Sect. 1. Of the Poverty of Iesus Christ

MAth. 8.20. the Foxes have holes, and the Fowls of the Air have nests, but the Son of man hath not where to lay his head, Luk. 2.7. she brought forth her first born Son, and wrapped him in swadling Clouts, and laid him in a manger, because there was no room for them in the Inn; in so poor a condition he was born, and it appeareth that he had not advanced or increased his estate all the time of his life, for now he was in his publick Ministry, and yet he had no place of his own where to lay his head, and take a nights rest, nor any house to entertain his followers and auditors, but often went out unto Mountains and wildernesses to preach unto them, or upon the Sea shore. He was the Son of a Carpenter. Mat. 13.55. and wrought with his Father for his living, Mark. 6.3. yet had not the means or opportunity to raise any worldly estate, nor to build for himself an house, nor any shelter where to lay his head, Isai. 33.2. he grew as a Root out of a dry ground, and men know that such Roots grow but poorly, Psal. 40.17. but I am poor and nee­dy, and this is manifestly spoken of Christ, as appeareth, ver, 6, 7, 8, &c. the same is said, Psal. 70.5. Psal. 69.29. I am poor and sorrowful, and this Psalm speaketh [Page 36] abundantly of the sufferings of Jesus Christ, and this of poverty is one of his suf­ferings, [...]sal. 109.22. I am poor and needy, and this Psalm is a Prophesy of Jesus Christ▪ his Parents were poor which appeareth by their lodging in a Stable, and at his mothers purification, they offered the poor womans offering, Luk. 2.2 [...]. This part of the sufferings of Christ is abundantly declared both in the Prophesy and also in the History. Poverty is not a sin, but an affliction a punishment of sin, sin hath brought poverty upon man, as the desert of our sin, man was a rich Lord, but sin hath made him a poor beggar. The reason why poverty is a punishment, is, because it cutteth us off, and depriveth us, and taketh away much of our domi­nion over the Creatures of God. Adam was made Lord over Gods Creatures, in this low world he had dominion over them, but sin hath stripped us in a great measure of our dominion. God will permit us to have a little, a few of his crea­tures to rule over and employ. Though some dominion over, and use of the crea­tures God doth allow to every one, even to the poorest Lazarus, viz. the Earth to tred and ly upon, the Air to breath in, and some food to live upon, though this is a grant of free mercy, for sin hath deserved that we should be stripped of all good.

Poverty is a very dark cloud drawn over sinful man, which vaileth all his glory and humane excellency. And it was a dark cloud over Jesus Christ, when he was here on Earth among [...]t us. There be many vices that attend Poverty, Prov. 30.4. but Jesus Christ touched none of them, he suffered sinless poverty, but not the sins of poverty which it tempteth and exposeth men unto; there be also many virtues that attend and shine in poverty, these virtues did Jesus Christ shine in, there is sanctified poverty and that Christ suffered, there is also unsanctified poverty, and that Jesus Christ touched not; he suffered the curse of poverty, that he might take the curse out of it; this he suffered, to turn the quality, the effect and the operati­on of it to be only medicinal, and not destructive unto us. Consider what be the afflictions of poverty which Jesus Christ suffered, and then see how Jesus Christ suffered them all, yea, more then I can utter.

1. Poverty cutteth off, depriveth, bereaveth us of those creatures of God over which we are to have dominion in this low world, for our comfort and use. God made man Lord over the works of his hand, gave him wisdome to use and im­prove them to the glory and service of God, and for his own honour and comfort▪ but sin hath stripped us of this our dominion; we have forfeited and lost all, see a bereaved condition described, Psal. 89.38, to 46. thou hast cast off and abhorred, th [...] hast been wroth with thy anointed, thou hast prophaned his crown by casting it to the ground thou hast broken down all his [...]dges, thou hast made his glory to cease, and cast his throne [...] the ground ▪ alas, how poor hath [...] left man! Adam suffered the greatest loss & down­fall that ever man suffered! poor Adam! he lost the Lordship of the whole world, both from his own possession, and his Childrens after him. Only God did of his meer bounty and goodness restore unto him a little under the government of Christ, so much as might serve his turn in a poor manner, to pass through the pil­grimage of man in this world. By this fall of Adam, and loss of his dominion, the Devil hath got it in a great measure by the permission of our Lord, into his hand, and all his study and care, is to bring all dominion, riches, and worldly honour into the hands of the wicked and ungodly world; who will be real and vigorous promoters of his affairs and Kingdome.

2. The second affliction of poverty is; he hath but little, and that but mean food, little and poor raiment, little, or no house, shelter or harbour of his own, no beast to ride on, to ease him in his travails, or to bear burthens for him. So it was with Jesus Christ, poor food, which appeareth by this, that his miraculous feeding the [Page 37] people with that food which was provided for themselves, and that was barly bread and fish, Joh. 6.6.13. there is a lad here that hath five barly loaves, and two small fishes, ve. 13. they gathered and filled twelve baskets full with the fragments of the five barley loaves, for garments we read little, but he exhorted his Disciples to have but one Coat, and it is most probable that he had no more himself. For house and harbour, the Text saith, he had none of his own, though he had built for others. For beasts, he had not so much as a poor Ass to ride on, and when he came triumphant into the City, he borrowed an Ass to ride on, Math. 21.2, 3. alas poor Kiing! how would his unbelieving adversaries deride him! none of the Kings and great ones regarded him, nor yet the people, only believers had faith to behold him that was behind this Curtain of poverty.

3. The third affliction of poverty, the poor are neglected, disregarded, yea, though they be wise; benificent, and do eminent good works, poverty so darkens them, that they are forgotten and not regarded, Eccl. 9.14, 15, 16. thare was a lit­tle City, and few men within it, and there came a great King against it, and besieged it, and built great bulwarks against it, now there was found in it a poor wise man, and he by his wisdome delivered the City, yet no man remembred that poor man, then I said, wisdome is better then strength, nevertheless, the poor mans wisdome is despised, and his words are not heard, So it was with Jesus, he was very wise, full of wisdome from a child, Luk, 2.40. and in his course of life, no doubt did give much good counsel unto ma­ny, and did many notable and eminent good works, but by reason of his poverty none regarded him. And that may be one Reason why so little is recorded of him in the time of his private life. Yea, he hath not only delivered a City, but a world, not from an earthly King, but from the vindictive justice of God, and not only their bodies, but their Souls also, and yet who was more neglected then Je­sus Christ, Isai. 53.3. he is despised and re [...]ected of men, though he was employed in the great work of our Salvation, 1 Sam. 18.23. I am poor and lightly esteemed.

4. The fourth affliction of poverty; if the poor do never so little anger, vex, or stand in the light of the proud, carnal world, they will despise and curse them, Joh. 7.48, 49. have any of the Rulers and Pharisees believed in him? but the peo­ple who know not the Law are cursed, Ioh. 9.28.34. they reviled him, they said, thou wert altogether born in sin, and dost thou teach us! and they cast him out, Prov. 14.20. the poor is hated even of his own neighbour, but the rich hath many friends, Prov. 19.4. wealth maketh many friends, but the poor is separated from his Neighbour, Prov. 19.7. all the brethren of the poor do hate him, how much more do his friends go far from him, he pursueth them with words, yet they are wan [...]ing to him. Thus it was with Iesus Christ, Joh. 7.5. for neither did his brethren believe in him.

5. The fifth affliction of poverty is, when a man is poor, men think that God despiseth them, as they themselves do. Thus they dealt by Iesus Christ, Isai. 53.4. we did esteem him stricken, smitten of God and afflicted, Ier. 5.4. poor and foolish, poverty renders a man destitute, forlorn & despicable, poverty layeth a man by like a broken potsheard good for nothing, Prov. 10.15. the destruction of the poor is his poverty.

6. The sixth affliction of poverty is, every one will be bold to afflict, wrong, tread upon the poor man, Psal. 10.2, 8, 6, 14. the wicked in his pride doth persecute the poor. his eyes are fiercely set against the poor, he catcheth the poor when he draweth him into his net, men are bo [...]d to injure the poor, because they know they are not able to re­venge themselves, [...] they think no body else will, they think not of God that he hath taken the [...] of the poor, and that he will behold their mischief, and [Page 38] spight, Psal. 10.14. thou hast seen it, for thou beholdest mischief and spight to require it, with thy hand, the poor committeth himself to thee, thou art the helper of the Fatherless, Am. 2 6. Thus saith the Lord▪ for three Transgressions of Israel and for four I will not turn away the punishment thereof, because they sold the righteous for silver, and the poor for a pair of shoes, thus they dealt with Jesus Christ, and most severely hath the Lord visited the Iews for such in [...]uries done unto our Lord Iesus.

7. The seventh affliction of poverty is, that it draws a vail or Curtain over all humane excellencies. it taketh away the matter and means whereby he may ex­cell in the world among men, he cannot do any great and honourable works in his Generation, he hath not wherewith to do them▪ as rich men have, Isai. 3.6, 7. wh [...]n a man shall take hold of his brother, of the house of his Father, saying, thou hast cloathing, be thou our Ruler, and let this ruine [...]e under thine hand, in that day [...] he swear saying, I will not be an healer, for in my house is neither bread nor cloathing, make me not a Ruler of the people; What ever other virtues or wisdome he hath, i [...] n [...] want wealth, he is disabled, darkened, and laid aside from a capacity of doing any great service among his people. Thus it was with Iesus Christ, his poverty did disable him from carrying any breadth among men. Yet Jesus Christ by his di [...]in [...] power did many wonderful and miraculous good works, in healing all manner of diseases, in feeding the hungry in a time of need, he entertained and fed many thousands at one time, and that in a wilderness, he filled all their bellies, and no doubt all their pockets, bags, or baskets, and when all had taken what they would, they still left many baskets full. No Prince on Earth did, or could make such a bountiful Feast, his poverty is no hindrance to his divine power from doing such acts of noble libe­rality; and so it was with the Apostles afterward, though they were poor, yet that hindred not them from doing great acts of beneficence to men, Act. 3.6. si [...]ver and gold have I none, but such as I have give I thee, in the Name of Jesus Christ of Nazaret, rise up and walk. 2 Cor. 6.10. as poor, yet making many rich, and that with the best, and most true riches in the world. rich in Faith, though poor in this world, Iam. 2.5.

Quest. Why did Iesus Christ undergo poverty, such deep poverty?

Answ. 1. For the satisfaction of the vindictive justice of God for the sin of man, all sinless punishment which sin had deserved, and justly brought upon man, this Iesus Christ suffered, of which punishment poverty is a chief part. Adam was a rich Lord over the world, he had a great dominion, but upon his fall he was thrust out of Paradice, stripped of all his dominion, dignity, and glory, he was Lord of the world, but now an outcast, a poor beggar, he has nothing but what Gods mer­cy will bestow on him, he hangs upon every creature for relief, wool, hair, hides, flesh, and many other things he is necessitated to get from the creatures of God, for his relief, which are drops and branches of his lost dominion, and notwithstand­ing this beggarly condition of man, so foolish many are, to bedeck themselves in pride with these things which should be for their humbling. This second state of Adam, this poor punished condition did Iesus Christ take upon him, Phil, 2.7, 8. though equal with God, yet he became a stripped, bereaved, naked man, and of the poorest sort among them. This was a chief part of the sufferings of Iesus Christ for the sin of man, he bore this effect of Gods wrath upon fallen man, to bear it off and away from us.

2. Iesus Christ bore this part of the punishment of sin, for the sake of Gods e­lect, to sanctifie this state of poverty for them, to take out the sting of it, and to re­move the curse from it that it might become a blessing to them; for it is Gods de­signe and purpose, that the state of his Church and Saints in this world should be [Page 39] poor, the most part of them, and therefore he hath prepared poverty for them by taking the curse out of it, 1 Cor. 1.26, 27, 28; 29. ye see your calling Brethren, how that not many wise after the flesh, not many mighty, not many noble are called, but God hath cho­sen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the mighty, and base things of the world, and things that are despised hath God chosen, yea, and things that are not, to bring to nought the things that are, that no flesh should glory in his presence,

3. Jesus Christ came into the world in this poor condition, to leave an advan­tage to Satan to tempt and prevail with the wicked Jews and Romans, to put him to death, for none of them feared to abuse such a poor man, Herod and his men of War despised him, the Emperour and other Rulers under him feared him not but easily condescended and conspired to put him to cruel sufferings and death; he was so darkened by the cloud of poverty, that he had no thoughts that he was the Lord of glory, 1 Cor. 2.8. which none of the Princes of this world knew, for had they known it, they would not have crucified the Lord of glory, The Sacrament of the Lords Supper may seem to be a pure Institution, yet it is an effectual memo­rial of all the sufferings of Jesus Christ, from his poor cradle to his bitter Cross and dark grave. Moreover it is necessary to consider that the poverty of Jesus was a thousand times, yea, above all comparison, more bitter then our poverty is, for his poverty had the sting of the curse in it, it was an effect of the wrath of God. And by his suffering thereof, unto the full satisfaction of divine justice: he took the s [...]ing of the curse out of our sufferings, and out of our poverty, and made them to be only medicinal to us. Our poverty and all our sufferings are [...]p­on many accounts sweet and easy, yea Jesus Commands us to rejoyce, and be ex­ceeding glad under them. The believing Jews took joyfully the spoyling of their goods, Heb. 10.34. But Jesus Christ his sufferings were all bitter, as respecting his hu­mane nature, as being our Mediator and Surety

He had joy in respect of the Father whose will he obeyed and fulfilled, but the desert and punishment of their sin lay with its full weight upon him, so that we see, that the poverty of Jesus Christ was an heavy part of his sufferings, a part of his passive obedience, which did run through the whole course of his life, from his birth to his death.

Sect. 2. Jesus Christ suffered the punishment of a low, obscure, dispised condition in this World.

PSalm. 22.6. I am a worm and no man, despised of the people, a no body, a no­thing, a poor despicable thing, this is an effect of his poverty, and there­fore in the opening of it, sundry things will be coincident, and some, the same that were expressed in his sufferings of poverty, but it should not be account­ed a needless Tau [...]ologie, seeing the Scripture is so plentiful in this point, both in the Prophesy and in the History, to express, amplifie, and dilate upon the point of the sufferings of our Lord Jesus, as being a point very remarkeable, and much to be insisted upon, and often inculcated.

Wealth is an exercise of the dominion of man, therefore it exalts a man in the World. poverty strippeth man of his dominion, therefore it layes him low in the World. And in that condition it pleased Jesus Christ to lay himself. He who is God humbled himself by his Incarnation, lower then Angels, though h [...] had been born the greatest of men on Earth, yet he humbled himself to become a man, Phil. 2.6, 7. he emptied himself to become a man, and laid himself among the lowermost [Page 40] rank and sort of m [...]n, which is Rhetorically expressed by a worm, what is lower then a worm among living creatures, such was Jesus Christ in the flesh, a no body among men, the lowest of no body, therefore the Text saith a worm & no man, one of no account. But consider that this Text sheweth of what esteem and account Jesus Christ was in the worlds eye only, he was not so accounted in Gods eye, nor in the Churches Eye, for see of what account Jesus Christ was in Gods Eye, Mat. 3.17. this is my well beloved Son, in whom I am well pleased. See also Math. 12 18. behold my servant whom I have chosen, my beloved in whom my Soul is well pleased, I will put my Spirit upon him, and be shall shew judgement unto the Gentiles. See what ac­count he was of in the Angels eye, Luk. 2.10, 11. I bring you good tidings of great joy, which shall be to all people, for unto you is born this day in the City of David, a Saviour, which is Christ the Lord. See what account he is of in the estimation of the Scrip­tures, Isai. 9.6, 7. unto us a child is born, unto us a Son is given, and the government shall be upon his shoulder, and his Name shall be called wonderful, Counsellour, the mighty God, Everlasting Father, Prince of Peace, of the increase of his government and peace there shall be no end, upon the Throne of David, and upon his Kingdom, to order it, and to establish it with judgement and with justice, from henceforth even for ever; the Zeal of the Lord of Hosts will perform this. Amen. This glorious person is the [...]ow worm we are speaking of, see also what account he is in the Eye of the Church, Joh. 1.14. we beheld his glory, the glory of the only begotten of the Father. And this is the person that in the worlds Eye is a worm, and a no body, and despised of men.

Quest, What renders a man to be a no body, a nothing, a worm?

Answ. Many things, which are in no wise appertaining to Jesus Christ, as for in­stance 1. When a man is of low parts and gifts, a simple, sorry, foolish, crea­ture, but Jesus Christ was not such an one, Luk. 2.40. when he was a child he was full of wisdome, and 52. as he grew up he increased in wisdome.

2. When a man is unfit for any action or service in his generation, like an I­mage finely carved, but good for nothing, as Isai. 44.10. But Jesus Christ was not such an one, he did the greatest good to man thar ever was done, never man did the like, Psal. 89.6. who in the heavens can be compared to the Lord, who among the Sons of the mighty can be likened to the Lord.

3. When men are deboshed and defiled with gross sins, this doth debase them, and make them no bodies, Prov. 14.34. But Jesus Christ was far from any such stain or spot, he is a Lamb without spot or blemish, 1 Pet. 1.19. he knew no sin, though he was made sin for us, by the imputation of our sin, and 1 Pet. 2.32, 23, 24. who did no sin, neither was guile found in his mouth, who when he was reviled, reviled not again, when he suffered, he threatned not, but committed himself to him that judgeth righteously; who his own self bare our sins in his own body on the Tree.

4. Men are rendred of no esteem, when they are of an ill disposition, proud, co­vetous, selfish, passionate, censorious, contentious, and such like. But no such thing was ever found in Jesus Christ, he was meek, lowly, lovely Math. 11.29. learn of me for I am meek and lowly, Math 12.17, 18, 20. he shall not strive nor cry, &c.

5. Lastly, When men are poor in the world, this makes them low and despi­cable in the worlds Eye. And this only was the case of Iesus Christ, saving that we may add, that his holiness of Doctrine and life would be, yea, was an Eye-sore to the Scribes, Pharisees, and hipocrites, and to such as adhered unto them. This low condition is a part of the spotless punishment of the sin of man, unto which Ie­sus Christ doth voluntarily submit himself.

[Page 41] Quest. Wherein, or in what respects was Jesus Christ like unto a worm, for so he describeth himself? a worm is

• 1. Despicable.
• 2. Vseless.
• 3, None feareth it.
• 4, None cares to defend it.
• 5. Every one is bold to tread on it.
• 6. They will be easily induced to destroy it.
• 7. None fears revenge for destroy­ing it.

1. Jesus Christ his poverty did so vaile his glory, that in all these and such like respects he was like a worm, which cloud of obscurity was no small part of his hu­miliation, and suffering for our sin, he was despicable, Psal. 22.5. despised of the people, Psal. 119.141. I am small and despised, Eccles. 4.16. the poor mans wisdome is despised, Isai. 53.3, despised, rejected of men, but God did dearly accept him, Math. 3.17. and 12.18.

2. He was rendered hereby in the worlds eye useless, they were exceeding po­pulo [...]s, and where it is so, the poor worms are rather a burthen then of any use to th [...]ir Generation, though they be godly and wise, Joh. 7.49. the poor people are cur­sed, Act. 4, 11. the stone set at nought, by the builders. but God made him the head of the Co [...]ner, and desireable to redeem, preserve and govern the world, and especially the Churc [...],

3. None is afraid of a worm, it cannot hurt us, so none feared Jesus Christ, He­rod and his men of war set him at nought; though there was the greatest cause in the world for Herod and his men of war to have feared the Lion of the Tribe of Judah, Rev. 5.5. and to kiss the Son, lest he be angry, Psal 2 12. and tremble at the w [...]ath of the Lamb, Rev. 6.15, 16, 17. and the Kings of the Earth, and the great men, and the rich m [...]n, and the chief Captains, and the mighty men, and the bond man, and every free man hid themselves in the Dens and in the Rocks of the mountains, and said to the Rocks and mountains fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb, for the great day of his wrath is come, and who shall be able to stand.

4. None careth to defend such a poor useless creature as a worm is, so no bo­dy cared to defend Jesus Christ, and his cause. Once Nicodemus spake a good word for Jesus Christ, which had a present good effect, but he was quipped for it, Joh. 7, 50.51, 52, 53. Jesus Christ complained, Psal. 22.11. there is none to help, but God taketh care of this poor worm, Isai. 40.14. fear not thou worm Jacob.

5. Any one is bold to tread upon a worm to hurt and injure it, so were the peo­ple bold to speak and do against Jesus Christ, sometimes to stone him, Ioh. 8.59. and 10.31. sometime to cast him down the clift of the Rocks, Luk 4.28, 29, 30. but God preserved him from them.

6. Every one is easily induced & perswaded to destroy a worm. So were the people, who a few dayes before had cried Hosanna to the Son of David, easily perswa­ded by the Priests, Scribes and Pharises to cry, crucifie him, and give us Barabbas.

7. They fear no body to take vengeance for wrong done to a worm, so were the Jews fearless of any vengeance to be inflicted upon them for the wrong and injury done unto Jesus Christ, which made them bold to expose themselves and their posterity unto any such vengeance, saying, his blood be upon us, and upon our Children. And never was blood more sharply revenged, and a curse more severe­ly executed, for they have been under that curse near seventeen hundred years, and they are still under it to this day.

[Page 42] Quest. But why did Jesus Christ take upon him such a low condition in this world? why came he not a Prince in the external Royalty of his Father David?

Answ. 1. Because this low, stripped, bereaved condition, under the loss of the dominion of man in this world is one part of the punishment due to the sin of man, Gen. 3, 23, 24. and it is such a punishment as may be taken up and born with [...]nno­cency, without any defilement of sin, therefore Jesus Christ did willingly submit to the deepest stroke of that punishment, for the satisfaction of Divine justice, Isai. 63.9. in all our sinless afflictions he was afflicted, and Isai. 53.4. he hath born our griefs, was wounded for our transgressions, the chastisement of our peace was upon him. And this innocent punishment for our sin he suffered most purely, perfectly, and meritoriously, unto the Infinite satisfaction of the vindictive Justice of God. And thereby took out the sting of the curse from the like low condition, that we may fall into, and he bore it away from us, Isai. 53.5, 6.

2. Jesus Christ came in this low condition to sanctifie a low condition in this world, for his Saints, the elect of God. Seeing it was the purpose of God to car­ry the Church in this world through such a low condition, 1 Cor. 1.26, 27, 28.

Yet take this with these cauticus, 1. All the Church of Gods Elect are not so, all are not in such a low condition, though most are, for the Text saith, not many noble, rich, mighty, but some such there alwayes are, for the great support of the Church, when Kings are nursing Fathers, and Queens are nursing mothers to the Churches, Isai. 49.23.

2, Again, take this caution, that this low condition of the Church shall not al­wayes be so, for in the latter dayes Jesus Christ will more plentifully pour out prosperity, grace, which though it hath been more rarely dispenced hitherunto, yet it seemeth to me, that it shall be otherwise in the glorious times of the Church in this world as may be gathered out of the Prophesies of Isaiah from the sixty Chapter and so forward: and from many other Scriptures.

3. Jesus Christ came in a low condition in this world, and carryeth his Elect (many of them) through this world in a low condition, to exert and exercise Gods Sovereignty, in defending his poor worms against the proud great [...]orld, and sometimes in advancing his worm, Jacob and David from the Shephards crook to the Scepter, Luk. 1.48. he hath regarded the low [...]state of his handmaid, this Sove­reignty of God is highly celebrated, 1 Sam. 2.4. ad 11. Job. 5.15, 16. and abun­dantly in the books both of the Scriptures and of the providences of God.

4. Jesus Christ came in such a low condition, to set us a pattern of exercising suffering graces, which must be in this militant world or not at all, for there will be no occasion in Heaven for the use of suffering grace, when all tears shall be wiped away from our eyes.

5. Jesus Christ came in such a low condition, to leave an occasion (not a cause) in the hand of Satan, easily to prevail with the wicked Jews, and Pagan Romans, to be so bold as to put to death that innocent person Iesus Christ; for the accom­plishing of Gods Counsel, Act. 2.23. for the salvation of man, his low condition ob­scured his glory, whom if they had known, they would not have put to death the Lord of glory, 1 Cor. 2.8.

From all this we may see and learn that a poor low condition in this world is a sinless affliction, which Iesus Christ hath sanctified to be wholsome and good for his Church in this life, and giveth us opportunity of exerting and acting many gra­ces of the Spirit, and Iesus Christ hath a most tender care over all his poor worms.

Sect. 3. The Sufferings of Iesus Christ in the form of a Servant. Phil. 2.7. and took upon Him the form of a Servant.

THis is an eminent part or branch of the Humiliation and sufferings of Ie­sus Christ, a servant is the lowest order of mankind, a servant is beneath a Son, Luk 15.14. I am not worthy to be called thy Son, make me as one of thy hired Servants, it was a word of humiliation in the penitent prodigal, but an unex­pressible act of humiliation in Iesus Christ, he came to be a Servant to his Father & that [...]e might have been, if he had been an Earthly King. King David counts it his honour to be a Servant of God, Psal. 116.16. O Lord truly I am thy Servant, I am thy Servant. But Iesus Christ took the form of a Servant among men. There be degrees of a Servant beneath that condition which Iesus Christ condescended un­to, which he could not submit unto; but as low as it was possible, he condescended, and that was, to take the form of a Servant. Sin hath stripped Adam of his domi­nion, and brought him into bondage, Iesus Christ condescended as low as it was po [...]sible without sin, to bear as much of the punishment of sin, as he could wi [...]h In­nocency, and therefore took upon himself the form of a Servant, to redeem man from his servitude; and to bring us into the adoption of Sons, a freedome of the Gospel, Math. 20.28. the Son of came not to be ministred unto, but to minister, Gal. 4.4, 5. God sent fo [...]th his Son made of a woman, made under the Law, to redeem them that were under the Law, that they might receive the Adoption of Sons.

To open this point, we must consider there be sundry kinds or degrees of Ser­vants, or Service.

1. There is the ingenious Servant, who in love and beneficence doth volunta­rily mak [...] himself a servant to others, that he might do them good. The bene­ficent man is willing to be serviceable, 1 Cor. 9.19. though I be free from all men, yet have I made my self a Servant unto all, that I might gain the more, not the more mo­ny, but the more men, the more Souls, for he fished for Souls. Paul laboured to win and gain Souls, in which Service he is an under-worker to Iesus Christ, for all the doings and Sufferings of Iesus Christ were to gain and save Souls. Such a Ser­vant Iesus Christ made himself, Luk. 22.27. I am among you as one that serveth, I take no state upon my self, I only endeavour to do good. This is a commanded Gos­pel duty, Gal. 5.13. in love to serve each other, though we are called to Liberty. Thus walked the famous Thessalonians, 1 Thes. 1.3. your labour of love. So did Jesus Christ, yea, he purposely did an act of Service, Ioh. 13.4. the Service of a waiter at the Table, and here behold Jesus Christ in the form of a Servant, it was a point of civil entertainment in those dayes to wash their feet, Luk. 7.38, the penitent woman washed the feet of Jesus Christ with her tears of repentance, and ver. 44. &c, see Jesus Christ his discourse upon it, and Joh. 13.13, 14, 15, 16. Christ his explication of that example of his doth teach, that they that will be the Disciples of Jesus Christ must be willing Servants of each other, in love, yea, we must be ready to do good to al, especially to the houshold of Faith: This is an honourable noble & generous kind of Service▪ and in this kind of Service the more serviceable any be, the more honourable they be, Math. 23.11, 12, He that humbleth himself to be serviceable shall be most honourable. Such a Servant Jesus Christ is, and that in the most eminent way in the world; for he dyed for his Enemies to do them good.

2. There is the hired Servant, when a Freeman is hired to do▪ work for another, [Page 44] and receiveth wages for his work, of such Servants we read, Math, 20.1, &c. they were hired for a day, and at night the master paid them their wages, Sometimes such Freemen are hired by the great, and serve long in their work; as Jacob did with Laban, Gen. 29. and 30. and 31.7. Laban changed his wages ten times, many kinds of Artificers are such servants, to work for others and receive wages. The Carpenters Trade is eminently so, they build houses for others to dwell in, and have their wages to live on. Joseph the reputed Father of Jesus was a Carpenter, and therefore wrought for his living with other men, and lived on his wages, Luk. 2.51. Jesus was subject to his Parents, therefore he wrought with his Fa­ther at his Trade, for so it is expressed, Math. 13.55. and Mark. 6.3. Jesus wrought with his Father, if his Father took a bargain by the great, Jesus would help him, if his Father were hired by the day, Jesus would help him. And this is evidently the form of a Servant, though he was free. Thus he would do, unless Synagogue worship, or Temple worship call [...]d him away: in that case, both Father and Son would make use of their freedome, and also to wait on the Lord in Family wor­ship.

3. There is a s [...]rvice that a Nation may be obliged in by Conquest, so all the Jews were Servants to the Romans. And in that case, though the children be free, yet Jesus Christ did voluntaril [...] submit to pay the Tribute which they deman­ded, Math. 17.26, 27. and in this respect also Jesus Christ took the form of a Servant.

4. There is a form of a Servant that children are under in their non-Age and youth, while they are under Tutors and [...]overnours, Gal. 4.1. the heir so long as he is a Chi [...]d differeth nothing from a Servant, though he be Lord of all. Apprentices are such Servants, who are bound to their Masters to serve them for a set time to learn a Trade, Prov. 22.6. Train up a Child in the way he should goe, &c. such a form of a Servant Jesus took not, only he was subject to his Parents. Who was able or fit to teach Jesus any thing? he was able to teach the Doctors when he was a child. Jesus Christ was a Tutor, a Master to teach and train up his Disciples, Joh. 13.13. Ye call me Master and Lord, ye say well, for so I am.

5. There is a bond Servant who is bound for all his life, as captives and Moors are. To this kind of service Jesus submitted not; unto the three first forms of a Servant Jesus did submit himself, viz. 1. To be an ingenious Servant, in love to do good to all, and especially to the Saints. 2. To be a free Servant to work with other men▪ and receive wages with his Father. 3. To serve the conquerour, by pay­ing such Tribute as they demand.

But unto the two last he submitted not, viz. to be bound to serve a man for a time, and much less to be bound to serve a man for his life. Neither of these two forms of a Servant did Jesus take up. And I may offer these Reasons for it.

1. To be bound to serve a man would have hindered him from attending unto his heavenly Fathers business, which he came into the world to do, Joh. 6.38. I came down from Heaven to do the will of him that sent me, not my own will, and much less mans will to which a bond Servant is bound, Joh. 5.30. I came to do the will of the Father that sent me, Ioh. 4.34. my meat is to do the will of him that sent me. Therefore he might not be such a Servant, as by the Law is tyed to do the will of his Master Vnder his godly parents he had liberty to do his heavenly Fathers will, and it is a branch of the Fathers will, that he should be subject to his Parents, whose duty it was to further him in the Service of his heavenly Father. Once at twelve years old he d [...]d that, which by accident did not a little trouble his Parents for the present, but Mary so laid up the words of his Apology, as that they did ne­ver [Page 45] hinder him from doing his heavenly Fathers business, but further him therein if they could.

2. He had no need to be a Servant under tuition, to teach him humility and subjection, he needed not to be taught by any humane yoke. We need it, Lam. 3.27 It is good for us to bear the Yoke of Tuition in our Youth. but it was not so with Iesus Christ his heavenly Fathers will and command were enough for him, who had the perfect Image of God, and without the least stain of original sin.

3. Because these three kinds of Service that he did undergo, were enough to sanctifie all kinds and degrees of service, for us who need the tuition of such a yoke, because our nature is stained with original sin, and needeth to be subdued and tamed, and thereby be made capable of Instruction.

4. Because it was too far beneath the dignity of his blessed person, to be at the will and command of a frail man, which his godly Parents were considerate of, knowing his Divine Offspring he was subject to them by his own voluntary obedi­ence to the fifth command of God, but never needed to put forth any parental power of command over him.

5. It was Infinite humility in him to condescend to the lowest order of men, in taking the form of a Servant, though he did not stoop down to the lowest degree of that order, especially considering that it would have hindred him from doing the will of the Father that sent him.

Quest. But why did Iesus Christ stoop so low as to take the form of a Servant.

Answ. 1. Iesus Christ took the form of a Servant to satisfie Divine justice in submitting himself to bear the punishment due to the sin of man. Sin stripped man of his dignity, dominion, Lordship and Rule, and cast him into a state of servitude, the sting & curse of this punishment Christ suffered purely perfectly, and meritori­ously, to the full satisfaction of divine justice, & thereby hath took out the sting & curse of servitud [...], he bore that in his own person, to bear it off, and heave it away from us. This is one part of his passive obedience to bear the punishment of ser­vitude, this is one part of his passive obedience which did run through the whole course of his life, and especially in the whole course of his private life, for it was otherwise in some respects in the time of his publick Ministry.

2. Because hereby he sanctified the state of Service for us, that it might be me­dicinal and wholsome for us, to humble us, sanctifie us and do us good. The curse being removed, it is become a Gospel rod, and a yoke which we have need of, espe­cially in our youth, and Iesus Christ hath fitted it to do us good.

3. Iesus Christ took the form of a servant, that he might perform that active o­bedience to the Law of God, which that order doth owe unto the Law, and there­by merit that reward, that part of the Inheritance which was by the covenant of works, due unto the perfect observation of those Laws. And this merit of Iesus Christ is imputed to us that believe, by the covenant of grace. So that by taking the form of a servant Iesus Christ performed both active & passive obedience to God, the fruit whereof is made ours by the Gospel. Jesus Christ did fulfil all righteousness. Mat. 3.15. wherof this is no small part, in his obedience to the fifth commandment.

4. Iesus Christ took the form of a Servant, and did both suffer and do all the du­ty that belonged thereunto, to purchase Gospel freedome for us, that through faith in Iesus Christ we may be freed from the evil of servitude, and be made free Ser­vants of God through Iesus Christ. But we must remember that Iesus Christ fre­eth us from the evil of servitude, not from the state of servitude, 1 Cor. 7.21, 22, 23. art thou called, converted, being a Servant, a bond Servant for life, care not about [Page 46] that, do the duty of thy place, it shall be but as medicine to thy Soul, and though thou be a Servant to men, yet thou art a Freeman of Jesus Christ, and if Christ make you free, you are free indeed in a supereminent free estate, Onesimus was Philemons Servant, but he was being converted, a Freeman of Christ. ver. 16.

O what a comfort is this to poor slaves and Servants that b [...]lieve in Jesus Christ! that Jesus Christ himself the Lord of glory, took the form of a Servant for their sakes. Jesus Christ hath set Heaven gates open for poor bond slaves, and Ser­vants to enter in by believing. And at the great day we shall see many bond slaves, Servants, and underlings; men and women, sit down with Abrrham. Isaac and Jacob in the heavenly Kingdome, but their Masters, Rulers, and such as made them slaves, cast out into outer darkness.

Sect. 4. The Sufferings of Jesus Christ in bodily infirmityes, Math. 8.17. himself took our infirmityes, and bore our sicknesses.

THe forenamed Instances of the Sufferings of Jesus Christ did manifestly run through the whole course of his life, all the time of his youth, which were so farr as we know, his most serene dayes that he lived in this world, & wherein he attended to his active obedience to the Law of God, yet he was alwayes in a dark, obscure, low, suffering condition.

The Instances of his sufferings which follow, [...] more conspicuous in the course of his publick Ministry, such was this point, in this Section touched on, viz. his bo­dily Infirmityes, mentioned by Mathew, which words are recited out of Isai. 3.4. surely he hath born our griefs, and carried our sorrows, and this Text he bringeth to prove that Jesus Christ did heal all manner of diseases, and sicknesses, not as a Physiti­an, but as a Mediator, by divine power and Authority, as God and man. He did bear all the sinless punishment of our sins in his body, 1 Pet. 2.24. himself bare our sins in his own body, that is the punishment of our sins, viz. sinless punishment, whereof our bodily infirmityes, weaknesses, pains and sicknesses are a great and eminent part. And by this part of his sufferings he (so far) satisfied di [...]ine Ju­stice, and thereby hath taken out the sting and curse out of our bodily infirmityes, and hath rendred them only medicinal to our Souls, and hereby he hath obtained power over all diseases, to send them, and to recall them as he pleaseth; and to improve them as he will, for the good of his Church, and believing Servants, he hath such absolute power over all our sicknesses, that he saith to one goe and it goeth, and to another come, and it cometh, &c.

This Text in Math. doth hold forth that part of the Humiliation of Jesus Christ in submitting himself to bodily infirmityes and diseases, which he took, and bare, he took our griefs and pains for our sakes, and bare them in our stead. It is an eminent part of his sufferings clearly held forth in the Prophesies; and testified in the Gospel History of him. it is a point of great use and comfort to the Church, that this sharp Rod is managed in the hand of a merciful, tender hearted, yea, and experienced Mediator. Jesus Christ his body was mortal, which is evident by this, that he dyed, yea, he came into the world to dye, and therefore took a mor­tal body, capable to perform that great service, which he came to do. The body of Adam in Innocency was capable of Immortality, but by sin he became mortal, Rom. 5.12. as by one man sin entered into the world, and death by sin, so death passed upon all men, for that all have sinned. Though the person of Jesus Christ was without sin, yet he took a mortal body, that it might be a fit sacrifice for our sin, which was laid upon him by imputation, being our Mediator, his body was made as Adams [Page 47] body was, out of preexisting matter, and was therefore mortal. After his Resurrection, his body is Immortal. His mortal hath put on Immortality, his glori­ous immortal body is set down at the right hand of God. And he will change our vile bodyes after the Resurrection, and make them like to his glorious body, Phil. 3.21. Af­ter the Resurrection the bodyes of all mankind shall be Immortal both good & bad. The power of mercy will preserve the bodies of the Elect, to be eternal monuments & objects of mercy, and Subjects where in mercy shall shine forth unto all Eternity. The bodyes of the wicked shall be preserved in Immortality, to be Vessels of wrath, in which the justice of God will shine forth to all Eternity. Thus all hu­mane bodyes are capable of Immortality, and shall be made so to be by the power of mercy and justice, which Attributes of God are to be glorified in mankind for ever. This Immortality of the body of Jesus Christ, was a great and fundamen­tal infirmity of his humane nature, and a fruit of our sin imputed to him as our Me­diator, and this made him capable of such other infirmityes as might accomplish his death; So that it was through the infirmity of a mortal body that he dyed, 2 Cor. 13.4. for though he was crucified through weakness, yet he liveth in the power of God; his humane nature subject to our infirmityes, made him mortal, Divine power maketh him Immortal. Though Jesus Christ took many infirmi­tyes, sicknesses, weaknesses incident to a mortal body, yet he dyed not by any sick­ness, he dyed a violent death, being in his full strength. Their cruelty and harsh usage of his mortal body forced (with his voluntary consent, Joh. 10.18.) a sepa­ration of his Soul from his body, by much and cruel whippings, they made deep and long Furrows in his back, by piercing his head with Crowns of thorns, knock­ed on with a staff, by abusing him all night, they gave him no rest. The Rulers had him to do till after Cocks crowing, then they went to their rest, if their maliti­ous minds would suffer them to sleep; but they committed our blessed Lord Jesus to Souldiers and the rud [...] Rabble, who abused him all the night, in the morning they committed him to Pilate, who finally condemned him, and delivered him to be crucified. They oppressed his spent mortal body by bearing his cross, they nailed his hands, & stretched his body, till all his joints were loosed. At that stretch they nailed his feet, they pierced his side with a Spear, and let out his life blood All these and sundry more of the last sufferings of our Lord, shall hereafter (the Lord assisting) in their place and order be opened; this may suffice at present to shew, that the body of Jesus Christ had the infirmity of mortality, and dyed with grief and pain, a violent death, he dyed not of any sickness. Furthermore in this state of his mortal body when he was in the flesh, he took many other infirmityes of a mortal body, which are sinless punishments of the sin of man, which may be gathered from Gen. 3.17, 18, 19. where the commination, and infliction of them is expressed as the product of our sin. To eat in sorrow to labour with disap­pointment, and to labour with sweat, until these painful labours, sorrows, sweat­ings and disappointments have brought us to the dust, out of which we were made.

These infirmityes of humane nature may comprehend all those infirmityes usu­ally instanced in by Divines, as hunger, thirst, weariness, sleepyness, &c. The mortal body of Jesus Christ was susteined (as our bodyes be) by eating, drink­ing, motion, labour and rest, in all which respects our fallen estate feeleth much punishment, and the matter of sicknesses is usually contracted, by eating and drink­ing, by heats and colds. As these natural passions and infirmityes have in them a sinless punishment of sin, which Jesus Christ suffered; So why may not we say, that the animal passions and infirmityes have in them a sinless punishment of sin? [Page 48] as anger, grief, love, Mark 3.5. he looked on them with anger, but without the least touch of sin, and was grieved, Joh. 12.36. Jesus did hide himself from them, Math. 14.13. when Jesus heard that Iohn was beheaded he departed thence into a desert place, Ioh. 20.2. the Disciple whom Iesus loved, Joh. 11, 35.36. Iesus wept, then they said be­hold how he loved him, Joh. 11.11. our friend Lazarus sleepeth, Ioh, 11.3.5. he whom thou lovest is sick, now Iesus loved Martha and her sister, and Lazarus. Whether Jesus Christ suffered any sinless punishment in these animal passions, I dare not be bold to affirm. But that Christ hath sanctified them by his experience for us, that I may boldly affirm. There be infirmityes of mans mortal body instanced in the Gospel, and expressed by the same word, of which sort Christ took not, as Luk. 13.11, 12, 13. a woman bowed with a Spirit of infirmity eighteen years, and Ioh. 5.5. a man lying with an infirmity thirty eight years, but Jesus Christ took no such infirmity as cor­rupted his humane body, or disabled him from his work and service, from doing the will of the Father. But such infirmity as made him preach, pray, tra [...]ail with much pain, grief and infirmity, in doing and fulfilling his Fathers work and will, that we have ground to believe; and it is a great comfort unto s [...]ch ser [...]ants of God as do work with much pain, that labour in the service of God with an aking head, pained limbs, feeble spirits, crazy bodyes and lungs, unto such it is an un­speakable comfort, that Christ did fulfil his Fathers will, and obey his commands under much infirmity, and by experience knoweth how to pity such as do so serve the Lord. Which is the case of most of Gods dear Children, at sometimes or other, and some constantly. It is an antient question among Divines whether Iesus Christ did submit himself to bodily sickness? some are of apprehension he did not, and some are of apprehension he did, among whom I am; and with submission I shall be bold to offer my grounds for it.

1. It is expresly affirmed in the Prophesy, Psal. 41.8, 9. an evil disease (a thing of Belial) cleaveth fast unto him (as the Viper did to the hand of Paul, Act. 28.3, 4, 5, 6.) and now that he lyeth, he shall rise up no more, some such sharp distemper fell upon him as forced him to lye down, and his Enemies hoped that he should dy of it, but they were mistaken; as the Barbarians were about Paul, when the Viper fastened on his hand, but an evil disease did befall him, it is not said what it was, but it was dange­rous, sharp and threatning. When he had been hot and spent all day with preaching and travail, and then be all night on a mountain at prayer, what aguish or feaverish fits it might expose his mortal body unto, or what aches and pains in his limbs, head, jaws, sinews, or the like discomposure of his health it might bring, we do experience in our mortal bodyes often, and so might he, yea he did expose his body to more labour and hardship both by night and by day, then we do. That this Prophesy of the Psalmist is spoken of Christ is most evident; because the ninth verse which is part of the sentence addeth another aggravation unto the affliction. Yea, mine own familiar friend in whom I trusted (viz. with the bag) who eat of my bread, hath lift up his heel against me, this part of the sentence Christ himself doth ap­ply to himself and Iudas, Ioh. 13.18. he that eateth bread with me hath lift up his heel against me. So that we cannot doubt that the ninth verse belongeth to Iesus Christ, then why not the eight verse? if the latter part of the sentence be spoken of Christ, why not the former part? Iesus Christ doth most perfectly know the meaning of the Scriptures, therefore by the sure Testimony of Christ, that Pro­phesy in the Psalms belongeth unto him, so that some ill disease befel him, so as that for the present he kept his bed upon it.

2. As it is expresly affirmed in the Prophesy, so it is expresly affirmed by Mathew, Chap. 8.17. himself took our infirmityes and bare our sicknesses.

[Page 49]3. Because sicknesses are a great part of the sinless punishment that is inflicted on man for sin, it is not a sin to be sick, but it is a punishment of sin, and Christ hath borne all the sinless punishments of sin, Isai. 53·3. a man of sorrows, acquainted with griefs, here be two significant words, that shew that it was the general and ordinary frame of his mortal body. the words doe signifie such sorrows, and griefs as arise and spring from sickness, and from a crazy state of body; which not­withstanding he did not abate any labour, travail, work, or hardship, that lay be­fore him, and that he had a calling to attend, whereby he might do good to others in Soul or body, Act. 10.38. he went about doing good, and healing others, yet this he did in much pain, grief, and infirmity, he was accustomed so to do.

4. It is of great comfort and encouragement to the dear Servants of God, who are forced so to do, unless they should leave the work and Service of the Lord un­done; they cannot forbear and withdraw themselves from the work, and yet must perform it with difficulty through pains, aches, weariness hardship, and sometimes dangerous adventures, in which cases the Servants of God have this eminent en­couragement, that Jesus Christ experienced the same, and he is a merciful high Priest and Mediator, to pitty, help, relieve and comfort such of his Servants as are faithful to do his Service, though it be upon such hard Terms.

Such as think Jesus Christ did not submit himself to bodily sickness, do render this Reason, because he healed all manner of diseases in others, and if he had been sick himself, they would have said unto him, Physitian heal thy self, or would have said, it is a sign that he is an Impostor, a deceiver, because he healeth others, but cannot heal himself, therefore his holy wisdome would not expose himself to such a check, and evil construction of his miraculous healing of others. But under favour I see not force in this Reason, because though he was sick, and sometimes so sick as that he was constrained to ly by it, and so that his Adversaries knew that he was sick, yet it is most certain that he did heal himself and rise again, which is evident by this that he dyed not of any sickness or disease, he dyed a violent death, by the cru­elty of his Enemies. Though sometimes they understood that he was sick, yet they quickly saw him up again, and about his heavenly Fathers business, he did not tell them of all the pains and aches that he went about withal, it was enough to him that his Father saw them all, and divine justice saw how holily, patiently, con­stantly he suffered those sinless punishments of sin, and was fully satisfied in his right, pure, perfect, and meritorious sufferings therein; yea, it is like that Christ did not tell his dearest friends of what pains he laboured under every day, and that may be one Reason why so little is written about this part of the sufferings of Je­sus Christ, he gave no such way to these infirmityes as to take him off from his work, he did his Fathers work though he laboured with great pains and much sense of his infirmityes. Yea, it is a proof of his infinite goodness, that though he was a man of sorrows and acquainted with griefs, yet ceased not, he failed not to fol­low God fully, and to attend, to perform the work of his Father which he sent him to do, though he often laboured with an aking head, pained limbs, and a crazy, wearied, spent body, hereby setting before us an admirable Example of patience, diligence, faithfulness, and self denyal, that spared not his own body, though full of infirmityes to do good to others, and to do and suffer what God called him to do and suffer, with what difficulty and pain so ever he performed the same. And it is an heavenly encouragement to all his Servants so to do, when we are called to any good Service, do it, though we suffer much pain and grief in doing of it. This part of the sufferings of Christ may be further illustrated by three Propositi­ons,

[Page 50]1. Proposition, all bodily diseases, infirmityes, sicknesses, griefs, aches, and in­dispositions, are punishments of the sin of Adam, and effects of Gods wrath and curse inflicted on man, Gen. 2.17. in dying thou shalt dy, thou shalt dye by degrees, in this word are all diseases and infirmityes comprehended, and are threatned, yea, and inflicted, executed, every disease, ache, or pain, is a drop of the curse inflicted by virtue of this word And this punishment (as well as many others) is such as may be suffered without sin, by our Lord Jesus, who is like unto us in such infirmityes yet without sin, Heb. 4.15, what ever Jesus Christ suffered, he sinned not, 1 Pet. 2.22. he did no sin, neither was guile found in his mouth, not one word of impatience or any other evil, what ever he suffered, either justly as from the hand of God, or unjustly from the hand of man.

2. Proposition, Jesus Christ drank deep of this cup of sorrows, griefs, infirmi­tyes, deeper then any man in the world ever did, or can do, because he is our Me­diator, which no other man or creature is able or capable to be; he is Mediator betwixt God and man, he suffered all that was due to man, sufficiently, virtually, though effectually he suffered all that was due to all the Elect. The Lord did suffer Divine justice to inflict all that was due, and he did so, till he was fully satisfied, Math. 3.17. I am well pleased, no man save Christ ever suffered so much, or ever shall, and therefore he drank deep of this cup of sorrows, to the very bottom, Isai▪ [...]3, 3, 4, 5, 6. his deep drinking of this cup is eminently expressed by two mul­tiplying words.

1. He is called a man of sorrows, as if he were made up of sorrows, as it may be said of Paul, from that Text, 2 Cor. 11.2 [...], to the end of the Chapter, he was a man of labours and sorrows. So, and infinitely more may it be said of Jesus Christ, he is a man of labours and sorrows.

2. A second multiplying word is, [ acquainted with griefs] he was habituate to them, they were his dayly familiar acquaintance. See David describing a famili­ar acquaintance, Psal. 55.13, 14. they eat and drank together, they went to Gods house together; so was sorrow and grief the dayly companions of our Lord Jesus, in all that he did. And how could it be otherwise, when he stood in the room of all Gods Elect?

3. Proposition, Jesus Christ did voluntarily take up all this burthen of griefs and sorrows, there be two words in that Text, Math 8.17. that prove the volun­tary submission of Jesus Christ, he took, he bare, as a Porter taketh up, and bear­eth his burthen, so Phil. 2.7, 8. he emptied himself of glory, and took the form of a Ser­vant, Joh. 10.15, 17, 18. I lay down my life for my sheep, I lay it down of my self.

Quest. Why did Jesus drink so deep of this Cup of sorrows, griefs, & infirmityes?

Answ. 1. Because Jesus Christ doth undertake and undergo that great Office of a Mediator betwixt God and man, to reconcile them and make peace, and that he might pacifie God towards man, he must pay all the debt that man oweth to God, he must satisfie and pacifie Divine justice, by suffering the penaltyes of the broken Law; he must undergo all the punishment which man is most justly obli­ged to suffer, man himself is never able to do this, Jesus Christ, God and man [...]e only is able, and is willing to do it, and therefore he willingly drinketh that Cup of Sufferings to the very bottom, Joh. 18.11. the Cup which my heavenly Father hath given me to drink, shall I not drink it? this reason is general to all the sufferings of Christ, and therefore a good reason of this part of his sufferings.

2. Jesus Christ drank deep of this Cup of sorrows and infirmityes, that he might in his own person experience the difficultyes of a sickly, crazy, infirm body, that [Page 51] might be experimentally moved to pitty, succour, bear with, and relieve such as labour under such a state and condition. And he is the rather careful in this mat­ter, because it is the general and common Rod wherewith he doth chastize all his people, at one time or other; sicknesses are common to all, and in all Ages, now this is a great comfort, that the heart of Christ is tenderly compassionate over all that are in such a condition, out of his own experience.

3. Jesus Christ hath drank deep of this Cup of crazyness, sorrows and infirmi­tyes, to take the sting and curse out of them, and to make a Rod and a medicine of them, which he manag [...]th with his own hand for the good of his Children, by this means he hath al [...]ayes a Rod ready for a Child that needs it, & is a purge ready for every sick Child, all sicknesses and infirmityes are at his command, he saith to this, go and touch that Child, and to another he saith it is enough for this time, let that child alone; it was the Centurion that so describeth the power of Christ o [...]er sick­ness, and Christ greatly commends his Faith for so speaking, Math 8.9, 13. Jesus Christ hath great power over the life of man by his management of this Rod of sickness, a [...]it of sickness is often improved to be a m [...]ans of Conversion, the Souls of Gods Children are often great gainers by this medicine, before I was afflicted I went astr [...]y, but now I have learned to keep thy Commandments. Psal. 119.67.

Heb. 12-5-13. is a famous Text to express the government of Christ over his C [...]ildren, by the Rod of correction, and the most frequent Rod of corr [...]ction is sickness, pains, h [...]rts, griefs inflicted upon our bod [...]es, we have famous Examples in Scripture how God hath managed his Children by the Rod of sickness, David. Psal. 6. and 38. Hezekiah, Isai. 38. so Heman, Asaph, and many more. This great Example of Jesus Christ is of great in [...]truction to such as ha [...]e crazy, sickly, weak bodyes; take heed how we abate an [...] service unto the Lord, especially, we Ministers must be careful in this point, because the pattern of Christ firstly respect­eth us. Paul did eminently imitate Jesus Christ in this point, Gal. 4 13, 14. you know how through infirmity of the flesh I preached the Gospel to you at the first▪ and my Tempta­tion which was in my flesh ye despised not, nor rejected, but received me as an Angel of God, even as Christ Jesus. And we see that Paul was under some sickly, craz [...] in­firmity, when he first preached at Galatia, and yet he favoured not his flesh, he spa­red not his crazy body, his love and zeal carried him out to preach the Gospel ef­fectually to them notwithstanding his great bodily weakness that was at that time upon him, now this humility, love, and self denyal in Paul, was so acceptable and powerful with them, and so prevailed upon their hearts, that they looked at him as if an Angel had preached to them, yea, as if Christ himself had come unto them to do them good, and they were so far from despising or rejecting him, as a poor, crazy, sickly man, as that they would (if possible) have plucked out their eyes to have done him good, it is honourable and acceptable service to do good to others, with self denyal, hardship and difficulty, to go about in weariness, weakness, pains, and infirmityes, to do good, such a pattern Jesus Christ hath set us, though he was a man of sorrows, and acquainted with griefs, aches and infirmityes, yet he alwayes went about doing good, Act. 10.38. by this Rod of sickness Jesus Christ doth not only ex­ercise power over the lives of his Children, but also over the lives of his Enemies. Herod must dye, that Jesus might return out of Egypt unto Israel, the World is full of Examples how the Church and Saints have been delivered from persecution, by the death of a persecutor.

Sect. 5. The Sufferings of Jesus Christ under Reproaches Psal. 22.6. a reproach of men, and despised of the People.

JEsus Christ did voluntarily bear for us the reproaches, cruel mockings, deri­risions, scoffs, and despisings of the People, David hath abundantly prophesi­ed of Christ in this Book of Psalms, and in particular he hath said much of this kind of his sufferings, for David was a Type of Jesus Christ, and eminently he is so in his sufferings therefore I shall lay together some Texts of Scripture, and espe­cially out of the Book of Psalms, which set forth this point, and I choose to express these sufferings of Christ in the Scripture words, which carry a greater fulness of sense and Spirit then any words that I can speak or write, are capable to do.

Psal. 22. is expresly spoken of Jesus Christ, and ver. 6, 7, 8. I am a worm and [...] man, a reproach of men, and despised of the people, all they that see me laugh me to scorn, they shoot out the lip, and shake the head, saying, he trusted in the Lord that he would deliver him, let him deliver him, seeing he delighted in him, Psal. 35.11, 12, 13, 14, 15, 16, 17, 21. false witness did rise up, and laid to my charge things that I knew not, they rewarded [...] for good to the spoyling of my Soul, But as for me, when they were sick, my cloath­ing was sackcloth: I humbled my Soul with Fasting, and my prayer returned into mine own bosome I behaved my self as though he had been my friend, or brother: I bowed down heavily as one that mourneth for his mother. But in mine Adversity they rejoyced, and gathered themselves together; yea, the abjects gathered themselves together against me, and I knew it not, they did tear me, and ceased not. With hypocritical mockers in Feasts; they gnashed upon me with their Teeth. LORD, how long wilt thou look on [...] rescue my Soul from their destruction, my darling from the Lions. Yea, they opened their mouth wide against me, and said, Aha, aha, our Eyes hath seen it.

Object. Why is this reckoned so great a part of his sufferings, they are but words, and is it so great a suffering to suffer the bad and evil words of others? if they touch not our bodyes nor goods, is it any great matter what they say?

Answ. The Scriptures shew that there is cruel force in words: words are a wea­pon that wound the Soul, that is a deeper wound then to wound the body, Psal. 42.10. as with a Sword in my bones mine Enemies reproach me, while they say daily to me, where is thy God? Psal. 57.3, 4. he shall send from heaven & save me from the reproach of him that would swallow me up, Selah. My Soul is among Lions, & I lye even among them that are set on fire, even the Sons of men, whose teeth are Spears and Arrows, and their tongue a sharp Sword, Psal. 52.4. thou lovest all devouring words, O thou deceitful tongue, his tongue swallowed up Nob, the City of Priests, Psal. 55.21. the words of his mouth were smoother then butter, but war was in his heart: his words were softer then oyle: yet were they drawn Swords, Psal. 12.3, 4. The tongue that speaketh proud things, who have said, with our tongues we will prevail, &c. Psal. 64.3, 4. who whet their tongues like a Sword, and bend their bows to shoot their Arrows, even bitter words, that they may shoot in secret at the perfect, suddenly do they shoot at him, and fear not. Psal. 10.7. His mouth is full of cursing, deceipt, and fraud, under his tongue is mischief and vanity. Some People have bloody mouths, the words of a Tale-bearer wound deep. All the providential wounds which God inflicted upon Job's estate and body, did not wound him so deep, as the censorious words and unkind speeches of his friends did.

The Tongue of man is his glory, if it be a good tongue, it is very excellent, a whol­some [Page 54] tongue is a tree of life, knowing how to use knowledge aright, Prov. 15.2.4. the tongue of the just is as choice silver, very desireable and delightful.

But if it be a bad tongue, it is very mischievous and pernicious, it wounds the ho­nour of our Neighbour, and that is a very deep wound, Eccles. 7.1. a good name is bet­ter then pretious oyntment, Prov. 15.31. a good report maketh the bones fat, Prov. 22.1. a good name is rather to be chosen then great riches, and loving favour rather then si [...]ver and gold, a reproachful tongue robbeth our Neighbour of this pretious Treasury, Reproaches kill love, and that is a bitter and mischievous slaughter, Prov. 16.28. a whisperer separateth chief friends, a reproaching tongue destroys the comfort of humane society, which is a great wound to the heart of man, whom God hath made a sociable creature, Je. 9.3, 5, 8. they bend their tongues like their bow for lyes, they will deceive every one their Neighbour, they will not speak the truth, they have taught their tongue to speak lyes,; their tongue is an Arrow shot out, it speaketh deceipt, one speak­eth peaceably to his Neighbour with his mouth, but in his heart he layeth wait for him, Psal, 12.2. They speak vanity every one with his Neighbour, with flattering lips do they speak. An evil tongue stirreth up hatred, strife and contention; and kindleth hell fire among Neighbours, Jam. 3.5, 6. the tongue is a little member, and boasteth great things, behold how great a matter a little fire kindleth; and the tongue is a fire, a world of iniquity, so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature, and it is set on fire of Hell: the tongue is a weapon of re­venge, and of cruel malice, Psal. 52.2, 3, 4. thy tongue deviseth mischief like a sharp Rasor, working deceitfully, thou lovest evil more then good, and lying rather then to speak Righteousness, Selah. Thou lovest all devouring words O thou deceitful tongue. The whole City of Nob was destroyed by Doegs tongue; Jer. 18.18. come let us devise devices against Jeremy, come let us smite him with the tongue, and let us not give heed to any of his words; words will leave some stain, aliquid herebit. Psal. 140.3 They have sharpened their tongues like a Serpent, Adders poyson is under their lips, Selah. Math. 11.16. Glutton, a wine bibber, a friend of Publicans and sinners; many such mischiefs do spring from a reproachful tongue, which kind of bitter Sufferings our Lord Jesus did undergo.

Quest. Why did Jesus Christ that most innocent Lamb of God undergo this great and bitter affliction of reproaches and cruel mockings?

1. Because it is one of the punishments which our sin hath deserved, Jesus Christ never deserved to be so spoken of, so reproached, so mocked, all was falsly and unjustly charged upon him, without any appearance of cause, they laid to his charge things that he knew not, but we the people of God have deserved them all, some in one respect, some in another, and therefore Jesus Christ did bear them for us, Isai. 53, 4, 5, 6. he hath born our griefs, and carryed our sorrows, he was wound­ed for our Transgressions, he was bruised for our Iniquityes, the chasticement of our peace was upon him, the Lord hath laid on him the Iniquityes of us all.

2. Jesus drank deep of this cup of reproaches, because he could do it Innocent­ly without any contamination, or participation in sin, 2 Cor. 5.21. though he was made sin for us, yet he knew no sin, 1 Pet. 2.22, 23. he did no sin, neither was guile found in his mouth, when he was reviled, he reviled not again, when he suffered, he threatned not.

3. Jesus Christ drank of this cup even to the bottom, to the full satisfaction of Divine justice, that he might take out the sting of the curse and wrath out of them, for the sake of his Elect, who are to live in an evil world, where they are sure to suffer reproaches, and much evil and hard measure by the ill tongues of People 2 Cor. 6.8. by honour and dishonour, by evil report and good report, as deceivers and yet [Page 55] true, 1 Cor, 4.12, 13. being reviled we bless, being persecuted, we suffer it; being defa­med, we intreat, we are made the filth of the world, and are the offscouring of all things unto this day. But none of these things can hurt us. Jesus Christ by his Suffer­ings hath took out the curse of them, they have much of mans wrath in them, but all Gods wrath is taken away by Jesus Christ.

4. Jesus Christ suffered reproaches and abuses of mens tongues, to set us a Copy and pattern of patience, that we might learn of him how to carry our selves under such injuries, that we might learn of him to behave our selves patiently, and meekly, as our Lord Jesus did, 1 Pet. 2, 21. Christ also suffered for us, leaving us an Example that ye should follow his steps, Act. 8.32. he was led as a sheep to the slaughter, and like a Lamb before his shearers, so opened he not his mouth. Yea, before his But­chers he was silent and patient, Isai. 53.7. he was oppressed▪ he was afflicted, yet he opened not his mouth, but only to say, Father forgive them, even when he was brought as a Lamb to the Slaughter.

5. Jesus Christ suffered reproaches to sanctifie them, that he by his love and wisdome may make them good medicines for his Church, his Elect, it is a [...]ery sharp Physick, but Jesus Christ by his experience knoweth how to qualifie and commix them with other Ingredients, and make them very wholsome and opera­tive for the good of his Elect; it is a powerful Ph [...]sick to purge away pride, to hide and subdue it, and to teach humility and meekness, which are very needful lessons for Gods people to learn in this our militant condition, Jesus Christ by his Ex­ample in bearing reproaches doth set us sundry needful lessons to learn,

1. We must learn to keep a strict watch o [...]er our whole conversation, that we may give no just matter or occasion. We must cut off occasion from them that watch for it, if there be a cause for their reproach we loose the glory of our suf­fer [...]g, 1 Pet. 2.20. for what glory is it; if when you be buffeted for your faults, ye take it pa [...]iently, you do well to take it patiently, and you may find inward comfort upon your humiliation, and outward pitty, but there is no Christian glory upon such de­served sufferings; they may sin in rigour, and we may do virtuously in exerci­sing patience; but we loose the glory of such Sufferings, because they are just.

2. This pattern of Christ his patient s [...]fering reproaches doth minister a lesson of comfort to such as suffer unjustly, because your Innocent and holy conversation doth confute those false and unjust aspersions▪ so did Christ confute those that re­proached him, his Innocency so shined, that even Pilate himself did acquit Jesus Christ from such aspersions as they cast upon him, and he saw plainly that it was his Adversaryes malice, and not his desert; Math. 27.18. for he knew that it was for envy that they had delivered him; no wise man will believe such reproa­ches as the Innocency of the party doth sufficiently confute, without any words of Apology, Innocency it self speaks a consolation, and maketh the Arrows to fall & light on their own pate, Daniel is a famous Example of an innocent sufferer, Dan. 6.5 Then said these men we shall not find any occasion against this Daniel, except we find it a­gainst him concerning the Law of his God, and he pleaded his innocency before the King, ver. 22. my God hath sent an Angel, and shut the Lyons mouths, that they have not hurt me, for as much as Innocency is found in me, before him, and also before thee O King I have done no hurt. Such was the pattern of Jesus Christ which he hath left us, as it is expressed in the Prophesy of David, Psal. 35.11, 12. false witnesses did rise up, they laid to my charge things that I knew not, they rewarded me evil for good to the spoyling of my Soul. Again, it is a matter of great consolation and holy joy, to suffer any thing for the sake of Jesus Christ, Act. 6.41. they departed from the pre­sence [Page 56] of the Council, rejoycing that they were counted worthy to suffer shame for his Name, Luk. 6.22, 23. Blessed are ye when men shall hate you, and when they shall separate you from their Company, and shall reproach you, and cast out your Name as evil for the Son of mans sake, rejoyce ye in that day, and leap for joy, for behold your reward is great in Hea­ven, blessed are ye when men shall revile you and persecute you, and say all manner of evil against you falsly for my sake, rejoyce ye and be exceeding glad, for so persecuted they the Prophets which were before you, in this case it is good to say with David if this be to be vile, I will yet be more vile; grace is incensed, stirred up, & increased by such Tribu­lations and abuses, many graces are exercised and increased by such wrongs, Rom. 5.3, 4, 5. we glory in Tribulations, knowing that Tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost which is given to us. The tryal of our Faith is more pretious then gold, and when a believer is reproached, Faith will make him wash his hands in Innocency; when men fly upon us in their wrath, Faith will fly to Christ who hath taken away the sting of them, and will turn them to pray­ers; and God will make them wholsome Physick for us. Yea, Faith will make us to imitate our Lord Jesus, who forgave his Persecutors and prayed for them. And among many benefits that believers gain by suffering the wounds of evil tongues, this is a chief one, that he will learn to watch and govern his own tongue, finding by experience the mischief of evil tongues, he will beware of doing the like to others▪ he will teach his tongue to bless when they curse, he will beware of stain­ing his Religion, by an unbridled tongue, Jam. 1.26. If any man seemeth to be Religi­ous and bridleth not his tongue, that mans Religion is vain.

Sect. 6. The Sufferings of Jesus Christ under the ungrateful disac­ceptance of the good works which he did for them and among them.

NEver did any perform such; and so many good Works for a people, as Je­sus Christ did for the Jews: and yet never was any man so ungratefully disaccepted, rejected and abused, Act. 10.38. God anointed Jesus of Na­zaret with the Holy Ghost and with power, who went about doing good and hea­ling all that were oppressed with the Devil, for God was with him. It is unutterable how many good works Jesus Christ did among them, even visible and bodily good which all men saw, a child might run and read them: besides these invisible, spi­ritual and heavenly works of Redemption and Salvation which he did for them, But what acceptance did he find among them? see Luk. 4.28, 29. All they in the Synagogue that heard these things, were filled with wrath, and rose up, and thrust him out of the city, and led him to the brow of a hill, whereon the city was built, that they might cast him down headlong. Though he taught them the heavenly Doctrine of the Gospel, and confirmed his Doctrine with many Miracles, yet they believed not. Jo [...]. 12.37. Though he had done so many Miracles before them, yet they believed not on him, yea they went about to stone him. Joh. 8, 59. Then took they up stones to cast at him: but Iesus hid himself, and w [...]at out of the temple, going through the midst of them, and so passed by. Ioh. 1 [...].31. They took up ston [...]s again to stone him. At another time he saw [...]eet to hide himself from them. Ioh. 12.36. Iesus depar­ted and did bide himself from them. At another time he was fain to doe the same [Page] Ioh. 11.39. They sought again [...]o take him, but he escaped out of their hands, and v. 40. He went away again beyond Iordan, into the place where Iohn as first baptized, and a­bode there. Ioh. 10.20. Many of them said he hath a Devil, and is mad, why hear y [...] him? And when he cast Devills out of the people, the Scribes and Pharisees were so irrationally malitious, that they said he cast out Devills by Beelze [...]ub the Prince of Devils Mat. 12.24. We have cause to behold and wonder at these and many such like sad sufferings of our dear Lord Jesus Christ. Nay, we read of one, who when the Lord had healed him, went and betrayed him. Ioh. 5.5, 13, 14, 15, 16. A man had an infirmity thirty eight years; Jesus healed him, he wist not who it was that healed him. Iesus finding him in the Temple, said to him behold thou art made whole, sin no more lest a worse thing come unto thee. The man de­parted, and told the Jews, that it was Jesus that had made him whole, ungrateful wretch, for therefore did the Jews persecute Jesus, and sought to slay him, because he had done this thing on the Sabbath day; Yet some have more charity for this man then I see cause for, Luk. 8.37. the whole multitude of the Gadarens besought him to depart from them, when he had cast out a Devil and healed a mad man, Ma [...]. 3 5, 6, 7. he healed the withered hand of a man in the Synagogue, and the Phari­sees went forth, and straightway took Counsel with the Herodians again [...] him, how they might dest [...]oy him; but Jesus withdrew himself with his Disciples to the Sea, Job, 11.53, 54. then from that day forth they took Counsel together to put him to death. Jesus therefore walked no more openly among the Jews, but went thence unto a Country near to the wilderness, into a City called Ephraim, and there continued with his Disciples, it is numbred among the blessings of the Tribes of Israel, as a great blessing, to be acceptable to his Brethren, Deut. 33.24. viz. when his virtuous actions deserve it, as it was with David, 2 Sam. 3.3.36 whatso­ever the King did, pleased the people. But it was otherwise with our Lord Iesus, though he did for them the most famous and miraculous works that ever were done in the world, yet none of his holy words and good works pleased the Iews; but they picked up some occasion or other (no just cause) to disaccept him, quar­rel at him, abuse him, and finally kill him.

Quest. Why did Iesus Christ submit himself to suffer such sad and unworthy u­sage for those admirable good works which he did among them, and for them? to be so disaccepted and ill rewarded, when he so highly deserved at their hands?

Answ. Though Iesus Christ never deserved any such usage, yet we have deserved it, and therefore he suffered this punishment, which our sins have deserved; he suffered to satisfie Divine justice for the sin of man, his innocent suffering that which our sin hath deserved, is part of the satisfaction of vindictive justice, and thereby removeth the curse out of our sufferings, and hath sanctified such abusive suffering to be wholsome medicines for us, and to encourage unto patient suffer­ing of such usage in the world, Joh. 15, 18, 19, 20, 21. If the World hate you, you know it hated me before it hated you; if ye were of the World, the World would love his own, but because ye are not of the World, but I have chosen you out of the World, therefore the World hateth you. Remember the word that I have spoken unto you, the Servant is no [...] greater then his Lord, if they have persecuted me they will also persecute you; but all these things they will do unto you for my Name sake, because they know not him that sent me. When the Crointhians and Galatians did ungratefully abuse Paul, he bore it pa­tiently, he had spiritual gain by it, & so it hath been with all the Prophets, Apostles Saints and Martyrs, of whom the world was not worthy, Heb. 11.38. who did emi­nent good works for the World, yet they did basely abuse them, and ill reward [Page 57] them, and all this our Lord Jesus hath sanctified for our good, by his suffering such unworthy and ungrateful usage for our sakes.

Sect. 7. The Lord Jesus suffered Temptations for our sake.

THere be two kinds of Temptations, some are for tryal of Faith and other graces, which kind is usually expressed by a word which signifies Temp­tations that are exerted by afflictions, of this sort of Temptations I shall not speak in this place, though Jesus Christ drank deep of this cup also, as appear­eth in the History of his life. The second sort of Temptations is to be tempted to sin, which kind of Temptation is usually expressed by a word signifiing to tempt unto sin; of this sort of Temptations the Devil is the Author, and therefore he is called the Tempter, Math. 4.3. And it pleased Jesus Christ for our sakes to give the Devil leave to do his worst against him, the History whereof is recorded in Math. 4.1. Mark. 1.12, 13. Luk. 4.1. ad 14.

This History is asserted by three great witnesses, inspired by the Holy Ghost, to assure our Faith of the truth of it, the whole course of the publick Ministry of Jesus Christ was filled with all kind of Temptations, Luk. 22.28, 29, 30. ye are they which have continued with me in my Temptations. And I appoint unto you a Kingdome, as my Father hath appointed unto me, that ye may eat and drink at my Ta­ble in my Kingdome, and sit on Thrones judging the twelve Tribes of Israel, in which Text we may see, as I apprehend, 1. The virtuous Carriage of the Disciples, ye are they which have continued with me in my Temptations, viz. I called you to follow me, when I began my publick Ministry, which hath been a time of great and manifold Temptations unto me. And you have with love, zeal, and faithful­ness constantly stuck to me, and continued with me in all my Temptations, as op­portunity and occasion served.

2. The honourable and holy reward freely given them by Chri [...] a Kingdome, this Kingdome is described.

1. By the Authority of it, I appoint it unto you.

2. By the Exemplar pattern, as my Father hath appointed unto me.

3. By the parts of it, which are most honourable and eminent, and these are such as shew, that it is an estate that the Church doth attain unto in this life, and is only a preface to the glorious Kingdome to be attained in the life to come, as I conceive with submission.

The particulars are,

1. To eat and drink at my Table in my Kingdome, which the Church injoyeth in our Sacramental Communion with the Father and the Son, at the Lords Table, which is a way of worship suitable to this life, but not suitable to our estate in hea­ven.

2. To sit on Thrones judging the Church, (called the twelve Tribes) viz. in ex­ercising of Gospel Discipline, which also is suitable to the state of the Church in this life, but not suitable to the state of the Church in Heaven, there will be no use of discipline in Heaven.

So that by this we see, that the Gospel Church springeth up, and groweth in the field of Temptation, wherein Iesus Christ walked, and his Disciples continued [...] [Page 58] him, and the product was, the Institution of a Gospel Church, a stone hewed by the Axe and Hammer of Temptations, is fit to be built into a Gospel Church, and to injoy full Communion at the Lords Table, and voting in the Church, and one fitted and humbled by Temptations, is fit to undertake the Gospel Ministry in a Gospel Church.

Iesus Christ suffered himself to be tempted both by men and Devils, among men he suffered himself to be tempted both by bad & good men, consider some Instan­ces of his being tempted by bad men, Math, 22.15, 16, 17, 18. Then went the Pharisees & took counsel how they might intangle him in his talk, & they sent out their Disciples with the Herodians saying, Master, we know that thou art true, and teachest the way of God in Truth, neither carest thou for any man, for thou regardest not the persons of men, tell us therefore what thinkest thou, is it lawful to give Tribute to Cesar or no? but Jesus per­ceived their wickedness, and said, why tempt ye me hypocrites. Luke expresseth this, or the like Temptation more fully, Luk. 20.20. and they watched him, and sent forth spyes, which should feign themselves just men, that they might take hold of his words, and so they might deliver him unto the power and Authority of the Go­vernour. See another Instance, Math. 22.35, 36. then one of them which was a Lawyer asked him a question, tempting him, saying, Master, which is the great Command­ment in the Law? see another Instance, Luk. 10.25. and behold a certain Lawyer stood up and tempted him saying, Master, what shall I do to inherit eternal life? see another In­stance, Math. 16.1. the Pharisees also with the Sadduces came, and tempting, desired him that he would shew them a sign from Heaven, unto these he maketh a sad Answer, Mark. 8.12. and he sighed deeply in his Spirit and saith, why doth this Genera­tion seek after a sign, verily, I say unto you, there shall be no sign given to this Generati­on. See another Instance, Math. 19.3. the Pharisees also came unto him tempting him, is it lawful for a man to put away his wife for every cause, See one Instance more, Luk. 11.53, 54. and as he said these things unto them, the Scribes and Pharisees began to urge him vehemently, and to provoke him to speak of many things, laying wait for him and seeking to catch something out of his mouth, that they might accuse him, It was an hour of grea [...] Temptation that Jesus Christ was in! He also suffered himself to be tempted by good men, as it appeared in that famous Instance of Peter, Math. 16, 22, 23. Peter took him, and began to rebuke him, saying, be it far from thee Lord, that shall not be unto thee, but he turned, and said unto Peter, get thee behind me Satan, thou art an offence unto me, for thou savourest not the things that be of God, but those that be of men.

Jesus Christ suffered himself to be tempted of the Devil, he gave Satan leave to do his worst against him. The time when he entred upon this horrible conflict was, so soon as he was baptized by John, and had the Spirit descending upon him like a Dove, and had that Divine Testimony from Heaven. This is my beloved Son, in whom I am well pleased. These things might have terrified and disanimated Sa­tan from attempting him with his carnal & worldly Temptations, but his envy & hatred against Christ did rather incense provoke, and embolden him to assault him, having leave given him to do his worst against him. Jesus Christ was carri­ed by the Spirit into the Wilderness to be tempted, he was not carryed by a transport­ing act of the Spirit, but by a spiritual Rule and power extraordinary, he was now entering upon the great work of his publick Ministry, he saw meet to begin that extraordinary work with an extraordinary Fast; to spend forty dayes (as Moses did in the Mount with God) with God in prayer. Now being in the wilderness the Devil had him alone, separated from all humane communion, or assistance, or [Page 59] diversion, he was where no living Creature was, save Beasts of the wilderness, Mark. 1.13. he was with the wild Beasts, but the Angels ministred unto him, and how far they were a bridle to Satan, in assaulting him, it is not said, he began his Mini­stry with fasting and prayer, and with suffering Temptation, for this was the sea­son that Satan had his Commission to tempt him. He was tempted all these for­ty dayes and forty nights, while he was in fasting and prayer, for Mark. 1.13. he was there in the wilderness forty dayes tempted of Satan, and Luk. 4.2. being for­ty dayes tempted of the Devil. What conflicts and Temptations he underwent all that time, is not expressed, and therefore not necessary for us to know, nor fit to enquire, where God is silent; it becometh us to lay our hand upon our mouth, secret things belong unto the Lord, revealed things belong unto us, and to our Children, Deut. 29.29. So much of this part of the sufferings of Christ as is necessary for us to know is revealed in the Harmony of those three Evangelists before recited, of which I shall now say but little. Here be three, yea, four Temptations recorded as an Epitome of all sorts of Temptations, wherewith Satan doth usually assault the Church of Christ Jesus. These are all fleshly and worldly Temptations, as for Temptations of envy, malice, revenge, and such like, they are the frequent Temptations of hypocrites, but not so frequently can Satan fasten them upon sound believers, in whom there is a living principle of love. These Temptati­ons I shall touch, as they are recorded by Mathew.

1. The first Temptation is to sensual pleasure, to satisfie the natural appetites of the Flesh, all of them being comprehended under that one, of eating, which is the strongest and most vehement Appetite in the whole wheel of nature, and most difficult to govern: govern that, and ye govern all, These Appetites of the flesh are the da [...]ous Temptations of this last and best Age of the Church in this mi­litant world, Luk. 21.34. take heed to your selves least at any time your hearts be over­charged with surfeiting & drunkenness, & cares of this world, & so that they doe come upon you unawares. The satisfying of these Appetites were the ruine of the old world Math. 24.37, 38, 39. But as the dayes of Noah were, so shall also the coming of the Son of man be, for as in the dayes that were before the flood, they were eating and drinking, mar­rying and giving in marriage until the day that Noah entered into the Ark, and knew not until the flood came and took them all away, so shall also the coming of the Son of man be. Iesus Christ hath fought this field for us, and conquered Satan in all these kinds of Temptations, all Temptations unto any kind of Sensuality are conquered by Iesus Christ, who hath both conquered them in his combate, and set us an holy and powerful pattern, how we should do the same.

2. The second sort of Temptations which Iesus Christ did conflict with, & conquer is fear, which layeth Faith prostrate, and raiseth unbelief to use carnal wisdom and shifts to help our selves, and stirreth up carnal confidence and presumption in a misapplyed promise, which is a very dangerous Temptation to a believer. This Temptation of fear gave a great foil to the Faith of Abraham, both in Egypt and in Gerar, in saying his wife was his sister out of fear, and in like manner was the Faith of Isaac foyled. But David was a gallant conquerour in this point, that would not touch Saul, when the Providence of God delivered him, or exposed him into his hand, no not to gain a Kingdome by an indirect means: against this Temptation of fear, Iesus Christ hath diligently charged and fenced the Church, Math. 10.26, 28, 31, 33. Luk. 12.32. and in many other places, and by his Conflict with this sort of Temptations he hath both conquered Satan for us, and hath set us an hea­venly pattern how we should conquer them also,

[Page 60]A third and fourth sort of Temptations. This Temptation is double, the bait is Worldly riches and glory, to satisfye those spiritual sins of Covetousness, Am­bition and Pride, which are the filth and off-spring of mans lost Dominion. Sa­tan presented a sense-ravishing, though but an imaginary glimpse of all the worlds glory. Luk. 4.5. it was done in a moment of time: but he endeavoured to set on as ravishing an impression upon his Phancy as he could, to raise in him a Lust and longing after such another sight, and especially to enjoy that gallant thing which he had seen. We are apt to be taken and ravished with such glimp­ses, that we are ready to run the greatest hazzards in the world to enjoy that object. Men are sometimes so taken and ravished with a glimpse of an object of Lust, as David was: but more frequently and violently with objects (especially if attainable) of Riches, Gain, Profit, Honour, to satisfie Covetousness Ambition, Pride, Worldly greatness: and upon this account, will be hired and allured from the Worship and Service of God, and Communion of Gods people therein: as Lot was, who being ravished with the riches and fertility of the Plains of Sodom, was content, yea chose to part with Abrahams Family, and communion in the worship and service of God there exercised, and to goe unto Sodom and to live among them. How often have we seen men enamoured with a good Farm (as they este [...]med and fancied it) for the enjoyment of which, they have left the Neighbourhood, and communion of Saints, and of the Church, and gone to live a­lone in a wilderness, where they are compassed about with their own land and Beasts. Yea such is the power of this Bait, that the hook, within will catch and engage them, not only to part from the true worship of God, but to give them­selves up to Devil-worship. As Demas forsook Paul and the Gospel, and imbra­ced the present world, to obtain a great Living, to be a Priest in an idol Temple, as Ecclesiastical History informeth us.

And how many in our dayes, are hired against their light, from the Truth, and Protestant Religion, unto Popery by a fat Bishoprick, a Cardinals cap, a tripple crown? And thus the Devil thought to hire Jesus Christ to Devil-worship, by a false pretence, that he had power to make him possessor of all that glory, wher­of he had given him such a ravishing glimpse. But Jesus Christ hath fought this great Battel, and conquered the Devil, and all these kinds of Temptations for us, and come off Conquerour, and set us a pattern how we may doe so also.

From this admirable History of Jesus Christ his suffering himself to be tempted by the Devill, even to the uttermost of his power and skill, we may gather up some General Considerations.

First. See the marvellous power of fictitious Imaginations, and figments of the mind. What strong conceptions and mental productions of Sin they fill the Souls of men withall. They prevailed not so far with Jesus Christ as to pollute him, but to tempt him to the uttermost. Mad men doe many times speak out their mental fictions and conceptions: but sobermen have more command over themselves, than to vent and speak out what is boyling in their hearts. But the thoughts and figments of the mind are seldome quiet, unless they be overpower­ed by a soul-ruling imployment and Spirit. The presence and Worship of God should over-bear them, and often doth: Yet vanity of mind, running after these mental figments, is a mournfull complaint of Gods Children, as being a trouble­some vexatious sore, and bitter interruption, even in our best Services: and well if this be bitter! they doe the less hurt, they are most pernicious when they are sweet, pleasant, delightfull. These kind of Temptations hath Jesus Christ expe­perienced [Page 61] and conquered, he was now exercised in an extraordinary duty of fa­sting and prayer, at his making entrance upon his publick Ministry, and lo, what interruption he met with by these fictitious imaginations and figments which Sa­tan assaulted him withal. But praised be his grace, he [...]ath conquered them for our great encouragement and advantage.

2. We see the great power Satan hath over the minds and phansies of men, by these fictitious imaginations, and figments, he can transport us up and down in the world, as he listeth, to suit and to promote his Temptations. Jesus Christ suf­fered himself, at this time of his Temptation, to be transported by Satan. One while he was transported on to the top of one of the Pinnacles of the Temple, and there was affected and terrified with fear. This was a mental figment, which Je­sus Christ suffered Satan to inject into his holy mind, that he might experience such Temptations, and conquer them for us. So likewise when he transported him into an exceeding high mountain, and there shewed him all the Kingdomes of the World, and the glory thereof; this was but a fiction, a figment and imagina­tion, which Satan (having permission) injected into his holy mind, for it is most certain, that there is no such mountain in the world, where such an object is to be seen, much less in a moment of time to be performed, as Luke saith it was, Luk. 4. [...]. therefore these Temptations of mental figments, and vanity of mind, which were (doubtless) no small interruption to his holy heart, in that holy service and wor­ship he was about. But blessed be his Name, as he hath experienced our Temp­tations, which are such a sad and doleful annoyance to us, so he hath conquered them for us, and set us a pattern how we should do so also.

3 We see the great subtlety and policy of Satan, to watch for, catch, and lay hold on, and improve the opportunity, when his Temptation may be most advan­taged, to take place and prevail.

1. He had waited forty dayes, viz. till Jesus was an hungry, before he assault­ed him with that Temptation, to satisfie his Appetite, though by unlawful means, or not by the ordinary means.

The order of the time of these Temptations, is not strictly to be insisted upon, as appeareth by Luke, who placeth that Temptation second, which Mathew placeth third. And besides, this Temptation which they all place first, was not acted till the end of the forty dayes fasting: because the Text saith, that he was an hungry, which gave Satan his opportunity, and it may very well be, that the other Temp­tations which are recorded, were acted, before this at the end of the forty dayes, for the Text saith, that he was tempted forty dayes. Satan plyed him every day, ha­ving liberty so to do, he would not stay till the forty dayes of his liberty were end­ed, before he began his Temptations.

2. When he had brought his Phansy into an apprehension of danger then he stirs up fear, and this urges to approve (in Phansy) some unlawful shift to avoid the danger, as he dealt with Abraham, to devise a way of escape on, or upon an ima­gination that such a danger might befall him. And Satan doth sedulously labour to put us upon false confidence in a misapplyed or misinterpreted promise, as it was Josiahs case, 2 Chron. 34.28. he had this promise, I will gather thee to thy Fa­thers, and thou shalt be gathered to thy grave in peace, a misinterpretation of this pro­mise, made Josiah over bold to fight against Pharaoh Ne [...]ho, 2 Chron. 35.20, ad 25. where he was slain.

3. When he had tempted him with the most ravishing sight of the worlds glo­ry, then he tempts him to get it upon any Terms, even to take it at the usurping [Page 62] hand and gift of the Devil, and to do homage to the Devil for his preferment, as if he should say, do but thank me, and acknowledge me so far, and I will give thee it all. Men will do any thing for a Kingdome, or a Popedome, &c. but Jesus Christ despised them all, and hath conquered this tickling Temptation.

4. The fourth general consideration, see the constant way by which the Lord Jesus doth answer, expel, and conquer every kind of Temptation, viz. by resi­sting it by the Sword of the Spirit, the Word of God. The Scripture is a weapon mighty through God, and if we be diligent it is alwayes ready at hand, for our use and defence, when all our actions and conflicts are regulated by a command, the promise will ever be ready to assist, and protect us.

5. See the powerful Effect of a pertinent application of a Scripture in our ma­nagement of the spiritual War, in repelling and resisting of Temptations, Jam. 4.7. resist the Devil, and he will fly from you, The Sword of the Spirit is an holy wea­pon, that he dares not conflict with, if Satan assault thee, and find thee well armed and furnished with the Scripture, he will soon depart, and let his Temptation fall, or ly by at present, watching for a fitter season, for that or any other Temptation whereby he may do thee a mischief.

Quest. Why did Jesus Christ suffer his holy, pure, humane nature to be so far under the power of Satan, as to be transported in such an hideous manner, from the wilderness to the City, to the Temple, to the top of a Pinacle, to the top of an high mountain, and there to be deluded with a vain sight? Satan hath a great power over the Phantasies of men, and he can (when leave is given unto him) transport their Phantasies and imaginations unto such strange notions and Temp­tations, and therefore still the question remaineth, why did our Lord Jesus suffer his pure mind to be afflicted with such transporting Temptations?

Answ. 1. Because this is a great part of the punishment due unto the sin of man, to be given up unto, and under the power of Satan, unto his seductions and Temptations, Eph. 2.2. in times past ye walked according to the course of this world, according to the Prince of the power of the Air, the Spirit that now worketh in the Chil­dren of disobedience, &c. Act. 26.18. from the power of Satan. Mankind are lawful Captives to justice, and we are delivered up unto Satan to be our jaylor, and one part of the power which the Goaler hath over us, is this, to work in our hearts, minds, Phantasies and affections, this is a deep and dreadful part of the punish­ment of sin, our mental bondage is a sore bondage; there is abundantly more sin committed in the minds, thoughts, and imagination, then in outward actions, There be frequent Murthers, Adulteries, Fornications, Thefts, Blasphemies, and what not. There be many abominations within, that dare not look out, Prov. 6.16, 18. there be seven abominations, whereof one is; an heart that deviseth wicked imaginations, at the day of Judgement, when the secrets of all hearts shall be opened and judged, there will be abundance more work in judging the inward sins of the mind and heart, then of the outward sins of words and deeds, it is out of the abundance of the heart that the mouth doth speak, our slavedome to Satan is principally in our minds hearts, and imaginations.

Therefore Jesus Christ suffered this punishment to the full, so far as it could be suffered with Innocency, he suffered till Justice was satisfied, he gave Satan leave to do his worst against him in these Temptations, as he did at his last sufferings, which are called your hour and power of darkness, at this time of Temptation Satan did saucily domineer over our dear Lord, abusing his Phantasie and Imagination to the uttermost of his skill, and all this Jesus Christ suffered in our stead.

[Page 63]2. By his suffering of Temptations Iesus Christ hath taken away the sting and curse, and condemning power out of all our Temptations, so that they cannot mortally hurt us; because the Law is satisfied by the sufferings of Jesus Christ, it is the Law that gives strength to sin, to procure punishment, 1 Cor. 15.56. seeing then that the offence of the Law is removed by the sufferings of Jesus Christ, the mortal power of Temptations is taken away, Temptations they may sorely af­flict, but they cannot kill and damn a Child of God.

3. Jesus Christ suffered himself to be horribly tempted, that he might be an experienced, able, Faithfull and compassionate high Priest, to relieve us in our Temptations, and to bear with us in our violent and strange extravagancies, in our vain figments and imaginations. Hebr. 2.17. Wherefore in all things it behoved him to be made like unto his Brethren that he might be a mercifull & faithfull high-Priest in things pertaining to God, to make Reconciliation for the sins of the People.

4. Our Lord Jesus gave Satan leave thus to assault him, in this part of his invisible Kingdome, where his power is greatest, that he might procure for us an absolute and compleat Victory over Satan, and al [...] his powers and policyes, that no force should be left in his hand against Believers in Christ▪ He hath conquer­ed his inner Kingdome, the power that he hath over mens minds and imaginati­ons. Hereby he hath Satan in so streight a chain, that all his Temptations are at the dispose and ordering of Jesus Christ. Col. 2.15. Having spoiled Principalityes and powers, be made a shew of them openly, triumphing over them in it viz. in his cross and Sufferings. And this is a chief part of this conquest, to con­quer Satans inner Kingdome, in the minds and imaginations of men.

5. Jesus Christ suffered himself to be tempted, and in that case to conquer him, that when Satan assaults Believers in their thoughts, minds and imaginations these may find Satan a conquered and a chained enemy, and that by a man, our Captain, who is God-man: all which he hath done to encourage us to resist & fight and triumph in Jesus Christ.

6. Jesus Christ suffered himself to be tempted to set us a pattern of the way of conquering Temptation. Example and experience doe effectually teach: therefore when at any time we are assaulted with Temptations, turn our minds to the pattern of Christ, Mat. 1. and see what he did, and doe we the same.

7. Jesus Christ hath undergone this field of Temptations, to let us see by ex­perience the power of the word over Satan and all his Temptations. The Spi­ritual War is a principal part of our Religion; and we see that the Word of God is a principal weapon in the management of this War. Psal. 17.4, By the words of thy lips, I have kept me from the paths of the destroyer.

8. All this Jesus Christ hath done, to teach us how necessary it is, that the word of God should dwell richly in us, Col. 3, 16. It is a great Duty, and a pre­cious mercy to be ready in the Scriptures, like a ready Scribe, that can draw out of his Quiver a fitting arrow for every case. Every Scribe which is instructed to the Kingdome of Heaven, is like unto a man that is an housholder, who bring­eth forth out of his Treasury things new and old.

By this high and glorious example of Jesus Christ his suffering of Temptations the Saints of God should learn much and most usefull instruction, touching which I shall give some short hints.

A right walking with God in Temptations, is an eminent practical point of Religion: it renders a man to be a true follower of Jesus Christ, and very accep­table unto him. His Disciples who continued with him in his Temptations, he [Page 64] rewards them with a Kingdome; a Kingdome of Grace in this Life, and a King­dome of Glory in the life to come. 2 Cor. 4 17.18. Our light and short afflictions, tryals, temptations, doe work for us a far more exceeding and eternal weight of glory. It is unworthy a Believer, a Disciple of Jesus Christ, to shrink from, or sink under Temptations. It is the wisdome of a Christian to arm and prepare for Tribula­tions in this world, because the appointed way to heaven is through many tribulati­ons, Act. 14.23. in this point we must be followers of Christ as dear children. Je­sus Christ hath provided for his Saints compleat Arms, even the whole Armour of God, and weapons of war that are mighty through God, none of our Enemies are able to stand before them, the Devil himself will fly from that Christian that is ex­pert to use and improve the Sword of the Spirit, the Word of God. Temptation is Gods School wherein he doth train up his Children to prepare and fit them for Service on Earth, and for glory in heaven. when Jesus Christ himself was enter­ing upon his publick Ministry, he began in the School of Temptations, he began also with fasting and prayer, he exercised these preparatories together, and come forth of the School eminently filled with the Spirit, yea, he was filled with the Spirit when he entered into this School, Luk 4.1. and Jesus being full of the Ho­ly Ghost, returned from Jordan, and was led by the Spirit into the wilderness. The Spirit of God doth attend and assist such as are in Temptations, and doth furnish them unto such Services and sufferings as the Lord shall please to call them unto. Temptations are Gods usual preparatories of his Children for great ser­vices, when God was about to call up Abraham to be a Father of the faithful, a Cor­ner stone, (in subordination to Iesus Christ) of that Church in which Iesus Christ came into the world, and to be a Father in the holy line of the promised Seed, we may see that God prepared him for these great services, by great Temptati­ons and tryals. When God was about to call up Moses to deliver Israel out of Egypt, to change the Church polity, to be Gods Instrument to create new hea­vens, and a new Earth, to erect the Church and common wealth of Israel, glori­ous services, we see that God prepared him for all this by great Temptations and Tryals. When God was about to call up David to make great Reformation in the Church of Israel to gather up and settle all the scattered parts of Gods institu­ted worship, and fix it in a Temple, and to erect a typical Kingdome of Iesus Christ, and to fix the line of the Incarnation of the promised seed, all of them ve­ry great and eminent services, with sundry more that I name not, only include them in these generals, I say when God was about to call up David to these great services, O what a storm of Temptations did he arise through!

When Solomon was called to finish what his Father David had begun in build­ing the Temple and setting in order the fixed national worship of God; We read little of his passing through Temptations to humble and prepare him: But we read much of his sensuality, whereby he so stained the glory of his high servi­ces, that it should raise thankfulness to God that pleaseth to call us up to services of renown, through a field of very great Temptations.

We see in our present subject touching the sufferings of Christ, that when the Lord was calling him up to that greatest and most honourable of services, that ever was performed unto the Lord in this world, viz, the Redemption of man, and the salvation of souls. Iesus Christ entered upon the service through many tri­bulations and temptations, it is an experimental saying of holy men, that prayer, meditation and Temptation make a good Christian, a good Minister, a good Magi­strate, fitteth a soul for any service that the Lord shall call him unto.

[Page 65]Temptations are humbling providences, they are rods of correction and In­struction, that wean us from all kind of self confidence, or self seeking; they re­ctifie and purge us in our grounds and ends, in all our motions: and when a Chri­stian is duly sanctified in his grounds and ends, he is a fitted instrument to glorify God in any service whatsoever. The less of man, the more of God.

Furthermore, we see that when Christ was about to enter into this difficult field of Temptation, he first received the Sacrament of Baptism, to fulfill all righ­teousness, no other Gospel Sacrament being yet instituted. Federal Sacram [...]n­tal Communion with God, doth greatly strengthen Faith. We see also that when Jesus Christ was entering into the field of Death, he first exercised sacra­mental Communion with God, yea double sacramental communion with God: He first eat the Passover, and then instituted and celebrated the Lords Supper, & then entred upon his garden conflict and Agony, & all the suffering that followed even to his Death. By these Examples of Jesus Christ, when Gods people are to enter upon any great design, especially when they goe upon hazzard of their life, they will, if they can orderly and regularly receive the Sacrament before they enter upon their design. Get as near to God as you can. True it is that many doe this superstitiously, & regard not the regular receiving the Sacrament in the Communion of the Church, but minister it in private, or in a sick mans chamber▪ but consider, that these errors and abuses cannot frustrate the effect of Gods institution regularly attended unto: Mans lye doth not make Gods Truth of none effect. Rom. 3.3, 4. Jesus Chri [...]t his thus arming and fitting himself, when he was entering upon his greatest Temptation, and upon his last conflict with Death it self, is ground sufficient for our regular attending upon the Lord in our great concernments in like manner as he did. Our co [...]enant communion with God, sealed with a divine instituted Seal, regularly administred, is to be numbred among the greatest external means of Grace, for the confirmation of our Faith. The evidences of our Faith have the broad Seal of heaven affixed to them: And that is also set on by the efficacy of the Spirit, who sitteth in his Sealing-Office, in the administration of the Sacrament, and ratifieth the application of the publick Instituted Seal, unto the Soul in particular; unto which act of the Spirit in the ad­ministration of the Sacraments, when a poor doubting trembling Soul doth reve­rently attend, he shall find such an efficacy of the sealing Spirit in his Soul, as shall inable him to go away as Hannah did, when she received Ely his blessing, 1 Sam. 1.18. so the woman went her way, and did eat, and her countenance was no more sad, when we celebrate the death and sufferings of Jesus Christ in our Sacramental Commu­nion with God, it doth revive our damped and discouraged Faith, if seals our inse­perable union to Jesus Christ, inabling us to say what shall seperate me? it doth also quicken, animate and encourage Faith to venture upon the greatest, most diffi­cult and dangerous enterprize, when called thereunto; it enables the Soul to say, my life is not dear to me, so I may but finish the Lords work, unto which he hath called me, whatever Sufferings, sorrows, Tryals, Temptations I am thereby ex­posed unto. When Faith is strengthned, all grace is on the thriving hand, be­cause it is the work of Faith to goe forth to Jesus Christ, and fetch out of his ful­ness whatever Grace we want; and to fetch supply to enable us unto any Service [...] doing or suffering the good pleasure of the Lord, whatever it be. Jesus Christ ha [...]h suffered Temptations deeper then any ever did, and therefore expe [...]en­tally [...]oweth how to relieve us.

Sect. 2. Come we now to the first act of the Council, which acts laid in order together, appear to be six.

FIrst, the high Priest did interrogate, Jesus of his Disciples, and of his do­ctrine, Joh. 18.19. what he asked concerning his Disciples is not said, nor was it worth the answering unto, probably he might enquire what chief men of mark and danger, might be among them? alas, Jesus Christ had only Fishermen, and men of inferiour rank, Mathew the Publican was one of the chief, and therefore it is like that the Court insisted not upon this point. But that question about his doctrine, Jesus Christ saw it wisdome to answer unto. There question was not to know and learn his doctrine, for had it been so, Jesus Christ would surely have taught them; the willing and obedient Ear shall be in­structed.

But their Questions were captious, intimating that his doctrine was false, and crope in secretly, now they are willing to search him out, this is to be gathered out of Jesus Christ his answer, Ioh. 18.20, 21. Iesus answered him, I spake openly to the World, I ever taught in the Synagogue and Temple, whether the Iews alwayes resort, in secret have I said nothing, why askest thou me, ask them that heard me what I have said unto them, behold they know what I have said. Jesus Christ here declareth, that his doctrine and manner of publishing it, both matter and manner had signs of truth, and not of error, which is expressed in sundry particulars.

1. I spake openly to the World. I did not pick my Company, I let all that would, hear me, errors use to be carried secretly, truth is open, seeks no corners, and so hath my preaching alwayes been.

2. I taught, (viz. when I solemnly preached on the Sabbath dayes, Luk. 4.16. and as his custome was he went into the Synagogue on the Sabbath day, and stood up for to read) in the Synagogues, allowed places for publick meetings, for any that will come to hear.

3. I ever taught (when opportunity served) in the Temple, whither all the Jews resort. This is not exclusive of such times, as sometimes he took, to teach in a Mountain, Math. 5.1. or on the shrouds of a ship, Math. 13.2.

4. In secret I have said nothing, that is nothing contrary to, or differing from what I taught in publick. This is not exclusive of his discourses by the way, or in pri­vate houses, where he expounded to his Disciples that which he had publickly taught in parables, Mark. 4.34. when they were alone, he expounded all things to his Disciples. Hence then Iesus inferreth, that if they suspected him of false doctrine, ask them that heard me, they can tell it, why do you ask me? that is not the right way to find out cunning teachers of error, but the right way is by taking Testimo­ny from such as heard.

The next thing that followed this answer of Iesus Christ, not as an effect or just consequence thereof, but an [...], scornful, unworthy misinterpretation of the words of Iesus Christ, with a most rude and uncivil behaviour added thereun­to, Ioh. 18.22. when he had thus spoken one of the Officers or Servants which stood by, struck Iesus with the palme of his hand, saying, answerest thou the high Priest so?

[Page 77]1. He that smote him was an under Officer, or a Servant, as the word signi­fies. When the chief Rulers, especially the high Priests are set against Jesus, to persecute him, it is no marvell that their under Officers and Servants are as ill minded as thei [...] Masters, & then they will be so rude as this act shews them to be. It was a great suffering of our Lord Jesus that under Officers and Servants should so insult over him.

2. He smote him with the palm of his hand, as our English Translation ren­ders the word: we call it a Box or Cuff on the ear or cheek. The word also signifies to smite with a rod, reed or walking Staff; either way was impudent, contemptuous and scornfull.

3. He backs his smiting him with a Reproach, Answerest thou the high Priest so? As if he had made a faulty Answer, dishonourable to the high Priest. But he sheweth that he put a bad construction on his speech, and imputes it to him as a Reproach.

4. All this was done in the face of the Court, without any check given him that we hear of; shewing that they were all conspired to abuse our Lord Jesus. See a like example of this abuse done unto our Lord Jesus. 1 King. 22, 24. And Zedekiah the Son of Chenaanan went neer and smote Micaiah o [...] the cheek, and said, Which way went the Spirit of the Lord from me to speak unto thee?

To this saucy fellow Jesus answered with a convincing and reproving Dilem­ma, so clear, and so wisely placed, that he spake above exception. The first part or horn of the Dilemma is this, If I have spoken evill, shew it, bear witness of it. The second part or horn is, if I have spoken well, why smitest thou me? Which answer of our Lord, quite stopped their mouthes, and put all to silence.

Out of this small part of the Sufferings of our Lord we may gather up some Instruction.

1. When Church-men are Persecutors, the Persecution will be bitter, as Jesus found it, so did Jeremy: Church-men are usually more cunning, more bold, more seared in conscience, more cruel.

2. Carnal Professors will insult and domineer over the Godly when they have power in their hand.

3. Persecuting Professors will put the handsomest face they can upon the vilest actions.

4. God can and will over-rule the cunningest Counsells and contrivances of Persecutors, to subserve his Counsel.

5. Guilty consciences love Secresy, and to act behind the curtain.

6. It is dangerous to intrude our selves into a place or way of Temptation, as Peter did; it may expose us to lye or deny Christ, and curse our selves; as all these falls and knocks Peter felt.

7. Truth is alwayes serene, open, seeks no corners to hide it self.

8. When Rulers are wicked, such as are under them will be violent.

9. A girt convincing Answer, will stop the mouth of the worst of enemies.

Sect. 3. The second Act of the Council.

MAth. 26.59. ad 63. Now the chief Priests and Elders and all the Councel [...]ought false witness against Iesus to put him to death. But [...]ound none▪ yea though many false Witnesses came, yet found they none.

[Page 78] At the last came two false witnesses and said, This fellow said, I am able to destroy the Temple of God, and to build it in three dayes. And the high Priest arose and said, Answeredst thou nothing? What is it which these witness against thee? And Iesus held his peace.

Mark. 14.55. ad 61. And the chief Priests and all the Counsell sought for witness against Iesus, to put him to death, and found none. For many bare false Witness against him; but their witness agreed not together. And there arose certain, and bare false. wit­ness against him, saying, We heard him say, I will destroy this Temple made with hands, and within three dayes I will build another made without hands. But neither did their Witness agree together. And the high Priest stood up in the mids, and asked Iesus saying, Answerest thou nothing? What is it which these witness against thee? But he held his peace, and answered nothing.

Here see, 1. That though they so abused our Lord [...] Iesus for his Answer, and for putting them upon the right way of enquiring, viz to ask his hearers, to s [...]e if they could testifie any thing against him: for in his Answer he had vindica­ted himself and his Doctrine, both for matter and manner; therefore if they would find any thing against him, it must be by Witnesses that heard him; yet now they are necessitated to fall to this course, as Jesus had said, though they had abused him for so saying.

2. All the Counsel there present, were unanimous in what they doe: & what do they? They sought for false Witnesses, that they might find some matter; or at least appearance of some matter, for which they might put him to death. They carried themselves, and managed the matter so, that all might easily see their intent, to find some matter whereof to accuse him. Because they were resolved to put him to death, they sought not for what was true, just, righteous, but for something to criminate him, by Witnesses. they cared not though it were false Witness. They encouraged them to testifie any thing. And when they misre­presented his words and meaning, they took the advantage to wring his words to the worst sense, as appeareth in that Instance, when Christ said, They would ru­ine and destroy this Temple, his Body, and he would raise it up again the third day. So John representeth his words. Ioh. 2.19. he spake of the Temple of his Body. Nor was there any capital crime in it as they represented his words, yet any thing will serve their turn, to be a seeming matter of accusation.

3. They could find nothing wherein two witnesses agreed, among all the false witnesses, untill two witnesses spake about destroying the Temple & raising it again in threedayes. And yet these two witnesses agreed not in all points, as Mar. 14.59. testifieth. Thus they wearied themselves in vain, finding nothing against him, which [...]e [...]t their envy naked, without any pretence of a covering.

4. Then the high Priest devised another device, viz. to draw out Iesus Christ to speak; for he kept silence all this while. Could they draw him out to speak, they might entangle him in his words, which artifice they had formerly used to catch him by. Mat, 22.15. so now again they attempt that way. The high Priest stood up (a good civill deportment in publick affairs) and put him upon answering unto what they said; and to sharpen and quicken the matter, he putteth him on in a rebuking way: What? Answerest thou nothing? What is this that these witness against thee? But this Stratagem prevailed not, Jesus still held his peace.

Quest. Why did Jesus hold his peace and answer nothing?

[Page 79] Answ. 1. Because there was nothing to answer unto: they proved nothing; their witnesses agreed not, they confuted themselves, they could fix and fasten nothing: there was no need of an answer, and in such case it is best to keep silence.

2. He held his peace to fullfill the Scriptures Isa. 53.7. He was oppressed and afflicted, yet opened he not his mouth. He is brought as a Lamb to the slaughter, and as a sheep before her s [...]earers is dumb, so he opened not his mouth.

3. He held his peace, because though he was perfectly innocent himself, of all they accused him of, yet some or other of his Elect might be at some time or o­ther guilty of such evills as they falsly imputed to him, in whose room and stead he stood and suffered.

4. He held his peace because he was willing to dye for his Elect, to expiate the sins of Gods Elect.

Sect. 4. The third Act of the Council.

MAth. 26.63, 64. But Iesus held his peace. And the high Priest answered and said unto him, 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: ne­nevertheless 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.

Mark 14.61, 62▪ Again the high Priest asked him and said unto him, Art thou the Christ the son of the Blessed? And Jesus said, I am, and ye shall see the son of man sitting on the right hand of power, and coming in the clouds of heaven.

Here see, 1. The high Priest and Council finding and perceiving plainly, that they could find no just matter against him, nor any colour or appearance thereof, they invented another way to pick an appearance of matter against him, which might seem to be of weight in the eyes of the Jews, though it would be of no consideration among the Romans: and that was by an open and solemn putting Jesus to answer whether he was the Messias or no.

For

• 1. If he denied it, or would not confess it, that would much ease and advantage them in putting him to Death, because they had found some­thing of that point against him.
• 2. If he should confess it, that he is Christ the Messiah, they were re­solved to make that the crime for which they would condemn him.

Mark relateth only the bare question, art thou the Christ, the Son of the blessed? Mathew relates the question more fervent, for if this device had failed, they had no appearance of a cause to condemn him. Therefore to make sure work, the high Priest saith, I adjure by the living God, answer plainly, and catagorically to this question, art thou Christ, or Messiah the Son of the living God? where

1. See what the Jews faith then was, touching the Messiah, whom they then looked for, viz. that he was to be such a man, as also is the Son of God, God and man in one person, which is the same Faith that now the Gentile Churches believe according to the Scriptures, and the same point is manifest by Peters an­swer unto Christ, according to the Faith of the Church of the Jews M [...]th 16. [...]. in that famous Confession of Peter. Thou art Christ the Son of the [...] God

2. Vnto this question of the high Priest, and Council, Jesus Chri [...] answ [...]eth two things.

1. He maketh a plain, clear, and direct answer, Mark. 14.62▪ I am be, Math. 26 64. Thou hast said it, it is as thou hast said.

[Page 80]2. He proveth it by the consequent, viz. the two next acts and dispensations of Christ which they shall see, viz.

1. From hence forward you shall see Christ the Son of man sitting at the right hand of power, that is, you shall see the mighty power of Gospel grace of Christ Jesus, in the conversion both of Jews and Gentiles, and so going on until the last and final conversion of the Jews, which we hope for at this day.

2. The next and last act of Jesus Christ in this world, you shall see him coming in the Clouds of Heaven, viz. in power and great glory, to judge the World.

Sect. 5. The fourth act of the Council.

WHen Jesus Christ had made this clear confession, that he is Christ th [...] Messiah, then they thus proceeded, Math. 26.65, 66. Then the high Priest rent his clothes, saying, He hath spoken blasphemy, what further need have we of witnesses? behold now ye have heard his blasphemy. What think ye? They an­swered and said, He is guilty of death. Mar. 14.63, 64. Then the high Priest rent his clothes, and said, What need we any further witnesses? Ye have heard the Blasphemy: what think ye? And they all condemned him to be guilty of death.

1. The high Priest rent his garment, it may be the rest did the same, though it be not expressed.

2. He saith, he hath blasphemed, viz. by confessing that he is Christ the Messiah.

3. You the judges, the whole Court have heard his blasphemy.

4. We need no further witnesses to find matter against him, to condemn him to dy, this that we have heard is matter sufficient.

5. They all expressed themselves to be of the same mind and opinion.

6. The high Priest put it to the Vote, what think you?

7. They all passed their Vote, and so the sentence of condemnation was pro­nounced against our Lord Jesus, for confessing that he is Christ, the Son of the living God. And no other cause, or appearance of a cause could they find against him, saving this only: a blessed cause, wherein Christ himself was the first Gospel Mar­tyr, John Baptist was martyred for his faithful discharging the office of a Pro­phet, in telling Herod of his sins.

But Jesus Christ was condemned to dye meerly, purely for this his confession, and for nothing else, no not so much as pretended.

All this was done in the night, the blackest work of darkness that ever was done in this world. They began their clandestine night Court about midnight, they pursued their work in the manner above related, until about the second crowing of the Cocks, about that time they condemned him.

Sect. 6. The fifth act of the Council.

WHen they had done this wicked deed, in condemning our Lord Jesus to dye, it being deep in the right, They committed their condemned Prisoner unto a company of men, to keep him fast and safe until the morning, and then adjourned the Court [...]ill the morning. And so this dark Sessions of this Court was ended.

[Page 81]It cometh now to be considered how they used him this latter part of the night until the morning, when the Council met again, if any bowels of mercy had mo­ved in them, they should have given him some refreshing, and opportunity to take some rest. but they were mercyless unto him, who is the spring of all mer­cy to us, they used him cruelly, which usage is set forth.

1. By the actors, a company of men, that were charged with the safe keeping of him till the morning, they are called, Luk. 22.63. a chosen company fitted for the purpose, that they could confide in, spirited like their Masters.

2. The time of their commission to keep him, till morning, which was about the space of three hours.

3. The several acts of horrible abuse, which they did unto him in time of their charge and commission.

1. They [...] upon him, Mark. 14.65. which is an act of the greatest disdain in the doer, and of the greatest disgrace in the sufferer, a contempt that few will do to a dog, espec [...]ally in the Nation of the Jews it was a very great contempt, which the Lord himself foretold and described, Luk. 18.32. he shall be mocked, spitefully intreated, and spit upon.

2. They spit in his face, Math. 26.67. this was the highest degree of the reproach of spitting God gave a Law about it, Deut. 25.7, 8, 9, 10▪ it is the disgrace of him that is un­kind to his brother, a most improper and unsuitable disgrace unto Jesus Christ, when he was doing the greatest act of love and kindness not only to his Brother, but to his Enemi [...]s.

3. The [...] mocked him, Luk, 22.63. and the next word sheweth that there were cruel mo [...]kings, as it is said, Heb. 11.36. the persecuted Saints were so used, and Psal. 25.19. mine Enemies are many, and hate me with cruel hatred. for

4. They smote him and beat him, Luk. 22.63. the word which the Holy Ghost [...] ­seth, dot [...] signifie such blows as do break the Skin; and stayed off some part of the skin, where the blow fell, which was very cruel, according as the Prophet de­scribeth such cruelty, Mic. [...].2, 3. who pluck off their skin from off them, and their flesh from off their bo [...]es, they [...]layed the skin from off them, Isai. 53.5. he was bruised for our iniquities, they smote him so hard that they bruised him with their blows:

5. They blind-folded him, and then boxed him on the face, and with blasphemous mocking and scorn, said, thou Christ prophesy who smote thee, Math. 26.68. such blas­phemy would affright a modest heart to hear it, but no doubt they made great sport and laughter at it.

6. It was an aggravation of these abuses, that every base fellow and servant had liberty thus to abuse our Lord Jesus, Mark. 14.65. and the servants did strike him with the palms of their hands, they devised many wayes to put contempt upon him, and to make sport for themselves.

7. They plucked off his hair, viz. of his face, or head, or both. This abuse is mentioned in the Prophets, Isai. 50.6. I gave my back to the smiters, and my checks to them that pluck off the hair, I hid not my face from shame and spitting.

8. They spake many other blasphemous words against him, which the holy Ghost abhorreth to mention, Luk. 22.65. and many other things blasphemously spake they against him, with which they busied and sported themselves all the night.

9. They were charged to watch and keep him, and therefore they might not sleep, and they kept themselves thus employed, and thereby did not only hinder Jesus Christ from taking any rest, but also they did grieve, vex, and provoke his [Page 82] Spirit most bitterly. It was the saddest night that ever was spent. And thus they did till morning light; for then the Council met again, Luk. 22.66. and call­ed Jesus before them.

This is the Lamentation, that these that did this vile injury to Jesus Christ, were of his own to whom he was sent, but they would not own him, but condem­ned him to dy, which was the work he came to perform: and when they had nai­led him to the cross, he pardoned them and prayed for them.

When visible Professors of Jesus Christ are Persecutors of Christ, they will be violent and cruel, as now these were against Christ. And no marvail that the Servants and inferiour [...] were so cruel against Christ, for they knew that they pleased their Superiours and Masters. When Saul persecuted David, every ab­ject durst vent his venome against David: and Doeg fears not to be an informer against him. When Absolom rose up against David, is it any wonder that Shimei durst shew him self to curse David? The horrible crueltyes and indigni­tyes of these Jewish Watchmen, that had the charge of keeping their condemned Prisoner, will all, in many respects stand upon the account of the high Priests and Rulers. They opened their own envy so bare and naked, that every body might see it. And therefore their creatures were bold to do any thing against the Lord J [...]sus.

Sect. 7. The sixth and last act of the Council of the Jews, as a Councill, against Jes [...] Christ, as private Persecutors and envious Persons, they pursue Iesus Christ before Pilate, and before Herod afterwards.

LVk. 22.66, 67, 68, 69, 70, 71. And assoon as it was day, the Elders of the people and the chief Priests and the Scribes came together, and led him into their Coun­cell saying, Art thou the Christ? tell us, and be 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 witness? for we our selves have heard of his own mouth.

It was about Cocks crowing when Jesus Christ was condemned, committed to safe custody under a strong guard. The Court adjourned till morning, all the a­buses that these carnal keepers inflicted on Jesus, the remainder of the night, I re­fer unto the fifth act of the Council; which for time extended till morning, and for cruelty it extended to Hell.

Now in preparation for their proceeding in the morning, they held a close and private consultation how to manage this great business. For seeing they now had (according as they long desired and contrived to doe) apprehended him and condemned him, they were resolved to put him to death. But they foresaw ma­ny difficultyes in effecting it. The points considered, plotted and agreed in this private consultation, were sundry: and their agreement may be gathered out of the answer of Jesus Christ in the morning, who gave them to understand that he knew their plots, to convince their Consciences that he was Christ the Messiah, for the asserting whereof they had condemned him. The Points considered of were such as these,

1. We must be speedy in our motions and progress, before the people know that we have apprehended him. For it was about midnight that he was appre­hended, [Page 83] and brought to Annas and Caiphas. It was about cocks crowing when he was condemned; he must be put to death and buried before the Sabbath; for if we slack the time, the people will surely rescue him.

2. They considered that we must speedily deliver him out of our hand, into the Romane hand and power, and it must be done early in the morning before the people gather together and hear of it; for otherwise the people will surely rescue him out of our hand; but out of the Romans hand, they cannot, they dare not attempt it.

3. Pilate must be carefully prepared for this matter. Some of us that may be most acceptable to him and prevailing with him, must undertake that matter.

4. Though Pilate was a Pagan, yet they knew him to be wise, just, and of a no­ble Romane spirit, he will strictly examine the case; and we know that we have no witnesses unto any thing we accuse him of, wherein the witnesses agree, sa­ving in that Point of destroying the Temple and raising it again in three dayes, and in that Point the witnesses do not punctually agree: nor will Pilate think or judge it a Capital matter if they did agree.

5. These considered that they had but one capital matter against him, viz. that he confessed openly before our Court that he is Christ the Son of God▪ which by our Law is Capital, not by the Romane Law. And this is the only point that we can plead against him. And this they did plead, Joh. 19.7. We have a Law, and by our Law he ought to dye, because he made himself the Son of God, But of this we must speak hereafter.

6. They considered that of this point we have no witnesses, only his own confession, and what if he should deny it, or not confess it before Pilate; there­fore we must make this point sure.

7. Hereupon they agreed early in the morning, before the people be stirring, to sit in Council again, and examine Jesus about this point only, to bring him to con­fess it a second time, and to try if he will stand to it. And if he ask any question to divert or delay us, answer him not a word to any thing, but hold him to this point only, to make the matter of our accusation strong against him, and clear.

8. Care was taken to advise as great a Crew of their own side, as they could, to stand next to the Court, and exclude others as much as handsomely they could, so they acted.

Very early all the Council ( viz. all that consented and conspired in this mur­ther) met, Luk. 22.66. as soon as it was day the Elders of the people, and the chief Priests, and the Scribes came together, and led him into their Council, surely they had taken but little rest, they verified that saying of Solomon, Prov. 4.16. they sleep not except they have done mischief, and their sleep is taken away, unless they cause some to fall. They interrogate him again about the same point, for which they had condemned him, not out of remorse or regret of heart, but of crafty designe, Luk. 22.67. art thou the Christ tell us?

The first part of Jesus his answer is, Luk. 22.67, 68. if I tell you, you will not be­lieve, and if I also ask you, you will not answer me, nor let me go. Wherein Jesus Christ doth manifest to them, that he knew their agreement in their secret coun­sel. Whereby he proveth to their Consciences that he is the Son of God. Again, he declareth to them, that the end and scope of their question was not to be in­formed in the point, that they might believe, for they were resolved not to be­lieve. Again he telleth them, if I ask you any thing, you are agreed that you will not answer me again; whatsoever I say, you will not let me goe: you are [Page 84] resolved to kill me. Thus plainly doth he lay open their design, and resolution in their private Councell, and detecteth them in their open Councel, so open as it was.

The 2 d. part of the Answer of Jesus Christ is ver. 69. Hereafter shall the Son of Man sit at the right hand of the power of God. The sense and meaning of which words they understood, viz. that though they now see him in this low estate of his Hu­miliation; yet the next appearance that they shall see him in, is, at the right hand of the power of God. Then they fully opened their trap, and say, Art thou then the Son of God? v. 70. And this is to be observed, that they were so eager upon their design that they spake all at once, Then they all said.

Then Jesus cleerly answered, You say that I am, and I confess it is as you say, that is the meaning of that form of speech, & they were ready & willing so to take it. Now they are satisfied, they have gotten that which they fished for, ver. 71. And they said, what need we any further witnesses, for we our selves have heard of his own mouth.

Now with all possible hast and speed, they delivered him up to the Romane power, as a condemned prisoner to be put to death by them, after their manner, by crucifying, or hanging on a tree. Luke 23.1. And the whole multitude of them a­rose and led him unto Pilate: all the Court and all the Creatures about them com­bined in this matter, to deliver him up to the Gentiles, as Jesus Christ had fore­told that they will Math. 20.19. and Mar. 10.33.

The company that acted these things, both Rulers and people, are Apostates, whose day of Grace was past, as appeareth Math. 23.37, 38, 39. Luk. 13.34.35. O that thou hadst hearkned, at least in this thy day, but now it is hid from thine eyes. Such Persons are the Devills fittest instruments to persecute Jesus Christ and his saints. These Sufferings of Jesus Christ before the Council of the Jews were aggravated by this, because they were his own people to whom he came and offered them mercy, and life eternal, and called them to Repentance.

But behold how wickedly they dealt with him: they condemned him, but could find no other cause but his confessing that he is the Messiah: and not only con­demned him, but committed him into the merciless hands of their Servants and creatures that did so vilely abuse him all the night, and craftily dealt with him in the morning, and out of envy delivered him to the Romane power to be put to death. And all this did the holy innocent Son of God suffer for the sake of Gods elect, that they might become vessels of mercy: & to shew us how vile sin is in Gods sight, who spared not his own Son when he stood under a just imputatio [...] [...]f our sin unto him. And all these sufferings of Jesus Christ we celebrate in that high Soul exercise in our Sacramental Commemoration hereof.

When they had got all things ready, they finished their mockery, put off his Robes, put on his own garments, and led him away, as a condemned Malefactor to his execution, where we may see what was done by the way

• 1. Their rigour to the utmost they could.
• 2. The Lord Jesus his gracious deportment.

1. They made him to carry his own Cross, upon which he was to be put to death, which was as much disgrace and rigour as they were in a capacity to exer­cise against him. They had but little time, and were in great haste, which short­ned their rigorous dealings. Herein Iesus Christ did superabundantly answer the Type in Isaac, Gen. 22.6. who carryed on his back the wood wherewith he him­self was to be sacrificed, but that was without any rigour. Jesus Christ carryed the Tree on his back, with all rigour they could inflict, on which he was crucify­ed, Joh. 19.17. he meekly took up his Cross, according to his doctrine which he taught the Church, he now teacheth by his Example, added to his precept.

2. They led him betwixt two theeves, Malefactors justly condemned, to add disgrace unto him, as if he were a Malefactor like them. Luk. 23.32. As they placed them in the execution, so did they in leading them. Jesus was placed in the middle, and the theeves, one at his right hand, and the other at his left, he in the middle, as the worst of them all.

3. They compel Simon to carry the hinder end of the cross after him; in which history consider.

1. The place where they doe this, Math. 27.32. As they came out: Out of what, or whence? Either out of the Judgement-Hall, where they mocked him, & from whence they led him: Or when they came out of the city to go to Golgotha. It is most probable it was as they came out of the city, because Simon was coming out of the country on his way, Luk. 23.26. And they had made our Lord Jesus to carry his cross untill he was out of the city; so long as he was able to doe it. His body was macerated by the loss of blood, in his two whippings, and twice crowning with Thorns, with want of rest and sustenance for so long a time. His straining under an heavy burden, would rend and tear his wounded back and head, with great pain and torment, which would disable him from going so fast as they (being in hast) would have him go: It is like also, that they had made his cross lon­ger then others, that they might advance him higher, and more visible to all. Ha­man [Page 105] had a Gibbet very high to hang Mordecai, and these were acted with the like spirit of envy. The length would adde weight, and a necessity for somebody to bear the hinder end after him, as Luke speaks. And they were in hast, they may not goe so softly for many reasons,

• 1. It was the Jews Passover night, Ioh. 19.14.
• 2. The morrow was the Sabbath, the day after the Passover, and therefore an high day. Joh. 19.31.
• 3. Envy is impetuous till revenge be executed.

2. Consider the Person, Symon a Cyrenian who was coming out of the Coun­try about his affairs.

Quest. Why did they apprehend such a man, and compel him to this work? Were there not enough among their Crew that were ready enough to have done it? whose envy would prompt them to say and doe, if need were. according to our proverb. If they want a Hang-man, I'le be the man rather then the work should not be done. Doubtless there were many in the Crew, so ill-minded against Jesus Christ. But it is most probable they took this man, to adde affliction to Jesus Christ: he was a godly man, one of Jesus Christ his followers, a man of note, him they force to joyne with them in this wicked execution.

But here we may consider three things, which I propose under submission to better judgments.

1. Simon did valiantly refuse, and oppose to joyn with them, he would have no hand in so cruel and unjust a murther, and so far refused as to give sufficient e­vidence, that he did disclaim and condemn their fact which they were about to execute.

2. He so far refused, as to put them upon compulsion▪ they by force compel­ed him to it.

3. No doubt he saw that it was a work of pitty, mercy and love to Jesus Christ to ease, releive and help him in undergoing their rigor (it may be Jesus said to him, Help me) with that heart and mind he set to his shoulder, hitched it on upon his own shoulder, to give unto Jesus Christ all the ease he could.

3. Consider, that these acts of grace in Simon were highly accepted of God, and well pleasing to Jesus Christ, which may appear by these things recorded in Scripture.

1. That this act is recorded in Scripture, by three evangelical Witnesses, Mat. Mar. Luk. As Jesus said of that good woman that ointed his feet, Math. 26 13. Wherever the Gospel shall be preached, her act shall be preached; so it is with this act of Symon.

2. Symon is named as the doer of this act, whereas that woman is not named, though her act is honourably mentioned, the love of her action smelling more sweet then the perfume of her unction did

3. This Symon is further described and notified, First, by his country; a Cyreni­an, yet a known man at Ierusalem. Secondly. By his two sons, Alexander and Ru­fus, famous in the Gospel by this noted act of their father, if not by their own vir­tues also, Mar. 15.21.

4. Symon doth practice a Gospel rule in this act, Gal. 6.2. Bear one anothers burden, and so fullfill the law of Christ. Heb. 13.13. Let us go forth unto him without the Camp, hearing his reproach.

Sect. 2.

SO much for their Rigor: now followeth the gracious deportment of Jesus Christ in his going to Golgotha. Luk. 23.27, 28.29, 30, 31. And there fol­lowed him a great Company of people and of women, which also bewailed and la­mented him. But Jesus turning to them said▪ Ye daughters of Ierusalem, weep not for me, but weep for your selves, and for your children. For behold, the dayes are com­ing in which they shall say, Blessed are the barren, and the womb that never bare, and the paps that never gave suck. Then shall they begin to say to the mountains fall on us, and to the hills, cover us: for if they doe these things in a green tree, what shall be done in a dry?

So soon as ever he was eased of that cruel and heavy burden of his cross, by the assistance of Symon, he pres [...]ntly falls into holy discourse, expressing the tender Compassions of his heart over Ierusalem, and the falling, dying, perishing Church and Church-state of the Jews. In which discourse,

1. See the occasion of his discourse, There were a great multitude following him among them there were mourning women, who lamented for him, and over him for his death approaching, v. 27. As it was the manner of the Jews. Ier. 9, 17, 18, 19. Call for mourning women, skillfull in mourning, that our eyes may run down with tears. &c. Though Jesus did not call for any mourners to follow him, yet there were such as followed him, as dangerous as the times were, to app [...]ar to be a lo­ver, and a believer in him. By this mourning of these, Jesus took occasion to discourse.

2. See the manner of his entrance upon his discourse, v. 28. Jesus turned to them and said, Daughters of Ierusalem. Where we see what a kind look Jesus gave unto these mourners that followed him. We see also what an holy compellati­on he giveth them, Ye Daughters of Ierusalem, that is ye children of the Church.

3. See the matter of his speech unto them and to all the Auditory in four Particulars.

1. Weep not for me, that is not only for me: it is a [not] comparative, viz. not so much, or not only for me; for I shall tell you of another object of your weeping and lamentation. He doth not forbid them weeping for him, much less doth he check or blame them for it, but he informeth them of another object to weep for, besides him. You now weep because of my death this day, but I tell you of that which shall be the effect and punishment of that which is done this day in putting me to death. Jerusalem shall smart for what they doe this day, and when that day of vengeance is come, there will be other matter of weeping then yet you see.

2. Weep for your selves and for your children: weep both for the present Gene­ration, and for the rising Generations. Look not only on present things, but con­sider what your present actions do portend and threaten to bring upon you. And did you but consider what punishment, Calamityes and miseryes this dayes act will bring upon Ierusalem, you would then see that there is great cause to weep for your selves, and for your children, as well as for me.

3. Jesus Christ gives them a Reason why they should weep for themselves and for their Children; viz. because of those terrible days that are coming upon them, which are described, First. By that usual note of attention, Behold, shewing the certainty of such calamityes coming on them, and the terribleness thereof, in both [Page 107] these respects, those dayes will be remarkable, Behold. 2 dly. Those dayes are described by the terrible effects thereof, which prove them to be a just matter of mourning and weeping for your selves and for your children. Those terrible effects of the calamity of those dayes are two. v. 29, 30.

1. They shall bless the barr [...]n woman, womb, & dry breasts, it was a reproach in Israel to be barren, Gen. 30.23. Luk. 1.25. but now they shall count them happy that have no children to see and feel these bitter calamityes, the words imply that it is a curse and misery to have Children to be sufferers of these calamityes, which is an Argument to prove that these calamityes will be great, yea, exceed­ing great; the consideration whereof doth shew that you have cause to weep for your selves, and for your Children, as well as for me.

2. The second Effect will be, that they shall be in such desperation, that they shall wish the mountains to fall on them, and the hills to cover them, which is a Scrip­ture expression of desperation, Rev. 6.15, 16, 17. desperation is one of hell Tor­ments. Such terrible dayes are coming on you and your Children, which should cause you to weep for your selves and for your Children, as well as for me.

And all this Jesus Christ doth foretel them, with an heart more bleeding with compassion, over them his dying Church, then over his own dying body, now bleeding with Furrows on his back, and thorny wounds on his head, and therefore exhorts them to add this ditty unto their present mournings for him.

4. He gives a demonstrative reason, that such at least, if not far worse calami­tyes shall surely come upon them, viz. because they add unto all their wrath provoking sins, this last and greatest, in putting to death so unjustly, so cruelly the Lord of glory, the Son of God mightily proved so to be, by many miracles done a­mong them, & their own King Saviour, & Messiah. Which sins do ripen them for wrath, as dry wood is fitted and prepared for the fire. This reason is communi­cated with deep and elegant wisdome, so as that the Enemies could not easily in­terpret it, or apply it, so as to stop them in their way, or hinder them from put­ting him to death; because that was the work which Jesus Christ did willingly expose himself unto, being that, upon which the salvation of Gods Elect de­pendeth. Thus Jesus Christ expresseth this reasoning, if they execute these cruel­tyes upon me an innoeent person, as unmeet for such punishments, as green wood for the fire. Then what shal befal them? who are by this sin, added to their ma­ny other sins, fully ripe for wrath, as dry wood is fitted for the fire. He doth not say how hot the fire shall be, but he saith, what shall be done to the dry? to shew that their misery shall be unexpressible, yea, unconceivable

Sect. 3. Their arriving at Golgotha, and setting up the Cross.

JOh. 19.17, 18, 19, 20, 21, 22. And he bearing his Cross, went forth into a place cal­led the place of a scull, which is called in the Hebrew Golgotha. Where they cru­cified him, and two other with him, on either side one, and Jesus in the midst. And Pilate wrote a Title, and put it on the Cross: and the writing was, JESVS OF NAZARETH THE KING OF THE JEWS. This Title then read many of the Jews: for the place where Jesus was crucified was nigh to the City, and it was written in Hebrew, and Greek, and Latine. Then said the chief Priests of the Jews to Pilate, Write not, the King of the Jews, but that he said, I am King of the Jews. Pilate answered, What I have written, I have written.

[Page 108]The place out of which they lead him was the City, that he might fulfil the Types of Scriptures, that he might be a sin offering, to cleanse away the sins of the people.

The manner of his going was bearing his Cross, bearing the imputation, the guilt, and the reproach of sin, and the curse of God for it, signified by his hanging on a Tree.

The place whither they carry him is Golgotha, the place of a scull, where many dead mens bones weresome heaped up, some scattered about, and that made the place ceremonially unclean, and that gave name to the place. And as it was cere­monially a filthy place, so civilly it was no better, a place of reproach, disgrace, dishonour, a place where the worst and vilest malefactors were punished, and ex­ecuted, the filthiest place in the world. There our Lord Jesus suffered the pu­nishment of our sin, shewing us the just desert of our sin.

When they were come to Golgotha, before they laid hands on the blessed per­son of our Lord Jesus, they made preparation.

1. They set up the Crosses, the Cross of Jesus they set in the midst, and the Male­factors, one on the right hand, the other on the left, yet set his Cross in the chief place, as the greatest Malefactor: which though they did it out of envy to dis­grace him in the vilest manner they could, yet God permitted it so to be done out of infinite wisdome and justice. For by imputation he was the greatest of sinners, seeing all sin met in him, was laid upon him, and laid to his charge, Isai. 53. Their Crosses were set so near together that they could all speak to each other, as ap­peareth in the sequel.

2. They affixed a Title at the top of Jesus Christ his Cross, to shew the cause for which he dyed, Math. 27.37. and Mark. 15.26. whether they did so to the o­ther it it is not said, but so they did to Iesus Christ, and this matter Pilate ordered and over-ruled. And it being an eminent part of the History, noted by all the Evangelists, and notified all the world over, I shall therefore distinctly set down the History of it in seven particulars.

1. The author, actor and doer of it, was Pilate, had it been in the power of the Priests it should have been other then it was, as we shall see in the History of it.

2. He positively asserts and proclaimeth him to be the King of the Iews, that is Christ the Messiah, and Saviour of the World.

3. He doth make this proclamation to all the World, in these three most ge­neral known languages. Hebrew, Greek, Latine; one or other of which most men knew.

4. The nearness of that populous and frequented City Ierusalem, gave opportu­nity to many of all Nations to read this Title. So that the fame thereof was no­tified to all the World, and by this it appeareth that it was inscribed with great and legible Letters, which might be seen and read at a distance.

5. This inscription was a sharp and sore rebuke to the Iews, to the high Priests, Scribes, and Pharisees, that they should crucifie their own Lord, Saviour, and King, whom they looked for to redeem Israel, but they looked with a mis­guided Eye, and therefore knew him not.

6. They felt the sting of this rebuke, and winched at it, they were displeased, and requested Pilate that it might be altered, which might easily be done by ad­ding a word or two, viz. he saith I am King of the Iews, but that word would have quite altered the sense and the truth.

[Page 109]7. Pilate was resolute and unmoveable, What I have written, I have written, and this resolution of his seemeth to be well grounded.

• 1. Because he was convinced of the Truth of it, for Iesus Christ had fully as­serted to him his kingly Office & Pilate with an historical Faith believed it.
• 2. He saw that the Iews needed such a check, who had forced him to do that which he had no heart to have done, only by his respect to Cesar, they intrap­ped him.

Thus we see Christ made a Sin-offering, carried out of the city, and setteth up the banner of Salvation in Golgotha: and Golgotha was the first place where the Grace and Kingdome of Jesus Christ was most solemnly published to all nations, in the most general known languages: Ye Pilate is a resolute publisher of the Kingdome of Jesus Christ. In Golgotha Jesus Christ suffered, and laid the foun­dation of the Gospel Church. In our sacramental celebrations of the sufferings of Jesus Christ, we converse with Jesus Christ in Golgotha. And to doe that well & effectually, is an eminent work of Christianity.

Sect. 4. Their cruel Execution done upon the blessed Person of Jesus Christ,

MAth. 27.34, 35, 36. They gave him vinegar to drink mingled with Gall: and when he had tasted thereof, he would not drink. And they crucified him and parted his Garments, casting Lots, that it might be fulfilled which was spoken by the Prophet, They parted my garment among them, and upon my ve­sture did they cast lots. And sitting down, they watched him there.

When they had made all things ready, they laid hands on his blessed Person, and the first thing they did was, they gave him the cup of death to drink, which he tasted, saith Mathew, but refused to drink, viz. a draught of it, saith Mark. A tast of that cup was enough. That he should taste death, this was a significant act, which respects all that followed. This is the Preface of death, put for the whole. This is that Cup of which Jesus Christ spake before, Mat. 20.22, 23. Can ye drink of the Cup that I shall drink? namely this cup of death, and be baptized with the bap­tisme that I shall be baptized with? viz. with mine own blood running down my face from the wounds which my thorny crowns caused. This is the cup that Iohn speaketh of, [...]. 18.11. The Cup which my Father giveth me to drink, shall I not drink it? And this he speaketh to quiet Peter, when he would have fought for him. This is the cup that he had prayed thrice a little before, that it might pass from him. Math. 26, 39.40. but he submitted to his fathers will, and now behold he tasteth of it. It is the preface, and first act of his death. The matter of this cup, saith Mathew, was vinegar and gall. Math. 27.34. Mar. 15.23. saith Wine mixed with mirrhe, all is one, for vinegar is sower wine, and that mixed with gall or mirrhe, or with both. It seems it was the Romane manner of executing Malefactors, for Ioh. 19.29. There was a vessel of such liquor ready. Whether it was in favour, or rigour and terror, it is not said, but sure they did nothing in favour to Jesus Christ, and Christ doth bitterly complain of it, Psal. 69.21. as we shall afterwards see.

2. The time that this act of death was done unto our Lord Jesus, in giving him the cup of death, was at the beginning of the sixth hour, Mark. 15.25 saith it was the third hour, but that maketh no difficulty, it is easily reconciled, for at the [Page 110] end of the third hour, the sixth hour began, and that lasted till the ninth hour; so the Jews, they divided the time of the day. And that Mark so intended, appear­eth, because at this very instant when they give the cup of death unto Jesus Christ, the Sun blushed, and hid his face under a black vaile of darkness, as being ashamed to look upon this abominable act, that these wicked men were about; and the ex­act time of the beginning of this darkness is expressly said to be at the beginning of the sixth hour, Math. 27, 45. Mark 15.33. This darkening of the Sun was a divine and miraculous Testimony from God against this wicked fast, which one would think might have terrified them from proceeding, but seared Consciences feel nothing. This darkness was not an Ecclipse of the Sun, by the interposition of the Moon, because it was the middle of the Moneth, and the Moon was about the Full. Again, it was not a natural Ecclipse, because this darkness lasted three hours, which never any natural Ecclipse did, or can do. Besides, Ecclipses are unperceivable at the beginning and end, but this darkness began as it seemeth to me in its height and so continued at the same height, from the beginning to the end. When they began, and gave Jesus Christ the Cup of death, it grew sud­denly dark, and about the time that Jesus Christ dyed it was light again, both the periods of the darkness were eminently observable. It was not a total darkness as night is, by the absence of the Sun, for it is said, Joh. 29.20. many did read the superscription upon the Cross of Iesus Christ. Also Iesus saw his mother and the Disciple whom Iesus loved standing by her, Joh. 19.26. and Iesus saw the Souldi­ers dividing his garments, and casting lots on his vesture, as the Prophesy intima­teth, Psal. 22.18. It was an extraordinary and amazing darkness, to reprehend their violent, cruel, and bloody act, which they were doing, in laying hands upon the spotless Lamb of God; it was the hour and power of darkness wherein the Prince of darkness had got down the Lord of glory under his mercyless hands. It was an universal darkness; for if the body of the Sun be darkened, the Moon and Stars that receive their light therefrom, must needs be also in a like proportion dark­ned & obscured. Some holy Divines say that this darkning of the sun, was a visible sign of Gods desertion, and hiding his face from Jesus Christ all the time of his suffering upon the Cross.

3. The wicked Murderers are undaunted, they goe on with their work they had in hand, they strip off his garments, and crucifie him naked, (unless they had so much modesty as to cover shame) for all the Evangelists put the parting of his garments, at or about the beginning of the time of his hanging on the Cross: If they had his garments, he was naked, putting upon him as much indignity & shame as they could.

4. They lifted him up on high, that they might fasten him to the cross. This was typified by lifting up the brazen serpent in the wilderness, as Jesus Christ himself testifieth, Ioh. 3.14. As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up. Ioh. 8.28. When ye have lifted up the Son of man, then shall ye know that I am he. Ioh. 12.32, 33. I, when I am lifted up from the earth will draw all men unto me. This he said signifiing what death he should die. By his so dying, he was made conspicuous to all the world, and he draweth all his E­lect effectually, and a great part of the world visibly to follow him. Isai. 45.22. Look unto me all ends of the earth and be saved.

5. They first nailed his two hands upon the stretch, unto the two wings of the cross, Psal. 22.6. His hands are said to be pierced first before his feet.

[Page 111]6. When his hands were nailed, they let him drop, and hang with the whole weight of his body upon his pierced hands nailed to the tree. Yea not only so, but they pulled and strerched him, they struck all his bones and joynts out of joint viz. his Wrists, Elbows, shoulder-blades, Hips, Knees, Ancles, Psal. 2 [...].14, 17. All my bones are out of joynt. I may tell all my bones, they look and stare upon me. They start out of place, upon the wrack. These things are said in the Prophesy, and done in the history, and so are many thing more besides these now named.

7. When they had wracked his body into that stretch, then they nailed his feet, Psal. 22.6. His feet are said to be pierced and nailed after his hands, in that wracking and tormenting stretch.

8. Thus he is nailed unto and hanged upon a tree, that is the wood of a tree, 1. Pet. 2.24. And so he was made a curse for us. Gal. 3.12. For it is written, cur­sed is every one that hangeth on a tree.

9. They set a Watch and Guard about him, Mat. 27.36. Sitting down, they watched him there. He that had the charge of that, was a Centurion, with his band of Souldiers; whose Charge was to keep peace and order. It was a prudent point of the Romane Government, and might be done by such as were not accessary to the sin, in putting Jesus Christ to death. And we shall hear further of this Centurion hereafter.

Sect. 5. Where we shall consider what our Lord Jesus Christ did as he was hanging on the Cross, viz.

• 1. He forgave his Persecutors.
• 2. He took loving and tender care for his widdow mother.
• 3. He took tender care for the Salvation of the penitent Thief.
• 4. The rest of the 3. hours, from the 6 t. to the 9 th. hour, he spent silently in his most bitter agonies, & at the 9 th. hour he spake four words & then dyed.

We shall also take notice of the behaviour of the Jews all this time; which to see and hear, was no small part of the sufferings of Jesus Christ.

Luk. 23.34. And Jesus said, Father forgive them, they know not what they doe. This is recorded as the first word that Jesus Christ spake upon the Cross. All the time they were abusing, wracking and tormenting him, he was silent as a Lamb: And when he spake, these were his words, when they had done the worst they could against him, he forgave them, and prayed his father to forgive them. Where we have to consider,

1. His own act of forgiving them is implyed in an eminency▪ in his applying himself to his Father to pardon them. As Jesus Christ hath taught us to forgive our Brother, yea our enemies; so he himself doth practice at this eminent time.

2. He prayes the Father to forgive them, which he could not have done, unless he himself had forgiven them: for their offence was against both Father and son, and therefore both must concur in the pardon.

3. He urges the Father with a charitable and compassionate reason, because alas, they are in a Temptation▪ and know not what they do.

4. The Lord doth herein with divine wisdome distinguish, viz, that there be two sorts among his persecutors. Some, we have cause to fear, did know what they did, as appears, Math. 21.38, this is the heir come let us kill him, and the inheri­tance shall be ours. Such as so acted are not within the compass of Iesus Christ his pardon and prayer.

[Page 112]But the generality of the people acted even as they were led, 1 Cor. 12.2. and they did like those that followed Absolom, in the simplicity of their hearts, now such as those Jesus Christ doth pitty, pardon, and pray for. The chief Priests & Council did know, or might have known that he was Christ the Son of the living God; for besides all the proofs that he gave of it, in his life and Ministry, by doctrine and fulfilling Prophesies, and abundance of miracles, yet they raged against him, and resolved to kill him, and when they could find no cause against him, they put him upon it to confess whether he was the Son of God, or no, he did plainly wit­ness a good confession, that he is the Messiah, and for that confession only, and for no other cause, saving their own envy they did condemn him to dye, and rested not till they had accomplished it. These things being so, it is hard for us to say, that these are of the number of those that knew not what they did. But the people for the most part were overperswaded by them, & in their ignorance acted. Pilate also was ignorant of his Diety, though he believed with an historical faith that he was the King of the Jews, and had he known his Deity, he would not have crucifyed him, 1 Cor. 2.8· So that Jesus Christ hath opened a dore of par­don to his persecutors. The Centurion that had the command of the watch that day, and how many more God knows, did that very day receive benefit of this par­don and prayer of Jesus Christ.

The second act of Jesus Christ upon the Cross, he doth with tender love and care provide for his widow mother, Joh. 19▪ 25, 26, 27. Now there stood by the Cross of Jesus, his mother, and his mothers sister, Mary the wife of Cleophas, and Mary Mag­dalene. When Jesus therefore saw his mother, and the Disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy Son. Then saith he to the Disciple, Behold thy mother. And from that hour that Disciple took her unto his own home.

Where see, 1. The title he giveth his mother, [ woman] which he was wont to do upon occasion formerly Ioh. 2.4. which he doth, not shewing any strangeness or disregard of her grief, whose heart was now pierced as with a sword, but he did it.

1. To take her heart off from all carnal confidence, in her fleshly interest in Jesus Christ: to put her to consider that her paps are more blessed by her interest of faith in Jesus Christ, then in giving him suck. Luk. 11.27.28.

2. To instruct her and us, that though there be use of natural Relations in this life, yet it is not so in heaven. Math. 22.30. We shall there be as the Angels are. Spiritual weanings from creature confidences, are no hurt unto, or hindrances of right natural affections.

2. He directs his mother to chuse an adopted son in his room who is now departing that he may be unto her in the stead of her natural Son, to doe all offices of a Son unto her. He saith to her, Behold thy son, intimating to her John that was stand­ing by her.

3. He instructeth and chargeth John to doe all offices of a good Son unto her saying to him, Behold thy mother.

4. This charge is set on, because Jesus Christ did thus dignifie him out of special favour and love. The Disciple whom he loved. And therefore he might confide in him in committing such a trust and charge unto him.

5. The effect of this act of Iesus Christ was, from that hour he took her into his own Family, which proveth that she was a widdow, and had not a family of her own, now her Son was gone. When Ioseph died, or what became of her af­ter this, nothing is said

[Page 113]The third act of Iesus Christ upon the Cross, he taketh a mercifull care of the penitent Thief. Luk. 23.39, 40, 41, 42, 43. And one of the Malefactors which were hanged, railed on him, saying, if thou be Christ, save thy self and us. But the other answering rebuked him, saying, dost thou not fear God, seeing thou art in the same condemnaion? And we indeed justly; for we receive the due reward of our deeds, but this man hath done nothing amiss. And he said unto Iesus, Lord remember me when thou comest into thy Kingdome. And Iesus said unto him, verily I say unto thee, To day shalt thou be with me in Paradice.

Where see, among the Mockers, Revilers, Railers against Iesus Christ on the cross, one of the Theeves did as he heard others doe, though he was hanging on his cross under the hand of justice and Execution. Mathew and Mark Impute this to both the Melefactors, because what one in a company doth, is in usual cu­stome imputed to all, unless they bear witness against it. And whether at first or by the way, both of them might be accessary, we cannot say; but Luke is particu­lar in this history, shewing that one of them was a true penitent:

Where 1. we see what his ill words are that are recorded, viz. if thou be the Christ, save thy self and us. wherein he vents his unbelief and hardness of heart, in way of reproach. This he doth when he was dying, yea a shamefull death, and that justly, yet so ill minded is he against Iesus Christ.

2. His fellow thief rebuked him, whereby he cleared himself from participa­tion with him in his sin, which silence in such a case doth involve men in. In which Rebuke see,

1. Dost thou not fear God? The words of thy mouth shew that the fear of God is not in thine heart, therefore speak not so wickedly.

2. He giveth a reason of this Rebuke and exhortation, because we are con­demned to dye as he is, we are in the same condemnation. They are executing death upon us, and dost thou now vent the vileness of thine heart against him that is dying with us?

3. Here is the aggravation of this Reason,

• 1. We are justly put to death, our sin deserves it.
• 2. This man whom you revile hath done nothing amiss, he is unjustly condemned, and will you add Revilings?

3. This penitent thief maketh his believing address and petition to Jesus Christ as they hung together on their crosses, where see,

• 1. The holy divine title he gives him by Faith, Lord. Great Faith!
• 2. His Petition, Remember me when thou comest into thy Kingdome, here­by asserting three things,
  • 1. Jesus Christ is a King.
  • 2. He is going to take possession of it.
  • 3. He beggeth to be favourably re­membred there.

4. The gracious promise of Jesus Christ to him,

• 1. The thing promised, to be with me in Paradice.
• 2. The confirmation of it to strengthen Faith, Verily I say unto thee.
• 3. The time when, This day: the day was ended, therefore a dying Soul is quickly with God.

We see that their crosses stood near, that they could discourse together, as they hung dying. We see Jesus Christ looses no opportunity to doe good to souls, and converts this man at the last period of his life. Who by rebuking faithfully his [Page 114] sin, h [...]d faith and Repentance quickned, wrought and raised in his own heart, and prayed for mercy, and was eminently heard in what he prayed for. He that faith­fully rebukes his neighbour, is himself a penitent, or in the ready way unto it. A clear faith can see through the blackest worldly clouds.

Sect. 6. The vile behaviour of the Iews, and others, all the time that Jesus Christ was suffering upon the Cross

THE first act to be observed is, the Executioners parting his Garments before his face, in his sight casting Lots upon his vesture, Ioh. 19.23, 24 Then the souldiers when they had crucified Iesus, took his garments (and made four parts, to every souldier a part) and also his coat: Now the coat was without seam, woven from the top throughout. They said therefore among themselves, Let us not rent it, but cast lots for it whose it shall be: that the Scripture might be fullfil­led which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the Souldiers did.

All the Evangelists doe mention this fact, Iohn doth a little amplifie it, there­fore I take his words. The actors were those souldiers that were his executio­ners. It was done in his fight, and may well be numbred among the acts of their contempt which they did to grieve and afflict him. It is an eminent accompl [...]sh­ment of a Prophesie, Psal. 2 [...].18. which is no small confirmation of the faith of the Church, that he is the Messiah of whom David prophesied. And to make evi­dent to our faith, the sovereign Goverment of God over all men, and the signal care the Lord had over Iesus Christ, and how he ordered every thing that was done unto him; and that all things came to pass according to the holy and wise councel of God.

But the principal History in this Section, is to shew the wicked behaviour of the Jews, all this dark time of Jesus Christ, his hanging on the Cross. The miracu-darkness should have terrified and calmed them, but it was not so. All sorts of them did mock, flout, insult, blaspheme, Mathew, Mark and Luke do record it, and shew what every sort said, and did.

1. The common people that passed by, and walked about, and stood beholders, Math. 27.39, 40. and they that passed by reviled him, wagging their heads, and saying, thou that destroyest the Temple, and buildest it again in three dayes, save thy self, if thou be the Son of God, come down from the Cross. The manner of their upbraiding, shew­eth us much unbelief and contempt, as in a few words and gestures can be expres­sed. The matter of their upbraiding was an ignorant reflection upon a false sup­position. If they had understood that the body of Iesus was typified by the Tem­ples, and that though they now destroy that body of his, yet on the third day it shall rise again, had they I say, understood this, or had patience to suppress this flout till the third day, they would have seen the empty folly of it, or might have seen it. The other flout, if thou be the Son of God, come down from the Cross. They tempt the Lord as the Devil did, Math. 4.3. they would have him prove himself to be the Son of God by such an act as they would prescribe. He had sufficient­ly, yea, abundantly proved himself to be the Son of God, by such proofs as the wisdome of God saw fit, but all that would not serve their turn, they believed not, therefore they would prescribe a signe, and that was to come down off the Cross, [Page 115] & not suffer death, a devilish motion and ignorant, had Jesus come down from the cross and not suffered death, the whole work of the salvation of man had been o­verthrown. So vain, carnal, ignorant, and devilish were they in their mockings of our Lord Jesus upon the Cross.

2. The second sort of mockers were the chief Priests, Scribes, and Chieftains among them, their mockeries are recorded also, Math. 27.41, 42, 43. likewise al­so the chief Priests mocking him, with the Scribes and Elders, said, he saved others, himself he cannot save, if he be the King of the Jews let him now come down from the Cross, and we will believe him. he trusted in God, let him deliver him now if he will have him, for he said, I am the Son of God. These upbraidings are deeper, and more blasphemous, yet ignorant and over hasty gloryings over him.

1. It is a great boast, that though he had saved others many wayes, out of ma­ny perils, and out of the hands of Devils, yet he was not able to save himself out of their hands, O who are you great Grandees! out of whose hands Jesus Christ can­not deliver himself? alas for you, had you suppressed this boast but till the morn­ing after your Sabbath, you might have seen the vanity thereof, and that he was able to deliver himself out of your hands, and greater then yours also, even out of the hands of death and Devils too.

2. Jesus had manifested himself to be the Messiah, the King of Israel, by divine and infallible proofs, but you would not believe, but you can prescribe to Jesus Christ a better way to prove himself to be the King and Saviour of Israel, and that is by coming down off the Cross, and by that proof you would believe. Proud man will not be directed by God, unless man may prescribe to God the way, they will not believe; in their own way they will. Ah weak and proud dust! Rom. 11.34, 35. who hath known the mind of the Lord, who hath been his Counsellour? who hath first given unto him, and it shall be recompenced to him? Faith is the operation of God not of man, Faith is not in mans power to create, nor are the means of begetting it in the hands of man. These men shew what utter strangers they were to faith.

3. They say, he trusted in God, and said, I am the Son of God, let God take him, now if he will have him. This is to blaspheme not only the Son of God, but also the Fa­ther. Do you think that you have him so fast in your hands, that God cannot de­liver him out of your hands, had you patience to have suppressed this blasphemy but till the morning of the first day, you might have been prevented of this sin, for you might have seen him mightily proved to be the Son of God by his Resurre­ction, and that God hath power to deliver him out of your hands, and greater then yours too.

3. The third sort of mockers were the Souldiers, Luk. 23.36, 37. the Souldiers also mocked him, coming to him, and offering him vinegar, and saying, if thou be the King of Israel save thy self. Touching their giving him vineger, we see by this, it was no act of favour, but such as was accompanied with mocks, of this more hereafter. Little did these men know that his dying upon the Cross was the way appointed by God for the salvation both of Jew and Gentile.

4. The fourth and last sort of mockers instanced in the Text, were the Theevs, Math. 27.44. but of this part of the History we have already spoken.

THe whole life of Jesus Christ was a suffering life, the first and the last parts of his time in this world were fullest of sufferings. the last and greatest of his sufferings were on the Cross, Phil. 2.8. obedient to the death, even death upon the Cross, here all his bitter sufferings met upon him, upon the Cross he fulfilled to answer and satisfie all that was to be said by the Law a­gainst us, Col. 2.14, 15. blotting out the hand writing of Ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his Cross, and having spoyled Principalities and powers, he made a shew of them openly, tryumphing over them in at, viz, in the work that he did accomplish on the Cross, in giving full satisfaction to the Law. The full stream of his sufferings fell on him, on the Cross. Jesus Christ did both suffer and agonize before the Cross, as appeareth, Luk. 12.50. I have a Baptisme to be baptized with, and how am I streightned till it be accomplished, Joh. 12.20. now is my Soul troubled, in the garden he had a great Soul Agon, Luk. 22.44. his body was not yet in a suffering condition, only by way of simpathy with his agonizing Soul, which so wrought on him as that he swet drops like blood. But on the Cross all kind of sufferings met together; the whole stream of wrath a­gainst sin fell upon him, and he was under it altogether.

• 1 His body suffered all those cruel torments & wrackings before mentioned.
• 2. His mind suffered all the grief they could afflict him withal, by mocks, re­proaches, blasphemies.
• 3. His Soul suffered the full cup of the Justice of the Law, and desert of sin.

His great sufferings upon the Cross, he underwent in his near three hours si­lence, for after he had forgiven his persecu [...]rs, and provided for the comfort of his widdow mother, and took care of the penitent Thief, he did with holy patience and silence suffer all that fell upon him until the ninth hour, and then spake such words as expressed what he was doing and suffering all this while.

The sense of cruel pain that his body was in all this while may in a small measure be apprehended by what hath been said in the particular Tortures.

The sufferings of his mind by the reproaches, mocks, blasphemies, taunts, which he heard and saw all this while of his silence, these were a bitter part of his suffering as it is expressed in the Prophesy, Psal. 69.20. reproach hath broken my heart, and I am full of heaviness, and I looked for some to take pitty, but there was none, & comforters but found none, vineger and gall was all that the creatures afford him, ver. 21. The causes of this affliction of his mind are expressed, ver. 19. by three words, reproach, shame and dishonour, which are said to have this effect upon him, reproach hath broken my heart, an heart wound is deeper and more terrible then a bodily wound, ungrateful men pierced and wounded his heart, when he was dying for them. O vile ingratitude, O infinite patience and pitty! the tongues of men did pierce Jesus Christ to the heart, as he hung upon the Cross, they so fil­led his heart with heaviness, that there was no room for comfort. When he looked for some to pitty, and bemoan him, or help him, but there was none that had power to help him, his mother and John stood by, and many more no doubt, but alas they could not help him, he trade the wine press alone, Isai. 63.3.

[Page 117]There is a threefold wounding of the heart by words. 1. A penitential piercing of the heart by words of conviction. Act. 2.2.37. this is a blessed gospel wound.

2. There is a wrathfull cutting of the heart when reproofs are applyed, as Act. 7.54. this is a sinfull wound. But 3. There is a sorrowfull piercing of the heart by words of reproach, and this was the heart-breaking sorrow that Jesus Christ suffered upon the Cross.

Object. But can the words of a man so pierce the innocent heart of Jesus Christ?

Answ. Jesus Christ stood in the stead of those that were guilty, and therefore divine justice set them home to his heart to the uttermost. None can tell the force of words till he have experienced the same. Words are the means whereby Souls have converse and communion. Words carry the mind, heart, judgement, no­tion, affection, passion of one party to another. If we use Gods words, and ap­ply them right, they both wound and heal, and are most wholsome. But they were mens words that broke the heart of Iesus Christ. When words flow from anger, envy, hatred wrath, revenge, such words are full of the breath and spirit of Satan and make cruel wounds upon the heart: and such wounds were made in the heart of Iesus Christ. Some sorts of wounding words did especially pierce the heart of Iesus Christ,

1. When they upbraided him, Where is thy God? Psal. 42.3, 4. Mat. 27.45 Psal. 22.7.

2. When they forge a Lye against him, and impose it upon him, Psal. 119.69.

3. Vngratefull saucy words against him that is beneficent, Ioh. 10.32. Many good works have I done, for which of them do you stone me? So Psal. 35.3, 4, 11, 12.

Among ungratefull men, abusers of Iesus Christ, two men are to be wondered at, and they are Iudas and Malchus.

Sect. 2. The last part of the Sufferings of Iesus Christ when he dyed for our Redemption is recorded by all the four Evangelists

Mat. 27.45. ad 55. Mark. 15.33. ad 40. Luk. 23.44. ad 49. Joh. 19.28. ad 38.

I desire the Reader to turn to all these Scriptures, and first read them.

OVT of all these texts together, we may gather these two particulars.

1. The history of the three hours darkness, which was the time, most of it of Jesus Christ his silence, wherein his soul did agonize under the punishment of our sin, which punishment was extended to the utter­most, even untill justice was fully satisfied.

2. What was said and done and acted, at the end of the 6 t. hour, at the begin­ning of the ninth hour, viz.

1. The first word which Jesus Christ spake in terrible manner was, Eli, Eli, lamasabachtani.

2. The second word which Jesus Christ spake was, I thirst. Both these words were spoken by him soon after each other, both were uttered before they gave him vinegar and gall: which act Mathew and Mark relate to be done upon his speaking the first word. Iohn relates it to be done upon his speaking the second [Page 105] word. Therefore both those words were spoken before that act was done.

The effect of both these words upon the b [...]-standers was,

• Some ran, took a spung, gave him galled vinegar, of which he tasted.
• Others mistook him; and said, he calleth to Elias to deliver him.

3. The third word Iesus Christ spake when he had tasted the vinegar, was, It is finished.

4. The fourth and last dying word which Jesus Christ spake, was, Into thy hands I commit my Spirit, and with that word breathed out his Soul.

Sundry remarkable effects of his death, of which in their place.

In this silent agony of Jesus Christ upon the cross, he suffered all the punish­ment and curse which sin hath brought upon man, Gal. 3.13. he was made a curse for us, viz. by suffering all the punishment of the curse, 2 Cor. 5.21. He was made sin for us, viz. an Offering to bear the guilt and punishment of sin, though he knew not sin, so as to doe it. Isai. 53. This whole famous Prophesie, declareth this great point, Psal. 69.26. whom thou hast smitten. Col. 1.2. Having made peace by the blood of his cross. 1. Cor. 15.3, 4. Christ dyed for our sins occording to the Scriptures Dan 9.24. He hath made an end of sin, viz. He hath satisfied justice for the first sin of Adam, and for all sin that hath followed from the same. He hath taken away the condemning power of sin, by the authority of the Law, and brought it under another law or Covenant, viz. of Grace. The first Covenant of works doth not over-rule sin, in its condemning power; but Jesus Christ doth over-rule it by the New Covenant, under which he doth rule all the Elect of God. And that he might accomplish all this, he hath suffered all the essential punishment of the curse, viz. all sinless punishment, all that the justice of the law requireth, & with his sufferings justice was fully satisfied, and all this he suffered for us. Isai. 53.3, 4, 5, 6. &c.

There be some accidental parts and points of punishment, which fall upon man but cannot fall upon Iesus Christ, which I will touch in a few instances.

Instance 1. Eternity of punishment befals man, Math. 25.41, 46. Everlasting fire, Everlasting punishment, Mark. 9.44, 45, 46, 48. the worm dyeth not, nor is the fire quenched. But this is so, because of the inability of a finite Creature to satisfie infinite justice. But Jesus Christ is God-man, and therefore he is able to satisfie infinite justice in a finite time, because he is an infinite person, and therefore his su [...]ferings are of infinite value, his sufferings make up in value, what they be short in time of duration. He su [...]fered infinite punishment, wrath and curse, in a finite short time. As the first Adam if he had stood, though a finite person, should have finished perfect active obedience to the Law, in a finite time, because he was a person fitly qualified by God, for such a service, being furnished with the perfect image of God. So the second Adam did in a finite time finish all obedience to the Law, both active and passive, and fulfilled our Covenant of works, being an infinite person, and infinitely qualified for that work, having the Spirit without measure, an infinite person suffered & obeyed satisfactorily, in a finite time, he had Gods image perfectly, and therefore perfectly fitted and qualified for that great work. Thirty three years and an half were requisite, wherein Jesus Christ might perform and fulfil perfect obedience to the Law, both active and passive; and perform all that which Justice did require at the hand of man.

The middle part of his pilgrimage had less of passive, and more exercised in active obedience, the beginning and end of his life were more filled with sufferings; though every act of Jesus Christ had both active and passive obedience in it, yet [Page] one, sometimes more illustrious then the other. From his entrance into the gar­den, till he dyed, was about twenty hours, or near so much, and that was the chiefest time of his suffering Torment; but his humiliation continued his whole life through. And when Jesus Christ did dye, if he had dyed eternally, then d [...]ath had overcome him. But he hath overcome death, and saw not corruption tho [...]gh he dyed, because he rose again the third day.

Insta [...]ce 2. The place of mans suffering Torment is Hell, Luk. 16.23. and in Hell he lift up his eyes, being in Torment. But Jesus Christ suffered all his sufferings on Earth, how then did he suffer all the punishment due to man?

Answ. There is a penal Hell, and local Hell, penal hell hath two branches,

• seperation from God,
• sense of Torment.

Math. 25.41. depart from me ye cursed that is the punish­ment of loss, into Everlasting fire, that is punishment of sense.

And wheresoever these two are inflicted, there is penal hell, though it be not in local Hell. These two kinds of punishment are chiefly inflicted on the damn­ed, in local Hell, sometimes a good measure of it in this life. But on Jesus Christ all was inflicted on Earth, where sin is committed. And great reasons might be offered why it must be so.

2. The place of punishment is not of the Essence, or an Essential part of the p [...] ­nishment of sin; the judge may chuse and appoint the place, where the punish­ment shall be inflicted and executed. It was an act of Gods infinite wisdome to appoint and order that Jesus Christ should suffer the punishment of sin in this world among men, it is most agreeable to the Covenant of works that it should be so; it is great love to his Elect that it is so, it is not yet revealed where the place of Hell is, or shall be. Some great divines have thought, that after the day of Judgement, the Earth shall be the place of Hell, that the place of committing sin, shall be the place of punishing of it. Sure it was so with Jesus Christ, he suf­fered the punishment of sin on Earth, where sin was committed.

Instance 3. It is a great part of the punishment of sin, inflicted on man, that he is dead in sin, Eph. 2.1, 5. and Gen. 2.17. one part of this dying, is to be dead in sin. But this death Jesus Christ suffered not, how then did he suffer all the punishment of sin?

Answ. 1. To be dead in sin is personal defilement, by the loss of Gods image, this could not befal Jesus Christ, God hath excepted sin, Heb. 4.15. Jesus Christ his humane nature was like unto us in all things, except sin, he could not sin, therefore he could not be dead in sin, he was every way fitted to be a sacrifice for sin, and he did dye for sin without any defilement by it. He dyed for s [...]n to satis­fie justice, if he had dyed in sin, he should have offended Justice thereby, and then how should he have satisfied Justice. The Lamb of God, that was to be a sacrifice for sin, was to be spotless and without blemish, had he dyed in sin, he should have been a spotted sacrifice, and unaccepted.

2. That which Jesus Christ could neither be, do, nor suffer without sin, that he neither was, did, nor suffered. The Lamb that suffered for sin, to take it away, must himself be without sin, and must suffer only that which he is capable to suffer without sin. To satisfie justice for sin, by dying for sin, that was the work which Jesus Christ performed, and Justice was satisfied with it.

3. To be dead in sin, final separation from God, desperation, &c. n [...]ither the excellency of his person, nor his glorious production, nor the quality of his Office, [Page 120] nor the work which he had undertaken, could admit any such thing to befal him. But all the Essential punishment due to the sin of man, he was willing to suffer to the utmost, Heb. 10.5. and did so, to the full satisfaction of Justice. Justice re­quired that he should dye; but did not require that he should sin, nor did Iustice require that he should dye eternally; if he have once paid the debt of death, Iustice was satisfied, and gave him a discharge, that he might rise a Conqueror.

4. There have been four wayes of the production of man. 1. Adam was crea­t [...]d by God, out of the dust, and he was made spotless. 2 dly. Eve was created by God out of the rib of man, and she was made spotless, though the weaker vessel.

3. All the stock of mankind are produced by the conjunction of man and wo­man, and all defiled with sin.

4. Iesus Christ was produced of a woman without man, by the power of the Holy Ghost, and he is spotless, full of grace and truth, and hereby was a capable subject to have sin imputed to him, and to be made a sacrifice to God for sin. Iesus Christ suffered all sinless punishment. But when sin is puni­shed with sin, that punishment Iesus Christ is uncapable to suffer, nor is it a neces­sary kind of punishment, to be suffered in way of satisfaction for sin. Because it is secondary, a consequent of sin.

Instance 4. Man is punished with total and final separation from God, and de­spair. Iesus Christ was not so punished.

Answ. Jesus Christ suffered dereliction, and separation from God, (as we shall anon see) to the utmost that was possible and necessary, for the satisfaction of Justice, but total and final was neither necessary nor possible; and had it been so, then sin and death had overcome him. But he hath overcome sin and death, and satisfied justice, which could not have been, if he had totally and finally sunk un­der it.

Sect. 3. Touching the first word Jesus Christ spake about the ninth hour.

THe Essential parts of the sinless punishment of sin, which Jesus Christ suf­ffered, are two, the punishment of loss, and the punishment of sense, which appeareth, Math. 25.41, 46. depart ye cursed into Everlasting fire.

The punishment of loss firstly, chiefly falleth upon the Soul, which nextly hath communion with God, and the body herein suffereth secondarily, by participation, and sympathy with the Soul, as it was in the garden, where the body was under no sense of punishment saving by participation with the Soul, and that was so deep, that it made him sweat drops like blood abundantly. So that the punish­ment of loss is a Soul Agony.

The punishment of sense doth firstly, nextly fall upon the body, and reacheth to the Soul secondarily, by its participation with the body. The efficacy of both these together met upon Jesus Christ, when he was upon the Cross, to the utter­most extremity.

First, the punishment of loss, desertion, and dereliction of God fell upon him, and he conflicted with it in his three hours silence. The issue, up-shot, last stroak, and finishing whereof, Jesus Christ uttered and expressed in that exclamatory, roaring, expostulation, Eli, Eli, lamasabach [...]hani.

I call it exclamatory, because the Evangelists so express it, he cryed out with a great voice, I call it roaring, because the Prophesy so calleth it, Psal. 22.1. the voice [Page 121] of my roaring, when he spake these very words. The original words are more full·

I call it expostulation, because the words are expostulatory, why hast thou forsa­ken me? for opening this, here be four considerations.

1. The question springeth not out of doubting, or not knowing the cause of his sufferings, and of Gods dereliction and forsaking of him, as if some strange and unlooked for matter had befallen him. Far be it from us to think so! Jesus Christ knew that he was now under the curse of the Law, under the execution of Justice, under the wrath of God as our Surety. There be divers kinds of Rheto­rical questions, in all discourses and writings, and many in the Scriptures, see a tast, if any please to turn to, 1 Pet. 4.17, 18. Rom. 8.35. 1 Cor. 12.29, 30. Psal. 2.1. and a thousand more. These are Rhetorical questions to express in a word some great matter, that would require many words to express it at large, nay, more then can be expressed or conceived. Such is this expostulatory question of Jesus Christ, when he was in the depths of misery, why hast thou forsaken me? to express the extream dolor and bitter sense that he had of the Fathers dereliction of him, his Fathers forsaking him was the bitterest cup that ever he tasted. He tasted the vinegar cup of death, but one drop of this is more bitter then all their gall & vinegar; to teach man what a dreadful thing it is to be seperated from God and to assure us that he did bitterly experience what it is: it is penal Hell. This que [...]tion is to express the uttermost and deepest degree of desertion, next unto desperation, Psal. 22.11. trouble and anguish, and none to help. It is to express, that it is infinitely more deep then humane nature could have born, had it not been supported by the divine nature, unto which he was p [...]rsonally and inseparably united, he hung over, and looked down into the bottomless gulf of seperation from God. This desertion was not total, nor final, neither could it be so, nor did it need to be so, because Justice was infinitely satisfied with that measure that it was. But it was to the uttermost degree next unto total, so much as it could be, or needed to be.

2. The second consideration, he doubles his out-cry with a claiming and catching hold on his Interest in God, saying, Eli, Eli, my God, my God, like a man sinking into the bottomless deeps of loss and desparation. The words hold forth such a frame of heart, which is so expressed in the Prophesie, Psal. 69.2. I sink in deep mire where there is no standing, I am come into deep waters, where the flouds overflow me, O my God help me. A sinking man will catch hold on a thread or line of interest to hold by: For his interest in God, neither did, nor could fall his humane nature, to a total sinking. The means he used to claim and hold his interest was, strong cryes and Prayers; My God, My God, Heb. 5.7. who in the dayes of his flesh when he had offered up Prayers and supplications, with strong cry­ing and tears unto him that was able to save him from death, and was heard in that he feared. The full streames of vindictive justice were so inflicted upon him, that it almost quenched and drowned the sight and sence of his interest in God, there­fore he so earnestly catcheth at it.

3. The third consideration is that the interrogation is partly supplicatory unto his God; to whom he speaketh as if he should have said, wilt thou not help me, O my God? Why hast thou forsaken? O my God, help me! So it is expressed in the Prophesie Psal. 69.1, 14, 15. Save me O God for the waters are come in unto my soul: deliver me out of the mire and let me not sink, let me be delivered out of the deep waters. Let not the water floods overflow me, neither let the deep swallow me up, and let not the pit shut her mouth upon me. Distress and suffering will teach Rhetorick to utter pathetical ex­pressions [Page 122] to express the passion of the sufferer, and to move the compassion of the Spectators. God suffered his humane nature to sink to the uttermost, even to the next step and degree unto perdition. And this maketh him to cry out, Why dost thou delay to help me? O I am almost gone. Psal. 40.13. Be pleased O Lord to deliver me, O Lord make hast to help me. Psal. 22.19. Be not thou far from me O Lord, O my Strength hast to help me.

4. Consider, this was the last act, and lowest step of his desertion; for now Justice was satisfied as to this part of the punishment of sin, Heb. 5.7. He was heard in that he feared. Justice now turned the scale, and released the rigor of his execution. The divine nature upheld him: the father heard and relieved him. He finished his soul Agony, as himself who felt it doth express. Ioh. 19.28. Iesus knowing that all things were accomplished, viz. in this point or part of the punish­ment of loss: as in the garden agony he had interims, that humane nature might not be oppressed▪ all at once: so was it on the cross, he h [...]d an intermission, a cessation of this part of the punishment of sin, which indeed was the greatest, that he might attend unto the punishment of sense, which lay upon his body; which though it ceased not till it had killed him (as will anon appear) yet he dyed in a more calme and sedate frame of Spirit, seeing his Fathers face smiled on him again. Wonderful instructions do here offer themselves, but I pass on.

Sect. 14. The second word which Jesus Christ spake about the ninth hour.

JOh. 19.28. Jesus knowing that all things were accomplished, that the Scripture might be fulfilled, saith, I thirst. This is the second word which Jesus Christ spake after his three hours silent Agony, here be two motives that moved our Lord to speak this word.

1. Knowing that all things were accomplished, in that which was the first and chief part of his suffering, in the punishment of loss, in his Soul Agony; therefore now he gave chief attendance to his suffering of the punishment of sense, which firstly was inflicted, and lay upon his body, and is aptly, eminently expressed in this word of sense, I thirst.

2. The second motive to this expression is, that the Scripture might be fulfilled, viz. Psal. 69.21. where he doth complain of the bitterness of the punishment of sense, under those two natural instances of hunger and thirst, and the bitterness of all the relief that man afforded him, it was nothing but gall and vinegar.

In this word I thirst, he speaketh like a Conquerour, that cometh off a Conque­rour from a sore battail with a wonderful victory, yet his nature so spent with thirst, which is caused by the violence and extremity of the battail, and by wounds deep and great received in the battail, that he is ready to dye with the sense of his fainting nature; which deadly and extream sense of dying pain, maketh him cry out I thirst. A like example of this painful issue of a glorious victory and con­quest, we see in Sampson, Judg. 15.18, 19.

1. The Conquerour slew a thousand of his Enemies with the jaw bone of an Ass, never man had the like victory.

2. He was so spent in the fight that he was ready to dye for thirst.

3. Here was the difference betwixt Jesus Christ and Sampson, Sampson was relieved by God, and revived. Jesus Christ had no relief, save what his Enemies gave him, and that was nothing but gall and vinegar, and so he dyed.

[Page 123]The first word Jesus spake, held forth and expressed the bitterness of the pu­nishment of loss, which is the first and chief part of the punishment of sin.

The second word doth hold forth and express the bitterness of the punishment of sense, which is the second part of the punishment of sin. Jesus Christ felt such extremity of pain and grief in this last Agony, that his humane nature was ready to sink and dye, for want of some relief, and therefore cryed out I thirst, Isai. 53.5. he was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed. By this one word, I thirst, Jesus Christ sheweth that he suffered the punishment of sense, unto the ut­termo [...]t extremity, even the full desert of sin: in explication of it I shall propose six propositions.

Prop. 1. The punishment of loss fell firstly on his Soul, on his body seconda­rily, by participation, because so is our Communion with God, firstly, the Soul hath communion with him, the body secondarily, and as Communion with God is acted, so seperation from God in way of punishment is inflicted and felt, by a spi­ritual sense. The punishment of sense falleth firstly on the body, and reacheth the Soul secondarily by participation, therefore the torment of sense, and the sense of his torment is fitly expressed by this word of craving relief for his fainting body.

Prop. 2. Water, moisture is the chief and greatest part of aliment and suste­nance of the body, and therefore thirst is first and chiefly felt and complained of, as we see in Sampson, and Dives in Hell cryed for a drop of water; thirst is a sinless punishment, which Jesus Christ suffered to the utmost extremity, even till it kil­led him.

Prop. 3. Bread is the staff of life, it is the most solid sustenance, therefore na­ture spent with pain, grief, and torment, and such like punishments, doth also greedily hunger, and vehemently desire, and crave for solid sustenance, as well as for moisture, to cool and moisten, so did Jesus Christ in this his last Agony, ex­press his hunger, as well as his thirst, and both together do express the fulness of his extream sense of torment, which he felt in this last finishing Agony, hunger is a sinless punishment, which Jesus Christ suffered to the uttermost extremity;, until it killed him.

His expression of his sense of hunger is not recorded in the History, but it is in the Prophesy, Psal. 69 21. they also gave me gall for meat, and in my thirst they gave me vinegar for drink. He cryed for, and needed both kinds of relief, in the sense of the want whereof he was ready to dye, and quickly did dye; extremity of hunger and thirst are among the greatest of torments: when he had no other relief to spent nature, then gall and vinegar, he presently dyed.

Prop. 4. It would set forth his extream sense of pain and torment which his body felt for the space of about twenty hours, to gather up a few Instances of the su [...]fering of Soul, mind and body, that he passed through, from his entrance into the garden, until he dyed on the Cross; they were tormenting him both in body and mind all that time, without ministring unto him, that we know off, either food or rest. He suffered both loss of blood, and great pain by their twice cruel whippings, and twice crowning him with thorns, and being withal parched and burnt with heat, which made him complain, Psal. 69.3. my throat is dried, he sweat in the garden, but now his moisture is turned into the drought of Summer, Psal. 22.15. my strength is dried up like a potsh [...]ard, and my tongue cleaveth to my jaws, and thou hast brought me to the dust of death. All these and such like expressions set forth his ex­tream [Page 124] sense of misery, through want of relief, especially his want of supply of moisture, as being a chief sustenance, he is therefore pleased in the history to ex­press all by that one word I thirst; [...]ll these pains are sinless punishments, which he suffered unto the uttermost extremity, until they killed him. A painful vio­lent death he suffered.

Prop. 5, Grief is exceedingly diving, and expensive to nature, Psal. 31 9, 10. Isa [...], 6.7. & 73.21. Iob. 30.25. Grief wasteth the body, pierceth the heart, wound­eth the soul; and many such effects there be of grief: and now Iesus Christ had a juncture of the greatest griefs in the world, all met together upon him like mountains of sorrow, and terror. All these are sinless punishments of sin, which he suffered to the uttermost extremity, until they killed him.

Prop. 6. All this pain, grief, horror which his humane adversaryes did inflict upon him, were infinitely sharpned by the power of vindictive justice, and laid up­on him as our Surety; so that his punishment of sense, was to the uttermost ex­tremity, until they killed him.

The effect of these two words upon the by-standers was twofold, First, they gave him gall and vinegar in the extremity of his pain, to adde unto his torment, not to relieve him, which act is thus expressed.

1. One run to doe it, that he might be sure to make him taste it before he was quite dead.

2. He took a Spunge, there ready for that purpose, after the Romane man­ner of tormenting Malefactors.

3. He bound the spunge upon a reed with a branch of hysope, which were all ready for that purpose.

4. He dipt it in the vessel of galled vinegar that was ready there.

5. He lifted it to his mouth, and caused him to taste, and he tasted it.

The second effect was, a mistake in some of his word Eli, Eli, saying he call­eth for Elias to come and deliver him. Whether this were a real mistake of ig­norance, or whether it was done in mockery as some think, I say not: but this is sure, Luk. 23.36, 37. The Souldiers also mocked him, coming to him, and offering him vinegar, and saying, if thou be the King of the Iews save thy self. The end and intent of this giving him gall and vinegar was to afflict him, because Jesus Christ so complained of it, Psal. 69.21. The complaint was in the Prophesie, but the thing was done in the History.

Sect. 5. The third word which Iesus Christ spake upon the Cross about the 9th. hour.

JOh. 19.30. When Jesus had received the vinegar, he said, It is finished.

Quest. What is finished? his Sufferings were not yet finished, for he had yet to dye: the great sacrific [...] was not yet fully offered, the Lamb of God was not yet quite slain. But the bitter punishment of loss was finished; vindi­ctive justice is satisfied in that part of his Sufferings; Gods desertion of him, which he so bitterly roared out under, was released. His bitter cry Eli Eli lamasabach­tani, was the last distressing act of that suffering. upon this last and most bitter exclamation, he felt a cessation of the rigor of justice: God turned his face with favour toward him: he felt a cessation of his Soul agony under the punish­ment of loss. But the punishment of sence continued upon him, and did so till he dyed: that part of the punishment of sin did finally kill him. His death was [Page 125] more quiet and Lamb-like, because the punishment of loss was finished, the grea­test brunt of the suffering for sin was finished. And that this is the true & right interpretation of the word, [ It is finished] appeareth by Iohn who recordeth this Speech, v. 30. doth also say v. 28. Iesus knowing that all things [...] accomplished, viz. In his soul agony under divine desertion, that the Scripture might be fullfilled, said, I thirst: shewing us that Jesus Christ (who felt the punishment, and ther­fore best knew) he felt the punishment of Loss finished, before he expressed his sense of the continuance of the punishment of sense: and when he had expressed the continuance of the punishment of sense, by that word, I thirst, now that Scrip­ture was fullfilled, Psal. 69 21. viz. that the sense of pain, hunger and thirst were still upon him: and when the only relief that man did afford him was gall and vi­negar, then he uttered that word, [ It is finished.] viz. the punishment of loss is finished, and that Scripture is fullfilled that saith, the punishment of sense doth still lye upon him, and will do so untill it kill him. Mortal pains were upon him under the punishment of sense, when he spake that word: and those pains quick­ly after the fullfilling the Scripture about the gall and vinegar, did kill him.

Sect. 6. The last Words which our dear Lord Jesus spake in this World, his dying words.

LVk. 23.46. And when Jesus had cryed with a loud voice, he said, Father, into thy hands I commend my Spirit; and having said thus, he gave up the Ghost.

1. He [...] with a loud voice, because though the punishment of loss was finished, yet the punishment of sense was still upon him; to his death he cryed out under the weight of it, and it killed him.

2. He beheld his Fathers face returned in favour to him, who earst while had hid his face from him, which drew out that dolefull complaint, Lamasabachthani; but now his father smiled on him again.

3. He doth breathe out his soul into his fathers bosome in that word, Father into thy hands I commend my Spirit, and so he obediently dyed, Phil. 2.8. Obedient to the death, even the death of the Cross.

The Lamb of God is slain, the Sacrifice for sin is offered and accepted; Isaac is sacrificed, not only in Voto but Facto; not only in will and purpose, as Abraham, and Isaac did, but in real performance. This hath God the Father, and God the Son performed for our sakes, to redeem and save us. Admire! Admire! Admire! unto all eternity admire!

The admirable works of God that accompanied the Death of our Lord Jesus Christ, are these,

• 1. An Earthquake, mentioned only by Mathew.
• 2. The Vail of the Temple rent from top to bottome. Math. Mark.
• 3. The rocks rent. Math.
• 4. The Graves, viz. that were in the rocks, broken open; many Bodyes of Saints which slept, arose and came out of the graves after the resurrection of Christ, and went in­to the holy city and appeared to many. Math.
• 5. The Sun brightned suddenly at the ninth hour, about the time when Iesus Christ dyed. Math. Mar. Luk.
• 6. The death of Jesus Christ being sooner then Pilate and the Jews looked for, and afore the Theeves, it prevented that part of the Romish and Jewish cru­elty, which was intended, in breaking his legs: yet they pierced his side with a spear, and there came forth bloud and water. Ioh. 19.31. ad 38.
• 7. The Centurion that had charge of the watch that day, was converted. Mat. Mar. Luke.
• 8. Many more of those upon the Watch, and of the Spectators, were con­vinced, if not converted. Math. Luke.

1. Touching the Earthquake; God hath made two great changes of Ecclesia­stical Polity, since the beginning of the world, and both of them have been ex­presly accompanied with Earthquakes. When the Lord laid by the ancient Pa­ternal Goverment, and erected the Polity of Moses, in the national Church of Is­rael, God appeared with terrible Earthquakes. Exod. 19.

And now the Lord being about to lay aside the Mosaical Polity, and erect the Gospel Polity of the Ecclesiastical Kingdome of Jesus Christ, it is accompanied with Earthquakes.

2. The vail of the Temple was rent from top to bottom, probably it was effected by the Earthquake, and the accomplishment of the Prophesy which the Apostle ma­keth mention of, Heb. 12.26, 27, 28, 29. whose voice then shook the Earth, but now he hath promised saying, yet once more I spake not Earth only, but also Heaven. And this word yet once more, signifyeth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken, may remain, &c. The Prophecy which the Apostle quoteth is Hag. 2.6, 7. which is eminently fulfilled by God, lay­ing aside the Tabernacle and Temple worship, which were the works of mens hands, by the Commandment of the Lord, and in their stead instituting the Souls of believers to be his Temple, and his visible Church to be built of such materials, who are living stones laid and built upon the Rock of Ages, even Jesus Christ, by faith, and in the Communion of such a spiritual Temple, hath the Lord erected his Gospel polity. By this rending of the Vail, Christ hath opened Heaven for all that will come unto. [...] Gentiles as well as Jews, Eph. 2.14. he is our peace, who hath made both one, and hath broken down the middle wall of Partition between us, viz. the wall of Partition between the Court of Gentiles and of the Jews. The Apostle probably would not say, he hath rent the vail, because he would not pro­voke the Jews, but it is the same thing that he here speaketh.

• 3. The Rocks rent
• 4. the graves were opened.

These works of God do ascribe unto Christ the power of the Resurrection, and the removing all impediments either of his own Resurrection, or of the Resurrection of all man­kind, Joh. 5.25, 28, 29. verily, verily, the hour is coming, and now is, that the dead shall hear the voice of the Son of God, and they that hear shall live, ver. 28. marvail not at [Page 127] this, for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth, they that have done good, unto the Resurrection of life, and they that have done evil to the Resurrection of damnation.

5. The Sun did suddenly, perceptibly brighten about the ninth hour, which was the time of the death of our Lord Jesus; which manifesteth, that this darkness was not an effect of any natural causes, but of the divine power of God. And tendeth much to the confirmation of the apprehension of such Reverend Divines, as think, that the darkening of the Sun, was a sign of Gods hiding his face from Jesus Christ in his spiritual desertion, through his Agony upon the Cross, which Agony being finished, the Sun brightned, and Gods face of favourable acceptation turned unto him, and then he breathed out his Soul into his Fathers bosome.

6. The timous and speedy death of Jesus, by the wonderful and merciful provi­dence of God prevented that Roman and Jewish cruelty in breaking his legs. That he dyed sooner then they looked for, or then malefactors were wont to d [...], or then the Theevs did, appeareth evidently, because Pilate marvailed, and would not believe Ioseph, who begged his dead body, until he called the Centurion that had charge of the watch, and he affirmed that he was dead. We see that the Romans used cruelty in putting malefactors to death by long tortures, Math. 18.34. executors are called tormentors, and when they desire to dispatch them, they broke their legs, to torture them to death, by torturing their Limbs furthest from their heart, when as a touch upon the head, would presently finish their life, but Christ escaped this, by a divine hand.

The occasion that moved Pilate to command, that they should be so killed, and hastned to their death, was, the Jews request that their legs might be broken, the reason which they proposed was, because of the approach of the Sabbath, and it was the time of their Passover feast.

God commanded in the institution of the Passover, that a bone thereof should not be broken, Exod. 12.46. Numb. 9.12. which the Iews religiously observed in all ages & generations, but never knew the reason of this branch of the divine Insti­tution. The infinite prescience of God had respect unto this history of the suffer­ings of Christ, which we are now treating off. These Iews possibly might see the reason of this branch of this Institution; I dare not say they did see it because the Text doth not say so. But if they had any such intent to get his legs broke to blemish him, who is the true Paschal Lamb? Then I say

1. Their wickedness was the greater, because it was against light.

2. The infinite wise and merciful providence of God, is so much the more to be adored and admired in their disappointment.

3. The disappointing and preventing of the breaking of his bones, is a mighty striving of God to convince the Iews that Iesus is the Paschal Lamb.

4. The fulfilling of the Scriptures in preserving his bones from being broken▪ is a powerful confirmation of the faith of the Church to the Worlds end, that Iesus Christ is our Paschal Lamb, in whom we believe for salvation. When the Soul­diers came to break their legs, and did break the legs of the two Theevs, Iesus Christ being already dead, they did not break his legs, yet one of them, without cause, neither knowing nor caring what he did, only to insult over his dead body, took a Spear, and pierced his left side. It appeareth to be so, by that which issu­ed out of the wounds viz. blood from the wound in his flesh, and water out of the pericardium, which he pierced with his Spear, here we are to admire the all-ruling wisdome of God, who by this act hath provided a wonderful confirmation of the [Page 128] faith of the Church, that both our Sacraments are founded in the death of Christ, the water in Baptisme, and blood celebrated in the Supper, confirm the faith of the Church to the worlds end, 1 Joh. 5.6, 8. Again, by this act they did in part ful­fil that Prophesy, Zech. 12.10. they pierced his side, O Lord Jesus make haste to ac­complish the other part of this gracious Prophesy, which saith, And I will pour up­on the house of David, and upon the Inhabitants of Jerusalem, the Spirit of grace and of supplications, and they shall look upon me whom they have pierced, and they shall mourn for him as one mourneth for his only Son, and shall be in bitterness for him, as one that is in bitterness for his first born. In that day there shall be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megildo, &c.

7. Another memorable work of God that attended the death of Jesus Christ, was the conversion of the Centurion, who had the charge of the watch that day, where see, first, The means of his conversion, viz. the dying words of Jesus, the Earthquake, and other things, as the darkening of the Sun, and the brightning of the same, the rending of the Rocks, &c.

2. We see the signs of his conversion, 1. He feared greatly. 2. He made con­fession of his faith, first, in the Deity of Christ, surely he is the Son of God, 2 dly, in the innocency and justness of his person, Surely he was a just man.

8. Many more of those upon the watch, and of the spectators were convinced, if not converted, when they saw what was done, they returned, smiting on their breasts.

Sect. 2. Of the Reverent Buryal of the Body of our Lord Jesus.

THe buryal of Iesus Christ is a great point in Religion, both in the Pro­phesy, and in the History, and in the application. In the History of this act of Christian love, see first the persons that did with due reverence perform this service to the dead body of our Lord. Joseph of Arimathea and Nicodemus, they would not leave his blessed Corps to the rude disposal and usage of Hangmen, and Executioners. But with their own hands they did reve­rently lay him into a Tomb. These two men were honourable men, for they were both of them of the Council, but consented not with them in their condemning of Jesus, Luk. 23.51. the same did not consent to the Council, and deed of them, it is like that neither Joseph nor Nicodemus were sent unto, or called unto their Clandestine night Court, wherein Jesus was condemned, they knew that they would oppose, they had experience of Nicodemus his opposing them; how many more of the Council might be absent from that night Court, is not said, it is like that it was carryed on by a Faction, that adhered to that violent young man Caia­phas, and his Father in law Annas. For in the History we find all the Council present, to be of one mind, therefore neither of these two worthy men were with them. These were both holy men, and true Disciples of Jesus Christ, yet for­merly they both of them had been timorous professors, Joh. 19.38, 39. Joseph a Disciple of Jesus Christ, but secretly for fear of the Jews. And Nicodemus who at first came to Jesus by night, see a little what the Scripture saith of these, first of Nicodemus, John. 3.1, 2, 3. &c. he came to Jesus by night, he was a well minded man, but weak in knowledge, Joh. 7.51, 52, 53. Nicodemus saith unto them, (he that came to Jesus by night being one of them) doth our law judge any man before it hear him, and know what he doth? they answered and said unto him, art thou also of Ga­lilee? [Page 129] search and look, for out of Galilee ariseth no Prophet, and every man went into his own house. Here we see Nicodemus was grown more valiant, and appeared o­penly in the Council, on the behalf of Jesus Christ, and though he suffered a check for his labour, yet what he said, saved the cause of Jesus Christ for that time. And now when Jesus Christ was persecuted to the death, and crucified, his courage still arose, and his love abounded, for he joyned with good Joseph, and brought an hundred pound weight of Myrrhe and Aloes, for the embalming of the Corps.

Joseph was a very eminent, holy, and good man, all the Evangelists do inlarge in his commendation, and though he had been (as John saith) timorous, yet now he taketh boldness, Mark. 14.43. and so did Nicodemus: if the Reader please to turn to these Texts, he shall see how amply the holy Ghost hath spoken of Joseph, Math. 27.57, ad 61. Mark. 15.43, ad 47. Luk. 23.50, ad 54. Joh. 19.38.

Pilate granted to Joseph at his request the dead body of Jesus Christ, these two honourable men took it down from the Cross, they prepared a fine linnen bury­ing Sheet, newly bought for this purpose, they wrapped up the body with the aro­maticks in decent manner, carefully laying Aromaticks upon all his wounds, in hands, feet, side, back, head, or else where. They carryed the body into a gar­den hard by, which was Josephs, where was a new Sepulchre, hewen out of a Rock, which Joseph had prepared for his own buryal, in which never yet had any man been buryed; there they did at present lay up the body, the approaching of the Sabbath permitting them to do no more: they rowled a great stone to the dore of the Vault, which shut it close up. And so they departed.

Lo here we find the dead body of Jesus Christ separated from his Soul, laid up among those that are gone down to the pit, under the power of death, and the grave, in the very bottom of his humiliation.

His Soul was in his Fathers bosome, in Paradice, far out of the reach of the Ene­my, though in a suffering condition, because in a state of seperati [...] from his body, there was he pleading and interceding for the Church. The good women ob­served diligently where he was buryed, purposing after the Sabbath to perfect his embalming, for which purpose they brought and prepared sweet Spices, Luk. 23.56. and 24.1. Mark. 16.1.

Surely they meant to have emboweled the Corps, and to have filled the body with sweet Spices, &c. for so was the manner of embalming of dead bodyes; they did not understand nor believe, nor expect his Resurrection, though he had often foretold it.

But here behold the wonderful Providence of God, for ever to be admired, that by reason of the shortness of the time to the beginning of the Sabbath, which pro­hibited them from doing any more at present, unto the body, and the interposi­tion of the Sabbath, prevented them all that day. But they intended after the Sabbath to have perfected his embalming, for which purpose the godly women came very early, and brought their Spices. And when they came there, he was risen before they came.

Here also we may behold and admire at the power of the Cross of Christ, ac­cording to that word of Ioh. 12.32. and I when I am lifted up will draw all men unto me, one would have thought in reason that these timorous noble Professors would now have been more timorous then ever they had been; But behold the contra­ry, for now they are more bold then ever they were. Again, one in reason would have thought that the Centurion and all that were on the guard with him, and all the spectators would now have no regard or good perswasion towards [Page 130] Jesus Christ whom they had [...]nquered and killed, But behold the contra­ry, the sovereign g [...]ace of Jesus Christ, is po [...]red ford [...] from the Cross, and draweth hearts to believe, and this [...] of grace is [...] by the sweet fa­vour of the Cross of Christ, unto this day, yea, and will be [...] to the worlds end.

Sect. 3. The sufferings of Christ after he was dead and buryed.

AS the first part of the sufferings of Christ was before he was born, so the last part of his sufferings was after he was dead and buryed, he lay in the grave, as Jonas in the whales belly, in a suffering condition until his Re­surrection. After the Inc [...]nation and birth of Jesus Christ, the whole conspiracy of Devils and wicked men was, to kill him and to conquer him by death: to remove him out of their way, aft [...] they had conquered and killed him by death, all their conspiracy was to keep him [...], to seal him up in his grave, that he should not rise again, we may see what the Jews (by Satans instigation no doubt) did this way, Math. 27.62, ad 67. where see the time of this act, the mor­ning after the preparation, or celebration of the Passover, which was upon the ve­ry Sabbath day, yea, though it was an high day, Ioh. 19.31. being the morrow after the Passover. They pretended to be very zealous for the Sabbath, to pick up matter against Christ, when he did good wor [...]s of charity upon the Sabbath day. But now they can go to Pilate and transact their envyous business against Christ upon this high Sabbath day. The ac [...]o [...]s of th [...]s business were the chief Priests and Pharisees, who pretended to be most zealous for the Sabbath, but here we may see their hypocrisy. What did they upon this Sabbath? they came to Pi­late, and first see the term they give to Christ, that deceiver or impostor, we see here that his blood and death could not quench their rancor of heart against him. They inform Pilate that he had said that he would rise again the third day, which they desired to prevent, using this Argument to perswade Pilate to assist them, least his Disciples should come in the night and steal away his body, and then tell the people that he was risen again, according as he hath said he would do. And the Effect of that would be worst of all, our last error would be worse then the first, if we let him rise again, it will make us more odious to the people, then our putting him to death hath done.

Pilate impowereth them to make his grave as fast and sure as they can, or de­sire to do, by a watch, or any other means. Whereupon they went upon the same Sabbath day, they set a watch (strong enough you may be sure) at the gra [...]e, and sealed up the great stone that lay upon the graves mouth, and now let him rise if he can.

But herein we may behold the admirable wisdome of God, and folly of man▪ that the very way which they took to prevent his Resurrection, was a means to make his Resurrection most evident and manifest unto all; the Watchmen were witnesses of it. Though they did afterwards corrupt them with large money to make a foolish lye, which is current among the Jews unto this day; and hereby their last error [...] indeed as bad, if not worse then the first,

When Jesus Christ breathed out his blessed Soul into his Fathers bosome, it was in a [...] of separation from his body, and that was a state of suffering. He went into [...], in [...]o Paradice, into his Fathers bosome, in a seperate, in a suf­suffering [Page 131] Estate. O how welcome was that blessed suffering Soul, hypostati­cally united to the Deity, when he came in Heaven! This blessed Soul was not long in this seperate state, about forty hours, though part of three dayes and three nights. God suffered not his holy body, hypostatically united to the Deity, that lay dead in the grave to see the least touch of corruption. Yet hereby he sanctified this seperate state of the Soul from the body unto, and for his Elect, whose bodyes do see corruption, and whose duration and abiding in that seperate estate, is of a far longer continuance, even until the day of Resurrection, and last Judgement. But Jesus Christ hath made it to be unto us an entrance into glory.

The Soul of Jesus Christ presented himself before the holy Tribunal of divine Justice, where he pleaded his full satisfaction that he had made unto all the de­mands of the holy Law, both by his active and passive obedience. He saith, I have fulfilled all Righteousness, I have suffered and finished the sufferings of the punish­ment of loss. I have suffered the punishment of sense unto the uttermost, even until it forced a separation betwixt my body and Soul, and brought me into the state of death; and behold here I stand before the Tribunal of Justice, in a state of seperation of Soul from my body: and thus have I answered the Law, and fini­shed the work of Redemption. I have purchased a pardon, I have purchased the Inheritance, the Kingdome; that by the right hand of divine power I may gather in all Gods Elect, whose salvation I have undertaken, that I may manage the world for the glory of God, and that I may subdue all their Enemies. And now O Father glorifie me with thy self, and these thine Elect with me for my sake, that they may behold my glory, for which I appeal unto mercy. Likewise also our appearance in Heaven when we dye, must be before the Tribunal of Justice, but we appear in the Name of Jesus Christ, we are converted, united unto him, we are members of his mystical body, cloathed with his Righteousness, and for his sake we are accept­ed, pardoned, and welcomed to glory, so far as we are capable in that seperate estate. And for this we appeal unto mercy.

Now Jesus Christ took out a pardon; now he took possession of his purchased Inheritance according to the capacity of his seperate estate. Now he took the keys of hell and death, now was he ready to tread down all Enemies, Hell, Devil, Sin, Death, and Grave, by his triumphant Resurrection. But these meditations do appertain unto the Exaltation of Jesus Christ, him God hath exalted with his right hand to be a Prince and a Saviour, for to give Repentance to Israel, and forgiveness of sins, Amen.