour is set at naught, They Master is spit on, Thy Lord is buffeted. Thy God is more basely handled than ever any man was dealt with on earth. Hear this, understand it, consider it well, ponder it throughly, whosoever thou art that dost acknowledge thy self to be a sinner. For they are our sins. Brethren, I say, our sins are they that brought Christ to this pass. If we had not sinned in Adam and Eve, our innocent Christ had never suffered these things. In this various and manifold Passion we see as before our eyes, how unrighteous, how guilty, how full of sin we are, and especially have been. Look how vile Christ outwardly in the bo­dy did appear or seem before men, so vile were we inwardly in our souls before God; and such as Christ was here, such must we have been for ever, if he had not undertaken all these things.

2. Let us give him thanks, who by his reproach and contempt delivered us from eternal shame.

3. Learn we also patiently to bear what wrong and scorn is offered to us. For if our Lord Christ was thus mocked, spit on, scoft at, contemned, and made a laughing stock, (as he had be­fore told his Apostles he should, Luke 18.) and was beaten with more stripes then any can express, why should not we his servants and schollers suffer the like? This & no other way must we go to Heaven: even by death to life by shame to glory. He that refu­seth this, when according to the will of God, to do it, may be cal­led a prudent man indeed, but he will never go for a true Chri­stian. Know therefore, that Christ did not suffer these things only as his work, but also for our Example: that is, He did not [Page 228] [...] [Page 229] [...] [Page 228] [...] [Page 229] [...] [Page 230] only suffer these things for us, but his Will is that we also should suffer patiently the like things, if need require.

4. But above all, let us take heed that we do not reproach Christ, which the unthankfull Christians now in these our dayes make no bones to do, and never leave slandering him. For they buffet him, who confess him with their words, but deny him in their works. A buffet is that which is given behind the back. They spit on Christ, who defile their souls with filthy thoughts, or laugh at godly men for serving God. Or lastly, such as con­temn their true Prelates or Ministers. They strike Christ on his face with the palms of their bands, who disturb and vex their Neighbour in his presence, and before his face; or that take the Sacraments, or administer them with unwashen hands. They cover Christs face, who, when they sin in secret, are more afraid of men then of God. Also they who sin out of wilfull and af­fected ignorance. So they who wittingly cheat and defraud their Neighbour, &c. Of these and such like do thou beware, O Christian, whosoever thou art. For all these redound to the in­jury of Christ. But study rather in word and life to glorifie that Christ which the Jews contemned, &c.

Here beginneth the third Part of the Passion of our Lord.

I See an earnest desire encreaseth in your to hear more of the Passion of our Lord: And there is as fervent a desire kindled in us to treat yet further of the same Subject. Although I con­fess ingennously, that your devotion doth de­serve such a Preacher who is able, and can tell how by the sound of his voyce to pierce so into your souls, and so to quicken and rouze ye up, as that you may yet stand more strangely amazed at this unparallel'd Fact, and suffer, all your inward parts to break forth, even to a flood of tears. Christians should be most of all affected with the Pas­sion and sufferings of our Lord, especially seeing all that was done, was done for us. This we believe for a truth, therefore we may well be moved at it. God grant that we be not only moved with the Passion of Christ, but edified too, and also streng­thened with patience to undergo the like.

We have finished two parts already, come we now to the third part of Christs Passion, to wit, from the evening to the [Page 232] night, and from the night to that joyfull and happy day of our Redemption. For this day will shew us the Judgement of death passed upon the innocent blood, yet for our eternal salvation. Thus far then we have seen that fulfilled in Christ which he pro­phesied of by David: Many bulls have compassed me: strong bulls of Bashan have beset me round, Psal. 22.12. By these Calves and Bulls, which were counted clean creatures, are meant the Jews, who first fastened upon Christ, and were the prime Authors of his sufferings. Now you shall hear how that was fulfilled in Christ, which David in the same Psalm presently addeth: Ma­ny dogs compassed me about. These dogs were the Gentiles, who finished those sufferings of Christ which the Jews had begun. You shall bear, I say, what Christ suffered afterward from the Gentiles. Wo unto all High Priests, Scribes, Priests, Pharisees, El­ders of the Jews, &c. who sat in this Council, and by this Coun­cill delivered up Jesus to the civil Magistrate as one guilty and worthy of death. For so saith the Text:

When the morning was come, (Mat. 27 1.) all the chief Priests, and Scribes, and the Elders of the people, and the whole Council, (Mar. 15.1.) came together (Luke 22 66.) against Jesus to put him to death, And led him into their Council, saying, Art thou the Christ? Tell us. And he said unto them, if I tell you, you will not believe: and if I also ask you, you will not answer me, nor let me go. Hereafter shall the son of Man sit on the right hand of the power of God. Then said they all; Art thou then the Son of God? And he said unto them, ye say that I am. And they said, what need we any further witnesses? for we our selves have heard of his own mouth. And the whole multitude of them arose, (Luke 23.1.) and led Jesus bound from Caiaphas into the Hall of Judgement, and delivered him to Pontius Pilate the Governour, (Matth. 27.2. John 18.28.)

All these things yet passed in the house of Caiaphas. The Council held all night. But toward the morning it grew more hot and fierce, and they now flock together in swarms. For now the news of Christ being taken was noysed all abroad. Their rage encreased, and the better Christ answered, the more outragious were they. The more patiently he bore their inju­ries, the more they vexed at him. Therefore as soon as it was day-light, they consult again what was requisite to be done. [Page 233] These prying busie-bodies mist their aym, and this Nocturnal and dark Council came short of sufficient evidence to accuse him as guilty of death before Pilate. Although there were men, and they wise ones too, yea enemies, yet could they not invent or forge any thing so much as like a crime against the innocency of Christ and his Gospel, which they sought to condemn and cut off. He confessed that he was the Son of God: but that was not a sufficient cause or ground enough to accuse him before a Pagan Judge and an Idolater. Therefore they call the Council together again, if peradventure they might find out something more cer­tainly whereof to accuse him before the Governour. Christ therefore is brought bound again before them, that so they might even satiate and glut their wicked, cruel, and greedy eyes, at least by gazing and staring upon his misery. For as the affectionate force and strength of love is not satisfied with one glance or look, nor contented with one address to its beloved one: so the rancour of malice still [...]steth to exercise yet more revenge on him whom it hateth. [...]is morning then was not the rising, but the setting of the true Light unto the Jews: nor did the wonted day break forth before their eyes, and shine upon them; but a night of black darkness and blindness covered and fell upon them. This morning threw down their Temple and Altar, cut off their Prophets, took from them their Kingdom and Priesthood, and turned all their Festivals into an eternal lamentation and wo▪ and that justly too, forasmuch at that day they began their barbarous and bloody Counsel like mad dogs and savage beasts, that they might deliver the Author of Life and Lord of Glory unto death.

They press it therefore upon him further, and urge him yet once more, whether he were the Christ and the Messiah? They knew that the Messias was so promised in the Scriptures, that he should be the King of Israel, which if Christ had confessed, then they knew they should have just cause to accuse him for a Traytor, and as one that intended to rebell against Caesar.

Now as this question, Whether Jesus was the Christ, held in de­bate all night untill the morning: so is it yet canvassed, and doth still remain doubtfull with the Jews. This is it that is the scruple now, and doth most perplex and trouble them, viz. who and where the Messias should be, and when he should come, &c.

[Page 234] But they Quere to no purpose, forasmuch as they would nei­ther believe nor receive this Jesus of Nazareth to be that Mes­sias. As for our part we need not question any such thing: for we believe and know that he is the true Christ and Messias, Matth. 11. Nor do we, or ever will we believe any other, Matth. 24.

Christ therefore when he was asked again, makes almost the same answer as he did before, except what Luke addeth, that he said this more, If I tell you, you will not believe, and if I ask you, ye will not answer me, nor let me go.

This wise and well contrived evasion doth sufficiently hint out what wicked Judges were in this Council, such as would hear nothing that was just and true, and who knew nothing but how to oppress and condemn. To what end should he multiply words to such cruel minded men, who intended nothing but mischief to him? A man shall get nothing of such men, nor prevail any thing with them, no though God hims [...] were his Advocate to plead for him. For thou wilt be compelled to be, not what thou art, but what they feign and fancy thee to be. So that thou hast need of nothing but patience to deal with such men.

No good could have been expected from them, although Christ had spoken never so excellently of the Incarnate Word: surely nothing but scorn and blasphemy had come of it, and con­sequently greater wrath and rage in these furious men. And it had been to as little purpose, if he had askt them about those Prophetical Scriptures, none of them would or could have an­swered him. What did they answer him, when he askt them about Johns Baptism? Matth. 21. And so concerning the son of David, and of that verse in the Psalms, The Lord said to my Lord, &c. Also when he asked them, whether it was lawfull to heal on the Sabbath Day? Mat. 22. Luke 14. Christ must an­swer either as one accused, or ask as one contriving his de­fence.

The belief of his Judges was requisite to his answer, but to his question their answer only was sufficient. But in this Council Christ had neither credit given to his words, nor an answer to his questions; why they should he speak much, especially seeing he knew that they were peremptorily and obstinately resolved to kill him, and never more to let him scape alive out of their hands? [Page 235] And indeed how should they believe the words of Jesus, who would not believe his Divine Works, which were more effectual to perswade.

Therefore this was a time to keep silence: so that he answered nothing, but Ye say so: by which reply he doth send them again to their own consciences. Besides he doth thereby again incul­cate, that they must come to judgement for what they did. Hereafter, saith he, the son of Man shall sit, &c. q.d. I shall say no more but this, the time will come when ye shall see me Judge you and all the world, though now you most unjustly Judge me. At this they made a fearfull and hideous out-cry again: What need we any further witness? we our selves have heard out of his own mouth. And what was it, O ye blind and wicked men, which ye did hear from his own mouth? I dare say you heard no blas­phemy come out of his mouth, for which he deserved death, but an awfull reverence of Gods Name, for which he was much to be honoured: and will ye for all that pass sentence of death against him? Are ye so forward to commit that grand sin, even to murther the innocent Son of God? O ye High Priests, and sons of Aaron, whats become of your Unction now? Where is your Clemency? Have ye cast away all pity and compassion from you? David could not go forward with the Temple, because he had shed the blood of enemies: and dare ye who offer Sacrifices dai­ly, ye that so swell, and are puffed up with such a conceit of san­ctity, who glory in the sanctimony of your life and height of ho­nour; how dare you, I say, to pass sentence upon that most in­nocent and spotless one, the very Fountain of life, as one worthy of death? Herod who was a stranger, and otherwise a very bloody beast, yet gave him more reverence then ye, and would not pollute his hands with the blood of this harmless man. Pilate al­so that barbarous bruit was terribly afraid, and excused himself, and washt his hands from his blood. But you, (and shall like your holiness) you holy high Priests affirm that he is guilty of death. O the Religion, O the Righteousness that shines in you! Doubtless the very Heathen, and the Samaritans will be your Judges: Nay out of your own mouth shall ye be judged, how much your ungodliness hath beed more cruell then the unrighte­ousness of Herod and Pilate. But let us leave those vile men, and proceed. The conclusion of that bloody Counsell was: Jesus [Page 236] of Nazareth doth deserve to die. The reason is, because he proved himself to be the Messias, and the Son of the living God, who is blessed for ever; and that by the very Testimony of their own consciences, besides the Signs and Wonders which he had wrought. This was the Judgement which was given by those holy Pharisees at Jerusalem in that Counsell. And now they have no need of any more evidence. For they carryed their own cause, but Jesus lost his. Wherefore they hale him out of hand before the secular Court, and set him before the Roman Gover­nour bound with cords, chained, spit on; and therefore irrevo­cably determined to be worthy of death: the scullions and raf­scallions, with a great concourse and clamour of the people eg­ging on against him: that it might be fulfilled which Christ said, Mat. 20. The son of man shall be delivered to the chief Priests, and they shall condemn him to death, and shall deliver him to the Gen­tiles. This they now fulfill. The whole multitude, saith he, arose, &c. viz. to set the fairer gloss upon the proceedings, that their cause might seem to be the more just and honest. Then they present him bound to the Governour, thereby to shew that they had condemned him already. They carry all things with much pomp and state, that so they might the better cloak their hatred and malice.

Lo here he that came to loose all mens bonds, is now the third time bound himself. He is often bound and manicled, because we had many fetters and chains which he was to break with his bonds. Here then let us a little remember and consider our selves. For as Christ is here brought to his Judgement and Trial for life and death, by one consent and with great rejoycing of his Adversaries, without any mercy or pity, without all hope of acquitment or release, no man owning him, or opposing the sen­tence against him: so should we have been brought before Gods dreadfull Tribunal, if Christ had not put himself in our place, and stood in our stead: Wherefore if thou wouldst stand with boldness in Gods Judgement, cast thy self on Christ by Faith. For without him none can stand before God in the day of Judge­ment. For no man living is justified, or found righteous before God, Psalm 143.2. Let us therefore follow our Lord Christ also, as he was tossed too and fro, from Caiaphas to Pilate, from the spiritual Court to the civil Magistrate, from the Jews to the Gen­tiles, [Page 237] from the wicked to the ungodly, from the superstitious to the Idolaters. Nor is there any cause why we should be afraid. All things shall work for our good in the end. But first let us hear what end Judas came to, who was the Ring-leader and incendi a­ry of all this mischief. It follows in Matthew:

Then Judas which betrayed him, Mat. 27.3. when he saw that he was con­demned, repented himself, and brought again the thirty pieces of silver to the chief Priests and Elders, saying, I have sinned, in that I have betrayed the innocent blood. And they said, what is that to us? see thou to that. And he cast down the pieces of silver in the Temple, and departed, and went and hanged himself. (And he burst asunder in the midst, and all his bowels gushed out, Act. 1.18.) And the chief Prests took the silver pieces, and said, It is not lawfull for us to put them into the Treasury, because it is the price of blood. And they took Counsell, and bought with those (silver pieces, the reward of iniquity, Act. 1.18.) the potters field, to bury strangers in. And it was known unto all the dwellers at Jerusalem, insomuch as that field is called in their proper tongue, Aceldama, that is, the field of blood unto this day, Act. 1.19. Then was fulfil­led that which was spoken by Jeremy the Prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value: And gave them for the Potters field, as the Lord had appointed me.

This part of the History is inserted by Matthew, that we may first hear the just Judgement of God upon the Traytor, before we hear the unrighteous sentence of Pilate against Christ that was betrayed.

And this miserable man must first dye. For he was not wor­thy to live so long, till Christ had dyed for the sins of men. There is a two-fold sense of what is said: When he saw that he was con­demned.

1. He either knew by certain signs and conjectures that Christ would now be condemned, inasmuch as he was led to the Judge­ment seat, from whence none return acquitted, and for that he knew that the malice of the Iews toward him was implacable. Or,

2. He saw him to be but a damned creature for such an hai­nous and horrible fact, as if he then first began to feel the weight of his sin. The Devil will not let them whom he tempted see the hainousness of sin till they have committed it. But when the sin [Page 238] is once acted, then he will aggravate it, and no less endeavour to throw them headlong into despair, then he did before hurry them to sin. Judas therefore being now sensible of his sin, repents him­self: which repentance Jerome saith was too late, and Ambrose saith it was to no purpose. For he did not repent according to knowledge, saith Origen: He did not bewail his sin, but his loss. This was the repentance of Cain, Saul, Ahab, Esau. Wicked men are sorry that they are come into trouble and anguish of mind, and if they can once get out of their streights, they will make but light of their sin. Besides this repentance of Judas was not sound and true; for although he acknowledged his sin, yet he did not hope or believe in Gods mercy.

His sin was revealed to him, but not the Gospel: This is the repentance of them who by the righteous Judgement of God are damned, seeing indeed, and acknowledging their sin, but not daring to beg pardon for the same. But true repentance is, to judge or condemn, and believe. Now to judge or make judge­ment, is to acknowledge ones self to be a sinner, to condemn, rebuke, confess, and punish or mortifie ones sins: but to believe, is to trust and relye upon God by Christ, that he will not impute the sin, but pardon it. Thus did David, Psalm 32. I said I will confess my transgressions unto the Lord, and thou forgavest, &c. Again, Many are the sorrows of the wicked: but he that trusteth in the Lord, mercy shall compass him about. So the Wise man: For if we sin we are thine; Wisd. 15. knowing that we are accounted as thine. This Faith in Gods mercy through Christ is most necessary to salvation and the remission of sins. For when a man knows that Christ is the true Saviour, the pledge of Righteousness, the Foun­tain of Mercy; he will hie and betake himself to Him, notwith­standing the hugeness and excess of his sins. By his knowledge shall he justifie many, Isa. 53. And again, To know thee is perfect Righ­teousness, Wisd. 15.3. Therefore if thou art terrified with the remembrance of thy sins, thou oughtest not to look upon the greatness of them only, but also to consider and have respect to the mercy of God in Christ; otherwise with Cain thou wilt cry out full of fear and despair: My sin is greater then can be for­given, Gen. 4. Thus David begins his penitential Psalm 51. with remembrance of Divine mercy, which makes scarlet sins like snow, Isa. 1. Judas perished because he had not this repentance, [Page 239] nor did he know what it was. Peters conversion was a Token of Gods mercy: So Judas's damnation was a signal of his wrath. God of his goodness grant that the like never happen to any Christian, but help us rather to seek for Grace by true Faith, and with our whole heart.

But what doth Judas do more? He brought back the thirty pieces of silver, &c. See here this wicked Judas made restitution of his unjust gain: but he was never the better for it, because he believed not. To shew us that all our good works without Faith are nothing worth in the sight of God. The wretched man could not long keep that money which he had sold Christ for: for a sign, that all those good things which God of his bounteous liberality had formerly bestowed upon the Iews, should ere long be taken from them again. God had given them the Lands of the Heathens, that they might keep his Statutes, and observe his Laws, Psalm 105. ult. and because they did not so, he said, I will return, and take away my corn and my wine, Hos. 2.9.

Judas did not only repent and restore his ill gotten goods, but confessed his fault too: I have sinned, said he, in betraying the in­nocent blood▪ And yet he was nothing the better for his confession, and all because he believed not. Yet is it of much advantage to us. For this one Testimony of it self is sufficient for us against all the blasphemies of the Jews. First, The Traytor himself ex­cuseth Christ. Secondly, He that denyed him repented, and was converted. Thirdly, Pilate himself who was the Judge could find no fault in him. Fourthly, And what is yet more, the chief Priests and Scribes themselves could not tell what to say, when Judas confessed that Christ was innocent, but only reply, so as that they did upon the matter yield, that what Judas said of Christs innocency was true; Say they, What is that to us? see thou to it. Which words of theirs sound as if they began now to doubt what they had done. But all the blame they lay on Iudas the Traytor: which they would never have done, had they known that what he did had been warrantable and just. And yet how coldly do they answer, when they hear of innocent blood? As if they would fain have said; If it be righteous blood, what 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.

[Page 240] But hear, O ye Heads and Rulers of the Synagogue. Ye dealt either justly, or unjustly with Christ. If unjustly, (as tis 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 [Page 241] 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.

[Page 242] 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 Merchandize which they bought, and the money too; all which was just and honest in their opi­nion. Nevertheless their stomacks did a little rise against that money, and they call it the price of blood: whereby we may clearly see that the worm of their conscience did begin to sting them: wherefore they would not put this money into the Trea­sury, because it was ill gotten goods; thus they did strain at a Gnat, and swallow a Camel, Mat. 23. Whereas if they thought that money to be prophane and unholy, not fit to be imployed [Page 243] about any use for the Temple, because it was the price of blood; Why then did they shed that blood? And why did not they themselves refrain the Altar and Temple, as being defiled with blood? but this they make light of, and count it no sin, they can swallow this Camel, though they are at a stand what to do with the money, this is the righteousness of the Pharisees.

Now Corban in the Chaldee Tongue, signifieth a Gift offered, whence the Chest, Box, or Coffer in which such Oblations or Offerings were laid up, were called by that name, the thing con­taining, being put for the thing contained.

And that this money may be well bestowed and laid out again, they buy part of a field with it of a certain Potter to bury stran­gers in. Just like those who rob and cheat the poor, and then throw away a drib of it to paint the Church, or buy some tri­fling ornament for the Temple, forsooth, whereby they ima­gine to expunge and wash away their sin, but all the while they will not abate one jot of their Covetousness and Cruelty. But,

1.1. This came to pass by the providence of God, that the price of our Saviour should not be lavisht on the State and pomp of Sinners, but serve for the rest, succour and refreshment of Stran­gers: that Christ by shedding his blood might redeem the li­ving, and by the price of his passion might recover and raise up the dead.

2.Nor doth it want a mysterie that the Potters field should be bought. God is that Potter, who of the dust of the earth did make and fashion the vessels of our bodies; the field is the Lords Inheritance. So then the field of this Potter is purchased by the blood of Christ, and that for Strangers; for true Rest and eter­nal life is obtained for those that are truly strangers in this world, by the blood of Christ.

But although Hospitality be a good and pious Work, and Christians ought especially to observe this, that they entertain strangers and cherish them, and to bury their dead decently, yet it is left as a perpetual blot upon the Jews: and it had been far better for them if that money had been laid up in the Treasury; for so their reproach might one way or other have been con­cealed, but now their shame lies open to all the world; for God so ordering it, that field is not called Xebergerim, that is, a place [Page 244] to bury Strangers in; but Hakaldama, which after the Chaldee, is the field of blood: this is continually cast in their teeth; and they must hear on't whether they will or no; nor have they got them much honour by purchasing a Burying place for Strangers: but thus it must be, that the Scripture might be fulfilled in Za­chary, who prophesied long since in the person of Christ, after this manner: And (saith he) I the Messias said to the Jews, If ye think good, give me my price; if not, forbear; so they weighed for my price thirty pieces of silver. And the Lord said unto me, Cast them to the Potter: a goodly price, that I was prized at of them, Zach. 11. And I took the thirty pieces of silver, and I cast them to the potter in the Temple of the Lord. In this pro­phesie we hear not only of the thirty pieces of silver, but of throwing them in the Temple too, as also of the Potter; so that it is no less than a Miracle that the Scriptures of the Prophets and Evangelists should so agree together, which is a great confirma­tion of our Faith. Christ calls these thirty pieces of silver his price, because he was bought and sold for just so much and no more: and because this was so small, contemptible, and ridiculous a summ, God the Father bade him cast it to the Potter, and doth Ironically call it, a goodly price, which so emi­nent a person was valued at. What the Lord there commanded to be done, the Evangelist here saith, as the Lord appointed me. And whereas the Prophet saith, that he did do so, it is as much as to say, he foretold that all things should so fall out. And whereas the Evangelist saith further, whom they of the children of Is­rael did value, it seems to have respect to the History of Joseph who was sold, Gen. 37. For so the froward and stubborn chil­dren of Abraham bought him of the children of Israel, that is, of Judas and his Associates; the Ishmaelites bought him of the Israelites, one wicked man of another as bad as him­self.

Nor let it trouble any man, that Matthew doth here put Je­remy for Zachary, for either one name is put for another in the Greek copies, or else this Zachary had two names, as we know many others had. But some are of opinion, that Matthew hath respect here to the 22. or 33. ch. of Ieremy. Let these things pass, for they profit not much: we should rather study to be thankful unto Christ, who bought an inheritance for us Strangers with [Page 245] his own blood, of the Father, who is our former and fashioner, Isa. 64. Rom. 9. Ier. 18. It follows:

Then led they Jesus from Caiaphas unto the Hall of judgement; Joh. 18.28. and they themselves went not into the judgement Hall, lest they should be defiled, but that they might eat the Passover. Pilate then went out unto them, and said, What accusation bring you against this man? They answered, and said unto him, If he were not a male­factor, we would not have delivered him up unto thee. Then said Pilate unto them, Take ye him, and judge him according to your Law. The Jews therefore said unto him, It is not lawfull for us to put any man to death, that the saying of Jesus might be fulfil­led, which he spake, signifying what death he should die.

Most dear Brethren, we have now followed Christ to the very Judgement Hall of Pilate: I wish we could follow him a little further without cross, as we now follow him in heart & thought. Now that Pilate was a very potent man, and a kinde of a petty Prince, whom Tiberius Caesar had sent at that time to Jerusalem to be the chief Governour and Ruler of the Jews Country. His sirname, or rather his fore-name, was Pontius, perhaps it was from the Country, which is called Pontus near Cappadocia and Bythinia. The house in which he lived at Jerusalem was called Praetorium, the Judgement Hall, after the custom of the Ro­mans, or the house of the Praetor, although indeed he had much more Authority and power then any of the Roman Praetors ever had. And no doubt but he was a man of very great command and prudence. Which doth most plainly appear by this History, in that he behaved himself far more just and upright than all the High Priests, Priests and Pharisees of the Jews.

The Jews then bring Christ to Pilates Judgement Hall, ima­gining that if they did not put him to death themselves, the guilt of the Fact would not be imputed to them. Nor is be brought thither by one or two, but by all of them together, that so by their presence and multitude they might both amaze the Judge, and vex and grieve Christ the more with their envy. But they (forsooth the Priests) out of an implanted and inbred hypocrisie; whereby they were ever superstitiously observant of small mat­ters, but altogether neglecting the weightier things, would not go into the Judgement Hall for fear of being defiled, but that they might eat the Passeover, as if hitherto they had nothing [Page 246] polluted themselves at all by their unworthy dealing with Christ, or as if the house only of an uncircumcised man would contami­nate their Sanctity, whereas they spare not by all ways and means to hunt and chase the innocent to death. They had a murthe­rous minde, and murtherous tongues; they bribed the Traitor, they hired a Band of Souldiers, they procured false Witnesses, they forged false accusations. Besides, they urge and threaten the Judge, and yet all this while they wipe their mouth, and what have they done, they are pure and clean, and fit to celebrate the Passeover, but upon no other ground, but because they re­frained to go into the Judgement Hall. A most egregious purity indeed, or rather a stupid and sordid blindness: could another mans house pollute them, and would not their own wickedness defile them? See how cleanly these hypocrites are, how neat they make the outside of the cup, when the inside is full of ra­venous cruelty, Mat. 23. See the preposterous and disorderly righteousness of these men, which consisted not at all in the heart, but altogether in the outward shew: painted Sepulchers they were. Their righteousness also consisted only in observing mens Traditions, as though the precepts of God did conduce nothing to purity and righteousness. It was an Humane constitu­tion, that no Jew should go into the house of any uncircumci­sed man, that the unclean and uncircumcised might not defile him. But Gods Law was, Thou shalt not hate, thou shalt not kill, thou shalt not bear false witness: This Law of God the Jews violate and contemn, whilst they are zealous of mens Or­dinances. Thus the greater part among us rely more upon hu­mane constitutions only, and from thence flatter themselves in­to a conceit of righteousness, and yet wholly sleighting the com­mands of God, as being of no account with them. Against these the 23. chapter of Matthew was written, as well as against the hypocrites of old among the Jews. For although for the most part they are wholly wicked, yet they cloak and hide their wick­edness just as the Jews here did, with obedience to mens Tradi­tions. Who would not have thought that they were a very ho­ly people, and so had just cause against Christ, who with so great Devotion and Religion did observe the Canons and constituti­ons of their Holy Fathers? If they make conscience to keep a good mans Law, how much less are they to be suspected to break [Page 247] Gods commands? You see their hypocrisie: But Christ taught us another manner of righteousness, when he said, Sanctifie them, O Father, with the truth, Joh. 17. That is true Sanctification, when the Father possesseth our hearts, renewing and enlighten­ing them with the knowledge of Christ, Faith, and the remission of sins. The flesh will not acknowledge this sanctification, but conceiteth some carnal kinde of holiness made up by abstinence from certain meats, and the company of some sort of men, as the Jews here did, neglecting the true righteousness.

Now whereas it is said, That they might eat the Passover, it is not to be understood of the Paschal Lamb, which they did eat the night before, but of the unleavened bread, which they use to eat all the seven days: as also of the other solemn Sacrifices, which was lawfull for such only as were clean, to be eaten. For Christ did not (as some would have it) prevent the use of the Paschal Lamb one day, as doth plainly appear by Luke, who saith expresly ( chapter 22.) that the night wherein Christ did eat the Paschal Lamb, it was necessary to kill and eat that Pas­chal Lamb. But enough of this already.

The Jews indeed did eat the most excellent Passover: not to themselvs, but unto us. That true Lamb, which they by their wick­ed act offered, is sufficient for us. For this is the Lamb of God that taketh away the sins of the world, Joh. 1. and is our Passover, 1 Cor. 5. Pilate therefore went out to those Jews which refused to come in unto him, and that contrary to the custom of other Governours, who were not wont to condescend so low to the people. And though he was a Gentile and an Heathen, and had only his reason, and the Laws of Caesar to regulate his actions by, yet he carried himself more justly and civilly than the Jews who had the Scripture and Law of God, and were counted the people of God. For,

1. It was a great civility in Pilate to conform himself to the custom of the people, and give place to their obstinacy. For when he saw that they abhorred the house of an Ethnick, he did not compel them by any tyrannical force to come into the Judgement Hall, contrary to the custom they had received: but waving his own power, he went forth to them. A Superiour must not always stand stifly upon his prerogative, but sometimes accommodate himself to the manners of his Subjects. And there­fore,

[Page 248] 2. We read in Josephus concerning Pilate, that he behaved himself as pliable to them, when the Statues of Caesar were com­manded to be set-up in the Temple at Jerusalem; for when he saw that the resolution of the people was such, that they would rather die than endure those Statues there; he yielded to them, and removed the Statues out of the Temple, although he might have destroyed them all with that Army which was raised for that purpose, unless they would have submitted. Pilate shewed a great deal of Justice, in that he did not presently condemn Christ before he heard him, as they desired that brought him be­fore him. He did much disappoint their expectation; for the Judge would do nothing rashly, but would first sift out the bot­tom of the business. Therefore he said, What accusation bring ye against this man? No man is said to be condemned, if he be not first accused, and have leave to answer for himself. This Ethnick here observed the equity of this Law: but on the con­trary the Jews cry out, If he were not a Malefactor we would not have delivered him unto thee, q d. the evidence and clearness of the Fact committed needs no further accusation. Do thou Ju­stice; there's no need of any more examination. Dost thou question our righteousness? Dost thou think we will not do Ju­stice? Dost not see who and what we are who have brought this man bound before thee? Is this all the respect thou givest to the Priests of the most High God? Dost thou make no difference be­twixt us and the common Rabble? Do not think that we would bring one before thee that were not guilty of death. Thou mayst see how strictly we keep the Law, for we will not so much as come into thy house, we dare not tred within thy doors. Nor think thou that we have done any thing in this matter, either out of envy or hatred, or too precipitate without deliberation and good advice. We have considered all things, and finde that he doth deserve to die, thou hast nothing to do but to pronounce Sentence; For if he were not a malefactor. &c. O the hy­pocrisie! O the lyes and malice of these men! Should things be thus carryed? Is this to execute Justice? Is every prisoner a ma­lefactor and guilty of death? Who sees not that they distrust the goodness of their Cause? Therefore,

1. They go about to blind and delude the Judge with vain and empty words, lest they should be put upon it to prove him a [Page 249] malefactor. Consider well, O Christian, the malice of these men. They would fain seem to be just and righteous, even against the check of their own conscience; as if they had never attempted any such thing, and never went about to destroy any but a Ma­lefactor, when tis evident that they were the men that did most unjustly put all the Prophets to death.

2. In this also they shew their malice, in that they would have Christ cut off before he was examined or convicted: nay they think him not worthy that the Judge should so much as give him audience, or that he should be tryed according to any Rule of Law.

3. They openly charge him as a Malefactor before the com­mon Barr, and in the face of the open Court, who had healed all their sick. Ask the Lepers whom he cleansed, and the blind whose sight he restored, &c. whether he were a Malefactor, &c. But thus it is written, They rewarded me evil for good, and hatred for my love, Psalm 35. Again, For my love they are my Adver­saries, but I prayed for them, Psalm 109 Christ did here truly pray even when he held his peace, considering with himself our sins, for which he suffered all this wrong.

But Pilate being now incensed and moved with some chollar at such proud and unrighteous expressions, cryes out to them again: Take ye him, and judge him after your own Law: as if he had said, if he be a Malefactor, as you say he is, but do not prove it, why then put your own Law in execution against him. The Roman Laws prohibit me to condemn any man before he hath a full hearing. Truly Pilate, the Law of Moses did enjoyn the same too; but so it is by the malice of these men, that the Heathens Laws are now prefer'd before the Law of God. The Jews very well know it from Exod. 23. and we also know the same from the words of Nicodemus, that the Law of Moses judg­eth no man untill he be first heard and convinced, John 7. But see how they evade it: It is not lawfull for us, say they, to put any man to death. Well, but who then I pray, put Stephen to death? Act. 7. What Authority put him to death? Therefore they lye grosly. Was not this to put Christ to death, when they deliver­ed him up to be sentenced to die, and laboured with all importu­nity to have him put to death? But they would have him put to death by the laws of Rome, that so as well they as their laws might [Page 250] be acquitted from doing any such thing. Their Law was to stone to death; but the Roman Law was to crucifie. This is that they would have. They would not barely have Christ put to death, but they would have it done with the greatest reproach & shame that might be. Nor did it so fall out by chance, or by their con­sultation, but that the saying of Jesus might be fulfilled, when he certainly foretold, that he should be delivered to the Gentiles, and be crucified by them, Mat. 20. Christ also had said, that the Son of man must be lifted up, as Moses lifted up the Serpent, John 3.12. Again, When I am lifted up, I will draw all unto me, Joh. 12. And again, When the son of man shall be lifted up, then shall ye know that I am he, John 8. Now when the Jews perceived that they should miss their aym, and that there was no good to be done with Pilate, unless they brought some Accusation and certain proof of clear crimes against Christ.

They began to accuse him ( of many things, Luke 23.2. Mar. 15.3.) saying, we found this fellow perverting our Nation, and forbidding to give Tribute to Caesar, saying, that he himself is Christ a King. Then Pilate entred into the Judgement Hall again, and called Jesus, and said unto him, Art thou the King of the Jews? (John 18.33.) Jesus answered, ( standing before him, Mat. 27.11.) Sayest thou this thing of thy self? or did others tell it thee of me? Pilate an­swered, am I a Jew? thine own Nation, and the chief Priests have delivered thee unto me, what hast thou done? Jesus answered, my Kingdom is not of this World: If my Kingdom were of this World, then would my servants fight, that I should not be deliver­ed to the Jews: but now is my Kingdom not from hence. Pilate therefore said unto him, Art thou a King then? Jesus answered thou sayest that I am a King. To this end was I born, and for this cause came I into the World, that I might bear witness unto the Truth: every one that is of the Truth heareth my voyce. Pilate saith unto him, what is Truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. And they were the more fierce, saying, he stirreth up the people, teaching throughout all Jury, beginning from Galilee to this place, Luke 23.5.

This was Christs first examination in Pilates Court, where the Jews Accusations are first laid down. Lest thou shouldst think, O Pilate, say they, that we have nothing to lay to this mans [Page 251] charge, hear, we pray thee, what just cause we have to hate and abhor him. He is a seducer of the Nation, the Author of all mu­tinies, he f [...]ribids men to pay Custom and Tribute, he calls him­self King of the Jews, which is no less then high Treason against his Imperial Majesty. And is not this crime and cause enough against him? What wouldst thou have more? Every one of these Accusations is sufficient to condemn him. Here thou seest, O Christian, how truly David said, The teeth of the children of men are spears and arrows, and their tongue a sharp sword, Psal. 57. Thou seest also the perverse mind of those men. They think to be converted, is to pervert: they put good for evil, and evil for good. Lastly, they lye most notoriously. They accuse him for three things.

1. He perverteth the Nation, say they, from the Law and Worship of God. This they were by no means able to prove. For Christ never led away, or call'd any man off from the Law and Worship of God: but rather put all men upon the observa­tion of Gods Law and Service, Mat. 5. where he saith, I came not to destroy the Law and the Prophets, &c. And therefore he doth there expound the Law unto them. To be turned from the Pha­risaical Traditions, is not to be drawn off from God, or from Gods Word and Worship.

2. They object against Christ, that he forbad to pay Tribute to Caesar. This was a manifest falshood; for it is evident to all the world, that Christ commanded to give unto Caesar the things that were Caesars, Mat. 22. And not only so, but Christ himself paid the toll-mony, Mat. 17. Finally, he took care by the Apostle Paul, that this very thing should be given in charge to all Christians, Ro. 13.

3. They charge him for saying he was the King Messias. Nei­ther did these lying men hear Christ speak any of all this. For he never spake so plainly of himself, although it was all very true: For he was, I say, and is the King Messias, and hath proved him self to be so: for which he doth not so much deserve to be accu­sed, as commended. How durst thou then, O thou Jew, to cry out: He said that he was the Messias? Why didst not thou put this in also; that he was born after the same manner, nature, time, and place, as the Messias was to be born? And that he preached the Kingdom of God, and did work such Miracles as never any else did; yea and those very Miracles which the Prophets foretold of [Page 252] the Messias? But here their malice blinded them, that they could see nothing but what made against Christ. These wicked men knew that Pilate would be netled and grow impatient to hear of Treason. Therefore they harp so much on this string, and so often with envy inculcate the name of King. For his other Names, as Christ and Messias, Pilate did not so much regard.

Christ was charged with these three things: as a Transgres­sor of the Law of God, of the Law of man, and of the Law of nature.

1. As a Transgressor against the Law of God, as one that had taught false Doctrine, and did labour to draw men off from God.

2. Against the Law of man, in that he moved sedition.

3. Against the Law of nature, as one denying Tribute to the civil Magistrate. These are the Accusations which our conscience must have been charged with all, and that justly too, before the Judgement seat of God. But Christ took them all upon him, that we might for ever be freed from them. Therefore,

1. Be thou thankfull unto him, who was unjustly accused, and was contented so to be, to deliver thee from a just Accu­sation.

2. Learn thou also to bear the unjust slanders of men patient­ly. For thou art not greater then thy Lord. And by all means do thou beware that thou accuse not Christ by murmuring against God, &c. Now when Pilate had heard the Accusation, he went again into the Judgement Hall, wherein he did the duty of a just Judge. For,

1. Although the Jews flockt together in great multitudes, as if they would force the Judge to pass sentence, yet Pilate was not daunted. And tis the Wise mans Counsell, that none should de­fire the place of a Judge, unless he hath a spirit and courage enough that dares controll wicked men, though never so potent, and not to fear the faces of any, so as to pervert Judgement for them, Eccl. 7.

2. Although the Jews laid many and grievous things to the charge of Christ, yet he did not suddenly give credit to them, notwithstanding they were men of great power and Authority: but doth first examine the cause.

3. He doth ask Christ privately by himself, and question him [Page 253] alone, lest Christ should be baffled by his potent Adversaries, and not suffered to answer for himself.

4. He doth not threaten or rayl at him, but speaks him fair, and gives him very good language. It becomes a Judge to be ci­vil and courteous. For he also must come before his Judge, Wisd. 7.

5. Lastly, Of all the Accusations which the Jews brought in against him, he takes notice but of one, the rest he past over in silence. These are the Properties of a good Judge. There was no­thing wanting in Pilate, but Faith and the fear of God: which whosoever hath not, he will not long continue just and honest, as we shall see anon in Pilate.

But what is that about which Pilate did examine Christ? Art thou, saith he, the King of the Jews? This was the crime which he enquired after, because it concern'd Caesars Majesty, and the publique peace, and was that which might have some probabili­ty in it. For about Christs time there were many mutinies and seditions among the Jews raised by Judas of Galilee, and by a cer­tain Aegyptian Prophet; also by one Theudas, and Caphedon, as Josephus reporteth. It was probable Christ might be of the same gang with those seditious persons, inasmuch as he taught some new things never heard of before, and the common sort of peo­ple were wonderfully taken with him. Now those seditions did spring from hence, viz. because the seventy weeks spoken of in Daniel 9. were now almost expired, and the Messias was earnest­ly looked for every moment, to restore the people to their for­mer freedom, and deliver them from the Roman Yoke. Many therefore arrogating to themselves the honour of the Messias, and promising the people liberty, became thereby the Ring-lea­ders of such as revolted from the Roman Empire. And most of the people did conjecture that Jesus was that long expected Mes­sias. For if he had not made an escape, they had chosen him King, John 6. Pilate therefore understanding nothing of the Spi­ritual Kingdom of the Messias, and minding only a carnal King­dom and Empire, could not but take notice of the Title King, which was fastned on him, not so much out of fear for Caesar, as himself. Therefore demanded whether he were King of the Jews? For the Wise men had called him King of the Jews, Mat. 2. And the people called him King of Israel, John 12. And truly so he [Page 254] was King of the Iews, and of Israel too: but not in Pilates sense. But why do I say King of the Iews? Christ was and is King of all Kings, yea and of all people in the World, 1 Tim. 6. Psalm 47.

Now as in the first place, the Worlds great complaint against Christ is, that he will not hold his peace and let the World alone and be 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 [Page 255] 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: Tis 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 [Page 256] 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. who should guard me as their Gene­rall with their Swords in this my necessity, and would hazard their lives for me. Or,

[Page 257] 2. If I sought a worldly Kingdom, the Angels themselves would defend me from the violence of the Jews. But I have no need of the help of Angels or men. My own right hand is able to supply me with ayd sufficient. Here the weakness of a world­ly Kingdom is seen, which hath no strength of it self, but all from its Subjects and Officers: and if these fail, a King is but in an ill case. But if they do list themselves under him, they may prove false and betray him many wayes. But the Kingdom that is from above is sufficient of it self, and needs not the help of any. From all this Christ concludeth that his Kingdom is not from hence, as if he had said, Thou mayst certainly assure thy self by this Ar­gument, that my Kingdom is not worldly or earthy. What ever thou, or thy Caesar hath shall be in no danger for me: I covet nothing of yours. I care not for all the glory and riches of the world, which you so highly esteem. These things were spoken to Pilate, but they do as much concern us.

1. For if Christs Kingdom be not from hence, Why then, O Christian, dost thou seek after the Riches and Honours of this world?

2. If the Kingdom of Christ be not of this world, then Chri­stians must expect to suffer in the world, so long as they have the peace of their consciences in Christ, John 16. Wonder not then that the godly meet with so much trouble in the world. A good man in all his afflictions should comfort himself with this word, saying, My Kingdom is not from hence.

3. If Christs Kingdom be not from hence, they are much mis­taken then who place the Kingdom of Christ in outward things, and the Elements of the world. The Kingdom of God (saith he) is within you, Luke 17. Which is not so to be understood, as if this lower world were not created by God, or did not belong unto God, as having nothing to do with it; as Manichaeus was of opinion. For it is certain that all the ends of the earth are his, the sea is his, and he made it, &c. Psalm 95.

But however Christ put a clear difference between his King­dom, and the kingdom of the world; yet the name of King did stick in Pilates stomack. For he was never wont to hear in all the dubblings of honour amongst their Princes, that ever any did usurp the Royal Title. And he conceived that this Title ought not to be given to any without Caesars consent and approbation. [Page 256] [...] [Page 257] [...] [Page 258] Therefore he saith, Art thou then a King? notwithstanding thy Kingdom be not of this world. He stickles much at the Title King, this he could not bear. For he saw it would follow, that if his Kingdom were not from hence, it must be from somewhere else. Let the Kingdom be whence it will, a Kingdom it was and would be. Wherefore by way of conclusion he infers upon him, Art thou therefore a King? The question had been better put thus: where is then thy Kingdom? Where is that other world thou talkst of? He might perhaps have had an answer to this question that might have done him some good. But he asked not after any of these things, he was afraid of his own kingdom and office.

Christ therefore doth undauntedly answer him, Thou sayst that I am a King: as if he had said, what need I tell thee, when thou thy self sayest it? Is it not enough that thou sayest it thy self? which is all one, as if he had plainly said, I am, I grant that I am a King. Christ doth Emphatically repeat the name King, to shew us that he did not repent him, nor was he ashamed of his Cele­stial and Spiritnal Kingdom, but had rather that by all means it should be known to Caesar himself, as well as to all men. For in­asmuch as the salvation of us all doth depend on this Kingdom, it ought not to be denyed or concealed. And it is a sweet & com­fortable word for Christ to say that he is a King. He is truly a King, as it is said, I have set my King, &c. Psalm 2. Again, Thou madest him to have Dominion over the works of thy hands, Psalm 8. Wherefore if thou sinnest, do not presently despair: for thou art not without the Kingdom of Christ, till thou ceasest to be the work of God. Hence saith the Wise man: Though we sin, we are thine, Wisd. 15. He will acknowledge thee for his possession, if thou wilt acknowledge him to be thy Lord. But that Pilate might not further be offended at the Title of King, Christ pro­ceedeth to explain his Kingdom yet more fully; as if he had said, Pilate, understand this business well, and lay aside all suspition of a worldly Kingdom and Tyranny. Thus stands the case: I will not deny that my Kingdom is altogether and wholly Spiritual, whether before thee, or before Caesar himself. Only know this, that tis not my purpose to molest any with Arms, or to Raign in State like other Kings, but only to raise up and establish the truth of God upon earth. To this end was I born, and for this cause [Page 259] came I into the world, that I might bear witness unto the Truth. I say, I came for that end, and was born for that cause, and not to fight with the Sword, but that I might teach and preach the Go­spel and the Truth of God, which is his power to salvation to every one that believeth, Rom. 1. And as I publish the Gospel, so I rule by the Gospel in the hearts of Believers, over Sin, Death, and the Devil: that for sin I might bestow Righteousness, for Death Life, for the Cross Joy, and Heaven instead of Hell: These are the Tenures or customary Holds and Priviledges of my Kingdom, of which none can be partaker, but he that heareth my Voyce, and believeth with his heart. I do not endow my followers with Riches, Cities, and other Fee farms, Manours, &c. but through my Word I bestow upon them Joy, Peace, Life, and Heaven it self. My Gospel is the Scepter of my Kingdom. And what prejudice are these to the Roman Emperour? Would Caesar have none born, would he have no man come into the world that should bear witness unto the Truth? Would it be any stain to his honour, if any of his Souldiers should hear his voyce that is a witness of the Truth? Who would not utterly detest and ab­hor him that should harbour such a thought in his breast? The very Name of Truth is am able: yea the Nature of man it self agreeth to this, that the Name of Truth is most honourable: and though arrant knaves hate the thing, yet never any had the face to dislike or find rault with the Name of Truth.

1.And truly Christ testified the Truth with a witness. For the Testimony of Truth is the confusion of falshood. The world was mistaken in the use of Temporal things. For those things which were given only to be used, in these the world place their love and confidence. Christ by reproving this falsity, bare witness to the Truth. 2.The Jews erred in a wrong understanding of the Law. The Gentiles were deceived by their Idolatry. 3.Christ in reprehending & bearing down both their errors, did bear witness to the Truth. Well then might he say, that therefore he came, & to that end was he born. For this cause, saith he, I became man: for this purpose am I now here, that errour & iniquity may be destroyed, & that truth and righteousness may raign. This I do, and this I will do; it is, and ever shall be my business to beat down, keep under, and crush the Devil, that God alone may be exalted and Raign. If thou therefore art a child of Truth, if thou dost love the Truth, [Page 260] if thou desirest nothing but the Truth, thou wilt hear my Voyce with joy and gladness. For I am Truth it self, and can speak and teach nothing but the Truth. Which thing we that are Christi­ans and are of the Truth, do not only believe it, but are also the thing it self. The Voyce of Christ is Truth, which abideth for ever, yea though Moses, Jupiter, Mahomet, Hereticks and An­tichrist die, nay Tyberius and Pilate too, yet this liveth for ever. Therefore every one that is of the Truth heareth my Voyce. Hereby teaching us who they be that belong to his Kingdom; He doth not say, every one that truly is, or hath truly a being, for the Devil and wicked men have truly a being: but he saith, he that is of the Truth. A lye is that which is not, or is not mani­fest: Adam is not, the World is not. He then that is of Adam, of man, or of the World, is of a lye. He is of the truth that loveth the constant truth, that seeketh the everlasting Good, that thirsteth after Righteousness and eternal Life: This is he that heareth my Voyce, this is he that belongeth to my Kingdom, and one that subjecteth himself to my Government. Christ therefore is no Lord and King to those who covet Riches, aspire to the Honours of this world, and hunt after pleasures. Nor is he their King who are mutinous and raise seditions: but he is their King who thirst for Righteousness, earnestly breath after the Celestial Joy, and willingly hear and obey the Truth. From all which it is plain and evident that Christ had not at all offend­ed against Caesar.

When Christ had given so high a commendation of the truth, Pilate being somewhat moved and taken therewith, and as an Ethnick to whom such things were somewhat uncouth, he asked Jesus what was Truth? An excellent question indeed, if it had proceeded from his heart, and that he had been in earnest. For what is more profitable and pleasant to search after, then the truth? All the world invocateth the truth, as we read, 1 Es­dras 4. Yea wicked men themselves, though they be lyars and false, yet will press others to speak the truth, and would not be cheated and deceived: Much more beautifull is truth in spiritu­all things. But Pilate did not ask this question heartily, but as it were scornfully and disdainfully, as if he had said, Dost thou broach any other truth then what your High Priests and our Priests teach? Thou hast said enough and more then enough, [Page 261] theres no need of any more at this time. I came not hither to hear a Sermon. There are other matters in hand. We have more Irons in the fire. Wicked men loath nothing more then the Word of God, and those things that tend to their good and salvation: here they stand upon thorns, and think long ere they be at li­berty.

1. Pilate should have been warmed and encouraged by Christs Word. But he was no more moved then if he had offered Gold or most Orient Pearls to a blind man, he was as blind as a beetle, the Sun was darkness to him. He whose understanding is dar­kened cannot discern the splendor of Truth which darts the rays of its lustre into the minds of the godly. Pilate indeed was not worthy to hear an answer to his question. He heard enough if he would have believed it.

2. But Christ would no longer linger out his Passion. And what need was there to enquire what was truth? Lo Christ that stood there present, was and is the Truth. Whatever Idolatrous Priests trifle about Vertue: or the Jewish High Priests teach concerning fleshly righteousness, they are all but lyes: nothing but Christ, and the Gospel only is Truth, and what follows and is drawn by consequence from the Gospel.

But Pilate having not received an answer to his mind, went out to the Jews again. He supposed that the Laws of Caesar would have served his turn, and that he needed no other know­ledge of the truth. Secondly, He perceived that this did not much concern the case in hand. Thirdly, He saw the Jews were in haste, and twas no time to talk any longer with Christ. For the Jews were afraid lest Christ should mollifie the mind of the Judge with his words, which they knew were very efficacious and penetrating. Lastly, He had now learned by experience that there was nothing in Christ whereby he might defend himself if he were put to death, and complaint thereof should be made to Caesar against him for his unjust punishment: for the Prince of all just men, and the King of Righteousness had put on Righte­ousness for a Brest-plate, and true Judgement for an Helmet, and equity for an invincible B [...]kler, that no man could by any means catch him in his words. Therefore he who first went forth that he might hear some Accusation against him, doth now go out to excuse Jesus before his Accusers. I find, saith he, no fault in this [Page 262] man. Here we find again a civil Righteousness in Pilate. For,

1. Although there were rich and potent men on one hand, from whom he might hope for gain, or fear some loss; but Christ was all alone, a poor man, quite cast off by all his friends, from whom he saw no ground to expect any advantage, or fear any detri­ment: yet he takes Christs part against the Jews, which is the duty of a Righteous judge, though such be rare to be found. Whence it is that the Princes of the Jews are so often reproved for not judging the cause of the Fatherless, Isa. 1. Therefore Moses would have such Judges that hated covetousness, Exod. 23. For bribes will make men blind. Hence it is that Judges are so often call'd upon to fear the Lord: Be instructed ye that judge the earth, serve the Lord in fear, Psalm 2.

2. Pilate doth not only take his part and stand for Christ, but he doth clearly confound his Adversaries, by proclaiming him guilt­less, and that after he had throughly examined the whole busi­ness, although they had bound him as a Felon, and one that de­served to die.

3. He doth plainly prove them lyers to their face, if they would but have taken notice of it, and could have blusht for shame at it. But they were of those to whom it was said, Thy neck is iron, and thy forehead brass, thou refusest to be ashamed; Isa. 48. Let Judges here learn, not only to favour a good cause, but to confound those who go about to promote a base business, so as that they dare not to do or presume upon the like before him for ever after.

4. It is much to be noted, that he doth not only absolve Christ from the crime which they accused him of; but he speaks in Ge­nerall, I find no fault in him. And this may be most truly said of Christ: For he did no sin, nor was there any guile found in his mouth, 1 Pet. 2.

5. There is an Emphasis in what he saith; I find no fault in This man. For Christ only is free from any stain or spot of sin: but no other man is clear from crimes. Therefore it is a very great and full Testimony of Christs innocency, that the same Judge who afterward crucified him, not once, but often pro­claimed this Jesus innocent in the open Court: which alone is suf­ficient for us against the calumnies and slanders of Jews and Pa­gans. Let him therefore that is yet incredulous here, see whether [Page 263] Christ did not suffer wrongfully or no. This defence then of Christ is diligently to be considered. It is also to be well observed, that Christ was accused of his own people, but excused by stran­gers. And so it was to follow, that the Jews should blaspheme him, but the Gentiles should with great desire receive and glorifie Christ. Thus is it even at this day, that the Gospel is of no re­pute among his people the Jews, but is had in high esteem by strangers.

But what do the Jews, now they hear that Pilate had not con­demned Jesus, but excused and highly applauded? Their first En­gine shattered to pieces. Reason, and conscience, and plain experi­ence was wholly against them, nor could they well tell what to do more. But shame and rage will break thorow all, and bear down all before it. Their shame made them slink away convicted from the place of Judgement. But their rage would not suffer them to rest quiet. But as mad and frantick men use to do, what is wanting in reason, they make up in clamours and revilings. He stirreth up the people, say they, &c. Where not, that here they wholly omit that Accusation which they thought would be of most force against him, & run off to other things, so did their ma­lice toyl & torment them, as they were worthy and well deserved that it should. And that this second Accusation might carry the more credit, they tell where Christ began his Doctrine, to wit, in Galilee, and had spread it as far as Jerusalem it self. What they object as an hainous crime, that we take for a great honour to Christ. And we bless God, and give him thanks, that his Word ran forth so far and wide in Syria before Christ was glorified: how much more should we now do so since the glorifying of Christ? Christ first began his Gospel in Galilee, viz. In Caper­naum, Cana, Nazareth, &c. this is certainly true. And second­ly, it is as true, that his Doctrine spread as far as Jerusalem. But thirdly, whereas they speak of stirring up the people, that was a lye. For Christ was not mutinous, but meek: not quarrelsome, but quiet, as Isaiah prophesied of him, Isa. 42. The Doctrine of Christ brings peace, love and unity. Christs Doctrine doth not plunder any man of what is his own, nor incense one man against another. Nay it lets any Infidel alone as he, in respect of offering him any force or violence, or exercising any coercive power over his conscience, yet is it not given to unbelievers, but to believers.

[Page 264] It was not for nothing that they made mention of Galilee in that Accusation of theirs; for thereby they thought to stir up the greater hatred in Pilate against Christ, because there was ano­ther Galilean, Iudas by name, who went about to make a muti­ny and an uproar among the people. Him they slily insinuate unto Pilate, as who should say, Thou must look to thy self, Pi­late, and take good heed of these Galileans which have ever been seditious, &c. Mark here, they let slip nothing whereby they might any way aggravate their Accusation against Christ. Such enemies Christ had, and the holy Apostles and Martyrs after him: that we might not think it much when we see like plots and pro­jects of wicked men contrived against us. To proceed:

When Pilate heard of Galilee, Luke 23.6. he asked whether the man were a Galilean? And assoon as he knew that he belonged unto Herods ju­risdiction, he sent him to Herod, who himself also was at Jerusa­lem at that time. And when Herod saw Jesus, he was exceeding glad, for he was desirous to see him of a long season, because he had heard many things of him, and he hoped to have seen some Miracle done by him. Then he questioned with him in many words, but he answered him nothing. And the chief Priests and Scribes stood, and vehemently accused him. And Herod with his men of War set him at naught, and mocked him, and arrayed him in a gor­geous Robe, and sent him again to Pilate. And the same day He­rod and Pilate were made friends together, for before they were at enmity between themselves.

Pilate was glad when he heard them speak of Galilee, and not without cause: for he was willing to shift his hands of this bran­glement, and to slip his neck out of the collar, he saw there was danger in it: for either he must condemn the innocent, or else he most incur the fierce displeasure of the Jews against him, fain he would have done neither. That therefore he might wind himself out of this mizmaze; he sent him to Herod, which he might law­fully do, for Tyberius Caesar had made Herod Tetrarch of Gali­lee, so that all that Country, and whatever belonged to it was under his jurisdiction, Luke 3. Now Christ according to his Humanity was of Nazareth, which is a Village or Town of Ga­lilee. There his holy Mother lived. And Pilate had rather expose his enemy then himself to so dangerous a business. But by the way take notice, that there are three Herods spoken of in the [Page 265] Gospel. The first was surnamed Ascalonita, the beastly spawn of which the other two were bred: this is he that slew the Children of Bethlem, Mat. 2. The second was called Antipas, this is he that is here meant, and this is he that beheaded John Baptist, Mat. 14. The third was called Agrippa, He slew James the brother of John with the sword, Act. 12. The middle­most between the two Herods, was he of whom we now speak. He was at this time at Jerusalem, because of the Passover: For otherwise he had nothing to do there; all business there was in Pilates Jurisdiction. Thus then we follow our imprisoned, but most innocent Jesus, from Pilate to Herod, that is, from a wicked Heathen to an ungodly mungril Jew. For so it must be, when ye shall stand, saith he, before Kings and Governors, that is, before Herod and Pilate, &c. And so it befell the Apostles not long after. And whereas Christ was tost up and down, sometimes to Annas, and sometimes to Caiaphas, now to Pilate, and then to Herod, this was done by the divine Counsel of God, that every where he might have the greater testimony of his innocency. As it befell Christ to be dragged hither and thither, from Judge to Judge; the same doth still befall the poor in the Courts of men, where they are always sent from one Judge to another, till they perish, and are utterly undone, Acts 4. Thus the poor is every where trampled upon, that he may be crucified with Jesus. But for all this we should not become impatient; for the world hath no better usage for them, of which Christ himself had sufficient experience. All these things are for our tryal, and that every Creature might be a witness of our tryal and patience.

But to return again to Herod. When he saw Jesus brought before him, he was exceeding glad, but this his joy was not good, for he did not rejoyce in the verity, but in vanity. He regarded not Christs Doctrine, or his own amendment, but he look'd only for some new and strange thing, because he had heard so much of Christ, and of his Miracles, he was in hope that Christ would work some wonder in his sight to satisfie his curiosity. Others desired signs to strengthen their faith, but this man for his curiosity only. He had of a long time desired to see Christ, but he would never vouchsafe to hear him preach, nor never so much as invited Christ to his house, so that you [Page 266] may see there was no goodness in the man at all; just as it is at this very day, the major part of our Grandees care little for Christ or his Doctrine. God doth know, and in his time he will make all know what it is that every one doth seek for in Christ. Sure Herod was a Type of such who read and hear the the Scriptures only out of curiosity, having no cordial respect at all to godliness. Herod questioned Christ in many words, but he was not thought worthy to receive any answer, much less to see the least sign or miracle done before him. For why should Christ cast his pearls to such swine? Herods cruelty did not de­serve to hear the things of God, and the Lord sleighted his vaunting carriage. Christ doth not use to speak, but when the conscience of the hearer is in a capacity to hear. For he doth not speak after the hearing of his ears, nor judge after the out­ward appearance, Isa. 11.3. Herod was one that did not seek after any true and solid matter, as Pilate did, he sought for no­thing but vanity. Therefore Christ answered Pilate, but he would not answer Herod; for it was shortly to be, that the truth should be more clearly manifested and revealed to the Gentiles than to the Jews, because they were more dis­posed and fitter for it than the Jews were. And as Pilate was more ready to hear the truth than Herod, so the Gentiles did sooner and more readily imbrace the Gospel than the Jews. Where Christ finds never so small a desire to search out the truth, there he is ready to reveal all mysteries. Pilate sought but sparingly, yet sincerely after the Truth, therefore he was count­ed worthy to hear more. But Herod sought not the truth at all; therefore Christ speaks not so much as one word in his pre­sence, which he would never have done, had he been asked to another end, viz. to prove and make good his Doctrine, as he did before Annas, or to declare and reveal the Truth, as before Pilate. To be short, When Christ held his peace, he was pa­tient as a Lamb to be offered for the whole flock; but when he answered, he was as a good Shepherd that withstood the as­saults, and brake the snares and gins of thieves and wolves to preserve the sheep committed to his charge. Learn we hence,

1. That we give not that which is holy unto dogs, nor lay open divine Mysteries to those who will scorn and scoff at them.

[Page 267] 2. Let us not brag and boast of our vertues and graces, and of Gods gifts and our good works, to flourish it out before vain men, as Christ here would not put forth his Power. For they that affect the praise of men, they get nothing, but lose and shat­ter all the fruit of all their pains in themselves. We cannot at one and the same time hunt after the favour and applause of the world, and thereby attain the Reward of coelestial Glory. Hence Christ saith of such as vapour out their good works with a Trumpet, That they have all their reward already. Mat. 6.

But though Christ said nothing, the Jews did not hold their peace; They stood, and accused him vehmently. They had no other crime to produce against Christ, than what they had alrea­dy charged him with before Pilate, yet they aggravate the same by their brawling clamours, hoping that Herod would sooner satisfie their desire then Pilate did. Besides, the longer the business was delayed and put off, the more they were afraid that their cause would cool, and at last be quite cashier'd the Court. There­fore they press it on might and main. They thought Pilate was a little too remiss in this business. They conceited of them­selves that they were such men that nothing must be denyed them, were it never so base and dishonest. But Herod also by reason of his inbred pride and levity, doth not do any thing se­riously and to the purpose, but only gives him a flout, and jeers at him▪ especially for the title and name of King, of which Herod thought none so worthy as himself. Herod therefore doth no more but disdain and scornfully set him at nought: For with such kind of men a Jugler, or Stageplayer is more taking and ac­ceptable than a Preacher. He with his army set him at nought. A wicked King hath none but ungodly officers. Pro. 29. He disdain'd him as one that could shew no tricks, and as not able to do any feats; he scorn'd him as a silly fellow that could not tell how to answer a word: he lookt on him as a fool that knew not how to defend himself against his Accusers.

1. Thus the Power and Wisdom of God is despised, (1 Cor. 1.) that the loftiness of man might be abased and laid low. Col. 2. Christ in whom are hid all the treasures of Wisdom and Knowledge, is forced to be Herods fool; and because he did not do as he would have had him, therefore he slights and scoffs him as one that knew no­thing, and as if he had been a meer Idiot. This Herodian scorn [Page 268] is very comfortable to all, especially to such as live among secta­ries and factious people; for such do truly live among Lions and Scorpions. But a man had need of great patience to stand it out against such Scoffers and Scorners, in as much as a scoff and a jeer will many times trouble a wise man more than a cuff on the ear, or a blow with a Cudgel.

2. They did not only mock Christ with words, but withall they put him on a gay and gaudy suit, to make a laughing-stock of him. This cloaths was trim'd after such a fashion, that all that saw him might flock about him, and that wheresoever they led Christ they might ask, What fool is that? 'Tis a sign of infinite contempt and scorn, to make such a mocking stock of any man. Here then, O Christian, consider who it is that was so shame­fully contemned, and so basely scorned, and all this for thy sake. See what a fools coat they put upon him, behold what unworthy affronts and affronting indignity is offered to the Son of God. The very Elements themselves would never have put up this wrong of their Creator, nor let it pass without revenge, if God for our salvation had not otherwise so ordained and with-held them.

But neither Herod, nor his Officers shall ever do any such thing to the person of Christ any more. For death and hell it self hath long since forbad them so to do. Christ indeed wore that white Garment of our eternal salvation, though it was a sport, and a jesting matter to the Jews and Herods compani­ons. For this white Rayment was a Token of his unspotted Passion; and that Jesus was that Lamb of God without blemish, which should gloriously take away the sins of the world, John 1. Mean while, let us learn so to live here, even as Christ lived; who had rather be despised by wicked men, then to be com­mended by fawning Flatterers. Do thou so likewise. Nothing doth so corrupt the minds of men, as Flattery. A Parasites tongue doth more mischief than a Persecutors sword.

When Herod had thus mocked and abused Christ, he sends him back again to Pilate. He was truly the most miserable of all men, who when Christ was offered to him, he thrust him, and shut him out of doors, he had been most happy, if he had kept Christ when he was freely tendred to him. But the world esteems nothing more vile than Christ, though there is no­thing [Page 269] more excellent then he. For in him are hid all the treasures of Wisdom and Knowledge, Col. 2. In him dwels the God-head bodily, in him is eternal life, which that wretched man banisht from him, when he returned Christ back again unto Pilate. Thus Christ is again brought back a prisoner, & not only a prisoner, but basely abused; with which abuse they having made themselves somewhat merry, they spue up their rage, & miserably tormented him as they haled him along. What heart can imagine how our meekest Saviour was tyred out with these torturing and injurious delaies and draggings? We read once, That he was weary of his journey, John 4. How much more may we suppose was he now tyred, when he could not go at liberty, but was drawn along in fetters and chains by wicked men and that all the night and day, without any rest allowed him? He was baled and pul'd out of the Garden to Annas, from him to Caiaphas. And after he was vext and disquieted there all night with boxings, and buffetings, and spittings, and other abuses, assoon as it was light, he was car­ried before the Council, from the Council to Pilate, from him to Herod, and again in a hurly burly he was sent back from Herod to Pilate. And he was hurried and posted away in all haste, for they were insatiably thirsty after his blood, and one pulling, ano­ther thrusting him, 'tis to be supposed that our Lord had many a sore fall, because his hands being bound, he was not able to save himself. See then how much he endured for his own in­nocency, and our guilt. For if we had not sinned, he had not suffered; and if he had not been guiltless, those guilty men had not been so inraged against him. He was altogether unlike them, and therefore grievous to them to behold, Wis. 2. And by how much the more they feared he might be set at liberty, by so much were they more vehemently incensed against him. They were obstinately resolved to put him to a most shame full death; which resolution could no way be more strengthened, than by delay and doubting, and nothing but affection could any way abate it. And as the Lord Jesus, by how much the nearer he drew to his death and greater sufferings from the beginning of his Passion, and the more his Passion was prolonged, so much the more meekness and patience he discovered: (For when he was first laid hands on, he was more rigid, when he hurl'd them on the ground by the Word of Truth: he was less severe before [Page 270] Annas, more mild before Pilate, and upon the Cross he pray­ed for his Persecutors with many a tear) So on the contrary, by how much the greater punishments the Jews tormented him, by so much the more they were imbitter'd against him. The pride of them that hate thee ascendeth continually, Psalm 74. ult. But all this while Christ never thought of revenge, but of our misery. For he saw that he did not suffer these things for his own necessity, but for love of us. He considered our sins, and out of his greatest charity willingly underwent whatsoever they imposed upon him, only that he might redeem us. And therefore he is more thoughtfull to destroy our sins, then he is to escape his own suffering.

These things are well to be considered; for truly it is a wor­thy, just, equal and comfortable thing for us always, and in all places to give him thanks, who would be so led up and down for us, that he might lead us into the way, and make satisfaction for our sins. But see what follows, Herod and Pilate were re­conciled, &c. The ground of their quarrel was about their Pow­er, which of them should be greatest; or rather because Pilate slew some Galileans which were under Herods Power and Juris­diction, Luk. 13.1. This grudge continued till Christ removed it, by being sent a Prisoner up and down between them. It was a most acceptable thing to Herod, that Pilate should send Christ prisoner to him. Now all anger was laid aside and forgotten. So easily do these wicked men agree, and become friends in the killing of Christ, whom otherwise no Vertue, no Justice could strike a League between, or reconcile them. Wicked men are sometimes at strife and variance among themselves.

But in this they all agree, to persecute Christ. As concerning Christ, Herod and Pilate, yea, Jews, Gentiles, Turks, Hereticks, they are all unanimous, however they differ never so much otherwise among themselves. Here then that of David is ful­filled, Why do the Heathenrage, saith he, and the people imagine a vain thing? The Kings of the earth set themselves, and the Princes take Counsel together against the Lord and against his anointed, Psalm 2. The Gentiles did rage indeed like bruit beasts, for they knew not what they did. The people, to wit, the Jews imagined vanity. They laid their heads together, as it is written, Psalm 109. They compassed me about with words of hatred; the [Page 271] Kings, that is, Pilate and Herod. Hence the Apostles com­posed their mournfull prayer, Of a truth Lord, say they, against thy holy child Jesus, both Herod and Pontius Pilate, with Gentiles and the people of Israel were gathered together, &c. Acts 4. To this may be added that of the Psalmist, They are confederate against thee, the Tabernacles of Edom, and the Ishmaelites, of Moab, and the Hagarens, Gebal and Ammon, &c. Psalm. 83. They are like Sampsons foxes, their tails be tyed together, and like the scales of the Leviathan, sticking so close together, that no air can come between them, Job 41. So when it comes to persecution of the godly, and to propagate ungodliness, now wicked men are easily reconciled and made friends. But all this while Christ is not set at liberty, but compel'd to the Cross, and die he must. Thus Tyrants for the most part now adays are quickly quiet one with another after they have robbed, and spoiled, and plundred, and utterly undone the poor; and not one amongst them all will restore or help the poor man to that which is his right. Concerning this peace of the wicked, David saith, I was envi­ous at the wicked, when I saw the prosperity of sinners, Psalm 73. But a little after he saith, Thou didst set them in slippery places, thou castest them down into destruction. How are they brought in­to desolation as in a moment? They are utterly consumed with ter­rors. As a dream when one awaketh, so shalt thou make their image to vanish out of the City, Psalm 73. All this was fulfil­led in these two men, for both of them were banished. It follows:

And Pilate when he had called together the chief Priests, and the Rulers, and the people, said unto them, Luk. 23.13. Ye have brought this man unto me, as one that perverteth the people, and Behold, I have examined him before you, and I have found no fault in this man, touching those things whereof ye accuse him. No, nor yet Herod; for I sent you to him, and lo, nothing worthy of death is done unto him. I will therefore chastise him, and release him.

And when Jesus was accused of the chief Priests and Elders, Mat. 27.12. Mar. 15.3. he answered nothing. Then saith Pilate unto him, answerest thou nothing? Behold, how many things they witness against thee. But he answered him to never a word, insomuch that the Governour marvelled greatly.

[Page 272] Christ is now brought back again from Herod to Pilate, but so, as without doubt many godly men wept to see how miserably he was led along. We use to say, when innocent men suffer, Thieves and Robbers should be thus dealt with, not honest and just men. But the Lord Christ was neither Thief nor Robber, and yet he endured all this, and was so tossed to and fro, from one to another, and with such disgrace too, that it would have made one shed many a tear to see the veryest Rascal in the world so used. Paul an Apostle of this Jesus was tost and tumbled up and down in the same manner. For as the Lord Jesus had his Annas's, Caiaphas's, Pilates, Herods; so Paul had his Annanias's, Felix's, Festus's, Agrippa's, &c. Why should the Scholler speed better then his Master? And let it not repent thee, Brother, of the Cross, be not thou ashamed of it; for thy Lord and mine did never blush at it. Holy truths can no otherways be brought to light; Good men must look for no other usage. Pilate and Herod have no better entertainment in their houses. Innocency, Humility, Simplicity, the Spirit, Knowledge, &c. are nothing worth in their market, they make but a piff of these. Thou must be their Mocking-stock, and make them fools sports, yea, though thou wert as good as Elias, unless thou will say, and do as they please, that is, to say and do the filthiest and basest wickedness in the world. Satan knows his time and advantage, and can tell well enough how and when to make wicked men friends, but so, as that their reconciliation shall be thy ruine and destruction. But Pilate, who was a little honester than the Jews and Herod, that he may seem not to wrong any man, doth once more call together the chief of the Jews, and leaves no stone unturned, but useth all means possible to set Jesus at liberty, and release him safe and sound.

Ye have brought this man to me, saith he, and have accused him of many things, and I have examined him as strictly and as narrowly as possibly I can to sift out the truth, and sound the business to the very bottom to bring things to light. I have taken him aside, and asked him alone, and examined him in pri­vate; and now I have questioned him in your presence, before your own faces, and yet I cannot hear or understand any thing, but that he is wrong'd exceedingly, and all that I can do for my life and heart, I can find no cause of death in him. And if ye [Page 273] will not believe me, behold Herod also his own Lord, under whose jurisdiction he is, doth think and say the same, he is of one mind and opinion with me in this matter. For he under whose power he is, hath sent him back again without punishment: which he would never have done, if he had found him faulty. What there­fore will ye do, seeing according to the truth of the business, there is nothing to be found in this man worthy of reprehension, or wherefore he should be put to death? Will you use violence to him, and kill him contrary to all Law and Reason? Doth your Law teach you to serve men so? Surely Solon, Lycurgus, Minos, and the Roman Tables allow no such thing, much less command it. The chiefest Law of Lycurgus was, that no man should be punished before he was convicted and condemned. Nor did ever any Law-maker allow of so notorious a wickedness, as to cut off and destroy the innocent. How much less ought you to do any such thing, who go under the name of Religion, and are pro­fessors of the most holy Law? Let me desire you therefore to hearken to my advice, which I suppose may somewhat pacifie you. I will chastise and scourge him after the manner of the Romans, that it may not be said you have bound him and brought him before me without a cause: but I neither can, nor will I put him to death, because I find no such fault in him. See here Pi­late doth again bear witness of Christs innocency against the im­piety of the Jews, that by the righteous Judgement of God their damnation might be the greater. You shall shortly see the Sun, and the Heavens, the Earth, and the stones testifie against them, and proclaim the innocency of Christ. Nor could they be thus asswaged: but when they heard that he should be released, they cryed out the more vehemently, and were more impatient then before. Those bloody minded men would be satisfied with no­thing but his death. They would have the memory of him wholly abolished. Therefore they thought it not enough, and could not be contented that Christ should only be chastised, and scape with nothing but scourges.

But Christ makes no further answer to all that they charged upon him, no not when Pilate questioned and chid him for it. For all that they objected against him, did not deserve an answer. Well might he be silent, who had no need to make his defence. Let them go about to defend themselves (saith Ambrose) who are [Page 274] afraid to be worsted in their cause. He doth not then confirm their Accusation by his silence, but sleights it by not wrangling against it. Pilate indeed takes it in great dudgin and disdain, that he who had answered so handsomely before him in private, should now say nothing before the people. And therefore first he doth wonder at his patience; for never in all his life before did he know any man that was accused, but he would use his tongue to the utmost to plead for his life, and seek by all means possible to defend himself. Secondly, He doth admire, that see­ing he was guiltless, he doth not petition for his liberty and en­largement. Thirdly, He doth think it strange, that he was no more afraid to dye. He sees no cause he had to be silent, but great reason why he should speak for himself: because he that is convicted should stop his mouth and hold his peace, and not he that is innocent and clear.

Here then was fulfilled that of David: But I was as a deaf man, and heard not; and as a dumb man, that openeth not his mouth. I was as a man that heareth not, and in whose mouth are no reproofs, Psalm 38. Christ by this his Example taught us what Weapons Christians ought to fight with against Death and the deceits of the World, and against the Accusations of our Adversaries: to wit, with innocency, patience, and silence. In quietness and in confidence shall be your strength, Isa. 30. It follows:

Now at the Feast the Governour was wont to release unto the peo­ple a prisoner, Mat. 27.15. whom they would. And they had then a notable pri­soner, called Barabbas. Which lay bound with them that had made insurrection with him, who had committed murther in the insurre­ction. And the multitude crying out, began to desire him to do as he had ever done unto them, Mar. 15.7. Pilate saith unto them, ye have a custom that I should release one unto you at the Passover, John 18.39. When they were gathered together, he said unto them, Whom will ye that I release unto you? Barabbas, or Jesus (the King of the Jews) which is called Christ? For he knew that for envy they (the chief Priests) had delivered him, Mat. 27.17. But the chief Priests and Elders stirred up the multitude, and per­swaded them that they should rather ask Barabbas, and destroy Je­sus. The Governour answered and said unto them: Whether of the twain will ye that I release unto you? And the whole multi­tude cryed out all at once, saying, away with this man, and release [Page 275] unto us Barabbas, Luk. 23.18. Pilate therefore willing to release Je­sus, spake again to them, and said, what will ye then that I shall do with Jesus, whom ye call the King of the Jews? And they all cryed out again, Crucifie him, Crucifie him. He saith unto them the third time: why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him and let him go. And they cryed the more, saying, let him be crucified. And they were instant with loud voyces, requiring that he might be crucified: and the voyces of them, and of the chief Priests prevailed.

This custom of releasing one prisoner at the Passover, arose from their deliverance out of Aegypt, which was upon the day of the Passover. And this custom had a great shew of piety in it, but it was clean contrary to the law of God, which command­eth that none but offenders should be punished. Nor had the Iews any need to be put in mind of their deliverance heretofore out of Aegypt by this releasing of a prisoner. For God himself had Instituted a memorable and remarkable sign of this thing, to wit, the Paschal Lamb, and so that whole Festival. But they, not con­tent with this sign which God had Instituted, did institute ano­ther, and that quite contrary to the Law of God. Thus Hypo­crites are not content with the bare Word of God, but alwayes either add something of their own invention unto it, or prefer it before the Word of God.

But again we here see a most notable passage of prudence and civil righteousness in Pilate. And I heartily wish that we might have no worse and more indiscreet Magistrates. Indeed we do desire good and godly Princes in a Common-wealth. But if for our iniquities we do deserve none but ungodly Magistrates, we wish they may be as good and as prudent as Pilate was. For con­sider I pray,

1. With what Wisdom he endeavoured to set Christ at liberty. For when he could not do it by force and might, because of the peoples uproar, and the power and importunity of the High Priests, he attempts it in a wise and judicious way, proposing their own custom, and offering to give them satisfaction before they desired it at his hands. For by this means he hoped to have bowed the Jews, and made their minds flexible to him herein, so that they would have yielded and have been willing to release Christ, inasmuch as he offered to confirm their custom with such [Page 276] readiness, though he were an Heathen, and thereby to shew no small favour to their Kingdom. Ye have a Custom, saith he, &c.

2. He doth very wisely propound those two, and no more, unto them. He doth propose no other with Christ unto them, but that notorious Villain Barabbas, whom he knew to be a most mischievous and pestilent fellow to them all: so that it could not be suspected that they would absolve him, but when he had set them both before them, they might be put in mind of what both of them had done. Whether of the twain, saith he, would ye, &c. And he calleth Jesus the King of the Jews, that so he might seem either a little to appeach their Kingdom, or at least abate and mitigate their fury with some laughter and merriment, and withall shew them that he was falsly accused of this crime. For a Roman Viceroy would never have released one that was accused to undermine the Roman Government, if but in the least he had apprehended him to be guilty. The Evangelists on the contrary do describe and set forth this Thief in his colours, that the malice of the Jews may appear to be the greater, who would prefer such a Rogue before Christ.

1. Now Barabbas signifieth a Son of the Father, that is, of the Devil or Antichrist: for according to Matthew he was not simply, but notoriously wicked. He was a seditious fellow, a Thief, and a Murtherer. Hence Peter saith. ye desired a Mur­therer to be granted to you, and have killed the Prince of Life, Act. 3.

2. Barabbas also may be interpreted the son of a multitude, or the son of a Master. For he had the same Father to be his Ma­ster, which taught Iudas to betray his Lord.

3. He is truly a son of the multitude, that is, a son of the World. To this fellow then is Christ likened and compared, the most innocent man with the most notorious robber, yea the most precious Son of God, with the very child of the Devil himself. This was figured forth by the two Goats under the Law, upon which the Priest ( Levit. 16.) was commanded to cast Lots, which should be slain, and which should be the scape-Goat. Ba­rabbas was that one stinking Goat, the other Goat was Christ: who according to his innocency was a Lamb; but according to our iniquities, and in reference to our sins which he took upon [Page 277] him, he was as it were a Goat. This is slain, and the other is let go. But as he that slew the Goat, did sprinkle his blood upon the Altar, that God might be propitious: but he that led away the scape-Goat was thereby made unclean, till he had washed himself with water: So by the blood of Christ the Fathers anger is pacified and alaid again. But the Iews who desired Barabbas to be released unto them, are become unclean, and never can be clean, untill they be washed by the blood of Christ. But hear the Vote, and how the Lot falls. Pilate did not doubt but that they would adjudge Christ to be set at liberty, rather then a common Cutter upon the High way, but he was much mistaken herein. For the chief Priests had otherwise perswaded the common Rab­ble of people, to wit, that they should desire Barabbas to be re­leased to them, but that Jesus should not only be kept in hold, but also condemned to a most filthy and shamefull death. This, saith he, those Princes and prime men perswaded the people unto. Therefore they especially are guilty of shedding Christs blood more then the rest. See here how pestilent and pernitious an evil Counsellour is. The multitude of the people at first were wholly for Christ, and did generally follow and cleave to him. But now these wicked men having prevailed with them, they cry out against him, and desire to have him put to death. The whole multitude, saith he, cryed out, Away with him, and release unto us Barabbas. O notorious blindness, or madness rather. For what else was this but to say, kill him that raised the dead, and set him at liberty who killed the living; put out the light, and let us sit in darkness: Away with the Peace maker, and let the mu­tinous and seditious alone. We will not accept of Life, we desire Death rather: Let Truth be banisht, we chuse falshood before it. Finally, they scorn so much as to mention the very Name of Christ, but they cry out for Barabbas to be set at liberty: they had rather celebrate the Passover with him, then with Jesus: for although he were a lewd and wicked fellow, yet he was more tolerable to them, because he never used to reprove them for their faults: but Christ was an intolerable man, not to be born by them, because he rebuked them for their Vices. This then is that complaint made in Isaiah: I looked for Righteousness, but behold a cry, Isa. 5. So in Jeremy, Mine heritage is unto me at a Lyon in the Forrest: it cryeth out against me, therefore, &c. Jer. 12. [Page 278] For as the Lyon terrifieth the other creatures with his roaring voyce, so these men by their out-cry did force the Lord unto the Cross.

This people therefore did here commit two evils, as it is said in Ieremy the second. They have forsaken me the Fountain of li­ving water, and have digged to themselves broken Cisterns that can hold no water. The first evil was, in that they thought a guilty person more fit to be released, then an innocent man. The second was, in that they would offer to condemn their best Be­nefactor. It is not so bad to desire the inlargement of an offen­der, but to chuse it, and that rather to desire the freedom of a wicked man, then of a godly man, this can never be good in any sense. We that are Christians ought to pray for all men, yea for Infidels, but mean while willingly to forget those that are of one Faith together with us, this must needs be evil.

1. The Iews by this their out-rage did notably lay open their ingratitude, in that they did so basely esteem of him, who set so great a rate on them, as to chuse them for his people before all others.

2. They did betray the madness of their malice, which was so great, that they rather desired all righteousness should be utterly ruined, and that all malice should have its swinge, then that the current of their hatred should be stopt.

3. Here they bewray their great blindness, because they de­sire that which by all means they should have feared, avoided, and prayed against, to wit, that their Saviour might not be cut off, and a Robber released to them. But as they desired both, so it befell them: They chose a Thief, and rejected a Saviour: justly therefore are they exposed to the Sword and Robbers without any Saviour. They asked a Murtherer to be given them, but kil­led the Prince of Life, for which very thing they perished by se­ditions and murthers, and were, and are involved in such great calamities, that none is able by Pen or Tongue sufficiently to ex­press them. And for this very fact the Prophets call that Nation the daughter of a Robber. Well doth Isaias also speak of them: Ah sinfull Nation, a people laden with iniquity, a seed of evil do­ers, children that are corrupters, they have forsaken the Lord, &c. Isa. 1. Here we see,

1. That there is nothing but a wicked mind will prefer it [Page 279] before Christ and the truth, if it doth but know and hope it shall get never so little by it.

2. We are taught not to trust in the applause of the world. For they who but a little while since did sing before Christ, Bles­sed is he that cometh in the Name of the Lord: now cry out as loud, Away with him, &c.

3. Here we see the disposition of the world, which doth ever make choyce of the worst, and reject the best. It is alway more favourable to the guilty, then the innocent. But all that we here see or hear of did not fall out by chance, but by the Decree and Counsell of God. For it behooved Christ to be made the lowest of men, and to fall under the greatest contempt, that he might be most highly exalted and glorified over all, Isa. 53. The lowest descent of Christ was, to be accounted more base and wicked then a Thief or a Robber: but this Descention is a means of his Ascention, and the true and only way for him to be more highly exalted. If thou therefore art despised, and reckoned worse then the worst, have recourse presently to Christ, who in the sence of so great contempt transfer'd it on himself, and overcame it, that thou by Faith in him mightest overcome it also. No marvell then if guiltless men be sometimes punished, and the guilty escape Scot-free. So it was with Christ. And as it here fell out in Pilates Court, the very same happened in Gods Court. Adam that no­torious Thief with his whole posterity stood accused before God, all of them guilty of Death: So did also the most innocent Son of God. Now one of them must be punished with Death, Di­vine Justice did so require it. But God of his great mercy spared him, and delivered his own innocent Son to Death for him.

1. Brethren, let us embrace this mercy of God, and be thank­full unto him for it.

2. Let us take heed that Christ, that is, the Righteousness of God be not taken and kept prisoner in us: and the Thief, that is, unrighteousness, be not let go at random.

But what doth Pilate do, when he saw this frantick obstinacy of the Jews? He little thought that they would desire Barab­bas to be released unto them. And nothing seemed more strange unto him then this unworthy behaviour of them. Therefore he saith, What then shall I do with Jesus? &c. q.d. If ye think it [Page 280] meet and just that a Thief should have his inlargement, much more he that is proved to be innocent: or with what justice can I condemn this man, if a Thief must be released instead of him? ye desire that he should be sent packing, but require a Thief to be set at liberty. Nay in requiring a Thiefs enlargement, ye do necessarily desire this mans releasment. For he that would an offender let go, would much more that a Righteous man should not be kept prisoner. And so is it indeed with those that are in their right wits: but malice had blinded these mens eyes. There­fore they cry out again: Crucifie him, Crucifie him. These wick­ed Husbandmen had a will and a resolution to kill the Lord of the Vineyard, thinking that then they should possess his Inheritance safely, and hold it sure enough, and so brave it out with great gladness and glory, Mat. 21. Wherefore they sharpened their Tongues like Serpents. But first of all they determine what kind of death he should dye. Where again they discover their wick­edness, in that they would prescribe what manner of death to put him unto, whereas this did not belong to the Accusers, but to the Judge. And twas not for nothing that they would have him crucified. For thereby they thought to delude the people, and alienate them from Christ: that whereas it is written in the Law, Cursed is every one that hangeth on a Tree; they might shew them that Christ also was accursed of God, and so by that means Christ might wholly perish, not only in his person, but in his good Name and repute among the people, and the clearness of his Miracles, and whatever else was good in him. This was that which that wicked crew did plot and purpose, even that the whole memory of Christ might utterly be abolished. But God crossed their contrivances. For the curse of the Cross was far from clouding Christs Renown, that his Glory did the more sparkle and spread thereby. Let not us think shame of the Cross of Christ, but esteem it our greatest honour. Let us now glory in nothing save in the Cross of our Lord Jesus Christ, Gal. 6. For this will turn all cursing into blessing to us.

But how madly soever they cry out, Pilate doth yet with­stand them, and doth the third time publiquely protest Christs innocency. What evil, saith he, hath he done? I find no fault in him. For he knew, and now had sufficient experience by the fact it self, that for envy they had delivered him. Nothing but [Page 281] envy (I say) was the ground of all this clamour. For this had so blinded them, that they could not see the Law of God, or of Na­ture. A manifest and plain Sign and Token of this their envy was, in that they took no notice of the Judges excusing him, but still cryed out more and more; and what else should they do, when they had nothing else to prove their charge? In like man­ner the world afterward cryed out against the Martyrs of Christ, The curse of the Cross light on them, Away with them, Throw them to the beasts, make dogs meat of them, Hence with these Malefa­ctors, &c. How should they scape better then their Lord? But though Ravens or Lyons devour us; although the fire burn us, or the water drown us: let us never deny Christ, or desert his Church. It follows in the Text:

Then Pilate therefore took Jesus, and scourged him. John 19.1. Mar. 15.16. Mat. 27.28.

And the Souldiers led him away into the Hall, called Pretorium, and they call together the whole band. And they stripped him, and put on him a scarlet Robe. And when they had platted a Crown of Thorns, they put it upon his head, and a Reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail King of the Jews ( And began to salute him, Hail, &c. Mar. 15.) And they smote him with their hands (John 19.3.) And they spit up­on him, and took the Reed, and smote him on the head; (Mat. 27.30.) And bowing their knees, worshipped him, (Mar. 15.19.)

The Devil now at last, through the furious rage of the Jews, so far prevailed with Pilate, who endeavoured to carry on things in a politique way of Justice, to lay violent hands on Christ. I say he laid hands on him, whom he had so often excused. For so the Scripture must be fulfilled. Pilate knew well enough that for envy they had delivered him, and yet he doth so far gratifie and condescend unto them, that for their sakes, and in favour to them, he doth suffer and command innocent Jesus to be scourged. And how many such Pilatists are there to be found now adayes in eve­ry Countrey, who commonly Apprehend, Oppress, Spoyl, Kill, and condemn even the innocent, for no other cause, but because it will please their Princes? Pilate might have rescued Christ out of the hands of the Jews, having power and force sufficient to have done it, as Lysias the Tribune or chief Captain did res­cue Paul, Act. 21. But thus it must be. Christ foreknew and foretold his scourging long before, Mar. 10. Luke 18. [Page 280] [...] [Page 281] [...] [Page 282] And Isaiah prophesied the same long before the Incarnation of Christ: I gave my body to the smiters, and my face to them that plucked off the hair, &c. Isa. 50. The Apostles also in like man­ner were thus scourged and whipt afterward, Acts 5. & 12. Of which usage Christ warned and told them of before-hand, Mat. 10. & 23. But let us explain the words of this Text a little more largely. Hitherto ye have heard what Christ suffered from the Jews: to wit, that he was taken hold on, bound, hurried up and down, buffeted, accused, spit on, in fine he was accounted worse then a common Thief. Now we shall hear what he suffer­ed of the Gentiles after all this. Although what we have alrea­dy heard was sufficient to have redeemed all the world, yet he would endure more than that: First that he might make full satis­faction for our sins: Secondly, That none might have any oc­casion to despair, considering the largeness of the Remedy: Thirdly. To re-enkindle our love again unto him, because it is as it were natural for a man to be won and wrought upon by courtesies and kindness. Hence in the Prophet such Benefits and good Turns are called the Cords of Adam, Hos. 11. Such as with which a man is drawn. I will draw them, saith he, with the cords of Adam, that is, with Benefits and Kindnesses whereto men easily incline and suffer themselves to be prevailed on. And whom would not this so great love of Christ draw unto himself? Pilate (saith he) took Jesus, and scourged him. This was the first Sentence of the Judge against Christ, and that a most unjust one too: inasmuch as the Judge himself had more then once de­clared him to be guiltless already. But this is Christs Lot in the world, that although men know him to be innocent, yet he fares no better, and meets with no civiller usage at their hands: which is no other then what all the Saints, who are members of Christ, ever have had, and still have experience of continually. For how often are wicked men compelled to confess, and say, Verily this was an honest man: but for all that they will shew him no fur­ther favour; this is all the kindness he shall receive at their hands, or is likely to find from them. Now according to the opinion of some Christ was whipt,

1. Because it was the custom of the Romans, first to strip and whip those openly that were to be put to death, to shew that they had nothing to cover or excuse their fault. Although this [Page 283] is true in part, yet it doth not hold here. For Christ was not yet condemned to die: Nay, the Judge himself had not as yet resolved to adjudge him to death, and therefore in favour to him did but chaftise him. He saw that the Jews were so drunken with such envy against Christ, and did so rage against him, that they could not be kept from killing him with all the Rhetorical Eloquence and fair perswasions that he could use to them. And therefore,

2. To avoid a greater mischief, to wit, the putting of the innocent to death, therefore he gave sentence that Christ should be scourged, if happily the Jews being satisfied with this pu­nishment, might abate the rage and fury of their minds; for of two evils, the least is to be chosen. This is all the pitty that the world hath of Christ, even to beat him with many stripes. Let us look on this with the eyes of our mind. It is a great specta­cle for the World, Angels and Men to behold, that the Prince of all liberty should in such a servile and base manner be beaten and buffeted by the slaves and vassals of sin. For,

1. He that cloaths and covers all, is stript of his own gar­ments, and led up and down naked before all men.

2. He that covereth our confusion, is confounded before all, that we might not eternally be confounded; which certainly we must have been, if Christ had not undergone this stripping and whipping for us.

3. He that releaseth the Prisoners, is himself brought into bonds; Nay, he that gave the Israelites a cloud and pillar of fire to conduct them when they came out of Aegypt, is by the same men bound now to a pillar himself: Although this also had some good resemblance of the rectitude of his righteous­ness, for he always stood upright.

4. He that with much pitty and compassion touched the sick and weak, is now brought under the lash, and is beaten with so many stripes, so many strokes, and with so many scourges, that if the God-head had not supplyed him with fresh strength to endure more lashes and blows, he had sunk, and dyed under the hands of those rascallions for want of breath and blood. Thus they add stripe to stripe, gash to gash, rent upon rent, wound upon wound, blood upon blood, till that beauteous and comely body, which was more lovely than any the children of men, was [Page 284] wholly deformed and disfigured, that as the Prophet saith, It had no form or comliness, Isa. 53. Here was fulfilled that of the Psalmist, Supra dorsum meum fabricaverunt piccatores, The plowers plowed upon my back, Psalm 129. Again, From the sole of the foot to the crown of the head, there is no soundness in him, Isa. 1.

All this he underwent and endured for our sakes: Our sins were his scourges; so many sins as thou hast committed, so many scourges Christ suffered. For it is written, He was wounded for our transgressions, he was bruised for our iniquities, the chastise­ment of our peace was upon him, and with his stripes are we healed. Sins do justly deserve scourges, which seeing they were innume­rable, and yet Christ had undertaken them all, yea, and God himself would exact the punishments of all sinners at his hands, there's no doubt but this whipping was most grievous to be born, especially if we consider the most noble and tender com­plexion of Christs body. So that Christ did like a natural and meek mother, who seeing the Father displeased and angry with his Children, runs with her arms all abroad, and steps between, taking the blows on her self to save her children. So Christ run to meet the Father when he saw him incensed with our sins, and suddenly providing perpetual plagues for us, offering his own back to bear our blows. O the unspeakable bounty of God, by which it was that we were so dearly redeemed. O the strange Judgement and Correction; O the wonderfull ordering of the unutterable Mysterie! The wicked offendeth, and the righteous is punished: the servant commits an heynous crime, and the Lord makes satisfaction for it. Man doth the Fact, and God bears the blame.

Whither, O thou Son of God, whither doth thy humility descend? Whither did the fire of thy love flame? What were the bounds of thy pitty and piety? How far did thy compassion extend? I did the evil, and should have born the punishment. I committed the wickedness, but thou didst penance, and sufferedst vengeance for it. Thou wast humbled for my pride. I was disobedient, but thou wast most obedient in all things, yet dost thou expiate the haynousness of my rebel­lion. I did eat the sower grapes, and thy teeth were set on edge. I wretched man, and undone Creature, I say, I was the cause of all thy bruisings, and of all thy confusions. Thy love and [Page 285] my sin made thee become so weak. Consider this, O thou mi­serable sinner, consider of this when thou makest provision to fulfill the lusts of the flesh. Here we see how that,

1. We were not redeemed with corruptible things, as Silver and Gold, But with the precious blood of the unspotted Lamb, 1 Pet. 1.

2. How Christ made satisfaction for the sins of the flesh.

3. How the lost sheep is not only found, but brought home again upon the shoulders of the good shepherd with great la­bour and toyl. Wo to those miserable men that polluted their hands in the blood of the innocent. And wo be to us also, if we be not thankfull.

But there is something else to be taken notice of in this whip­ping of Christ: for while the world is so busie about scourging of Christ, God is not idle, or neglecting his care in the mean time towards those that are his. The Lord is wont to do his work, when wicked men are active in theirs for the trouble and affliction of the godly. When the Patriarchs sold their harm­less brother Joseph, and fulfil'd their lust upon him, then did God carry on his design, and accomplish his work. For under that sale of him did God secretly advance Joseph to have dominion over his brethren. So here, When Pilate and the Jews did their business in this whipping of Christ, mean while also God doth his work as fast. For,

1. He hath so sanctified and blessed all stripes and all afflicti­ons by these scourgings of his Son, that what afflictions soever do now befall a godly man, they do him more good than hurt, and help him forward in the way of holiness.

2. By these stripes wherewith Christ was beaten, God the Fa­ther hath so ordered it, that all the scourges of a godly man shall prosper to his good.

3. God hath here declared in his only begotten Son what usage his adopted and elected Children must look for in this world. For if he suffered his only begotten Son to be whipt, shall he not much more let his adopted Children be slasht? For whom the Lord loveth, he correcteth, Prov. 3. And scourgeth every Son whom he receiveth. What will they say to these things, who live in pleasures, and never think of adversity; so far are they from being willing to suffer the least and lightest cross, as if they [Page 286] went about to build another Paradise in the earth? Behold, saith he, That which I have built, I will break down; and seekest thou great things for thy self? Jer. 45. They whose Judgement it was not to drink of the cup, have drank of it; and dost thou think to escape? Learn therefore, O Christian, from this scourging of Christ, to bear the scourge of God patiently, and say with David, In flagella paratus sum, I am ready for the Rod, as the vulgar reading is, Psalm 38.17. And with Paul, I am ready not to be bound only but also to die at Jerusalem for the name of the Lord Jesus, Act. 21.

Hitherto we have heard of the whipping of Christ, which indeed had been sufficient for the redemption of all mankind. But all is not at an end yet, the wickedness of perfidious men, as well of the Jews, as of the souldiers, is not yet satisfied; but affliction is added to the afflicted, and the injuries of our King abound, the pain of his manifold punishments and reproaches increase more and more. Assoon as they had done whipping him, Pilates souldiers, (who were then under the Roman pay, and kept garrison at Jerusalam under the Governour, because of the frequent seditions and mutinies of the Jews) they begin to mock and make sport with Christ, and that with such looseness and sawciness, that the like was never seen or heard of before: no, nor were it to be believed, if the Evangelists had not so punctu­ally set down every particular. We do not read that Pilate commanded these things to be done, but the souldiers did it of their own accord, to gratifie and curry favour with the Jews. However Pilate winks at it, holds his peace, takes no notice of it, he doth not restrain or forbid them. Whence some suspect that Pilate all this while did but with a counterfeit mind defend and plead for Christ, but really and indeed did conspire his death with the Jews. And therefore we heard before that the Go­vernour sent a band of Roman fouldiers to take Christ. Whereas if the souldiers had done this without Pilates privity, yet Pilate could not be excused, who did not so much as check them, or speak one word in dislike of their great malice against the inno­cent. Wherefore, O Christians, seriously consider again, and think upon this so great suffering; but withall, take notice, that our sins were the cause thereof. Eight jeers. That Prophecy of David was here many ways fulfilled in Psal. 22 & 39. & 69. There are eight [Page 287] manner of jeers reckoned up which these knaves put upon Christ, for which no doubt the Jews did well reward them: nor would they march out to take Christ for nothing. For truly Officers of an Army are but vassals to Gold. That side which allows the best pay, hath the justest cause. But these were Tiberian and heathen Souldiers. What then are ours, and what do our sou [...]diers do, who are baptized for Christians? What people under the sun are worse, and less fearing God? Those souldiers of Tiberius did scourge, crown, mock, spit on, and at last cru­cifie Christ: But our souldiers, whom we daily see before our eyes, do no less to Christ, by swearing and blaspheming the blood and wounds of Christ, &c. No wonder if such souldi­ers were always worsted, not only by the Turks, but also if the earth had swallowed them up alive. And no question but the earth and the people therein are the worse for such kind of Blas­phemies. For is it not a diabolical thing, that Christians know not what else to swear by, but by that by which they are redeem­ed? But of this we shall speak elsewhere. Let us now con­sider those eight things which Christ suffered from those soul­diers.

1. They muster up the whole devilish band together, to make the greater mockery and derision of it. Surely 'tis no small vexation to be jeered at by one single person alone; how much more to be made a laughing stock before so many men?

2. The band being called together, they clothe, and put on him a purple robe, which was a military garment of a red co­lour, which Commanders use to wear. The military attire of other souldiers was called a Corslet, or Coat of Male. This they did scoffingly, to signifie thereby that he was a King. Herods servants put a white robe upon Christ, these clothe him in scarlet.

3. They plat a Crown of Thorns, and set it on his holy head for a royal Diadem. Who can imagine the pain that reverend Head indured by so many prickly thorns fastned on it, when we are so tormented with the prick of a thorn that we can hardly endure it? 1.First, Then these thorns were the covetousness and riches of the Pharisees, which moved them to persecute Christ. The world can­not be content to scratch it self with its own thorns, i. e. Riches, but it must vex its Neighbour too, and dishonour God, either by getting them dishonestly, or keeping them too niggardly. [Page 288] 2.Secondly, These thorns are our sins. For because of mans sin, the earth fell under this curse, that it should bring forth thistles and thorns, Gen. 3. So that we also as well as the souldiers did put this Crown of thorns upon the holy head of Jesus. For 'twas we that sinned, though Christ bare the punishment of our sins. See and consider this thou graceless and grateless man, who dost now give up thy self to vanity and pleasure, while Christ sits with a Crown of thorns on his head. See, I say, how grievously Chrirst was afflicted for the expiating of our pride and vanity. For this Crown, besides the pain that it caused, was contemptuous and reproachfull, it was full of confusion. Both which were our due, as well the punishment, as the eter­nal consusion. Wherefore Christ underwent both for us. O the unspeakble charity of Christ indeed towards us! But on the contrary; O the detestable ingratitude of us for the same!

4. The souldiers put a Reed into the hands of Christ for his King­ly Scepter, and this they did out of disdain to him, thereby signi­fying that he had made himself a King, and yet he had nothing to carry it out in the port of a King: but such as his Scepter was, such was his Kingdom, even a vain empty and frail Kingdom.

5. They bowed the knee before him, mocking and scoffing at him in that scornfull salutation, saying, Hail King of the Jews. Here we may much bewail the great malice of these wicked men. For how could they have more basely abused the most vile and contemptible man in the world? and yet for all that our Jesus doth still continue to be the true King of Israel; even in spite of Pilate and his souldiers, notwithstanding they had used him worse than they did. I say he is still a King, now they are hurried into the infernal fire to be burned everlastingly. Therefore we are not ashamed to hear of those unheard of abuses of our Lord, but are thereby rather strengthened and incouraged to undergo the like. Now these wicked Worshippers shadowed those Hypocrites, who by their outward deportment and a pish gestures feign themselves to be very godly people, when their hearts are lewd and unbelieving, and most remote from God.

6. They smote him on the face with the palms of their hands. There is nothing more cruel, and more void of all compassion than a wicked man. And therefore in the Psalms, the Persecu­tors of Christ are compared to Lions, Buls, Dogs and Calves, [Page 289] by reason of their petulancy and cruelty. Moreover, Ungodly men do always add sin unto sin, as if they could never sin enough. Hence saith Isaiah, Wo unto them that draw iniquity with cords of vanity, Isa. 5. After they had done mocking Christ, they buffet him. They fall from jest to earnest, from sport to spurning, from words to blows; for so wicked men are wont first to scoff, then to strike, and so to spue up and disgorge all their rage and fury against those that are made miserable. Thus it befell Christ the King of all Glory, and thus it befalls all those that bear his Cross after him. However we know that as all scourgings and whippings, so all buffetings and beatings which the godly do undergo, are all sanctified in Christ. And there­fore he that gives blow for blow, what else doth he but thrust away, and cast off sanctification from him?

7. They spit upon him, which is the highest disdain and con­tempt of all. Eternal God, how comes it to pass that thy creature man should be so unspeakably wicked and abusive, as to bespit his own Lord and Saviour? Who can but tremble to hear it only? Brethren, consider here that wonderfull pa­tience of Christ, and his truly to be admired silence.

8. They smite him on the head with a reed, on that head which all the devils in hell should tremble at, and all the powers of Heaven reverence and which all the Saints do worship. I say, that everlastingly blessed head, from which all blessing is derived unto us, and doth descend upon us. By this smiting the prickle of the thorns did more and more pierce the crown of his sacred head: whence it did still bleed, and the blood gushed out afresh, so that all his body, neck and face were tinctur'd, and dyed therewith, and by reason of the execrable spittle of the souldiers which was mixed with it, they made his beautifull and lovely face look most rufully and like a Leper, according to the Prophesie so often already alledged, Isa. 53. We saw him, saith he, and there was no comliness that we should desire him, he is despised and rejected of men, and we hid our faces from him, or his face was hid from us. It was hid indeed because of the tumours, wounds, spittle and blood. Therefore, saith he, we accounted him as a Leper, and stricken and humbled of God. The souldiers then did all these things unto him, because the Jews had told them that he did much affect to be a King, and to reign over the Jews. [Page 288] [...] [Page 289] [...] [Page 290] This was the ground of all the sport which they made with the Crown, Clothing, Scepter, and scoffing adoration. See here a Spectacle never before in the world, nor never heard of untill now, except that afterwards some of the Martyrs suffered the like in contempt of Christ. Who could have believed these things, or who would have dared to preach them, if they had not been written in the Gospel? But because they are written, we boldy believe and preach them. Who can but tremble to hear these things, seeing it is most certain that we must have endured them eternally, (I mean the worm and sting of consci­ence, the dirision of all the creatures, and a final separation from God himself) if Christ had not voluntarily undergone them for us? This grain of wheat was thus to be multiplied, it is sown in most abominable contempt, that it might sprout and grow up most wonderfully unto Glory. Thus the Kingdom which was not of this world, did conquer and overcome the proud world, not by cruelty of battel, but by humility of sufferings and patience. The tremendous and fearfull power was hid and concealed awhile, that the imitable patience and sufferings of him might be set forth and commended unto us. Mean while what those souldiers did in greatest contempt and cruel mockery, this Christ the Power and Wisdom of God did not only undertake and endure, but took care that it might be done profitably, and with good advantage, which was mystically thus.

1. The Mysti­cal sense. The Purple Robe (which was a sign of royal Majesty) did signifie that Christ having overcome all enemies, to wit, the Devil, Sin, the World, and Hell it self, should set all man­kind at liberty again. Or by the Purple mantle is signified the service of love which he performed for us, and to us in his Passi­on. For Scarlet in grain is of the colour of fire, which the Lord commanded should be taken for the service of his Tabernacle when it was twice dipt, Exod. 28.5. to signifie our love to God, and to our Neighbour; whence it is, that whatsoever we offer by fire, and that will endure the test, is well pleasing in the sight of God. Now Christ out of his exceeding great love to us did drink off the cup of his Passion to the bottom. Well therefore might he be clothed with a purple Robe, to express this his over­flowing charity to us, or else it was to shew that he himself was that very self-same one signified by the red Heifer in the Law, [Page 291] whose body was commanded to be burnt for a sin-offering without the camp, and the ashes thereof to be sprickled upon the people in water, Numb. 19.

2. The crown of Thorns signified that the Kingdom of Christ is not of this world: that is, it doth not glitter with stateliness or pomp, nor doth it consist of outward force and might, but it is thorny and of a scarlet dye: that is, it is subject to suffer­ings and afflictions. The crowns of the Kings of this world are made part of Iron, part of Silver, and part of Gold: inti­mating that the Empire of this world consisteth in carnal power, lustre, and nobleness. But Christs crown is made of Thorns, there­by hinting unto us, that the Kingdom of Christ doth consist, and is full of Thorns and Afflictions. Such a King as Christ is him­self, such Kings doth he make us, obnoxions to all tribulations. If then thou wouldst raign with Christ, do not startle at, or throw aside the thorny Crown; for if thou art crowned here with him with thorns, hereafter thou shalt be crowned with him with a crown of Glory and honour, Psal 8. 2 Cor. 1.

3. The Reed in his hand signified, that he had power to lay down his life, and to take it up again, Iohn 10. Although they thought no such thing. Seeing Christs Kingdom is such a one as grows up among Thorns, no marvell that the world doth so scoff and jeer at it. 1 Cor. 1. For the Gospel and the preaching of the Cross is foolishness to the world. When they heard say that Christ was a King, but seeing him crowned with Thorns, they disdained and made light of him: hearing that the Gospel pro­miseth freedom from all evil, and seeing it come along accom­panied with nothing but the cross, they [...]out and [...]eer at it: When they hear that Christians are Kings over sin and death; yet seeing that they are sick and dye as well as others, they do but laugh at it. Christians therefore do look like fools to the world, because they hope for ayd and deliverance, but for all that are at present overwhelmed with all manner of miseries. Hence it was that Iobs Wife said to him: Dost thou still retain thine integrity? Curse God, and dye, Job 2. But however the cross and afflictions crush Christ, he is nevertheless, and will be a King with all Saints, which will appear to be so one day, whether the world will believe it now or no. It follows:

John 19.4.Pilate therefore went forth again, and saith unto them, Behold, [Page 292] I bring him forth to you, that you may know that I find no fault in him. Then came Jesus forth, wearing the Crown of Thorns, and the Purple Robe: and Pilate saith unto them, behold the man. When the chief Priests therefore, and the Officers saw him, they cryed out, saying, Crucifie him, Crucifie him. Pilate saith unto them, take ye him, and crucifie him: for I find no fault in him. The Jews answered him, we have a law, and by our law he ought to dye, because he made himself the Son of God. When Pilate there­fore heard that saying, he was the more afraid, and went again into the Judgement Hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. Then Pilate saith unto him, speakest thou not unto me? Knowest thou not that I have power to crucifie thee, and have power to release thee? Jesus answered, Thou could­est have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. And from thenceforth Pilate sought to release him: (But the Jews cryed out, saying, if thou let this man go, thou art not Caesars friend: whosoever maketh himself a King speaketh against Caesar.

'Tis not to be uttered what the malice of the Jews plotted against Christ, how earnestly they did press and urge against him, what various and several things they invented to crucifie an innocent Christ. As for any thing concerning the civil Laws, Christ ought to have been set at liberty, inasmuch as the Judge was satisfied in his opinion, and the civil Laws do appoint but one punishment for one offence. But thus Christ and they that are his do speed in this world, they can scarcely find civil honest Judges. Christ ought to have been absolved by the Judges sentence, forasmuch as he had now suffered the punish­ment pronounced against him. But wickedness is so insatiable, that it will not be satisfied when punishment is inflicted, al­though the Judge himself doth omit nothing that might tend to Christs liberty, but doth use his utmost endeavour to effect it, excepting only this, that in the end he doth suffer himself to be prest to do open injustice for fear of his Superiours. How much had he done, and stood hitherto on the behalf of Christ? How many consultations had he, and how did he debate the business in his behalf? But all his art and skill neither could nor ought to take place: for God had otherwise determined. Indeed Pi­late doth now openly and sharply speak to the Jews, endeavour­ing [Page 293] what possibly he could to maintain what was just and ho­nest: And then he examineth Jesus in private, that he might find out the truth of the mattter; but all that he attempted was to no purpose. Now when his servants had most miserably and most shamefully abused and made sport with Jesus, he offers to shew him to the people in that pittifull pickle and deformity, if thereby happily he might move them to some compassion. Pi­late therefore went out again, but not altogether so hot and zea­lous to do him right, as when he went out before. He had not a little swerved from the right Rule of true Justice when he did but scourge innocent Jesus. Now he brings him out again, and sets Christ before them, that ye may know, said he, that I find no fault at all in him. He doth here again acknowledge that Christ was innocent, and that it was plain injustice to proceed any further against him; Nay, he doth clearly confess that he had gone beyond his bounds, and had done more then he could answer in scourging him. For if the Judge could find no fault in him, surely he must needs be whipt unjustly. Here then was fulfilled that of the Psalmist, Thou hast tryed me, and shalt find nothing, Psalm 17.3. Whence it is that Christ said at Supper, The Prince of this world cometh, and hath nothing in me, Iohn 14.30. Jesus therefore went forth, wearing the crown of Thorns and the purple Robe. He went forth without any Imperial splendor, but full of reproach. He went forth indeed without any form or comliness; for what comliness was it for the Son of God to be crowned with thorns, and to be mocked, weltring in his own blood, and exposed as a gazing-stock to his enemies? Who would have believed that this was the Son of God? But this de­formity of Christ is full of consolation unto us. For hence we are assured that he made satisfaction to the utmost for us. What could not so great humiliation of his Son merit for us, it being voluntarily undertaken for us? Go forth also, O ye Daughters of Sion, ye believing souls, and behold King Solomon, the peace­making King, who reconcileth all things that are in Heaven, and that are in Earth, Cant. 3.11. Col. 1.20. Behold, I say, your King with a crown of thorns, a crown of grief and misery, with a ludibrious Robe and reproaches, wherewith his mother crown­ed him; yet not his mother, but his step-mother the wicked Sy­nagogue. Here is truly a most wonderfull spectacle indeed to [Page 294] be seen. He that goeth forth, hath indeed some likeness of a King, yet is he over-loaden with the confusion of a most despicable ser­vant: he went along crowned, but his crown was his torture, wounding his glorious Head with a thousand prickles. He is cloathed in Royal Purple, not for honour, but disgrace. He bears a Scepter in his hand, but is smitten with it on his head. They wor­ship and bow the knee to him, and cry him up for a King, but presently chase him to the Cross. Think upon these things, O Christian; look on Christ in this hue, and never despair of his Grace and Favour. For doubtless as long as thou dost trust in him, he will never forsake thee, who hath already suffered so much for thee, that didst not deserve the same at his hands. To this end therefore is Christ held forth and set before thy eyes, that thou shouldest not despair. Whensoever therefore thou art in any tribulation either of body, or conscience, or mind, look this way, turn thine eyes toward Christ, and thou shalt be com­forted.

But Pilate, the better to asswage these savage beasts, and move them to some pity, knowing what compassion there is in nature, whereby as every creature loves its like, so also doth every one naturally take compassion on its like. Therefore he cryes out to them with a loud voyce: Behold the man, as if he had said, O ye Jews, be satisfied with the scourging of this man, which yet I was forced to inflict rather out of necessity, then any offence of his. Behold what a man ye have made of him, see how he is used, mark if he doth look but like a man. The sight of him is enough to melt and break an iron or flinty heart. Ye see there is no whole skin left in all his body from top to toe. No part or member of his body is free; ye see nothing but wounds and gore blood all over him. Have compassion therefore and take some pity upon him, for he is not a dog, but a man, as ye are, although indeed he hath been used worse then one would use a dog. Let this punishment suffice, be ye satisfied with what he hath suffer­ed already, and lets dismiss him and send him going. For if he hath formerly erred in matter of Faith, this whipping will be a perpetual warning to him, that he never more broach the like er­rours again. If ye envy him as King, yet forbear, for ye see him abased and dejected; the name of King is vanisht from him in­to the basest penance and highest mulct that can be exacted, he [Page 295] hath been whipt, crowned with Thorns, put into a mock-habit, scorned with bitter revilings, beaten and buffeted sufficiently: let his shame abound, and let your envy abate. All this Pilate spake very civilly indeed and religiously unto them, but to little or no purpose with these men.

Most truly doth he say, Behold the man. Hearken Hereticks, ye that deny the Humanity of Christ. Behold the Man, saith Pi­late. Hear this, O Christian; what did Pilate here see but a man? If thou canst not see God, yet behold this man, who be­came so despicable for thy sake. Hear it too thou sinner, Behold the man. See what man merited, see how miserable man is made, see what God-man suffered for thee, that thou be not found un­thankfull. Take heed thou be not like the Iews, who were more enraged at that miserable Spectacle of Christ; and that whereby they should have been moved to compassion, therewith was their wrath and malice more enflamed. They cry out, Crucifie him, Crucifie him, q.d. proceed and go on as thou hast begun. If thou hast scourged him, crucifie also. Tis not enough to have him whipt, we are not contented with that, we long to see him dying upon the Cross. Thou dost shew us his wounds, but we must have his life too. We shall never be at quiet till we see him dead. He shall never scape alive out of our hands, though it cost us all that ever we have. It shall be so, thou cursed, cruell, wicked Jew. It shall be as thou sayest, but not because thou wouldest have it so, but because God hath so disposed it: Thou shalt see him on the Cross, and there dying too. But it had been better for thee to have suffered him to preach in the Temple, and that Barabbas had been hanged on the gallows. The Evangelist doth justly tax their impiety; saying,

1. When they saw him, they cryed out. Therefore they can­not excuse their sin. For they have seen, saith Christ, and yet have hated both me and the Father, Joh. 15.

2. Those wicked Blasphemers of Christs Passion are here taxed, who have seen, and do see, know, and confess, that Christ did suffer all these things for us, and yet will not cease still to blaspheme.

3. It is spoken Emphatically, that the chief Priests did cry out, for happily the rest of the multitude might be moved with some natural pity and piety, and begin to think upon the Miracles [Page 296] which he wrought among them, and so might be a little ashamed of what was so wickedly done unto Christ. The chief Priests therefore at least with their Officers cry out. Servants are easi­ly perswaded to do as their Masters do, supposing that they shall be excused, if they do but imitate their Lords. In these High Priests was fulfilled that of Jeremy, The Pastors are become bruit­ish, and have not sought the Lord: therefore they shall not prosper, and all the flocks shall be scattered, Jer. 10. Because the Flock, that is, the people were not only not brought to the Knowledge of Christ, but withall were stirred up to seek his death, therefore they fell into the pit and perished. But all the fault was in their Leaders and Governours. Pilate took nothing more hainously at their hands then this obstinate envy of the Jews. Therefore when he saw there was no hope to do any good by fair means, he doth try to restrain their fury with big words and sharp threatnings: Take ye him, saith he, and do you crucifie him, q.d. Shall I, O ye bloody men, who are more cruel then any bruit beasts, and because ye envy the Roman Laws, shall I kill and cut off the innocent? Do you think to affright me with your clamorous out-cryes, and make me act the part of a Mur­therer? I am a Minister of Law and Justice; I am not to main­tain or vindicate the spleen and envy of others, but to punish Offenders by my Authority: I am no Executioner to torment the innocent. I have hitherto yielded to your hatred, I will no longer be perswaded by you to exercise any more cruelty against the innocent. Amongst all our Lawyers I can find no such Law, that doth command to put any man to death who hath not de­served it. And therefore if it be so capital a crime, and such an high offence with you to be innocent, and if you have any such Law among you, that punisheth the guiltless with death, do you execute them your selves: I cannot, nor will I consent to this fool-hardiness and gross indiscretion. I don't intend to defile my Hall, which is the Roman Court and Empire in this place, with in­nocent blood. Take ye him at your own perill, and lead him away, and do you crucifie him, if ye think it best. I do not use to crucifie any but Malefactors and naughty fellows. But as for this man, I can find in him no crime worthy of the Cross. This Sentence of Pilate were much to be commended indeed, if he had persevered and continued in his resolution. But [Page 297] we shall quickly see the wind turned, and hear other things of him.

For all this the Jews never so much as blush at the Justice of this Heathen man. Nay when they heard the Judge favour and defend Jesus with such diligence and industry, they verily thought that one way or other Jesus would slip from them, and get out of their hands: and therefore they forge another new crime against him, which, to a Judge that was not versed in their Laws, might seem to be a most notorious offence. We have a Law, say they, &c. True, you have a Law, but none of you keepeth the Law: as Christ did most truly and justly upbraid you, John 7.19. Thus the greatest Transgressours of the Law do most cry up and make their boast of the Law. But what is it that ye alledge against Christ out of your Law? By the Law, say they, he ought to dye. And wherefore, I pray, for what cause? Because he made himself the Son of God. But whats become of your former Accusation, that he should say he was King of the Jews? They were found lyers in the first, therefore now they invent a new charge against him. And what great crime had it been if Jesus of Nazareth did say that he was the Son of God? If he did the works, why might he not profess the Name of God? It was extream hatred in them to accuse him with such a clamour and noyse of words, because he only said that he was the Son of God. They speak not a word all this while of those Divine Works which he did, and whereby he proved himself to be the Son of God. And they tell a lye too in saying, that he made him­self the Son of God. For he did not glorifie himself, that he might be made High Priest: Nor did he think it any Robbery for him to be equal with God, but the Father glorified him. The Lord, saith David, said unto my Lord, sit thou on my right hand untill, &c. Psalm 110.1. Mat. 22.44. See here also how ma­lice and envy doth disagree with it self. They had said before, It is not lawfull for us to put any man to death. But now they say, we have a Law, and by our Law he ought to dye. So forget­full and ignorant is envy, that it can neither tell what it did say, or what it should say. the Law which they alledge must either be that of putting a blasphemer to death, Levit. 24. or that con­cerning a false Prophet seducing the people by lying signs and wonders from the worship of the one and true God, Dent. 18. [Page 296] [...] [Page 297] [...] [Page 298] But neither of these Laws take hold of Christ. For he was neither a blasphemer, nor a false Prophet. Therefore it was not suffici­ent to alledge that Law which was for the putting of a blasphe­mer or a false Prophet to death, but they were to prove that Christ was such a one, for otherwise he would truly and fully clear and quit himself from both Imputations.

The Jews thought that Pilate would presently pronounce Sen­tence of death assoon as ever he heard but this one crime charged upon Christ: but it fell out far otherwise. For when he heard this saying he was the more afraid. For he thought thus with himself, Who knows who or what this man is? For certainly none can make himself the Son of God, unless first he were so. And if he be the Son of God, surely tis not lawfull for me to pass sentence of death upon him. Therefore of necessity I must sift out this matter more narrowly yet. Wherefore he brought the Lord of Majesty into the Judgement Hall again to enquire further of this thing. Here then we see,

1. That even a Heathen Judge gave more honour to the Name of God, then the Jews who made their boast of God, as doth here plainly appear by Pilate, who if not really and in Truth, yet was at least civilly just and honest, and if not religi­ously, yet did he morally fear and reverence his Gods, as many honest and harmless men do, who are of opinion that there is a God, but have no true and right faith in him.

2. But observe that Pilate was afraid indeed, yet did he not repent. Whence tis plain that his fear was servile, not filiall and proceeding from Faith: he was afraid lest he had done too much in scourging the Son of God. For he believed as the Gentiles do, that the Gods descended from heaven, and ascended thither again, as the Poets fain of Jupiter, Mercury, &c. And therefore that he might not seem to be so wicked against his Gods, as to con­demn the son of Jupiter or Vulcan, he doth narrowly pry into the truth of the business, and asketh, Whence art thou? He beats about the bush, and questions him afar off, to fish out the truth. But Christ makes him no answer. For,

1. It was nothing either to Caesar or to Pilate, whether he were the Son of God or no. For whereas they accused him of sediti­on, he was cleared and quitted of that charge already.

2. He did ask it too unseasonably. For then was the time for Christ to keep silence.

[Page 299] 3. Pilate was now unworthy to hear it, having torn off the wool of the Lamb of God by whipping him, and polluted his hands with his innocent blood.

4. Christ doth here hold his peace, because he had told them of­ten enough before, that he was not of this world, Joh. 19.

5. He also told Pilate, that they only who were of the Truth could hear his Voyce. Now he knew that Pilate was not of the Truth, nor did he ask that question in love to the Truth, but only out of fear of some shrewd turn or Temporal loss that might befall him.

6. Christ doth hold his peace, that he might not seem to en­deavour an escape, and so be unwilling to suffer and go thorow his Passion. And therefore,

7. He would do nothing, nor say any thing that might hinder his suffering. This is that silence of which Isaiah speaks, He is brought as a Lamb to the slaughter, and as a sheep before her shea­rers is dumb, so he openeth not his mouth, Isa. 53. And David in his person saith: I was dumb with silence, I held my peace even from good, Psalm 39. By this his silence Christ taught us:

1. That all the Learning and Education in the world is no­thing worth, if it be not employed in love to godliness, but either out of a vain affectation, or fear of punishment; therefore he gave no answer before unto Herod, who asked him out of curiosity; nor now unto Pilate, who asked him out of fear. Just so do many men run after Sermons, some out of vain glory, others for fear of Hell, but very few in love to Righteousness and Truth. There­fore the first sort of these shall be deprived of their hope, for let them hear the Word never so greedily, God will not answer them. Nor shall the second escape damnation. For that which the wicked feareth shall come upon him. The last only shall ob­tain their desire. For blessed are they that hunger and thirst after Righteousness, Mat. 5.

2. Christ doth here teach us silence, that we should not be like fools, who multiply words, whereas nature it self teacheth silence, having given two ears to man, and but one mouth. First then consider that an account must be given of every idle word at the day of Judgement, Mat. 12.36. Secondly, Locutum fu­isse saepe me poenituit, &c. That of the Heathen is to be observed: I have often repented, saith he, for speaking, but never for my silence. Thirdly, That of James [Page 300] especially: He that bridleth not his tongue, this mans Religion is vain, Jam. 1.

Pilate being somewhat displeased at Christs silence, (for he thought he had sleighted him) speaks to him a little more sharp­ly. A proud man of all things cannot endure to be scorned. Speakest thou not unto me? Thou, saith he, who art but a vile and mean fellow, to me who am in highest Power and Authority? If he had known the person of Christ who he was, he would have spoken a little more mannerly and modestly to him. But the world despiseth all those who carry no great port and pomp out­wardly. And the men of this world who are proud, and presume upon their power and riches, do scorn and contemn all others in comparison of themselves.

1. And whereas Pilate saith further to him. Knowest thou not that I have power to release thee, and to crucifie thee? It is the ex­pression of a wicked Magistrate, who thinks he may lawfully do what he pleaseth.

2. In Pilate here is clearly manifest what the disposition and nature of humane Reason is in the gifts of God. For he that is more then ordinarily endowed with the gifts of God, and yet hath not faith: he doth not acknowledge them as Gods gifts, but as his own deserts. And so he thinks he may do what he listeth with them. But Faith teacheth, that the gifts which God bestow­eth on a man, are not to make him a Lord, but a Servant, and a Minister to improve them: and the greater gifts any man hath received, the more industrious and laborious should he be. Hence saith Christ, The Princes of the Gentiles exercise dominion over them; they are proud of their power, and abuse it at their plea­sure: but it shall not be so among you: but whosoever will be great among you, let him be your Minister, &c. Mat. 20. Magi­stracy therefore or Power, is the gift of God: but if it be con­ser'd upon wicked men, they do but Arrogate to themselves something of Law and right in or by that gift. And if a good man hath this gift bestowed upon him, he doth acknowledge him­self so much the more a Servant, by how much the greater his gift is that he hath received. Pilate was ignorant of this. There­fore he spake so proudly of his power. But by this his vaunting he condemned himself both before God and before men. Out of his own mouth is this evil Servant to be condemned, because [Page 301] when (by his own confession) he might have acquitted the inno­cent and just one, yet he chose rather to condemn him, and to crucifie him. But have a little patience Pilate, and he will speak to thee hereafter, and tell thee whence he is. The Lord, I say, who is now weak and held prisoner under thy power at present, he shall go forth as a strong man, he shall lift up his voyce and cry: I held my peace, I alway kept silence. But must I still be dumb, and never speak? Yea I will speak as a woman in travel. Then shall he speak to thee in his anger, telling thee plainly what thou now askest of him. He hath made me King in Sion, &c. Psalm 2.

But Christ cannot forbear to reprove that so proud presump­tion of Pilate, and to check his Arrogant boldness, lest by his [...]ilence he should seem to acknowledge and grant what Pilate said to be true, that he was at his own dispose and might do with men as he saw good. Christ cannot bear blasphemy or impiety. Pilate did usurp and attribute to himself that which belonged to God. For God the Father was the chief Author of Christs suffering. But Pilate claimed this power to himself. I, saith he, can crucifie thee. Christ can no longer endure to hear this blasphemy and un­righteousness. Thou couldest, saith he, have no power against me, &c. q.d. Shouldest thou, or any man else have power over the Son of God? No such matter. Thou with thy whole Mili­tary force and all the Jews together couldst not touch so much as an hair of my head, if the Counsell and Will of my Heavenly Fa­ther had not determined that I should suffer. Wherefore thou hast no power from Caesar, nor from those who by their great exclamation strengthen thine arm against me, but from him that is above all, is this power given thee over me. Who foretold it by the Prophet long since: Awake, O sword, against my Shepheard, and against the man that is my Fellow, smite the Shepheard, &c. Zach. 13. And if he did not hold my right hand, and dispose of me at his pleasure, I could break thee as a Potters vessel with the Rod only of my mouth, or with one beck or twinkling of mine eye. Therefore because I am delivered into thy hands from above (for the Father hath delivered me, and hath not spared his own Son, Rom. 8) do not thou glory and boast so: for tis not thy power, but Gods permission. Besides, it is no true power which thou dost exercise over me, but Tyranny and Robbery, [Page 302] Power is given for the praise and protection of them that do well, and for the punishment of evil doers, Rom. 13. Thou hast received power, yet tis not lawfull for thee to use it as thou list­est. For as the Law is given or made for the lawless and ungod­ly only, (1 Tim. 1.) So the Magistrate hath right to use the Sword only against the wicked. Now if he destroy the guiltless with the Sword, it is no lawfull power, but Tyranny: it is Theft, not Magistracy. Whereas thou art let alone to abuse thy power, do not brag and make thy boast of that, for the Lord will not suffer the Rod of the wicked to rest upon the Lot of the Righteous, Psal. 125. Shall the Ax boast it self against him that heweth therewith? Isa. 10. A Thief hath no power over a true man, no Law against an honest man: yet he may lay wait for him, fall upon him, and kill him. So thou hast no more power over me, but by permissi­on of my Father. Hereby,

1. Christ doth quell Pilate, who boasted so much of his pow­er, but abused the same.

2. He doth shew him, that he did not suffer unwillingly, nor was he compel'd to the Cross by mans power, but his Fathers pleasure.

3. He warneth all Judges, that they do not proudly vaunt of their power. Also that they should consider and know themselves to be but Judges, not Tyrants; And that they do not bear the Sword against the godly, but against the wicked doers.

4. But especially he doth hereby comfort the godly, and con­firm their consciences, letting them know that the Kingdom of the world can do nothing against them, but what the Father of his good pleasure alloweth, to give them experience of his pre­sence and assistance, and to strengthen their Faith. Therefore he saith, I will be a wall of fire, Zach. 2. But Christ tells him fur­ther, Therefore he that delivered me unto thee hath the greater sin, q.d. Thou hast no power to crucifie me, but thou hast much sin in so doing: but yet Judas and the Jews have more sin then thou hast. For it was he and they that laid hands on me, and falsly accused me. What they do is out of envy: but what thou dost is for fear, yet not without sin. Tis true, thou art a friend to in­nocency, but the baseness of the Iews carry thee captive another way. They have the Law, and do not ignorantly, but wittingly abuse the permission of God: but thou never hadst that Law; [Page 303] and therefore tis not so much folly and malignity in thee to hate the Wisdom, or be ignorant of the Sacraments of God. Thou committest murther in shedding the blood of a man thou dost not know: but they by delivering their King and Lord to death, do add Sacriledge to their Murder. Where we see that one sin is greater then another: sins of knowledge are greater then sins of ignorance: So he that sinneth maliciously doth offend more then he that sinneth out of infirmity. And a wicked Counsellour doth sin more then an ignorant Prince or Judge. A naughty Christian doth sin more then an Heathen, and more grievously in the same kind of sin.

Pilate being troubled at these words of Christ, doth labour yet more earnestly to set Christ at liberty. For although he was a Heathen, yet he was troubled at the denunciation against sin, nor would he willingly sin against God, although he knew him not, no more then the Heathen could know him, to wit, by the things that are made, Rom. 1.

Now when the Jews perceived that Pilate was afraid lest he should offend God, and polluet himself with sin, they recur to the former cavil, that he affected and desired a Kingdom; that he would fain be King and supplant Caesar, which they shew was not safe for him being Judge and Vice-roy to neglect; and there­fore they threaten him with Caesar: that which doth most terri­fie and compell wicked Judges. If thou let this man go, say they, &c. q.d. If it doth not concern thee, that he hath sinned against God: yet doubtless it is something to thee, that he hath offended against Caesar. Thou art a Royalist, a Caesarian, and dost reside here to the end thou mayest not diminish, but defend and encrease the Name, Honour, Renown, and Power of Caesar. But this man doth directly set himself against Caesar. For Caesars main drift is to be King of Syria, especially over us Jews, where thou, O Pilate dost preside and command in the Name of Caesar. Therefore if thou shouldest let this fellow escape, and not punish this his affectation to be a King, none could think otherwise but that thou thy self also wast Caesars back-friend, in that thou dost not punish his open enemy. For whosoever maketh himself a King speaketh against Caesar. All this they said, not for any love to Caesar, for they hated him to the death, and had often made in­surrections against him: but out of hatred to Christ, only colour­ing [Page 304] it over with the pretence of Caesars Name and Honour, that they might satisfie their lusts upon Christ. This is the Weapon that wounded Pilates Justice, with this Exclamation his constan­cy doth flag and shatter in pieces; his justice is turned into in­justice, and all the reason and gravity of this man falls to the ground. So that here it is plain, that civil Righteousness is not able to hold out a true and full Tryal, and so is nothing worth unless it stood it out to the utmost. Thus we are now come to an end of that long Dispute of Pilate, both with Christ and with the Jews, which did wholly tend to the freeing of the innocent: It follows therefore:

When Pilate therefore heard that saying, John 19.13. he brought Jesus forth, and sat down in the Judgement seat, in a place that is called the Pavement, but in the Hebrew Gabbatha. And it was the prepa­ration of the Passover, about the sixth hour: and he saith unto the Jews, behold your King. But they cryed out, Away with him, away with him, crucifie him. Pilate saith unto them, shall I crucifie your King? The chief Priests answered, We have no King but Caesar.

When he was set down on the Judgement seat, Mat. 27.19. his Wife sent us­to him, saying, Have thou nothing to do with that just man: for I have suffered many things in a dream this day, because of him.

When Pilate saw that he could prevail nothing, verse 24. but that rather a tumult was made, willing to content the people, Mark 15.15. gave sentence that it should be as they required, Luke 23.24. He took water and washed his hands before the multitude, saying, I am in­nocent of the blood of this just person, see ye to it. Then answered all the people, and said, His blood be on us, and on our children. Then released he Barabbas unto them, who for sedition and murder was cast into prison, whom they had desired, but he delivered Jesus to their will, Luke 23.25. When he had scourged him, Mat. 27.26. and mocked him, ver. 31. to be crucified.

Behold, dear Brethren, how the Devil prevailed, first in Ju­das, then in the Jews, and lastly in Pilate also: he is greatly im­portunate to bring the business to an issue; but he little thought that he should have the worst of it in the end. The Judge then sits upon the Bench ready to Judge him, whom God the Father had appointed to be Judge of the quick and of the dead, [Page 305] Acts 10.42. And albeit Pilate well knew that all meances were to no purpose, and what was this way attempted, was but in vain: yet because he saw (first) the implacable malice of the Jews against Jesus, and (secondly) the strange consent of the peo­ple and Princes for the ruin of one man: withall (thirdly) see­ing Christ himself, that although he was harmless indeed & inno­cent, yet he was a mean man, and of a slender estate, and did not much plead for himself: but (fourthly) this stuck much in his stomack, that many, though falsly accused to Caesar thorow envy and malice, were yet much in danger to lose their places: and (fisthly) he thought that he had now done enough, and suffici­ently endeavoured himself against all the confederates of the whole Nation that had conspired his death, and that he had put forth his utmost in defence of the innocency of innocent Christ, therefore he now resolved to serve their turn, and yield to their hatred. So that Pilate was seduced by the Favour and generall Vote and consent of the people; the contemp and meanness of Christ, and the fear of Caesar. He gets upon the Bench again, not regarding Law now, nor considering that he had so often pro­claimed Christ innocent. What right Judgement can be expect­ed when the Judges breast lyes open to the passions of hatred, covetousness, and the fear of man? Pilate was afraid lest he should be falsly traduced to Caesar, as one that favoured Caesars enemy, and for that cause should be thrown out of his Office and place of a Magistrate. But what the wicked feareth, that doth come upon him. For afterwards he was thrown out of his praefectureship, and banished, as Josephus saith, lib. 18. c. 7. and so miserably was he tortured, that he killed himself with his own hands, and violently cast away his abominable and filthy life, as Eusebius witnesseth in his Ecclesiastical History, lib. 7. c. 8. Thus the Judgement of the Lord, though it tarry a while, yet is it not quite taken away.

But John doth not only describe the Judgement, but withall the Tribunal and place of Judgement; as also the day and hour, that the History might have the greater crrdit both with those that knew the proceedings, and with those that were not ac­quainted with them. He expresly nameth the place both in Greek and Hebrew: for Lythostrotos (the Pavement) is a Greek word, and Gabbatha is an Hebrew word. Yet these two words [Page 306] do not signifie the same thing. Lythostrotos is a Causey or Pavement, a place pitch'd or laid with stone: but Gabbatha is as much as to say, a High or Eminent place, so called either from the Height and Ascent of it, or because a Judge should sit in an high place above the rest in the Court; that is, he ought to have his mind raised unto God, and lifted up to him on high, that he may so judge others, even as he himself would be judged of God.

The Day when Christ was sentenced to death, John calls it the preparation of the Passover. The Day when these things were done was the very Feast of the Passover, as we have proved in the entrance to this Discourse. And it is called the Preparation, because of the Sabbath which alwayes followed, in which it was not lawfull for the Jews to dress any meat, Exod. 16.23. But in other Feasts they might, even on the Feast of the Passover. This Day then was both a festival in it self, as also a preparation to the following Sabbath: wherefore that year it fell out on the sixth day of the week, this day therefore was the Iews preparation of the Sabbath. But to us it was Parasceve, and the preparation of Eternal Life, which was prepared for us on that day. Most Em­phatically therefore doth John so diligently set down and name the day of Christs death.

1. To shew that the work of Redemption was compleated upon that day on which the work of Creation was finished; and that man was Redeemed the same in which he was made, to wit, on the sixth day, Gen. 1.

2. He doth so punctually describe this day and hour, as well in respect of the Resurrection, as of the three dayes space in which Christ lay in the grave, that the saying of our Lord to the Iews might be found true: As Jonas, saith he, was three dayes and three nights in the belly of the Whale, so shall the Son of Man be in the heart of the earth, &c. Mat. 12.

But the Evangelists seem to disagree about the hour of Judge­ment. For Mark saith it was the third hour, Iohn saith it was the sixth. However there is no contradiction between them, although the Ancients have taken great pains to reconcile the Evangelists, especially Augustine and Theophylact. The later of whom is of opinion,

1. That there was a mistake in the Pen-man, putting one [Page 307] letter for another. For the Greeks signifie their numbers by letters.

2. Augustine speaks of the two-fold crucifying of Christ; One by the tongues of the Jews, who cryed out, Crucifie him: The other by the hands of the souldiers; one was at the third, the other at the sixth hour.

3. But this knot may more easily be untyed another way: thus. Whereas Pilate gave sentence that Christ should be cru­cified, this was about the beginning of the third hour, and con­tinued till the sixth; so that the crucifying of Christ was begun and ended between the third and sixth hour. And because these two hours comprehended the whole business of the Cross, there­fore Mark nameth one, and John another, as the beginning and end of the crucifying of Christ. In short, The crucifying and passing sentence was within three hours, to wit, the third and the sixth. From the sixth there was darkness till the ninth hour, when Christ gave up the Ghost. Or thus, It may be collected out of Mat. 20. that the whole day was divided into the Morn­ing, Third, Sixth, Ninth, and Evening hour. Whatever was done between the third and sixth hour, is said to be done at the third hour, because the sixth was not yet come. John therefore doth not say, that Christ was adjudged to die at the sixth hour, but about the sixth hour, signifying that yet it was the third hour, as Mark saith it was. But the third was almost out, and the sixth hour now was at hand.

Now the Hebrews had a far other Computation of their hours than we ( English, or) Germans have. For then the sixth hour was about noon. Their day had twelve hours, and the night as many, John 11. But enough of this. Let us return to the Court of Judgement. When Pilate sate on the Judgement seat, the place, day and hour aforesaid, before he would pronounce sentence, he speaks again to the Jews. For he was very unwilling to pass sentence of death: And therefore he delayed, and put it off so long, contrary to those who make nothing to shed mans blood, Behold your King, saith he, whom ye have delivered Prisoner to me under that inditement! Why are ye so implacably bent against him? Look upon him! he is whipt, buffeted, mockt, spit on, here he stands before you full of derision and reproach. Behold your King, What hurt hath he done you? What harm [Page 308] can he do to you? He could not help himself, in vain therefore do you fear him. If he did say he was a King, see now he is brought low enough. If he was indeed your King, loe he is sub­jected to Judgement. If he fain would be a King, Behold what a worthy King he is, just such a one as Boyes use to make. Nay, In this respect he is so much worse, in that he hath indured more punishment and reproaches. Behold therefore your King, What do you see in him? What are you resolved to do with him? Are ye satisfied with what he hath suffered? Will ye de­sist from your wicked intention, lest you unjustly destroy him, and consequently incur your own utter ruine? See here with what unwillingness Pilate yielded to the rage of the Jews; For although they threatened him with Caesars displeasure, yet he doth try all means, if possibly he might, to rescue and deliver the innocent. Certainly he was more righteous and just than many in our times, who rave against, and fall foul on the in­nocent, before they have any command or commission from Caesar so to do.

But 'tis to be observed, that Christ had three names, and those very eminent and famous too, even from unbelievers. For (First) Pilate said before, Behold the man. Now (Secondly) he saith, Behold your King. The Jews (Thirdly) add, Behold be made himself the Son of God. These three, a Man, King, God, or the Son of God, are the most true names of the one only Christ; whom his enemies indeed did scoffingly confess, but his friends who reverence and truly adore him do seriously acknow­ledge. And in these three names, all our faith, hope and com­fort do consist.

As it is the costome of envious men to interrupt ones speech, when any thing is spoken which they would not hear of willing­ly, as it happened to Paul, Acts 22. When he made his defence, and gave an account of himself at Jerusalem: So the Jews here interrupt Pilates speech, crying out, Away with him, away with him, Crucifie him. Thus he that did so mercifully visit the children of men, he that dealt so gently and sweetly with the weak among them, is grievous to them to behold. They rest not at once, crying Away with him; but they cry out twice, to shew their greater disdain and indignation against Christ. Although this their bawling rebounded on their own bosom. [Page 309] For their Saviour was taken from them, both in this world, and that which is to come. When those wretched Caytiffs cryed out to have Christ taken out of their sight, they brought this misery upon themselves, even to be deprived of their King, Prince and Priest. Then was fulfilled that of Hosea, The Children of Israel shall be many days without a King, and without a Prince, and without a Sacrifice, Hos. 3. Again, They shall go with their flocks and with their heards to seek the Lord, but they shall not find him, he hath withdrawn himself from them, Hos. 5. And that justly too, because they cryed, Away with the Saviour, Crucifie the Propitiator; so that they have lost their salvation, and have no defence left them.

Pilate, When he heard these unclean dogs bark, and these cruel Lions roar a fresh, he doth again make mention of their King­dom, Shall I crucifie your King? as if he had said, What strange men are ye, who will needs crucifie your own King? It will be a perpetual blot and stain to you. He speaks this more in jest, than in earnest; how be it, be doth still endeavour to break their fury with such kind of Ironies or Riddles. He did yet tremble to shed innocent blood. But the Jews were not in jest; this was no matter of mirth to them. We have no King, say they, but Caesar, q.d. Why dost thou talk so much of our King to us? as if we Jews would have a King of our own? We will not be tainted with this suspition. We will not have this man either for a King, or for Ceasar. We are well enough contented with Tiberius Caesar. We acknowledge him for our Soveraign, and do pay toll and tribute to him, as thou Pilate dost very well know. Thus ye miserable Jews have de­nyed your Messias, and rejected him, and have chosen Caesar in his stead; whom yet ye ever hated, and have traduced him for a very Edomite or Idumaean. Him therefore ye shall have to be your King, whether ye will or no, and him indeed ye have. This our Jesus would never have tyrannized over you with such cruelty, as Vespasian and Titus have since done. But if ye are so addicted to the Roman Caesar, why have ye so often re­belled? Why have ye made so many mut nies against him? But such was their hatred against Christ, ( Zach. 9. Mat. 21.) that out of envy to him they would applaud and commend Cae­sar, whom they did mortally and most of all hate.

[Page 310] See what malice will do. If they might but destroy Christ, they would perpetually enslave themselves, as if they had said, We had rather be vassals to Ceasar, than Free-men under this King. Well then, ye shall be his slaves, that you may learn the difference between the service of God and the service of men. By these words they cast off both Christ and God, both of which are called their King in the Scriptures. They say of God, The Lord is our Law-giver, the Lord is our King, Isa. 33.22. And of the Messias the Scripture saith plainly, that he should be King, Behold thy King cometh to thee meek, &c. Zach. 9. And again, I will raise unto David a righteous branch, and a King shall raign and prosper, &c. Jer. 23. But here they cast off both, God and their Messias; when they say, We have no King but Caesar. Justly therefore is it said of them, The Princes of Israel have forsaken me, and I have forsaken you.

But whilst Pilate sat on the Tribunal, his wife sent to him, straitly charging him that he should not pass any severe sentence against Christ, affirming that she had suffered many things by rea­of him. O miracle, saith Theophylact, he that is judged doth terrifie the Judges wife. What that womans vision was in her dream of Christ, the Evangelifts do not express. Nor can any man positively conclude it. But certain it is that this Vision was not shewed to that woman without divine providence. God knows how to pre-ordain and dispose all things better then all the wise men in the world can imagine. Pilates wife was in some measure converted unto Christ, and did labour all that possibly she could to withdraw her husband, and hinder him from doing any hurt unto Christ. Herein doubtless she is to be commended above all the Jews, in that she durst acknowledge Christ by his proper Epithite, and pronounce him a just man; which was as much as to accuse all the Jews of a lie and unrigh­teousness. This Vision was not shewed to the man, but to the woman, because happily he was not worthy of it, nor would any have believed him, because he had so laboured to set Christ at liberty.

Some there are who do attribute all these things to the Devil, as he who now laboured might and main by this woman to hin­der the Passion of our Lord, which before he had endeavoured with all industry. For now he perceived that it was himself, and [Page 311] not Christ that would be ruined by that Passion; which that he might the more speedily prevent and hinder, he makes choise of a woman, a very fit and familiar Instrument for him by which he might destory mankind. But now he had out slipt his time, and staid too long; for he had already swallowed the hook, Haman heretofore was strangled on that Gallows which he had provided for Mordecai: Esth. 7. so the devil was destroyed upon the Cross which he had prepared for Christ. For upon the Cross it was that Christ spoiled Principalities and Powers, &c. Col. 2.15.

Thus much concerning Pilates wife. But all this while Pi­late was nothing wrought upon, he resolves to pass sentence for all this, for his carnal prudence thought it more safe, if he served the common good with the loss of ones mans life. Sedi­tion (thought he) is a grievous inconvenience, and of great damage to the Common-wealth; therefore he will please and satisfie the multitude. A Typeof those who will do Justice so far as the world and the worlds friends will allow of it; they will keep so long to the rule of Righteousness, that they will be sure to lose nothing of their wealth and honour. However Pilate was yet in a great straight. He was willing to gratifie the Jews, but on the other hand, the sheding of innocent blood did stare fearfully in his face. And therefore he doth call for water, and wash his hands before them all, by which he would signifie that he had no hand in shedding this innocent blood. And this he did not after the custome of the Gentiles, but of the Jews. For David saith, I will wash my hands in innocency, Psalm 26. This Pilate would fain imitate; and wash his hands he did, but not his heart. For the Lord had said before, that he sinned in what he did, though not so much as the Jews and Judas did. I am clear, saith he, from the blood of this just person; See ye to it. I am but the Minister of the Law, 'tis your cry hath shed the blood, and not I. But thou must not think to escape so, O thou Judge, who must also thy self be judged, who dost not judge the cause of the poor and fatherless, but art dastardly afraid of the clamours and threats of the base people, and swervest from doing Equity and Right. Knowest thou not what courage and constancy becomes a Judge, that he should rather die a thousand deaths, than not do Justice? Therefore the wise man [Page 312] saith, Seek not to be Judge, being not able to take away iniquity, lest at any time thou fear the person of the Mighty, and lay a stumbling block in the way of thy uprightness, Ecclus. 7.6. Why dost thou suffer Liers to turn thee from the truth? O thou double tongu'd Judge, who with the same mouth dost three or four times excuse, and by and by condemn most un­justly. Thou dost condemn the innocent, and yet dost pro­nounce him innocent. Wretched man, who did thus be­witch thee? Who infected the purity of thy mind? Why dost thou thus pervert Judgement? Seest thou not what enmity thou causest to the Roman dignity hereby? It is a slur to Ceasar, a stain to thy Honour and Reputation, thou rendrest thy self odious and insamous to all men; finally thou dost give an ill example to other Judges to do as bad as thou dost. Hast forgot what oath thou didst take? Art not afraid of the wrath of thy Gods? To what purpose are the Laws, and the Power, and Authority of Governours, if it be lawfull to do thus? All the Elements may justly rise up and arm themselves against thee, inasmuch as thou dost what in thee lies to destroy their Maker. What needest thou fling all the fault upon the Jews, when thou thy self mightst have rescued him? Thou knewst full well that for envy he was delivered, and it was in thy hand, by thine own confession, to absolve or condemn him. But he from whom thou hadst thy power will one day examine thy works, and search out all thy thoughts, because when thou wast an Officer of his Kingdom, thou didst not judge justly, nor keep the Law of Righteousness, and didst not walk according to the Will of God. But what do the Jews answer when they heard Pilate cast all the guilt of Christs blood upon them, and lay the sin at their door? They are not in the least startled, but count it ra­ther a trifle, and make light of it. Let not this, say they, trouble or binder thee. Take thou no further care; Be this Jesus just or unjust, let him be good or bad, all the guilt of his death be upon us. We would have the business dispatched: We would fain be guilty of his blood. Do thou only give sentence; His blood be on us, and on our Children. O wicked Parents! by this one word they destroyed themselves, and all their posterity; A Generation of Vipers indeed, Mat. 3. Therefore O ye naughty Jews, be it unto you as you have said, for in as much as ye have una­nimously [Page 313] desired it, let all the righteous blood that hath been shed from the beginning of the world rest upon you, Mat. 23. Your hands are defiled with blood, therefore ye pray in vain, Isa. 1. Your house shall be left desolate to you and yours: Ye shall be Run­agates and Vagabonds upon the earth like Cain, Gen. 4. And no doubt but ye have felt the smart of it long since, how sorely this blood of Christ hath lain upon you, But now 1659. years. and opprest you and your Children, now more than these fifteen hundred years. Nor shall you ever have rest and quiet, till ye be converted, and turn to him, and acknowledge your iniquity.

After Pilate had washt his hands, and thought himself whi­ter than the snow, then he gives sentence against Christ to put him to death. He thought it a small matter to adjudge a poor mean man to die: He thought no body would revenge his blood; but he found it otherwise at last. What matter is it if a godly man hath no man to take his part, or none to revenge his quarrel, so long as he hath God to avenge his wrong? Ven­geance is mine, saith he, I will repay, Deut. 32. Thus Barabbas the Robber is let go without any punishment, but innocent Jesus is whipt, and judged to death, even the death of the Cross, The just for the unjnst. So those sons of men, Whose teeth are spears and arrows, and their tongue a sharp sword, did prevail and get the day, because they stifly stood it out, and held on their clamour so long, till at last he was delivered to them to be cru­cified. And so he that gives life to all, bare the sentence of death for us. For in the righteous Judgement and Court of God this sentence of death was due to us: But Christ took it upon himself. Thus, I say, He to whom the heavenly Father had committed all Judgement, John 5. And who shall call to the Heavens from above, and to the earth, that he may judge his peo­ple, Psalm 50. 2 Pet. 2. At whose Judgement the Powers of Heaven shall be shaken, and the firmament shall pass away with fervent heat; Hell shall give up its dead, and every creature shall tremble, he it this day set at naught, and despised as the vilest fellow in the world, and condemned to die. But wo and alas!

1. How were the hearts of his Disciples, and the rest of his friends overcharged with sadness and grief, when all hope of life was taken away, and they heard that their faithfull Master, their Lord and Helper was condemned by a most unrighteous Judgement.

[Page 314] 2. On the contrary, what a frantick fit of jollity and howl­ing exultation were these mad dogs put into, when they had at last prevailed with the Judge by their importunate clamours to grant them their most abominable and horrid request, which he had so often denyed them before, when the wicked Judge deli­vered up Jesus the Saviour to the cursed, and most cruel will of those who thirsted so much after his blood?

3. How did the hopeless sadness of his friends, and the furious mirth of his foes, torture and afflict this meekest Lamb now in the midst of Wolves?

1. Here we see, Christians, what we must have expected at Gods Judgement day, even the Sentence of Eternal Death, if Christ had not took pity on us, and taken it upon him­self.

2. We see what little confidence we are to put in the World, when Pilate who had hitherto so often stood in defence of Christ, now to gratifie and please the Iews, doth crucifie him without any other cause in the world. So Herod heard Iohn wil­lingly, yet cut off his head at last, Mark 6. This unrighteous Sentence Christ took and accepted of, to free us from the most just Sentence of damnation; and to teach us not to fear the un­righteous judgement of the World. Let us alwayes remember this Judgement, that we may with all our might and whole hearts give thanks to our Lord Christ, who would be condemned to death for us, and be delivered to the will of the wicked Iews; yea he delivered himself, that we might be able to stand before the Judgement of God.

And they took off the purple from him, Mar. 15.20. and put his own cloaths on him, and led him out to crucifie him. And he bearing his cross, went forth, John 19.17. And as they came out, they found a man of Cyrene, Simon by name, Mat. 27.32. who passed by, coming out of the Countrey, the father of Alexander and Rufus, Mark 15.21. and they laid hold upon him, Luke 23.26. him they com­pelled to bear his cross, Mat. ibid. and they laid the cross on him, that he might bear it after Iesus. And there followed him a great com­pany of people, and of women, which also bewailed and lamented him. And Iesus turning unto them, said, Daughters of Jerusalem, weep not for me, but weep for your selves, and for your children. For behold the dayes are coming, in the which they shall say, Blessed [Page 315] are the barren, and the Wombs that never bare, and the paps which never gave suck. Then shall they begin to say to the Mountains, fall on us, and to the Hills, cover us. For if they do these things in a green Tree, what shall be done in the dry? Luke 23.27.

Dearest Brethren and friends of God, you who wait to hear the end of the saving crucifying of the blessed Lord and beloved Jesus; the good God imprint in your hearts the memory of this great suffering, that thereby you may not only be more streng­thened in your Faith, but also animated and encouraged in pati­ence to undergo the like, if need so require, Amen. Invocate the Lords mercy, and with most fervent minds pray for all Iews, Pa­gans, Hereticks, sinners and sinneresses, that God the Father and Creator of all, would bestow his Grace and Mercy upon all men, whereby they may be converted from unbelief to the Faith, and from a wicked life to godliness. O thou most high God, re­member this so infinite Passion, and be not angry with us for ever. These things I thought good to premise, to stir up your minds, and make ye more attentive to those things which now follow.

We have heard (first) what our Lord suffered before finall sentence was past upon him. We have heard (secondly) what that sentence was: to wit, that he should be crucified. Now (thirdly) we shall hear next, how that sentence was put in exe­cution. Here then let us give all attention, not so much with the ears of our body, as of our mind. The next thing to be done, is to open the Veins of the Fountain of living Waters, that that precious balsam which pierceth and softeneth the hearts of all the godly may flow out.

After that wicked sentence was pronounced, those truculent and bloody Wolves took that meekest Lamb Jesus, to rend him in pieces and destroy him utterly, a thing which they had long de­sired, and now at last had obtained. So that what Christ had fore­told, was now fulfilled, to wit, that the world should rejoice in his sufferings, Ioh. 15. Then is the world glad when it may do what it listeth without controul, when there is none to reprove it, & when it hath those that rebuke it under its own power; they took Christ like a Lyon that is greedy of his prey, Psalm 17. Now the Lyon when he hath got his prey, he doth carry it away presently, lest [Page 316] it should be taken from him. The Lyons whelps instantly de­vour that part of the prey which their Sires bring to the Dens, lest the other yong Lyons should snatch it out oft heir paws. And thus they dealt with Christ. So do these wicked men seem to pre­vail, for this was their hour and power of darkness. Not that the wicked do truly and indeed prevail against Christ, but in that he emptied himself, and was made obedient even to the death of the Cross. The Souldiers are here Emphatically expressed, for these also mocked Christ in Pilates house, and now they take the place of hangmen, to lead away Christ and crucifie him; for this was not a meet work for the Iews. But for all that the chief Priests of the Iews ought more justly to be termed the crucifiers of Christ, inasmuch as they first laid hands on him, and were the cause of his death. And indeed they were the true crucifiers of him. So that Peter tells them, Ye by wicked hands have crucified and slain, Acts 2. And a little after, Even Iesus whom ye have crucified, hath God raised from the dead. Stephen tells them the same, calling them the betrayers and murtherers of Jesus that just One, Acts 7. Paul saith plainly that the Jews did crucifie the Lord of Glory, 1 Cor. 2. For what they did by other hands, is all one as if they had done it by their own.

The Souldiers then took Jesus, for he was now delivered into their power: and not only unto their power, but also to their most perverse and wicked will. And because they were in earn­est, they now pull off the jesting garment, and put his own cloaths upon him again, to his greater confusion, and to make the more sport with him, that he might be the better known by his own cloaths, forasmuch as he could hardly be known by his face, it was so spit on, buffeted, beaten and deformed. But the Crown they let alone upon his head: for they would not in the least lighten or lessen his pains, although this was done by Gods providence, to shew that Christ who was once crowned King, abideth a King for ever: nor can any take away his Kingdom, or pull his Crown off from him, his Royal Crown. Therefore it became him to clime the Cross when he was crowned, that in that his Sacrifice, he might at once shew himself to be both King and Priest. So they led him away. Thus these wicked Husbandmen cast the Son and Heir of the Father out of his Vineyard, Mat. 21. Here comes in that Figure of the Goat, which was to be [Page 317] offered for sin, Levit. 16. That was to be burnt without the Camp; but his blood was to be sprinkled within the City in three places. The Tabernacle was to be sprinkled with it in the inside, and the Sanctuary and the Altar on the outside. So the Lord Je­sus who was to wash away the sins of all men, sprinkled his blood within the City in three places, in the house of Caiaphas, with­out Pilates Hall when he was tyed to the whipping post, and in the Judgement Hall when he was crowned with Thorns. Now being to be burnt, through his abundant love upon the Cross, he is led without the City. And he is not brought forth as a Preacher of the Truth, but he is cryed out upon, mockt, derided, hissed at as a Prevaricator, as a Thief, as a Magician, as a Seducer, as a Blasphemer. All they that see me, saith he, laugh me to scorn: they shoot out the lip, and shake the head, Psalm 22. And again, They that sit in the gate speak against me, and I was the song of the drunkards, Psalm 69. Thus he is led forth, he that leadeth his people out of Babylon, the City of the Devil, and the congre­gation of wicked men, into Jerusalem the holy Church. He that took his people out of Hell to be his Inheritance, is now cast out of his own Heritage. He came unto his own, and his own received him not. He that delivered his people from the fellowship of Devils, is now led forth among Thieves and Rogues. He that leads his people to Triumph, is now led, or rather drag'd to death. Thus cursed Cain leads his innocent brother into the field to kill him, Gen 4. O how unlike was this out-leading of Christ unto that, when hereto fore heled their Fathers out of Aegypt. There it is said: He brought them forth with joy and gladness: but here he is led out with great anxiety and sorrow, They were brought forth with silver and gold, Psalm 105.37,43. but he is led forth in greatest misery and want. O miserable out-leading indeed! He was not so entertain'd in the City but six dayes ago: for then he was desired as the Sacrificial Lamb, now he is slain: then they bore up his Ass; now his knees falter under the burdensom Cross: then he was accompanied with his Disciples, now he is made a companion for Thieves and Robbers: then they strawed the cross-wayes with Flowers, Palm branches, and garments; now they force him to run through mire and dirt, to go through thick and thin, they drive him along rough and stony-places: then the very boyes did even melt their mouths into praises, saving, [Page 318] Glory, honour and praise be unto thee, O Christ our King and Re­deemer, Blessed is he that cometh in the Name of the Lord, Hosanna in the Highest; but now all is full of nothing but wrong, reproach, derision and cursing. O how unlike each other are these, Bles­sed is he that cometh in the Name of the Lord, and Away with him, away with him, crucifie him? How unlike are these, King of Is­rael, and We have no King but Caesar? How unlike are green Branches and the Cross, Flowers and Thorns? And that this Eduction may be made more penal to him, they make him carry his own cross, a thing never seen or heard of before; this they com­pell him to carry from Pilates house out of the City, whereby they might make his sin greater then the sin of those Thieves, and that the sufferings of Christ might more perfectly satisfie for our sins. And he went forth, (saith he) bearing his Cross. A grand Spectacle, a great gazing-stock indeed: but to a godly man this is a great Mysterie; for here that of Isaiah was fulfilled: The Go­vernment shall be upon his shoulders, Isa. 9. The Government of Christ is his Cross, for submitting whereunto he was exalted of the Father, Phil. 2. Here those Figures were fulfilled: for here is Abel led forth by his brother to be kill'd: Here is Isaac with the wood, and Abraham with the Ram caught in the thicket, Gen. 22. Here is Joseph with his party-coloured coat besmeared with blood, Gen. 37. Here is Moses with his Serpent put upon the Pole, Numb. 21. Here is the Bunch of Grapes upon the Staff, Numb. 13. O how bitter and irksome was it to Christ to depart out of that City which he so highly esteeme [...], as to make it as it were equal to Heaven in Wealth, Power, Dominion, Religion, but would neither now nor henceforth afford it either his pre­sence or assistance, because of the iniquity thereof, and would leave the Vine which his right hand had planted, to be devoured by the Bore and every wild beast, Psalm 80. This was Christs last farewell to the Jews; nor hath he ever since unto this very day returned again to them. Never man went so willingly to serve God, as he hasted to Calvery to be crucified. Let us go forth with him, at least thinking upon his reproach, Heb. 13. Most truly is it said of him, that he did bear his cross: for he did not bear it outwardly only, but inwardly too. Nor was there ever man carried such a heavy cross as Christ did. For,

1.First he carried an outward cross, which being made infamous [Page 319] by the curse, and burdensome by the weight of it, did grievously press and gawl his raw and wounded shoulders. It may well be thought, that by this carrying of the cross, all the skin of his shoulders to the very raw flesh, was so fret, and feak'd, and rub'd, that either all his sores were renewed afresh, or were so extream­ly torn, that they were made all but one wound. For the cross being long and heavy, and Jesus quite tyred out, he could not carry it but one end on his shoulders, and the other dragging on the ground: so that the continual jogging and jolting of it, as he haled along over stones and rugged ground, must needs wound the wounded shoulders of the Lord more deeply: and sometimes hitting against his head put him to fresh pain, by beat­ing the prickles of the Thorny crown into his head. Indeed no Tongue can tell, nor is any man able to express what pain and torment Christ endured under this Cross: and no doubt but that he was so weary and weakened, that many times he fell down un­der the load and weight of the Cross. All these things were thus done and written, to shew us that they used Christ most unmer­cifully. And thus should we have been tortured eternally with­out any hope of pity, if Christ had not taken all upon himself in our stead. Now they lay this Cross upon him,

1. To put him to the greater pain and shame. For they were so impatent, that they could not stay till they came to the place of Execution.

2. They lay the cross on him, because no body else would so much as touch that wood, it was so odious by reason of the curse. Thus all of us do still abominate, loth and fly the Cross of Christ which we should bear for Christ, whereas for the most part we are forced to endure greater things in and from the world. But,

2.Secondly, It was not this outward cross only that oppressed Christ. There was another spiritual Cross which did cruciate and lye heavy upon the mind of holy Jesus with no less bitterness, from the minute he was born, to the very hour of his death, with­out any refreshment of joy. This cross was our sins. For the sins of all men were laid upon the cross of Christ. It was he that bear our sins, in his own body on the Tree, 1 Pet. 2. and upon him the Lord laid the iniquity of us all, Isa 53. This Talent of Lead, these cords of impiety, these faggots of Thorns, which [Page 320] were heavier then any Mountain, did grievously surcharge Christ. This huge load that would have broken the strength of Heaven, bowed all the Spheres, Orbs, and Regions of the Firma­ment, mouldred the foundation of the earth, and crusht in pieces all things here below, this heavy and intolerable burden was bound to the back of holy Jesus. Where by the way we may take notice of our ingratitude: We sin, but avoid the cross, and suffer it to lye on innocent Christ, and never so much as give him thanks for all his pains. How great therefore must our condem­nation be? Although Christ alone felt the load and weight of the cross, yet he did not bear it for himself, who had no sin, but he bare it to us, and for us, and that two wayes:

1. He carried the cross before us Ministerially, serving and ministring to us thereby. For his cross is our cross: which he took from our shoulders, and laid upon his own. Now the ap­purtenance of the cross, is the curse: Cursed is every one that hangeth on a Tree, Deut. 21. And this is that which is most in­tolerable in the cross. For happily the cross might have been endured in respect of the pain: but when the curse was added, that made it become most extreamly miserable. Wherefore when Christ took our cross upon him, he undertook the curse also of the cross. For he was made an execration & a curse for us, that we might be delivered from the curse of the Law. The cross and curse both were ours: but Christ bare them both Ministerially before us. When thy sins affright thee, thy conscience tormenteth thee, and the curse oppresseth thee, do but consider and think upon this, and thou shalt never despair.

2. Christ bare the cross before us for our Example, that we should follow his steps, Christ hath suffered for us, leaving us an example, 1 Pet. 2. And Christ himself saith, He that will come after me, let him deny himself and take up his cross, Matth. 16. Again, He that taketh not up his cross, and cometh after me, he is not worthy of me, Mat. 10. The cross must be born what ever come on't. For the Word is stedfast: In the world ye shall have tribulation, John 16. And through many tribulations we must enter into the Kingdom of Heaven, Act. 14.

Object. But the cross is too heavy for us, and more then we are able to bear: we are too weak and cannot carry it in our own strength?

[Page 321] Answ. What must we do then? Throw away the cross, or shun it? In no wise: but rather look upon and behold the cross of Christ. But thou askest how is that, how must that be done? Lo Christ who was the only begotten Son of God, and blessed over all, it could not be, but that he did bless and sanctifie all things whatsoever he did but touch. For as filthy, cursed, sinfull flesh, whatsoever, as it did touch it, so it did torture it: (for to the impure all things are unclean: whence all things are cursed to the first man after he sinned, Gen. 5. so that God himself doth shew himself froward with the froward, Psalm 18. Hence the sinner under the Law is loaden with many curses: Cursed shalt thou be in the City, and in the field, &c. Deut. 28.) So on the con­trary; by the touch of the ever and above blessed Son of God are all things blest and sanctified, even those things which in themselves were cursed before. Now Christ touched hunger, cold, persecution, reproaches, sweat of blood, the cross, death, hell: And he so blessed all these things by his touching them, and so sanctified them, that they shall never more burt, but help, never more be for evil, but for good to them that believe. And therefore whensoever any of these afflict thee, see that above all things thou look to Christ in thy cross and tribulation, which if thou doest, thou shalt not only bear up in thy affliction, or against the cruel rage of persecutors, but shalt withall glory and triumph in thy adversity and affliction, Rom. 5. A figure here­of was in the Waters of Marah: which were so bitter that none could drink of them: but when Moses had cast the wood which God shewed him into them, they became sweet and pleasant, Exod. 15.25. This is that Tree of Christs cross which sweetens all bitter things to us. So the poverty of Christ makes our pover­ty comfortable; his death makes ours joyfull, &c.

Learn hence patiently to endure thy travell in the way to Heaven; And cheer up thy self from this, that thou maist be able to bear thy cross. Come hither, I say, whosoever thou art that art hunted and hurryed to death, either for Righteousness­sake or Innocency. For in this leading of Christ away to the cross, yea even at the cross, thou shalt there by faith find thy self, that even as Christ seemed to the world to be led to a most filthy and shamefull death, and yet indeed was guided to a glory far more glorious then all glory; so if thou art a member of [Page 320] [...] [Page 321] [...] [Page 322] Christ by Faith, thou wilt seem to be carried away into extream misery, but yet thou shalt be convoyed unto eternal Joy. For to this end Christ came unto this hour, that he might lead thee along with himself thorow death unto life. This is our comfort, that Christ bare his cross. Let none therefore despair under his sins, or faint under his outward sufferings, but in both conditions let him look up unto Christ: it will lighten his burden, and he shall re­ceive strong consolation.