A Complete History and Mystery of the Old and New Testament

CHAP. XXXII. Of Christ's Crucifying.

NOW come we (after those five Introductions) to Discourse upon the Passion and Death of Christ Crucified upon the Cross, wherein many most Eminent Remarks are comprehended in the Bowels of that one Act of Crucifying Christ: As Moses turned aside to behold that great wonder of the Bush burning, yet not consumed, Exod. 3.3. So let us turn aside here to see this great Sight; to behold the grand Sin-offering burnt without the Gate, yet not consumed to Corruption, Levite. 9.11. & 16, 27. Hebr. 13.12. Psal. 16.10, 11. Acts 13.35, 36, 37. and to behold the High Priest (himself) of our profession, Hebr. 3.1. As the great Sacrifice for the whole World, was now laid upon the High Altar, his Cross; and there was Rosted with the Hot Fire of the Wrath of God, and of Men, and of Devils: Behold the Son of God Bleeding, Mocked, Tortured, Dying, and Reconciling God and Man, and Marrying Justice and Mercy together, &c. Psal. 85.10.

The First Remark is; Behold the Man, He must Die the worst of Deaths for us, so Angry was God with Man, for Eating the Forbidden Fruit of Sin, that he spareth not his own Son, when he became a Surety for Sinners: He shall die, (saith Saul ) though the Lot fall upon my Son Jonathan, 1 Sam. 14.39. We Read of Zaleucus 's Law, that the sin of Adultery, should be punished with the loss of two Eyes, his own Son was found faulty herein. Zaleucus put out one of his Sons Eyes, as he was a Just Judge; but that he might save his Sons other Eye, and not make him quite blind, he, to satisfy the Justice of his own Law, is content to put out one of his own, as a Compassionate Father: This Resemblance, falls far short of the matter Resembled. Yet thus far they do Symbolize in an Apt Parallel Congruity: The Creator, gave this Law to the Creature, [If thou Eat the forbidden Fruit, thou shalt surely die,] Gen. 2.17. Man Transgresseth that Law of God, even Adam called the Son of God, Luke 3.38. Now that Justice might be satisfied, Man the sinner loseth one Eye only, to wit, his Paradise-Happiness, &c. and God (the Father of Adam ) is content to give his Son, (who was as Dear to him, as his Right Eye) out of his Bosom, to make full Satisfaction for the Breach of that Law: N. B. Note well; Sinful Man may say, here is both a Just Judge to the Law, and yet a Compassionate Father to me, not myself, but my Surety Dyeth for me, &c. N. B. Note well; This Surety for sinful Man, ( Heb 7.22.) must die the worst of Deaths, such as had all these Aggravations, the most Accursed, the most Shamefull, the most Painfull, most Lingring, and the most Open and Exposed Death.

Remark 1. The most Accursed Death, (whereof something is said before) of all other Deaths: Though Stoning, Burning, Sawing Asunder, Slaying with the Sword, &c. Heb. 11.37. were Torturing and Tormenting Deaths, yet no Curse is Annexed by the Law of God to any one of them, as there is to this of Hanging on a Tree, Deut. 21.23. Gal. 3.13. So that Christ died the Cursed Death of the Cross, to take away the Curse due to us; and that we may be Blessed: Oh! How should we wonder that he should Humble himself to such a Cursed Death, Phil. 2.6, 7, 8. Did Peter wonder that he Humbled himself so far, as to wash his Feet, John 13.6. Sure I am▪ we may much more at his Dying thus to Save our Souls, and to pay all our Debts for us, as Paul did for Onesimus, Philemon, ver. 18. If he owe thee anything, put that upon my Account, we are all Run-away Servants, and have wronged our Lord much; Christ saith, I will pay all, &c. never forget that love in him.

Remark 2. The most shameful and ignominious Death, not only as he did Hang Naked on the Cross, (at which the very Heavens blushed; and therefore was that Curtain of Darkness drawn over them, (that they might not behold his Nakedness) but also, as he was most rudely mocked by all sorts of Passengers and Spectators: Yet he endured the Cross, (saith the Apostle) and Despised the shame, &c. Heb. 12.2. Though Man's Nature be impatient of shame, yet Christ shamed even shame itself, as if it had been below him to take notice of it, and as unworthy of any Observation, in Comparison of his so Glorious a Design: Hereby the most shameful Death that Saints can be put to, is Sanctified to them: They that die in Faith, do all die in a Bed of Honor, Heb. 11.2, 13.

Remark 3. The most Painfull and Dolorous Death: This must be so, because he was 1. Sore Racked, when his Hands were Nail'd wide asunder upon the Head-post, and his Feet wide asunder, also upon the Foot post, not as Papists falsely Picture Christ in their Crucifixes, with one Nail only in his Feet, whereas two Nails were necessary to Nail his two Feet, unless they do absurdly suppose that one Foot only was fast, and the other loose; but if both were Nailed one upon another, according to their Images, then the Soldiers could not break both the Leggs of the Thieves, but only the outmost; because one of them, (if so) lay upon the other, besides where shall we find (if so) the five Wounds of Christ, so much spoke off by both Antient and Modern Authors; The Popish Picture, (whereof a great Jesuit was the first Founder) Represents Christ with one only Nail in his Feet, placed one upon the other. Then our Lord had said Amiss, in saying to his Disciples, [behold my Hands and my Feet,] Luke 24.39. and to unbelieving Thomas, [behold the print of the Nails, &c ] John 20.27. If both his Feet had not been Nailed upon the lower overthwart, wide asunder, as his side was pierced with the Spear, &c. This is the 1. Evidence that Christ's Death was exceeding Dolorous and Painful, being so extremely Racked, both in his Hands and Feet, forcibly stretched wide asunder each from other, to the utmost straining of all those Joints: 2. Which is the 2d Evidence, his four Wounds with the four Nails, were made in the Hollow of his Hands and Feet, which shows, that Christ suffered most Exquisite Torments, in those most Sensible Parts, being quickest and fullest of Sense, as they are fullest of Sinews, that (as Anatomists Demonstrate) all make their meeting together in those places, this must needs be most inexpressibly painful, especially in so fine a Body as God had fitted him with, Hebr. 10.5. Undoubtedly of the finest Constitution, God made his Sons Body, that was to be joined with the Deity, and was to be the grand Expiatory Sacrifice, for the sins of the World.

Remark 4. The most Lingring Death, those Malefactors whom the Romans Crucified, commonly remained many days alive upon the Cross, they were two or three days at the left a dying: Therefore were the Soldiers sent to dispatch those three that were here Crucified by breaking their Leggs, that they might not hang so long as was usual; because it was the preparation for the Seventh day Sabbath, (which began at three a Clock on that Afternoon) an High Day, not only as the Sabbath, but also one of the Seven Passover days, John 7.37. & 19, 31, 32. And this would not consist with the Solemnity of that double Sabbath, to have them Roaring under their Tortures; therefore their Law provided, (contrary to the Roman Custom) that their Bodies should not Remain all Night upon the Tree, but Bury them that Day, that their Land might not be Defiled, Deut. 21.23. otherwise it was a Lingring, as well as a painful Death, a Death that might have lingered and lasted many Days: Praestat Semel Mori quàm semper metuere & sentire Mortem: 'It is better to die at once, than to die by Inches, and to lie long under the smarting Sense and Horrour of a protracted Dying: 'Twas the Language of a bloody Beast to a Martyr, [thou shalt not only die, but thou shalt feel thyself a long time to be a Dying:] The Cruelty of the Cross, [the weight of the Body hanging by the Hands till Death, and practiced by the Roman Tyrants upon the Christians,] was so Inhumane, that good Constantine the Great, Abolished it out of the Empire, never to use it more, &c.

Remark 5. The most Public, Open, and Exposed Death, not like the fore-runner John the Baptist 's Death, whose Head was taken off privately in Prison, without anymore ado or observation: But Christ's Death was Apparent to be seen. Those cruel Crucifiers of Christ do daringly outface not only the Sun of the Firmament, but also the God of Heaven, both with this Execution and with their preparations to it. For, 1. Their causing Christ to bear his own Cross (till he tired, which comported not with their hast for his Execution) to Golgotha. 2. Their throwing the Cross upon the ground there, in order to its Erection, while all requisites were prepared. 3. Their drawing forth all their dreadful Instruments for their Crucifying cruelty. 4. Their stripping Christ of his own wearing Apparel, that he might die naked, &c. 5. Their laying his naked Body upon the Cross as it lay along, with his Face forward on his Back. 6. Their stretching out his Hands and Feet with their utmost strength, as upon a Rack of the Spanish Inquisition. 7. Their Nailing his Hands and Feet (thus extremely Racked out) to the Upper and Lower overthwart of the Cross. And Lastly, Their rearing up the Cross into the Air, and fixing it in the Ground, as if he had been unworthy either to live or die on Earth: And so left him to live in misery so long as he could, &c. All these things they transacted in the very Face of the Sun, and in Defiance to the Great God. Here our Lord was exposed by those Miscreants to be Mocked, &c. Here was nothing done in a Corner, nor was Christ Crucified below, but he must be lifted up into the open Air for three Reasons.

First, That he might conquer the Devil (that Prince of the Air) upon his own Dunghill, his own Territory and Country, no doubt in the Three hours Darkness, all the Powers of Darkness were let loose to spit their utmost Venom upon our dear Redeemer, yet he spoiled all those Principalities and Powers, Col. 2.15. a plain Allusion to the Roman Triumphs, or like that of Tamberlain over Bajazet, so Christ couped the Devils up in an Iron Cage, and exposed them (as they had done him) as a public Spectacle of Scorn and Derision.

The 2d Reason was, That he might pave a free passage for his Redeemed, from the Earth through the Air (the conquered Devil's Territories) up into Heaven: He here became Jacob 's Ladder, whereon Lazarus 's Soul safely passed.

The 3d Reason is, That he might Answer the Brazen Serpent upon the Pole (as before) and heal us when the Old Serpent hath stung us, may we but creep to the Cross, and give the least look of true Faith upon a Crucified Christ.

The 2d Grand Remark (next the five notorious Aggravations of the Manner of Christ's Death) is the Multitude of Mockers and Mockings he met with, as soon as he was Reared and Raised up from the Ground into the Air upon the Cross, whereunto he was fast Nailed and Exposed to Public Scorn.

Remark 1 st, The Mockers are described in their Persons, Postures and Places or Conditions, and Capacities in the World. As this Dying Redeemer had a great company of People, and of Women that bewailed him, Luke 23.27. out of a tender compassion to him, and a cordial commiseration of him, So he had a prodigious crew of Crucifying Miscreants that managed this most cruel Villany, and that (like Villains) were Mockers of Christ, while he was Tortured under their matchless cruelty for full six hours together, without the least Respite or Respiration, until his Final Expiration; whereas the Light and Law of Human Nature, teacheth all Mankind to pity those that are in Misery, but these Monsters of Men (void of all Humanity) Mocked him all along during and enduring his long Misery. These Mockers (or the Assembly of Mockers, Jer. 15.17.) have here a threefold character.

Mark 1st, Who their Persons were, and they are of four sorts, the People, the Priests, Soldiers, and the Thieves. As Christ had the good company of Condolers, so he had the bad of Deriders, and such as were of all these sorts of Persons: When the Devil had done his worst that Malice could do against Christ's Body, now he stirs up all those Devilish Instruments to Assault Christ's Mind with their cruel Mockings, (so called, Heb. 11.36.) at his Holiness and his Communion with God, and all this God's Justice will have done, that all our Sins might be condignly punished in Christ's Person, who became Surety for Sinners to the Father. And Mark here, what an overspreading Leprosy and Sour Leaven was this Sin (or rather Devil) of Christ-mocking? Here is the whole Body covered over with the putrifying Scab of this Fretting Leprosy (far worse than ever Job was, Job 2.7. where Biles covered him from Top to Toe, or than the Jews were, Lev. 13.7, 8, 12. when the Scab spread from Head to Foot all over) and here is the whole lump leavened with the sour Leaven of Malice, as 1 Cor. 5.6. One scab'd Sheep spoils the whole Flock, saith the Proverb; This vilest of Sins was as catching as the Plague, and all these sorts of Persons, drank one after another of this Cup of Poison, the Priests handing it to the People, they to the Soldiers, and they to the Thieves, &c.

Mark, The 2d Character of those Mockers, as who were the Persons, so what was their Posture, this the Evangelists (comparing them, as we ought to do in other points, all together) do intimate also,

First, Some of those Mockers were in a passing posture, [They that passed by, reviled him,] Mat. 27.39. and Railed on him, Mark 15.29. Sure I am, those Passengers were not passing in the Way of Truth, but passed out of the right Road, when they passed their scoffs at him Who is the Way, the Truth, and the Life.

Secondly, Some of those Mockers were in a standing posture [ The People stood by deriding him] Luke 23.35. and [ Some of them that stood by mocked him, in his calling for Elias 's help] Mark 15.35, 36. as after, and some of them that stood there, ] Mat. 27.47. but though they stand here to deride a dying Jesus, yet could none of them stand to what they had done, nor did they or their State stand long after.

Thirdly, Some of those Mockers (we may well suppose) were in a siting posture, as the Chief Priests, Mat. 27.41. and the Rulers, Luke 23.35. for whom (no doubt) Seats were provided, for to stand so many hours of Christ's Crucifying to Death, must needs be looked upon as too much below their Grandeur. However, soon after, the Roman Armies plucked their Lordly Seats of State from under them, and their Scarlet Robss over their Ears, &c.

Fourthly, Some of these Mockers were in an Hanging posture, as the Thieves upon the Cross, Mat. 27.44. and all the other Mockers must have met with no better posture, might they but have met with their due demerit, and the desert of their wicked doings: The Crucifiers should then have changed places with the Crucified.

Fifthly, There is yet another posture (though a ridiculous one) mentioned in Scripture concerning those Mockers, to wit, [Wagging their Heads,] Mat. 27.39. which is indeed the posture of Fools, these also wagged their wicked Tongues against Christ, but because they were of the more Barbarous sort, and had not Wicked Wit enough wherewith to revile him, thereof do they supply the want therefore with Antick Tricks, making foul Mouths, and blowing their Noses (as the word 〈 in non-Latin alphabet 〉 , Luke 23.35. doth signify) throwing their snot at our blessed and bleeding Savior, they wagged their empty Noddles, and gave him the most Judicious Nods that those Fools could make. Thus was the Lord of Life and Prince of Glory content to expose himself to the worst of Reproaches from the worst of Rascals to purchase Honor and Glory for us.

Mark, The 3d Character of those Mockers is, what was their place and capacities they lived in? If it be asked what figure those Mockers bore in the World, it is answered in General, the most of them were mere Cyphers, such as did what they did merely to please the Christ-Killing Priests, who are called Chief Priests, and who indeed were the chief Agents in Crucifying Christ, All the other Mockers were but their under Tools and Instruments: For as they had set on their Servants (whom they had made like their Masters) to mock Christ, and to make a laughing stock of him, as soon as they had condemned him in their Ecclesiastic Court, Mat. 26.67, 68. so now they Influenced and Animated all those other Mockers, by their malicious and monstrous Example; therefore as it is not any mistake or missing the Mark, to say (as is said before) that those Chief Priests began the Round in drinking this Poisonous Cup of Mockery, so in giving a more particular Account of those Mockers capacities, it may not be judged Irrational to begin with those Chief Priests.

N. B. Note well; First, The place of the first rank of Mockers (those first-rate Ships Satan launched out into this Christ-mocking Sea) was high and honorable, had they not been Usurpers of Moses 's Chair, and such as came in not at the Door, but at the Window like Thieves and Robbers, John 10.1, 8, therefore because they were such, they preferred a Thief and a Robber before Christ, Mat. 27.21. and here become Ring-leaders to such in this Damning Work. Whereas, had those Priests come to their Holy Anointing in due order, their Lips would have preserved knowledge, &c. Mal. 2.7. to have Instructed those their Inferiors into the Way of Salvation: Therefore were they the worse, because they should have been better, and the worse for this, that they had so little to do, as to Attend so long at an Execution, unbecoming enough to their pretended Holy Garments; this they would never have done, had they not been sick of an 〈 in non-Latin alphabet 〉 , a rejoicing in Evil (which is peculiarly the Devil's Disease) assuredly their Satanical Sarcasms cast at Christ, was but a very bad preparation to that solemn Day's Sacrifice, &c. It may be those Chief Priests were of the same Resolve with a Popish Prelate, that our Martyrologists mention, who was resolved not to go to his Dinner, till he had seen the full Execution of a poor Martyred Minister. Those Monsters of Men (it seems) would neither serve God (in their Passover-Feast) nor themselves in their Corporal Feastings, until Christ had breathed out his last by their contrivances.

N. B. Note well; Secondly, As to the place or capacity of all the other sort of Christ-Mockers, it may easily be supposed, that they were Men of the lowest form and figure, such as were those Persecutors of Paul, [A company of Rude fellows of the baser sort] Acts 17.5. such were those poor Passengers that were Travelling Footmen passing along the Road, and such were the Soldiers, poor, pityful, Mercenary Men, who might be hired to do any Jobb by the Chief Priests; yea what was the Mocking Thief but a Rascal condemned in their own Courts, and no better were those Cringers that bowed the Knee to him, crying [Hail King of the Jews] the like, and of the same brann was that Stander by, who gave Christ Vinegar in the midst of his Horrour, to Extort some Answer to the Vile Reproaches of all those Villains, but could not, because Christ's Patience was Inexpugnable. All these Dogs-Heads (as 2 Sam. 3.8.) or Cur-dogs do with one consent Bark at the Sun of Righteousness ( Mal. 4.2.) Just as the common house-dogs do at the Moon of the Firmament, which still holds on her course in her splendid luster, looking [upon her looking down to take notice of their Bawlings,] to be Infinitely below her Grandeur. Nor could it consist with Christ's High and Holy capacity to Answer the Snarlings of those Curs; who were set on by the Priests (as if they had been their Bandogs) to worry the Lamb of God: 'It is the common custom of every Cur to fall furiously upon any Dog that is a Worrying, and half Worried by other Dogs, how much more upon a Lamb where Antipathy and Appetite (to suck the Blood and Eat the Flesh) Eggs them forward. Now there is the stronger Presumption, that the Priests did Animate those? Railing Curs, if it be well considered what was the Matter of those Mockers Mockings, which is the Second Head here to be gloss'd upon, next after the Description of the Mockers, what their Mockings were?

Mark, The First cruel Mocking these Mockers labored to Wound Christ's Mind with (as an Addition to his wounded body) was borrowed from the Ecclesiastic Court of the Chief Priests, to wit, [ Thou that destroys the Temple, and raises it up in three days, &c.] Mat. 27.40. & Mark 15.29. which words were the very Deposition of the Two false Witnesses before Cajaphas against Christ, Mat. 26.61. & Mark 14.58. If this were a False Witness then (as both those Evangelists do brand it) assuredly it was a worse wounding word now, and not only farther off from the Truth than they were before, but were at this time cutting and killing words, the Reproaches of those Rascals were as a Sword in his Bones, Psal. 43.10. and their Tongues cut like a, sharp Razor, Psal. 52.2. So that those Railers may be reekon'd among the Kill-Christ's also. Our Lord had been oft mocked by his Adversaries before (who had dealt despitefully with him in other injuries as before) while he was in condemning. These were more bearable, but now while he hangs on the Cross in Crucifying, and was in inexpressible horror (as one forsaken of God, assaulted by Devils and most cruelly tormented by wicked hands, to be now mocked by those black and blasphemous Mouths, as those brute Beasts were void of all Humanity (which commonly dictates pity to those in Misery) so no sorrow was ever like his sorrow, Lam. 1.12. which is spoke to those that passed by to move them unto compassion at the Desolation of Jerusalem: But the passers by here, had no Bowels to yern over a dying Jesus, whose sufferings Infinitely exceeded those sufferings of Job, which yet were the greatest of any Mortal Man we read of, and came nearest of any to those of Christ, but still the sufferings of Job fall far short of the sufferings of Jesus: Now if Job was so sorely grieved that he was had in derision by the baser sort, such as he would have disdained to set them with the very Dogs of his Flock, Job 30.1, 2, &c. how much more might it have-moved Jesus to be scorned and scoffed at by those scoundrels, when John the Baptist himself accounted himself unworthy to loose the very latchets of Jesus 's Shoes, Mat. 3.11. & Mark 1.7. Mark here, 'It is the very Topstone of Trouble to taunt the troubled: The cruel mockings our Lord met with here, are marked as the last upshot of Malice from Christ's Enemies, who shown more compassion to those vile Malefactors the two Thieves (whom they mocked not) than they did to this Prince of Glory.

Mark, The Second of those cruel Mockings was; The next words of those Mockers to Christ on the Cross, are [Save thyself,] our blessed Redeemer met with such sour Reflections three several times.

N. B. Note well; 1st, The First was, Luke 4.23. [Physician Heal thyself,] This Objection against him, he (knowing their Thoughts) doth Anticipate and Answers, saying, I know you will surely say thus, that is, Go heal thy own Country Nazareth; Alas! their Unbelief did Incapacitate them for his Miracles and Oracles, 'tis said, [He could not do any Mighty Works there,] Mark 6.5. & Mat. 13.58. He could not, because he would not, for their Unbelief (as it were) transfused a kind of a Dead Palsy into the very Hands of Omnipotency itself, yet Christ himself must bear the blame of their Sin: The despising of Christ turns to the disadvantage of the despiser, and as God manifests himself in mighty works to the Believer, so he hides his Power from the Misbeliever.

N. B. Note well; 2d, The Second time of such Reflections was, Mat. 16.22, 23. When Peter took upon him to teach his Teacher, saying, [ Master spare thyself, &c.] that is, [do not thou suffer thy Adversaries so to Abuse thee, as thou sayest they will, &c. ] This was Simon 's carnal Wisdom, which is at enmity with God's Will, Rom. 8.7. natural Wit will stumble at the Cross, not knowing its Appointer nor its Tendency to God's Glory and Man's Good, therefore will it be presumptuously prescribing of Divine Wisdom, and Correcting the Sun by its fallacious Dial: Yea may Rise so high as to make Opposition both to God's Dispensation and to Man's Salvation, as Simon Peter doth here, that he might not be involved in his Masters Sufferings. But Christ so loved to work out our Redemption, that he could not bear with his own dear Disciple that disuaded him from it. but was even straitened till it was Accomplished, Luke 12.50. hereupon our Savior smell'd Satan in Simon 's Corruption, which was puffed up by the Tempter from his late Exaltation by his Master, ver. 16.18. and this hindrance of Christ's Passion even from a Godly Man (as Peter was) became an offense to our Lord.

N. B. Note well; 3d, How much more when this was done the third time from Wicked Men, as here, who said to him, [Save thyself,] as Simon had said to him, [Spare thyself,] no doubt but the Devil was in both these sayings, for what he cannot do immediately by himself, he will essay it by Instruments; and Sin, whether in the Godly or Wicked will serve Satan's turn; As those Wicked Railers took up the false Accusations (about destroying the Temple, &c. for which Christ was unjustly condemned) As if those depositions had been true: So they ground their Mockings upon that Basis, that it was alike easy to build up the Temple as to save himself.

Mark, The Third Mocking matter was [If thou be the Son of God, come down from the Cross,] The Devil spake these words through those blasphemous Mouths, that the price of Man's Redemption might not be paid had Christ come down from the Cross (as they commanded) and so we all have still remained Satan's Captives, [ If thou be the Son of God, &c.] They think it impossible that the Son of God can be Crucified, thus the World thinketh that the Cross and Christianity cannot possibly consist together, no wonder if the Adoption of God's own Children be so oft obscured, and questioned through the Tempter's Buffetings, Satan would still persuade the Saints and Servants of God, that they cannot be his Sons if Sufferers, as if carrying the Cross and Communion with God were two inconsistent things, but the Scripture of Truth saith otherwise: For, God hath no Son that he Correcteth not, &c. Heb. 12.6, 7, 8. He had only one Son sine flagitio, without Gorruption: But not any one Son sine flagello without Correction. Though the Lord Jesus was the Son of God, yet was he Crucified; for this was the very work for which the Son of God took upon him our Nature, and came into the World to die as the Son of Man.

Mark, The Fourth Mock was, [He saved others, himself he cannot save,] still worse and worse, as the Hearts and Mouths that spake the mocking words were worse and worse ( Out of the Abundance of the Heart, the Mouth speaketh, Mat. 12.34.) for the three foregoing Mocks came out of the Mouths of the Passengers (the common People) who yet were such Fools as to shoot those Bolts that were framed for them in the Sa • hedrim 's Forge, as is aforesaid: But these cutting and killing words, [ He saved others, &c.] came out of the Mouths of the Chief Priests, &c. Mat. 27.41, 42, 43. who should have known better things, [Corruptio optimi est pessima] they were the worse, because their Gifts, Place, and Office should have made them better, but here God brands them for their Mockings in an higher degree than their Tools had done, and more Insolently Insulting over a Dying Jesus: 'It is probable those Priests expected (or at least; feared) that Christ would deliver himself from the Cross by a Miracle, therefore did they most maliciously set some to sit down and watch him, ver. 36. That if it were possible those Watchmen might disappoint his dlawing the Nails which fastened him, and so deliver himself, which when they saw he did not, then did they fall upon this insulting over him, as an Impostor, scornfully upbraiding him with saving others, whereas they should have thankfully Acknowledged God's Goodness therein. N. B. Note well; It may not be omitted to observe here the over-ruling Power and Providence of God: For though human malice provideth a Guard of Watchmen to secure Christ upon the Cross, yet Divine Wisdom ordered it so, that, seeing the Son of God must not save himself (as they bad him) but suffer death • according to the Eternal Decree and Covenant betwixt the Father and the Son) these very Watchmen must be Witnesses of the certainty of Christ's Death, which may certify us not only of the reality of his Dying (contrary to the lying Legend of Mahomet's Quran, as above) but also of his completing the full payment of the Ransom for our Sins. Thus while Christ's Enemies are most maliciously acting their worst against him, the great God (who is higher than the highest) over-powers and orders these same Actings to be most highly for him, so God overshoots the Devil in his own Bow. And though those Priests here knew Christ's Miracles in saving others (as they acknowledged in this their taunt, yet did the light and luster of his being a Savior of others so dazzle them, that they could not see Wood for Trees, for his miraculous saving of so many, was a manifest evidence, that he was the Son of God, and that by the same power he could have saved himself also; nor did they understand that those present Sufferings of Christ upon the Cross was now the proper and peculiar work of a Savior, more than in any of his Miracles, for not his Miracles, but his Sufferings are the Price of our Redemption, as is at large abovesaid, besides those Priests were so blinded that they despised his very Miracles now as nothing (though clear demonstrations of his Deity) because of his present Sufferings.

Mark, Their Fifth Taunt or Mocking is, [If he be the King of Israel, let him now come down from the Cross, and we will believe him.] And say you so Sir, yea but when Sir will you do it, suppose Christ should exert his Almighty power for his own deliverance (which he could do, if he would) might this gratifying your curiosity, have made you to Believe? Nay certainly you would not do so, but rather have said, that he had delivered himself by the Devil's help. It was a more mighty evidence of his Divine power to raise himself from the Dead, Acts 2.24. Rom. 1.4. than had been his coming down from the Cross, for the power of the Grave is stronger than that of the Cross, Hos. 13, 14. yet could it not possibly hold him, but by his Resurrection he was declared with Power to be the Son of God, yet when this was done, you (Sir Priests) would not believe, nor would you do so now, should he come down, &c.

Mark, The Sixth Satanical Sarcalm or Sacerdotal Scoff was, [He trusted in God, let him deliver him, if he will have him,] This wickedly imptoved Shaft (shot here at the Lord Jesus) was borrowed out of Holy David 's Quiver, Psal. 22.6, 7, 8. what was there done to David the Type, was much more done to Christ the Antitype, of whom David was both Father and Figure. The Title of that Psalm is, Aijleth-Shahar, the Morning Stag, such an one was David, hunted upon the Mountains by the Devil's Blood-hounds▪ And so was Christ ( David 's Son) upon the Cross here. Behold the Man, even he who was more than a mere Man, even [ 〈 in non-Latin alphabet 〉 ] God-Man. N. B. Note well; Oh what a wonderful Divine condescension and care over us is there, that the Lord of Angels, those highest of created Beings) should stood so low as to become a Worm (the lowest of Creatures) yea that the Creator (Christ) should become a Creature, and the most contemptible Creature, even a Worm to be trampled upon and trodden underfoot, that he might raise us up (when fallen under the forbidden Fruit-Tree, Cant. 8.5. and thereby made worse than sinless Worms, and place us into an equality with Angels, Mat. 22.30. As they shoot out the Lip, and shake the Head at, and Derided David there saying, [He trusted in God, that he would deliver him, let him deliver him seeing he delighted in him] All which was Prophecied and more fully Accomplished in this Mystical David here, who Trusted in or rolled himself up on God, Hebr. and who delighted in God, and God in him, Mat. 3.17. & 17.5. and not only would have delivered him above all according to his Promise, [ call upon me in time of trouble, and I will deliver thee, Psal. 50.15.] If God will do this for his Servants in General, how much more for his own only best beloved on in special had it now been consentaneous to the Counsel of his own Wisdom, N. B. Note well; but did also indeed deliver him (when he had paid the Decreed Ransom) at his Resurrection, which was a greater Deliverance than that from the Cross could have been▪ notwithstanding all that you (Sir Priests) did to Secure him, &c.

Mark, The Seventh Sacerdotal Scoff was, [For he said, I am the Son of God,] this galled those wicked ones most of all, for the Doctrine of the Godhead of Christ is the very Rock and Foundation, whereupon all Believers are built, therefore the Devil and Reprobate ones do Rage against it: Those Wicked Wretches do offer to believe this great Truth indeed, but it is upon condition they may have such proofs as themselves prescribed; to wit, [ of coming down from the Cross, &c.] N. B. Note well; But such as will not believe upon such ground of Faith as God had given, shall not have such grounds as they require. All his matchless Miracles (such as never any Man did, John 9.32▪) were now nothing to them, if the would not gratify their present demands, and except he would save himself (at their Directions) they will look upon his saving others to be no better than a Cheat, N. B. Note well; Whereas the truth was his not saving himself, was the appointed expedient for his saving of others, nor will they look upon his Faith in God, no better than a fancy of Man, if this prosperity lasted not so long as his Life, and if God did not now deliver him from Death, as if his trust were vain if he were suffered to die upon the Cross: Not knowing that the Way to the Crown was by the Cross.

Mark, The Last of those Mookings was, from the Malefactors that were Crucified with him, Mat. 27.44. They cast the same in his Teeth, and Mark 15.32. They also Reviled him, both these Evangelists do intimate, that at the first both these Thieves were Mockers of Christ, and therein they were more to blame than the People, because they were Fellow Sufferers with him, and so should have had some more commiseration of him, from the sense of their own Misery. N. B. Note well; But this reviling is fixed upon one of the Thieves only, Luke 23.39. who railed on him, saying, Save thyself and us, from this Death inflicted upon us by the Roman Power, if thou be the King of the Jews, or the Son of God. 'It is probable this was the Speech of the bad Thief, and the good Thief being silent a while, seemed to give consent by his silence to his Fellows Railing, but when he heard Christ's Prayer for his Enemies, notwithstanding their outrage against him, especially seeing that three hours Darkness (a Miracle, and of those seven Miracles wherewith our Lord honored the Ignominy of his own Death) both these in Conjunction with his own present Affliction (which God was pleased so far to sanctify to him, as to make his Heart mallable and tender, &c. ) did cause him to break out into that brave Confession, worthy to be Written in Letters of Gold, Luke 23.40, 41, 42, 43. N. B. Note well; Or the Speech [They Railed on him] might be Synecdochical, the Plural for the Singular, it being usual in Scripture to speak Plurally in instancing of something done by one of that sort, So this is said to be done by both, which was by one only. N. B. Note well; The Thief that Railed had an hard Impenitent Heart, and his Misery upon the Cross, &c. took no more Impression upon him, than doth the Smiths Hammer upon cold Iron: No torment will tame a Reprobate, neither Ministry, nor Misery, nor Miracle, nor Mercy, will mollify him here, but when at the very Mouth of Hell, and just stepping over the Threshold thereof, he dares blaspheme God and Mock him, who is the Savior of Mankind, and that without the least Provocation offered to him on Christ's part, he was justly condemned for Robbery, yet had a Scoff to cast at Innocent Jesus, who was unjustly Crucified. N. B. Note well; Wonder not that the Innocency of Christ's Servants are now railed at by Rascals, when Christ himself was so, whom none could convince of sin, John 8.46.

The Third Grand Remark is; Christ's carriage upon the Cross, during the six hours of his hanging thereon, which consists of several branches; the first is, his praying for his Enemies, Luke 23.34. Where

The 1st Note or Mark is; Christ is held forth to be an Intercessor with his Prayer, as well as a Redeemer with his Blood as he hung upon the Cross, and do the▪ efficacy of his Prayer, Acts 2.36. The Father forgave them, when those very Nails which they had pierced Christ's Hands and Feet with, now pricked their Hearts, and made them cry out, [not What shall we say? But; What shall we do, ver. 37. that they might • e saved, &c.] Their Repenting and Believing, was the Return of Dying Jesus his Interceeding Prayer. So let us pray for our Enemies.

The 2d Mark is; That Christ should Pray for such Enemies, as had so notoriously •• based▪ Abused and Injured him, and still persisted in their villanous cruelties toward him, Behold the Man thas praying, with his Face all swelled by their Barb • r • ns Blows and Buffetings, with his Shoulders all torn by their scourging Whip • , and with his Head, and Hands, and Feet, all trickling down with his precious Blood by the Thorns and Nails that wounded all those parts, and for such as had not only taken away his Garments, but were also taking away his Life; even then when he was bleeding by them to death.

The 3d Mark is; That Christ should take all this care to pray for such murdering miscreants, before he took care for his own dear Mother (to be after mentioned, as it falleth out after this in order of time) he prays his Enemies (who seem • a People of God's Curse) out of a state of Damnation into a state of Salvation (so many of them as were ordained to Life) before he provides for his blessed Mother. Behold was ever any love like his love to Enemies, &c▪

The 4th Mark is; He prayed for pardoning Grace in their behalf [Father forgive them] this was no Foot-stool mercy, but a Throne-Mercy, the best of all kinds of Mercy for the worst of all kinds of miserable Sinners, even for such as were putting to Death the Lord of Life, &c. N. B. Note well; Let none therefore despond, nor none such Sinners despair of pardoning Mercy.

The 5th Mark is; He grounded his praying for them upon their Ignorance. [They know not what they do] therefore Father forgive them; ignorance excuseth a tanto, but not a toto; itself is a Sin, yet Sins of Ignorance are lesser Sins than Sins against Knowledge, especially when it is Invincible and not Affected Ignorance, then God winks at it, Acts 17.30. and such may find mercy as sinful Saul did, 1 Tim. 1.13. N. B. Note well; Oh that all sorts of Sinners would consider, that in Swearing, Quaffing, Whoring, &c. They know what they do, &c.

The 6th Mark from this first branch of Christ's praying for his Enemies is; His prayer was so powerful and effectual for them, that within fifty days after it, no fewer than eight thousand of those Enemies were converted through the efficacy of it by the word, Acts 2.41. speaks of three thousand, and Acts 4.4. of five thousand more, though some say this latter number was but an Addition of two thousand, to the former three thousand, suppose it so, (though others think them distinct numbers) yet no fewer than five thousand should repent by virtue of this single prayer to Christ for them, is much, God hears him always, John 11.42. N. B. Note well; Oh happy is that Soul (friend or foe) that hath an Interest in his Prayer.

The Second Branch of Christ's Carriage upon the Cross was, his care for Friends as well as his prayer for Foes. He was now hanging upon the Cross in the greatest Dolour imaginable, yet in the midst of his Misery cannot forget his Mother, but takes care for her Weal after his Decease, John 19.26, 27. commending her to John his Disciples care. Here again we have these few Marks.

1st, The Occasion, The Mother of Jesus (with other Godly Matrons) creeped as nigh the Cross of Christ as she could get, ver. 25. Jesus saw her standing there with an heavy heart: Then was fulfilled old Simeon 's Prophecy, concerning both the Mother and the Son, Luke 2.34, 35. as the Son was now become a Sign, much spoken against, and basely abused by Wicked Men, whose Villanous Thoughts were now discovered: So the Mother stood now with a Sword of Sorrow pierced through her own Soul, in beholding her Son under such exquisite Torments. And John (the Disciple whom Jesus loved most tenderly, though He loved them all to the end, John 13.1, 23.) stood by the Cross also, and was not a little Affected and Afflicted with this sad spectacle of the Tortures of his beloved Lord, this was the occasion.

The 2d Mark is the Tenour of Christ's Speech to them both, Jesus saw John as well as his Mother, and bids him [Take her for his Mother,] and bids her [Take him for thy Son] Christ's Tenderness towards her here is very observable, not only in making Provision for her for the future, but also in the Title he gives her in his speaking to her, calling her [Woman] and not [Mother] not only because that Relation and Subjection to her as a Son, was now done, but also lest that compellation of [Mother] might create in her more consternation of Spirit, her grief was great • nough already, by the Sword piercing through her Soul, and the Title [Mother] might have added to her Trouble, and broke her Heart out-right, &c.

The 3d Mark is the Time (as well as Tenour) of Christ's Speech to his Mother, &c. It was when the time of Unspeakable, Unconceivable Horrour and Torture was upon him, for now not only the Weight of all the Sins of the whole World did Hang heavily upon Christ, while he did hang by his Hands and Feet with the whole weight of his Body upon the Cross, but also the heavy wrath of Heaven (for satisfaction of Divine Justice for human offenses) yea and the Implacable Wrath of Hell too (to be Revenged on him for breaking the old Serpent's head) both these lay intolerable loads upon him, so that Eye hath not seen, not the Ear heard, nor can it enter into the Heart of Man to think what Dolour and Horrour of Torture and Torment our Dear Redeemer was in at this Juncture of Time, while he hanged on the Tree, notwithstanding all this, that (one would think) he had enough to do, to mind himself in his unsupportable Sufferings; yet in the midst of all his own woeful misery, he is mindful of his dear Mother (who was now a Widow, and a poor Widow too, destitute of subsistency) and careful for her future Maintenance.

The 4th Mark is, The effect of Christ's Speech for that purpose, 'tis recorded in Scripture, that the Last Will and Testament of Dying Jesus was faithfully performed by his Executor John, [From that hour that Disciple took her to his own home,] John 19.27. We do not read that Christ had either Houses or Lands, (much less Lordships with Manors and Halls, least of All, Realms with Royal Palaces) to bequeath to his best beloved Disciples, nor read we of anything else that was now given as a Legacy by our Lord to this Disciple, save his Virgin Mother only, and as little do we read of any Farm or House that John had of his own to bring Christ's Mother unto: The Ancients do indeed Affirm that this Disciple had an Inheritance from his Father, but (as they farther tell us) he had now sold it to the High Priest seeing his Master and Himself were under such sad Persecutions: However he takes the Blessed among Women (so she is called, Luke 1.28, 48.) to the best home he had, that she might fare as he fared, looking upon her as a blessed Depositum, and such an happy trust as would make all places, where she sojourned to fare the better by her Abode there, and doubtless it was so. N. B. Note well; As we may not Deify her with Papists so we dare not vilify her with Atheists: Soon after this John was called to office and wanted not, either for himself, or for her, &c.

Inferences from hence are, 1st, Oh what a blessed posture of Heart it is to creep so near the Cross of Christ as possibly we can, that some saving drops of the Sovereign Blood of our Bleeding Redeemer may fall upon us, as upon Mary here, who got crowded in among this crew of Christ-Crucifiers, and crept so nigh the foot of the Cross as she could: This was very acceptable to our Lord, as had been that pious performance of that other Mary to him, saying [she hath done what she could,] Mark 14.8. both of those Mary 's had their Rich Reward; N. B. Note well; While others creep nigh to sin, let us creep nigh to Christ, &c.

The 2d Inference is; Hence we may learn a most rare and eminent pattern of even natural Piety, to wit, the duty of Children to Relieve their Parents in their old Age: 'It is one of those filthy Dregs of the last and worst of Times, that men shall be without natural Affection, as well as Disobedient to Parents, unthankful, &c. ] 2 Tim. 3.1, 2, 3. Our Lord (whose Life is the Light of Men, John 1.4.) durst not be so, but in the midst of his most Intolerable Torments cannot forget his dear Mother, but makes Provision for her in her old Age, well knowing that God and Parents can never be competently requited. Thus it was even from the beginning, even profane Esau provides savoury meat for his old Father Isaac, such as he loved, that he might bless him before he died, Gen. 27.1, 2, 3. how much better did good Joseph to his old Father Jacob, Gen. 45.9.10, 11, 18. who therefore got the double Patriarchal Blessing both of God's Throne and of his Foot-stool. Gen. 49.26, 27. N. B. Note well; To have the blessing of dying Parents (whether Natural or Spiritual) is no small privilege, Heb. 11.21. John 17.11. & Acts 20.32. &c.

The 3d Inference is, That Christ Jesus taketh care of his Saints Bodies as well as of their Souls, so he doth here for his dear Mother's bodily maintenance. This Heavenly Father ( Isa. 9.6.) knows we have need of Daily Bread for the Body as well as for the Soul, Mat. 6.11, 25, 26, 28, 32. God keepeth all the Saints Bones, Psal. 34.20. and numbereth the very Hairs of their Heads, Mat. 10.30. Luke 12.7. much more the Integral parts of their Bodies, to provide both [Victum & Amictum] Food and Raiment for their necessary supply, &c. God hath said, [I will not fail them in these things,] Heb. 13.5. Psal. 37.3, &c.

The 4th Inference is, If Christ take care of his Natural Mother, How much more will he take care of his Spiritual Bride (the Church) how she shall live for the future in her old Age in the World? Assuredly he hath not left her comfortless, John 14.18. but provides due provision for her by his Providence, and doth in her Worst and Wilderness-state, feed and nourish her (to keep her Alive) Rev. 12, 6, 14. even then, when he will not Feast her with a Feast of Fat things upon his Holy Mountain, &c. Isa. 25.6, &c.

The Third Branch of Christ's carriage upon the Cross was, his saving compassion upon one of his Fellow-Sufferers, who had been a Thief and a Sinner all his whole Life, and now effectually called by Christ to Christ at the very point of his Death, even at the eleventh hour of his Day, as Mat. 20.6, 12. The Remarks of observation out of this history of the Penitent. Thief, recorded in Luke 23.39, 40, 41, 42, 43. are these that follow.

The 1st Remark is; This holds forth such a Specimen and Instance of the free Grace of Christ, as is almost (if not altogether) without a Parallel. Though this Thief had run out all the days of his Life in running into all excess of Riot and Robbery, yet the same Jesus who in the midst of his matchless miseries, remembers to make some comfortable provision for his Mothers Body, taketh no less notice in providing for this Malefactor's Soul; for he here, in the greatest Dolours of Human Nature, lets out a most powerful Beam of Divine Grace, and freely darts it upon the Heart of this Habituated Sinner, whereby he plucked this Fire-brand of Hell out of the Fire of Hell, just when he was got into the very Mouth of it, and dropping down into the bottom of that bottomless Pit; by making him truly penitent even at the last Gasp, &c.

The 2d Remark observable is this; That those two Malefactors (with whom our Lord was numbered, Mark 15.28. Isa. 53.12.) are a clear Emblem of the Elect and Reprobate, the Sheep on the Right Hand and the Goats on the Left Hand of Christ, as Mat. 25.35. The Railing Robber, that Reviled a Dying Redeemer, when himself was just dropping out of this Life into the Flames of Hell (ending the lesser though killing misery, and beginning greater and endless) was a stinking Goat turned off upon the left hand of Christ, but this other (who had been long a Coat) was now by Grace become a sweet smelling Sheep, and so turned upon Christ's right hand to grazing with him in the fruitful fields of Paradise; N. B. Note well; Here also the Refractory Jews are resembled by the stubborn Thief in their Impenitency and Rejection, and the called Gentiles by this Penitent one, who was called home in the Sixth hour of the Day, (for it was thereabout) but in the Eleventh hour of his Life. N. B. Note well; As Pharaoh 's Butler and Baker were Joseph 's Fellow-Prisoners, and the one was Hanged and the other was Advanced: So these Malefactors were Fellow-Sufferers with Joseph our Brother, our Dear Jesus, the one was Damned and the other Saved, to show that God will have Mercy on whom he will, and whom he will he hardeneth, Rom. 9.15, 18.

The 3d Note of observation is; The Repentance and Faith of this Dying Malefactor, the truth of the former, and the strength and greatness of the latter may be in this manner plainly demonstrated. (First) That he was truly Penitent is made Apparent thus.

1st, By his rebuking the Raillery of his Fellow-Thief, saying, [Dost thou not fear God, seeing thou art in the same Condemnation,] Luke 23.40. This speech clearly discovers, that this Malefactor had the Fear of God upon his Heart, which the other Thief wanted, for which this Penitent reproved him, intimating hereby, that the Fear of God is the beginning of Wisdom, Psal. 111.10. & Prov. 9.10. 'tis not only the Beginning, but 'tis also the Middle and the Ending of Wisdom; A Man never begins to be Wise, till he begin to fear God, which is the best Wisdom, and without which Rein, to restrain and retain them within compass, all Impenitent ones run riotously into all Extravagancies and Exorbitant Courses. Thus Abraham told Abimelech [Surely the Fear of God is not in this place, therefore they will not stick at committing any Sin] Gen. 20.11. Whereas Joseph tells his Brethren, [I dare not wrong you because I fear God, Gen. 42.18. The same saith Nehemiah to the People. Nehem. 5.15. but because the Cursed Amalekites feared not God, they met Israel with Fire and Sword, when they should have met them with Bread and Water, Deut. 25.17, 18, 19. Exod. 17.8. and the Apostle saith, [Where the Fear of God is not before Men's Eyes,] Rom. 3.18. there the Throat is an open Sepulcher (belching out stinking blasphemies, as this Impenitent Thief, did, against Christ) and breathing forth the Poison of Asps, and bitter Cursings, ver. 13, 14. and their Feet are swist to shed blood, &c. ver. 15, 16. Thus was it the fear of God that caused Job to commiserate those that were in misery and perishing, Job 31.19, 20. which because this Penitent Thief saw his Fellow-Thief did not, therefore he reproved him (in love to his Soul) that was now almost ready to depart out of his Body by Death, and just upon going to be judged by the Great God, so he most seasonably exhorted him, that he should not die in his Sin, &c.

The 2d Demonstration of the Truth of this Thief's Repentance is, by his Ingenuous Confession, and from his free and full acknowledgment of his own wickedness: Assuredly the sense of his own sin lay with much weight upon his Spirit, otherwise he would never have so taken shame to himself, and so publicly (before so many People as then were present) have owned his own just condemnation, saying just as the Church of God saith, [I will bear the Indignation of God, because I have sinned against him,] Mic. 7.9. This was his hour of God's finding him, when he had wearied himself all along in his ways of Wickedness, Jer. 2.24. This was the time of God's love to his Soul, when he had been wallowing all his life long in the polluted blood of his own Iniquity, Ezek, 16.8. even then was God's Promise to his Church made good to him. [there remembering his own Wicked Ways and Diabolical doings, while he hanged in the midst of his misery, and loathing himself for them,] Ezek. 20.43, 44. even then on the Cross did he thus know the Lord, &c. Judging himself, as receiving but his just reward (his sinning, he was sensible, was the cause of his suffering) Luke 23.41. that he might not be judged of God nor condemned with the World, 1 Cor. 11.31, 32,

The 3d Demonstration of his true Penitency is taken from his Apology for, and Vindication of the Innocency of our Savior, saying, [ This Man, though a Fellow-Sufferer with us, hath done nothing Amiss, ] Luke 23.41. who can but wonder, that this poor wretch, and miserable dying Malefactor should thus boldly and publicly proclaim the unjust condemnation of Jesus, and speak thus confidently and conscientiously for Christ, when all the Chief-Priests, and so many of the People were Impudently making their Mocks at him (as above) and so blasphemously speaking against him; N. B. Note well; Some say that the other Thief Mocked Christ designedly to please the Priests, that they for this meritorious fact might Interceed with Pilate for saving his Life, and for taking him down from the Cross before he was dead, minding himself and his own Body, his bodily good only: But so was it not with this good Thief, he was more concerned for the Glory of Christ's Innocency (which he vindicated) than he was for his own bodily deliverance, not much unlike Moses (that Man of God, and the Meekest Man upon Earth) who was a Lamb in his own cause and concerns (when himself was Affronted, he carried meekly, not speaking one Angry Word) Numb. 12.1, 2, 3, &c. but was no less than a Lion in God's cause, Exod. 32.19. where this meekest of Men was transported into such an high pang of Passion, as to break all the Ten Commandments in one Act, [He was hotly Angry, and brake the two Tables in pieces, &c. ] When he saw God's Glory so notoriously dishonored by the Peoples Calf-Worship and their Gross Idolatry. Thus this Thief bad not one word to say for his own Justification: Yet will justify Just Jesus to the last breath in his Body, &c.

The Second Branch of this third Note of Observation is, To demonstrate the strength and greatness of his Faith, together with the Truth of his Repentance, this is done thus.

The 1st farther Demonstration hereof is, by this Penitent Thief's Prayer for Mercy upon his Soul, Luke 23.42. Lord Remember me, &c. This must be the Prayer of Faith and Repentance: The other Thief was all for his Body, and nothing for his Soul. 'It is thought by some, N. B. Note well; That another reason of his Railing so against Christ was, because he who had saved so many other Bodies from Diseases and Death, yet would not save his sinful Body from the Tortures of the Cross (oh how oft is God murmured at by a Wicked World, because he doth not gratify their Bodies with such and such Accommodations?) but this Good Thief prays not [Lord Remember my Body,] that is, let these Spikes and Nails, that fasten my Body to the Cross, be drawn out, that I may be delivered from Death, not a Word of that Nature; no, now is he under such a neglect of his Body here, as if he cared not what became of it, so his Soul might but be saved: Would to God it were our care when we die to do so, &c.

The 2d Demonstration hereof is▪ By not only his praying (being now dispossessed of the Dumb Devil, for now behold he prayed, as Acts 9.11.) but also by his praying so humbly, asking only Remembrance [Lord remember me] for as he was sensible of his so great sins, this great sinner dare ask no more but barely to be remembered, and that not so much for his Body (as before) but principally yea solely for his Soul. And this he prayed, not that God should remember him in the way of his Wrath and Judgments, as God saith, [I will remember them that shed Innocent Blood, when I make Inquisition for Bloods of the [ Ish Dammim Hebr.] or Man of Blood, Ps. 9.12. But Lord Remember me (he cries) in the Way of thy Grace and Mercy, as thou didst Righteous Noah, Gen. 8.1. and Holy David, Psal. 132.1, &c.

The 3d Demonstration that this good Thief's Prayer was the Prayer of Faith, is, His short Prayer, [Lord remember me when thou comest into thy Kingdom] contained in it a very large and long Creed, the Articles whereof are these that follow. He believed, 1. That the Soul died not with the Body of Man. 2. That there is a World to come for rewarding the Pious or Penitent, and for Punishing the Impious and Impenitent. 3. That Christ though now under Crucifying and Killing Tortures, yet had right to a Kingdom. 4. That this Kingdom was in a better World than this present evil World. 5. That Christ would not keep this Kingdom all to himself. 6. That he would bestow a part and portion hereof, upon those that be truly Penitent. 7. That the Key of this Kingdom's Gate (to let in or keep out) did hang at Christ's Girdle, though he was now dying upon the Cross. 8. Which is above all, that he dare Roll his whole Soul (for its Eternal Salvation) upon a Dying Savior: Our Lord in his Gracious Answer to this Penitent Thief's Prayer, Luke 23.43.) saith equivalently and in effect to him [Oh Man! great is thy faith] as he had said to the Syrophenician Female, [Oh! Woman, great is thy Faith,] Mat. 15.28. yea so acceptable was his strong Faith to Christ, that he did not only say to this Man, as he said to that Woman, [Be it unto thee even as thou wilt] but he most graciously granted him even more than he asked, [This Day thou shalt be with me in Paradise, That is, I will not only Remember thee (and not forget thee as the Butler did Joseph, Gen. 40.23, with 16. & Amos 6.6.) but also added, that [that very Day his place of Torment should be turned into a place of Pleasure, a better place than that which the first Adam lost to himself and to all his Posterity, for that was but a Terrestial Paradise, out of which he shut himself, but this is a Celestial one, into which I (the second Adam ) will open the Door for thee, there thou shalt have my Presence and Company [Thou shalt be with me] and there shalt thou fare as I myself fare. Oh! wonderful condescension, &c.

The Inferences from hence are, 1st, That If Christ did thus gratify such a notorious Thief, one of the Vilest of Mortals, in granting his Request, and more than he Requested (as above) because he was truly Penitent at his last Gasp, though he had led a most licentious life all along, and had been hitherto profusely Impenitent, how much more will Christ hear the Prayers of his own Servants and Children, who have faithfully followed him all their Days?

The 2d Inference is, Though this Penitent Thief had Paradise promised to him, as to one that was both an Heir of the Promise and an Heir of Paradise too; yet dieth he that miserable death of the Cross, and hath his Bones broken, &c. to show that even the Heirs of Heaven may meet with their Cross (from which they are not exempted) upon Earth, and may have their Bone-breaking Afflictions, Psal. 51.8.

The 3d Inference is, Here we have a fair Specimen, and a Pious Pattern of the best posture of the Heart of Man in a dying hour, to be more careful of the Soul than of the Body at that Juncture. All the care that Wicked Ahaziah took at his Death was, [Shall I recover of this Bodily Sickness,] 2 Kings 1.2, 16. there be many that say, [Who will show us any bodily good?] Psal. 4.6. but few say, [Lord lift up the Light of thy Countenance upon my Soul,] and there be many that cry, [Lord Heal my Body for I am Sick] but few cry, [Lord heal my Soul for I have sinned.] Psal. 41.4. David did desire those two Soul comforts, whatever became of his Sense-comforts. There be also many that in Ship-wracks at Sea, and in House-firing at Land, can be careful enough in securing their best Goods, their Cash, Plate and Jewels, but how few there be that can take half that care in securing that Precious Jewel the Soul (though of more worth than the whole World, Mat. 16.26,) when the Body (as the Ship) is just a spliting upon the Rock of Death by some burning Fever, &c and so leting out the Soul into another World.

The 4th Inference is, Because this Penitent Thief was called in the Eleventh hour of his Life and Repented of his long and lasting lendness at his last gasp, so had hope in his Death with the Righteous, Prov. 14.32. and a Promise of a place in Paradise after Death, &c. yet let no profligate, profane and profuse Sinner promise to himself the like privilege. For a particular Instance ought not to be drawn into an universal Favor, and both the Promise here and the Performance of it did peculiarly belong to him, seeing his Conversion was one of the Seven Miracles, that Christ honored the Ignominy of his own Death by, and none can expect such an happy Exit, but such as can Attain to his great Grace and Faith upon a Dying Savior, &c.

The Fourth Grand Remark is the Miracles that Christ wrought upon the Cross, puting forth some mighty Beams of his Divine Nature, even at that time when the state of his Human Nature was at its lowest ebb, that the Indignity of his Disgraceful Death might be Graced and Dignified thereby.

The First of those Miracles was the Conversion of the Thief already discoursed upon, adding thereunto only this here, that his Conversion was the very first Fruits of the Power of Christ's Death, even while he was but a Dying, and before he was Dead: Who can but admire both those branches of this first Miracle? That 1st, There should be such an Efficacy and Verine in a Dying Jesus, while he was but just now paying that prodigious Debt for Man's Sin (according to the Covenant made betwixt the Father and the Son before the World began) which Debt was not fully completed, before the Death of the Son of God was fully Accomplished. And 2dly, That this Penitent Thief should have such a power of Faith given him, to hang the whole weight of the Pardon of his (almost) unparallelled Sins, and of the Salvation of his precious Soul upon a dying Savior, while both He and his Redeemer were both Hanging upon the Cross, and before the Ransom-Money for Sins was yet paid, and Redemption for Souls was yet purchased. N. B. Note well; If this Penitent Sinner had such Encouragement to believe in Christ while He was but a Crucifying, and so but in paying the Debt for [his Sin] how much more may we do, seeing Christ is now Crucified and the whole Debt is paid▪ and our Surety (who paid it) is now set down (having done all that Work) at the Right Hand of God.

The Second Miracle Christ wrought upon the Cross was, that strange Ecclipse of the Sun at that Juncture, which was not a Natural or Ordinary, but a Miraculous and Extraordinary Eclipse, because it was upon the Fifteenth day of the Paschal Feast, which was always in Plenilunio or Full-Moon, whereas every customary Eclipse is always in Novilunio or New-Moon. Those cursed Kill-Christ's called for a Sign, and then they would believe, behold here is a greater Sign and Miracle than if Christ had come down from the Cross, &c. Such a wonderful Eclipse, not made by the Interposition of the Body of the Moon betwixt the Earth and the Sun (as always happeneth in the New-Moon meeting the Sun's Body in the two Nodes, either the Dragon's Head, or the Dragon's Tail ) but by the Almighty Power of our Wonder-working Redeemer even at the Full-Moon, when in a direct opposition to the Sun; which brought an universal Darkness upon the whole Land, to the Amazement of all Beholders, and which was the more Astonishing, because it began at Noontide or Twelve a Clock (when the Sun is in its greatest strength for Heat and Light) and lasted full three Hours, till three a Clock in the Afternoon, and therefore must be Miraculous and Extraordinary, seeing no Natural and Ordinary Eclipse lasteth so long, because in the common Course of Nature, the Interposition of the Moon taketh away the Light of the Sun only Gradually and by Inches, and the Sun by his swift Motion soon wadeth out of the Moon's shadow, and accordingly recovers his Natural Luster Gradually and by Inches again. So that no natural Eclipse can cause any Darkness of such a long continuance as this was, besides there cannot properly be a total Eclipse of the Sun by the Interposing Moon, because her Body is much too narrow in its Circle, to cover the vastly more large Body of the Sun, no, not with all its Advantage of being Situated in the lowest of the Seven Celestial Orbs, wherein the seven Planets have their several distinct Motions, Eclipsing one another at their full Conjunctions. But this extraordinary Eclipse, caused by Christ's Miraculous might, covered the whole Land with a continued uninterrupted Darkness, more like that Plague of Darkness which Moses by a Miracle did punish the Land of Egypt with, Exod. 10.21, 23. A Darkness that might be felt, yet could not the Egyptians see one another, or stir out of their Places, &c. It was a thick, sudden, and a continued darkness, without any successive Increasing or Decreasing as is done in a Natural Darkness. Such a Darkness was this for three Hours (at Mid-day to three) as was that for three Days without succession of Degrees, yet differing in this (as well as in time) that the Egyptians were more sensible of their Plague, than the Jews were of theirs here; though this Darkness (for the time) was worse than that, because there was light in Goshen, when Darkness overshadowed Egypt, but this was Universal, no place was exempted from it as Goshen was: It covered (at the least) all that whole Country of Judea, even the whole Land (without any exception) Mat. 27.46. & Mark 15.33. and though many. Expositors do confine this Darkness to the Jews Country only, as understood by that phrase [The whole: Land] yet other Authors do judge it more extensive, both because the Evangelist Luke affirms it [to be over all the Earth,] Luke 23.44. but also because the same Miracle Amazed many men in the Remoter parts of the World: 'It is true, Luke 's phrase [of the whole Earth] may be Interpreted thus narrowly by his other phrase, [The whole World,] Luke 2.1. which is no more than the Roman World, to wit, those Provinces only that pertained to the Empire of Rome. But this limited sense is opposed by various Testimonies that this strange Eclipse was Observed and Admired in other Countries far distant from Palestine; Phlegon, Lucian and Dionysius (learned Heathens, good Historians, and great Philosophers all three) recorded both the Day of the Week, and the very Hour of the Day when it happened, and that in Plenilunio or Full Moon too. It was so Amazingly observed in Egypt by Dionysius, that he wrote of it to Policarp, as History tells us, which farther affirmeth, that it was seen of Tiberius the Emperor at Rome, as also that Pro • omy was so affrighted with it, that he broke out into that passionate speech, [Aut Natura terminatur, aut Deus Naturae pa • itur,] Either Nature in the whole World was about Determining, or the God of Nature, and the Maker of the World was now in Suffering, &c.

Many Reasons may be rendered why our Dying Redeemer wrought this Miracle of Darkness, at this juncture.

As First, That by this stupendous Prodigy, the Divine Majesty of Christ the Messiah might be vindicated even in the lowest ebb, of his human Infirmity, for he did not so empty himself in his state of Humiliation as not at sometimes to let out some sparklings of his Glory and Deity, thus that he might show himself the Lord of Heaven and Earth, here, he commands the Sun to be Eclipsed in Heaven, and this Darkness to cover as with a black Curtain the whole Face of the Earth.

The Second Reason was, Our Lord hereby did (as it were) spread a black Vail, and draw this Curtain of Darkness over his own naked body, while he hung on the Cross in open view, that the Good Women might be present and himself die with Modesty▪ Therefore suffered he not the Sun to shine out with its light, and to show forth its Luster and Glory, while its Maker is suffering the extremity of shame.

Thirdly, This prodigy was wrought at this time to demonstrate the heinousness of the prodigious sin of those Kill-Christ's, at which the very Sun of the Firmament hid his Head, and wrapped itself up as in a Mantle of black Darkness, as disdaining to behold so sad a Spectacle, and even ashamed to see those indignities and injuries done by those worst of the Sons of Men to that Innocent Lamb of God, the Sun of Righteousness, Mal. 4.2.

Fourthly, This Work of Wonder might be now wrought also, to declare the Aggravation of our Mediator's Suffering, as well as his Murderers Sinning, insomuch as our Lord had not that common comfort and benefit of Sun-light, while he suffered death upon the Cross. Solomon saith, 'tis a comfortable privilege for the Eyes to behold the Sun, and the Light thereof is very sweet, Eccles. 11.7. yet is dying Jesus denied of this also and of other Allays of his Sorrows and Sufferings.

Fifthly, This three hours Darkness, was to give an opportunity for all the Powers of Darkness to make their Assault and Battery upon our Blessed and Bleeding Redeemer. The Devils in Hell concurred with those Incarnate Devils the Jews to lay load upon Christ on the Cross, but he proves too hard for them, he Conquers and Captivates those Assaulting Devils, and (as the Roman Conquerors in their Triumphs used to do) tied their hands behind their backs, leading Captivity Captive in Triumph, Eph. 4.8. & Col. 2.15.

Sixthly, This prodigy was an alarming providence to awaken those wretched Priests and People, whose Eyes were blinded with too much light that they could not (for light) see light, so labors to blow out the Light of the World. Yet all this (without Grace) would not awaken their seared Consciences. As God gave the Egyptians three Days Darkness to Repent in (during which time Israel might have made an escape out of Egypt, but that they scorned to steal a deliverance) so God gave those Pestilent Jews three hours Darkness to Repent in, but they were like Jezebel 's Children, to whom God gave a space to Repent in, but they repented not, Rev. 2.23. They had the Space, but not the Grace of Repentance, N. B. Note well; God is quicker and shorter now in his long-sufferance of Sinners. They of old had three days, and these but three hours to Repent in.

Seventhly, This portentous Darkness, did portend the Black and Gloomy days that were drawing nigh to fall upon the whole Nation of the Jews. Thus the Prophets predicted most dismal calamities coming upon Judea under this very Notion of Darkness, as Isa. 5.30. & 8.22. & Lam. 3.2, 6. & Jer. 13.16. Joel 2.2. Zeph. 1.15. These Prophesies came to pass in Babylonish, Captivity, but what Christ foretold that such a dismal day of Darkness should come upon the Land of Judea at the final destruction of Jerusalem, and now at hand, as had not been since the Creation of the World, Matth. 24.29. Mark 13.19. where 'tis called Affliction itself, as if all Evils were in its Bowels.

Eigthly, There be other curious Criticisms which I shall sum up together under this last head of Reasons. As 1st, That there might be an harmonious congruity betwixt the two Adams: The first Adam did fall from his state of light into darkness (as some say) about the midst of the Sixth Day, and continued for three hours in that darkness after the Fall, before the Promise of Grace by Christ came to him: So long lasted this darness also at the Second Adam 's Death. Yet others do affirm, that Christ died at the same hour of the Day wherein Adam Fell and brought in Death into the World, &c. 2dly, That these three hours darkness did denote the three days of Christ's lying (after his Death) in the darkness of the Grave, after which came light in his Resurrection, &c. And 3dly, That though this darkness lasted till Three in the Afternoon, yet then began the light again: So though darkness be now upon the Jews and light upon the Gentiles, yet when the fullness of the Gentiles be come in, in the Afternoon of the World, the Jews recover light again.

The Third Great Wonder Christ wrought upon the Cross was, that at the very moment of his dying, he could cry with a strong and with a loud voice, and that two several times, Mat. 27.46, & 50. after he had hung six hours upon the Cross with so many unsupportable Burdens upon his Back (as is before related) still his natural strength was not at all Abated, nor any decay of Nature was upon his Vitals, his Voice was loud and strong still even at the very point of his giving up the Ghost, Mark 15.34, 37. Whereas in the common course of the World, Dying Men (who die a lingering death as our Lord did) become weaker and weaker, the nigher that death approacheth toward them, they thrattle in the Throat, and their Voices can heardly be heard by the By-standers. This Wonder is recorded not only by Matthew and Mark (as above) but also by the Evangelist Luke, chap. 23.46. that he cried with a loud voice at the very minute of his breathing out his last breath: And those strong cryings are mentioned also by the Author to the Hebrews, Heb. 5.7. Therefore Pilate (with the Centurion and Soldiers) marvelled that he was so soon dead, Mark 15.44, 45. & John 19.33. now no natural Reason can be rendered why Christ died so soon, before the two Malefactors that were Crucified with him (who, because they were not already dead as our Lord was, had their Legs broke to dispatch them) for it happened beyond the common course and custom of ordinary Nature, seeing those that died this death, of the Cross, usually lived several days (as above) yet Christ died at the end of Six hours. The reason hereof must be supernatural, to wit, though his death was a violent death as to wicked men; yet was it a voluntary death as to himself. He laid down his life when himself pleased; No man (saith he) can take my life from me, but I lay it down of myself, I have power to lay it down, and I have power to take it again; and because I lay it down so voluntarily of myself, therefore doth my Father love me, John 10.17, 18. N.B. Note well; Thus also, the more voluntary our Services are both in Dying or in Suffering, the more grateful they are to God. Moreover the strength our Lord had at the ending of the three hours Darkness was an evidence that his Wonder-working hand wrought both the beginning and continuance of it so long; for as Moses stretched out his hand toward Heaven, to bring the three Days Darkness upon Egypt, Exod. 10.22. So the Messias here stretched forth his Voice and Power (when his hands were stretched forth upon the Cross) and commanded this Plague of the three hours Darkness-upon Judea. Moses was a Minister of Legal wrath, so he inflicts a longer date of Darkness than the Messias (who was a Minister of Evangelical Love) did. Yet Judea (though the Land of Promise, and the Lord's own or Immanuel 's Land, Lev. 25.23. Isa. 8.8. & Hos. 9.3.) must not altogether escape unpunished, Amos 3.2, &c. but shall have a shorter date of darkness than Egypt, notwithstanding its sinning against so much light and love. But beside all this, the very posture of Christ's dying makes his Death the more wonderful, for 'tis said [He bowed his Head and gave up the Ghost] as if he bowed it to meet Death in the Teeth. Whereas in the common course of Nature dying men do not customarily fall, or bow down the head until they be downright dead, but our Lord, in his Dying, comes forth to be a Conqueror over Death, for before Death could come at him (as it doth at Weaklings that can live no longer, but are ready to drop down and die at every breath) he sets upon Death itself, and Conquers it. So strong was Christ, as to cry with a loud voice, and to give up the Ghost at his own choice and pleasure, not at Death's demand. N. B. Note well; Now it was, that Death (as the Be) lost its sting upon Christ, and can sting no more, but hath quite lost its Victory through Christ's Death, 1 Cor. 15.54, 55, 56. Christ hereby hath delivered us from the commanding power of Sin, from the condemning power of the Law, and from the conquering power of Death. Though the redeemed in Christ do die, yet can they not be killed with Death as Jezebel 's Children were, Rev. 2.23. the second death hath no power over them, Rev. 2.11. & 20.6, 14. & 21.8. Our Lord's strong voice may be the more wondered at, considering how he was spent with blows, blood, &c. yet now it was the loud voice of his Triumph over Death, &c. There be yet four Miracles behind (to be discoursed briefly upon) all wrought wonderfully by a dying Christ upon the Cross by the power of his Deity.

The Fourth Wonder is, [The Rending in twain of the Vail of the Temple from the top to the bottom,] which the Evangelist puts a [Behold] upon, as a thing very wonderful, Mat. 27.51. and as wrought by the force of Christ's last loud cry, ver. 50. then the Angels (Presidents of the Temple) departed from it, as Jerome saith. As Christ's last cry upon the Cross was the sign and symptom of frail Man dying, so his promising of Paradise-Happiness to the Penitent Thief, was a clear demonstration that he was also the Great God Living, for none hath the Key of Paradise but the Great God only. Nor did our Lord only demonstrate his Deity (as above) while he was yet living, and while his Humanity was in the way of dying. But also when he was verily dead and had given up the Ghost, he still declares himself to be a Wonder-Working God in all the following Instances whereof this of [Rending the Temple's Vail in Twain, &c. ] was the first wonder after his Death. The distance of the Temple from the place out of the City where Christ was Crucified could not exempt it from the stroke of this Wonder-working Hand when those wretched Priests had made that House of Prayer a Den of Thieves this Vail now Rent was the Partition-Wall that divided betwixt the Holy Place (or the Priests-Court) and the Sanctum-Sanctorum, into which the High Priest entered only once in the year, Exod. 26.31, 33. 1 Kin. 6.19, 21, 31. 2 Chron. 3.14, &c. Heb. 9.3, 4, 6, 7, 8, &c. N. B. Note well; This Wonder; to wit, of rending this Mid-Wall, was wrought, upon a threefold Account. 1st, To show that Christ's Death was the Accomplishment of the Levitical Law, and that now all the Ceremonies thereof were rent down and done away. 2dly, That now by the Gospel (sealed up in his Death) a new way to Heaven was opened, Heb. 10.19, 20, 21, 22, &c. And 3. To show that the Mid-Wall of Partition betwixt the outward Court of the Gentiles, and that of the People of the Jews was broke down by the death of Jesus, Eph. 2.14, 15. This Vail is called [the Separation betwixt the Profane Place and the Sanctuary,] Ezek. 42.20. Now the Ceremonial Law should no longer divide those two, but Christ became the blessed Cement to unite all believing Jews and Gentiles into one Gospel-building, himself being the knitting Corner-stone, &c.

The Fifth Wonder Christ wrought upon the Cross (which is the second after his Death) was the dreadful Earthquake, Mat. 27.51. now that our Lord was dead as to his Man-hood, he still letteth forth the Power and Glory of his God-head, more than he had done before, and whereas he had shown himself the Lord of Heaven, by causing an extraordinary Eclipse of the Sun, and covering the whole face of the Firmament with a Curtain of Darkness: So now he appears to be Lord of the Earth also, by causing it to shake and tremble; As the Heavens had given their Testimonial, and Acknowledged their Homage to his Lordly Dominion over them, in hiding their Glory while their Lord was Suffering Shame; So the very Earth here payeth her Respect and Reverence in an humble Submission to her Almighty Landlord, in her Trembling before his powerful Presence, when the Lion (that King of Beasts) doth Roat, all the Beasts of the Field do Tremble. Now did this Lion of the Tribe of Judah roar with a loud Voice, and we may well suppose what a Trembling seized upon those Beasts of the Temple (the Christ-Killing Priests) when they saw the Vail of their Temple Rent in Twain from top to bottom (at their hastening now to their Evening Sacrifice. Thus well prepared with the Tincture of this Innocent blood) more especially when they felt that sad sight seconded by an Earth quake, this could not but cause an Heart-Quake and a consternation in them, fearing that the Earth might now cleave Asunder and Swallow them all up as it had done Korah 's Company of Conspirators, these, as well as they, being now become a Burden too heavy for the Earth to bear, and (as weary of them) would bury them quick. This Earthquake might also predict the performance of what God had promised, that Christ would shortly shake not only the Earth once more (as was done in Sinai at the Promulgation of the Law) but even Heaven also by the Gospel, Hag. 2.6, 7, Heb. 12.26, 27. especially when the desire of all Nations shall come, and shake all Wickedness out of both the Heavens (of Church) and the Earth (of State) and then give those promised New Heavens and New Earth, wherein dwelleth Righteousness, 2 Pet. 3.13.

The Sixth Wonder was the Rocks were Rent, Mat. 27.51. where the first word [Behold] doth spread itself over all the parts and several parcels, of all those Miracles mentioned in that verse. Behold the Vail was Rent, &c. Behold the Earth did Quake, and Behold the Rocks were Rent to denote the marvellousness of those things, and mostly in this, because herein Rocks are rent by the Rock, and one Rock rendeth many Rocks, the Rock that rent the Rocks was Christ, 1 Cor. 10.4. he was the creating Rock, Deut. 32 4.31. 1 Sam. 2.2. & 2 Sam. 22.2.32. that rent all the other created Rocks, &c. This was a Work of greater difficulty to rend the Rocks, than it was to rend the Vail, &c. yet the Power of the Death of Christ doth effect this Work of Difficulty; N. B. Note well; To show that no Heart is so hard and rocky, but the virtue of Christ's Death can rend it into Repentance. Though those Christ-Killers had made their Hearts as hard, yea harder than an Adamant, Zech. 7.12. yet when their time of love came, Ezek. 16, 8. their Month of Christ's finding them, Jer. 2.24. and when the Hammer of God's Word. Jer. 23.29. began to beat upon them, as Animated and Actuated by the power of his Death, oh how kindly did their Hearts Thaw, Break and Melt into Tears and Tenderness, Acts 2.36, 37. with 41. & 4.4. When Moses smote that Rock (upon which God stood) with his Rod, then there gushed out Streams of Water, Exod. 17.6. no Heart can be so hard or obstinate but Christ can conquer and overcome it, when he pleaseth to put forth his power upon it, Manasseh had made himself an obdurate Sinner, yet is greatly humbled proportionably as he had greatly sinned, 2 Chron. 33.12.

The Seventh Wonder was the opening of the Graves, Mat. 27.52, 53. which might be the Issue of the Earth quake, and of rending the Rocks out of which they used to Hew their Sepulchers, ver. 60. this was done to show that our Lord died indeed, but not to remain under the Power of Death, for his Grave must be opened also, as well as the Graves of those Saints that had only slept in their Bodies until his Death, then are they Quickened and Raised up from the Sleep of Death to Life again, and came forth out of their opened Graves, &c. And all this was done; N. B. Note well; To let us understand, that the power of Christ's Death, and even those that believed on the Messiah before his Incarnation, have an Interest in Christ's Death, &c. and when Christ seems dead, then comes the opening of the Graves, Ezek. 37.12, &c.

CHAP. XXXIII.

THE 5th Grand Remark is; Our Lord's seven last Words or Sentences which he uttered while he hung upon the Cross. The First was his Prayer for his Enemies, [Father forgive them, for they know not what they do,] this he prayed for them while he was Bleeding to Death by their Bloody Hands. His Face all swollen by their barbarous Blows and Buffets (so that his Visage was marred more than any Mans', Isa. 52.14.) His Shoulders all Torn by their brutish Lashes and Scourgings, so that the Cross (laid upon those galled parts:) must needs notoriously pinch those tender places. Yea while both his Hands, and both his Feet were pouring out his precious blood, at the four Wounds the Murderers had made with their Savage Nails in all those Members, yet even then was his blessed Mouth opened to pour out this Pathetical Prayer for those Monstrous Miscreants, which proved a Prayer so prevalent not only for the Conversion of the People (who were but the lesser offenders herein) as before, but also for the Conversion of many Priests, who were the Capital Criminals, and Chief Ring-leaders in this Diabolical Dance and Design. Yet Christ so far prevailed by his Prayer here, that not only many thousands of the People, Acts 2 41, &c. & 44. but also [a great company of the Priests became obedient to the Faith,] Acts 6.7. N. B. Note well; Oh the kindness of Christ to his Enemies even in the midst of their Acting Enmity against him, yea their unparallelled Villany. Was there ever such love to Enemies, as this of His! to be so kind to the unthankful and to the evil, Luke 6.35. Let us cry with David [This is not after the manner of Men O Lord God,] 2 Sam. 7.19. These were more like the Bowels of God and not of Man, Hos. 11.8.9. I am God, and not Man: And because our Lord was God as well as Man, therefore this matchless compassion was found in his Heart toward his Enemies.

The Second Sentence or Word Christ spake on the Cross was [His bidding John to take Mary for his Mother,] John 19.26, 27. Oh marvelous filial compassion and commiseration towards his Mother (now a Widow and very Poor) in the midst of his own matchless misery, yet cannot he forget her, but in the very height of his own Torments, hath his Mouth opened in her Remembrance, commanding his Beloved Disciple to take care of his better Beloved Mother after his Decease, seeing her Husband Joseph (the Carpenter) was then Dead, and her Son Jesus (the Redeemer) was now Dying. John beholding Jesus so careful and conscientious in discharging his Duty to his Earthly Mother, while he was paying that prodigious price of the World's Redemption to the Justice of his Heavenly Father; N B. Note well; To show that Duties, done in Obedience to the First Table, ought not to Justle out the doing of Duties in Obedience to the Second. 'It is Godly honesty to pay Man his Due as well as God, &c. ) Hereupon John takes that Holy Virgin to the best home he had, Accounting her the most blessed Depositum or matter of Trust, the Richest Jewel that ever (as to persons) he was betrusted with, verily expecting that every place, where she came, would be blessed by, and better for her Abode in it. See more of this and of the first in Christ's carriages on the Cross.

The Third Word Christ spake upon the Cross was to the Penitent Thief, [ This Day verily thou shalt be with me in Paradise, Luke 23 43. If the last words of Dying Saints be deemed Living Oracles. How much more the seven last Words of our Dying Savior, his last Sayings and Sentences (who was the grand Prophet and Infallible Oracle of God's, Church) deserve to be Writ in Letters of Gold, and to be laid up (as the Manna was) in the Golden Pot of a Sanctified Memory, that they may be retained by all the Godly in everlasting remembrance.

Mark Here in these last Words of our Lord to this Good Thief, that though Christ had promised Paradise to the Penitent in the General only, yet doth he perform more than had been either promised to him, or prayed for by him in particular as is abovesaid. This Thief begged only a bare Remembrance in General, yet Christ grants him the high Advancement of Paradise, and that with Expedition, even that very same day, &c.

N. B. Note well; 1st, If so bad a Man proved (through Grace) so good a Penitent even at the last Gasp, then ought we to despair of none, because we know not whose Names are Writ in Heaven, Luke 10.20. we never looked into the Lamb's Book of Life, Rev. 13.8. The Election obtains Grace, Rom. 11.7. though it be not till the Eleventh hour of the Day (at the last Minute) Mat. 20.6, 9, &c. As many as God ordains to Life, do believe, Acts 13.48. This Gist of God is given to them, Eph. 2.8. & Phil. 1.29. All those whom God Predestinateth, he effectually calleth, &c. Rom. 8.30. Therefore seeing no mortal is of God's Privy Counsel to peruse the Records of Eternal Predestination, that Man said not amiss who cried [dum Spiro Spero] while I breath, I hope, Grace may come [Inter pontem & fontem] betwixt the long Race of a Wicked Life, and the fatal stroke of final Death as here.

N. B. Note well; The 2d Note here is, If our Lord have such a precious Promise of giving that Beatifical place of the Celestial Paradise to the vilest of Sinners as this Thief was when becoming a Penitent; how much more are they Accepted of him, that fear God and Work Righteousness, even the greatest part of their Lives, &c. Acts 10.34, 35.

The Fourth Word Christ spake upon the Cross was [Eli, Eli, Lamasabacthani,] Mat, 27.46. or, Eloi, Eloi, &c. (after the Syriac-Tongue then in use) Mark 15.34. The occasion whereof was this. Our Lord about the end of the three hours Darkness and a little before his own Death, being now under the full Weight of the Curse due to our sins (now burdening him as our Surety, Heb. 7.22.) and finding all sensible consolation (both from Heaven and Earth) now withdrawn from his Human-Nature, breaketh forth into this sad Exclamation most heavily Representing the deplorable case of his undertaken Surety-ship in the Words of the Psalmist, [ My God, my God, Why hast thou sorsaken me, Psal. 22.1. and some say, that he being that Aijeleth Shabar or Morning Stag (the Title of that Psalm) repeated also, ver. 2, 3. and so on to the end thereof, &c. Now were the Sufferings of our blessed Savior's Soul, as well as of his Body come to their 〈 in non-Latin alphabet 〉 or utmost extremity, as he became the deputed Surety to Satisfie God's Justice for Man's Sin. Now did the Wrath of God (due to all the Elect for their Sins) lie with the most Ineffable and Incomprehensible weight upon the Human Nature of our dear Redeemer, both in his Soul, and on his Body. Now such and so unsufferable was his horror hereby, insomuch that his Humanity here cried out for the want and withdrawment of his Divinity, not as if he thought that his Divine Nature was now separated from his Human, but because it now (as it were) slept, and did not manifest itself with supplies of any sensible comforts. N. B. Note here; Though the Hypostatical Union had assuredly such a stability as could not possibly Admit of either any Dissolution, or any Desertion, in respect either of God's Love, or of supporting Grace, or of Inherent Holiness; yet was it not only possible but also necessary that the Mediator of Sinful Mankind, should for a time be Deserted of all sensible Comfort, and should taste of that most horrible bitterness accompanying such a Desertion, that so he might bear the punishment proportionably for our sins, and feel the sad effects of the Wrath and Curse of God (due to us for them) in so high a degree and measure, as must be Equivalent to our Eternal Destruction, and fully satisfactory to Divine Justice for all our offenses. N.B. Note well; Though God be full of Mercy, yet will he not suffer his Mercy to Justle out his Justice, (whereof he is full also) but will be merciful in a just manner, first his Justice must be satisfied, and then he lets out his Mercy in Accepting Satisfaction from our Surety in his short Sufferings, whereas the rigor of his Justice might have exacted it from ourselves in our Everlasting Damnation. N. B. Note Well; Here Christ cries out, as one forsaken of God, because of the Intolerable Anguish and Agony of his Soul. This might as well consist with the personal Union of the two Natures, which gave way to this as it did to the Torture and Death of his Body. N. B. Note well; That the Union with the Divine Nature did firmly remain is plainly evident, by his promising Paradise to the Penitent Thief, as he was the Great God just before, he cries out as a Dying Martyr and as a Man in our stead forsaken of God for Sin, yet was it not the out-cries of Despair, seeing he still trusted in God, saying, [My God, my God,] when in most Horrour by God's Wrath both upon his Soul and Body, so that though his Holy pure Nature (through the sense of matchless Torture) could not rationally but cry out of God's forsaking him, yet there remained a Pious persuasion still, both of the personal Union of the two Natures, and of the necessity and commodity of his unparallelled Passion: The Divine Nature was no more departed from the Human at this time, than is the Soul of Man departed from the Body in Sleep, at which time it acts not, nor manifests. its Indwelling in the Body. His Exclamation of being Deserted here was not absolute but comparative only, his present case (wherein he felt nothing but confusion by bearing the Curse of God for Man's Sin) compared with that Glory which he had in common with the Father before the World began, John 17.5. and all the Ages of the World, he still held that Glory till the Fulness of time came, for his state of Humiliation, the sad Catastrophe whereof, he was now Accomplishing, yet without the least murmuring at, or quarrelling with the Father for Imposing upon him such a prodigious punishment.

N. B. Note well; Objection, Some may say, How could this Suffering of Christ (which was but for a short time) be a full Satisfaction to God's Justice for our Sins, seeing we have deserved Eternal Suffering, the Demerit of our Sinning?

Answer, Beside the proportion and equivalency betwixt the Sufferings of our Redeemer, and our own perpetual destruction (as is abovesaid) seeing never any sorrow and suffering were like his in their own Nature, never any was so forsaken of God, so Assaulted by Devils, and so Tortured and Taunted by Wicked Men as Christ was, who yet was Innocent, and deserved not the least of these sufferings, therefore they must be meritorious in their own Nature, though they were not everlasting: Beside this (I say) the Dignity of the Person thus suffering ought duly to be considered: 'Twas not any mere Man, no nor an Angel that suffered those unsufferable Sufferings, but it was the Eternal Son of God, though not in his Godhead, yet in his Manhood, which he Assumed, that the same Nature, which had sinned might also suffer as a Surety in our stead: Now we must look upon the person of this Son of God, his Deity, Majesty, Mercy, Justice, Obedience, &c. to be all Infinite and Eternal; This made that which he suffered to be of an Inestimable, Value and Virtue, and of no less force and worth than if Divine Justice had been satisfied by Eternal-Torments upon us, yea even upon the whole World: For as the Death of David (who was reckoned more worth than ten thousand Deaths of his People, 2 Sam. 18.4.) or the Death of any Prince (being but a Man, yea a sinful Man) is of more estimation than the Death of a whole Army of Common Soldiers, because he is the Prince: How much more shall the Death and Sufferings of the Son of God (the Prince of Princes, yea the Prince of Life and of Glory, Dan. 3.25. Rev. 1.5. &c. Not Finite but every way Infinite and without Sin) be of more value and reckoning with the Father, than the Sufferings of all the World: and though the time of the Son of God's Sufferings was but short, yet had they more Intrinsic worth (from the worthiness of the Sufferer) with his Father, than if all the People in the World should have suffered for evermore.

N. B. Note well; Now when Christ had cried, [ Eli, Eli, &c.] out of the 22 Psalm (wherein this Agony was foretold, a worse Agony than that in the Garden, which only squeezed clods of Blood out of his Pores, but this exhausted his very Soul out of his Body) even these words of his Dying Speech were wrested: Some say, by the Ignorance of the Soldiers, not understanding the Syriac tongue. I rather judge, the mistake was by the Malice of the Priests, who mis-interpret his cry, as if he now made Elias his Patron, when forsaken of God: [Some of the Spectators standing by, and hearing this cry of Christ, said, [This man calleth for Elias] Mat. 27.47. that they might sill up the measure of their Mocking him top full and running over; They add this Taunt to a Tortured Jesus over and above the redundancy of Mocks aforementioned, As if he had now turned his Back of trusting in God, and prayed to Elias for his Patronage.

N. B. Note well; 1st, No wonder if the Servants of Christ be slandered in their sufferings, and rendered Ridiculous, seeing our Savior himself was thus ridiculed for his Prayer to God in the Anguish of his Soul, &c.

N. B. Note well; 2d, The practice of the Papists in praying to Saints, &c. is a Ridiculous practice even in the common Reason of those Profane Wretches, who made a Mock of Christ's calling on Elias, supposing he had done so.

N. B. Note well, 3d. The Devil by his Instruments labors to run down distressed ones into Despair, as Christ here, of whom they said [Let him alone, let us see whether Elias will come and take him down,] Mat. 27.49. Mark 15.36. Thus Insolently do they Insult over a dying Jesus, telling him, (to drive him into Despair) that he was now forsaken both of God and Man as to any help, &c. whereas his Prayer was not Despair but a Conflict, wherein he called not upon any Man, but upon his God, &c.

The Fifth of Christ's last Words upon the Cross was [I thirst,] John 19.28. N. B. Note well, Some of Christ's last sayings are recorded by one Evangelist, and some by another: Therefore ought we to compare all the Evangelists together, to complete the History of Christ's Death, seeing this saying is Recorded by the Evangelist John only.

N. B. Note well; Wherein is observable, 1st, The Occasion of our Savior's so saying, [I Thirst,] no wonder, that he now cried out of thirst, if it be well considered, how we find not any refreshment he took after the Paschal Feast and his Institution of the Lord's Supper, no mention is made of any Meat or Drink offered to him, after that his last Supper anywhere, by any Hand, save only the Vinum Myrrhatum, the Wine mingled with Myrrh, which he refused, Mark 15.23. as is above said with the Reasons of that Refusal; N. B. Note well; Adding thereto only this here, Christ received willingly all the other Evils and Injuries offered him, As to be Taunted, to be Buffeted, to be Scourged once and again, to be Stripped as well as striped, and to be Cloathed with a Fool's Coat, yea to be Crowned with Thorns, and to be Crucified upon the Cross, &c. for all these things pertained to Man's Salvation, and were fore-ordained and fore told that the Surety for Man's Sin, and the Savior of the World should suffer as the Price of our Redemption, but his Drinking this Bitter Drink, was an Arbitrary Action and not necessary for our Ransom, therefore he received it not. Now seeing he had received nothing to refresh his Nature since the Passover-Evening and considering well withal, how he had been spent with his Agony and bloody Sweat, in the Garden before his Apprehension, and when Apprehended, with the Toil they put him to in Tossing him from place to place, all the Night long, (not suffering him the least Refreshing Slumber all that time) and the next Morning, with their Turmoiling him still from Pilate to Herod, and back to Pilate again; and when Condemned, how was he still more spent with his Renewed Buffets and Scourges, with bearing his Ponderons Cross from the City, to Golgotha; but most of all, with his Hanging on the Cross in unparalleled pain, for six Hours together, &c. No wonder, (I say) that our Savior, (so spent over and over again, and void of all Refreshings) should now cry, [I Thirst.]

N. B. Note well; The 2d. Observable, is the Provision that is made for quenching his Thirst, upon this sad occasion, We must suppose here, that the Sacrifice of the World was now a Roasting in the Fire of the Father's Wrath; and therefore no wonder if he were dry, and cried [I Thirst,] but behold those Monstrous Miscreants, (when our Lord could have been content to quench his Thirst with a Cup of cold Water) do deny him that cheap kindness, of the common Element; and Barbarously gave him only sour Vinegar to Drink, Matth. 27.48. Mark 15.36. and John 19.29. Whereas it is a frequent favor to dying Malefactors, that some Refreshing Drink is granted to them; yet such was the Justice of God, and the Malice of those Men, as Christ must not have Water, but Vinegar to Drink, N. B. Note well; These Monsters had once given him Vinegar mingled with Gall, Matth. 27.34, &c. This they did at Golgotha, before he was Nailed to the Cross; and then he received it not, for Reasons before Related: And now again they give him Vinegar, (when he was just upon the point of breathing out his last, after his six Hours hanging upon the Cross) which now he did receive, John 19.29, 30. When he had nothing now to do, but to Die, [knowing that all things, (save Death) was now Accomplished,] ver. 28. for fulfilling that Scripture, Psal. 69.21. They gave me Gall to Eat, and Vinegar to Drink: N. B. Note well; And why did he drink this Vinegar of sour Affliction; but that he might purchase for us, the privilege of Drinking full Draughts of the Wine of Consolation; yea, even New Wine with him, in his Father's Kingdom, Matth. 26.29. [They filled a Spunge with Vinegar, and put it upon Hyssop, ] John 19.29. both the Spunge and the Hyssop, signify, Christ cleansing our Souls from the guilt and filth of Sin, Psal. 51.9. & Hebr. 9.14, &c.

Inferences from hence are, 1. Oh! How ought we to love this Lord Jesus, who was content to Drink the bitter; that we might Drink the Sweet, he Thirsted, that we may not cry out of Thirst in Hell, as Dives did, begging a drop, &c. No Consolation, no not so much as a Cup of cold Water, must be given to him; while he was purchasing all kinds of Consolation for us, such as are Strong, Spiritual, and Eternal, &c. 2. If Christ cry, [I Thirst.] for us; How much more should we all cry we Thirst] especially, seeing he hath pronounced them Blessed, that Thirst after him, and promiseth to satisfy them, Mat. 5.6. Yea, makes open Proclamation, for all such to come in freely for Satisfaction, Isa. 55.1, 2. John 7.37. &] Revel. 22.17. 3. Our Lord did thus Thirst here, that he might quench our Thirst with living Waters, John 4.10, 14. that we may, (after an hearty Draught thereof) never Thirst anymore after any of the Vanities of the World, or Villanies of Sin: 4. He Thirsted, that we may Drink better Drink, as we do daily, &c.

The 6th Of the last words of Christ upon the Cross was, [It is Finished,] when Jesus therefore had received the Vinegar, he said, it is finished, John 19.30. Then had he no more work to do or Suffer, not to Descend into Hell, either in Soul or in Body, as some Romanists say. As the Vinegar was the last bitter Dose he received from the wicked Hands of those Villains: So the Receit thereof, was the last bitter part of his Unparallel'd Passion: The first time of their offering him Vinegar, (before he was Nailed to the Cross) he received it not; but only Tasted thereof, and did not drink it up, for he left the rest, wherein his Redeemed must pledge him of the same bitter Cup, filling up the measure of the Afflictions of Christ, Col. 1.24. but here he drinks all off, to show, that he took the whole Curse for Sin, into himself; so that now N.B. Note well; our Sufferings by Afflictions for our Sinnings against God, come not in the Nature of a Curse, but of a Cure: They are more Medicinal, than Penal; and there is rather a Spiritual Remedy, than any Divine Vengeance now in them; they come now all out of Divine Faithfulness, as David saith, [I know, that out of thy very Faithfulness, thou O God, doth Afflict me,] Psal. 119.75. As if he had said, [ Lord, thou wouldst not be Faithful to my Soul, unless thou hadst thus and thus Afflicted my Body.] The ground of our being Afflicted, is now offended love; and the end thereof, is fuller Embracements, Jer. 31: 18.20. All our Sorrows and Sufferings, as they come to us through the Sufferings of Christ, (as through a Colature, Sile or Strainer) they leave the Curse behind them there; our Dear Redeemer drank up all that Vinegar, leaving none of it for us; it was our Savior solely, that fully satisfied God's Justice for Man's Sins, by his Meritorious and Mediatory Sufferings, and left not the least part thereof unsatisfied, for us to satisfy by any Sufferings of ours: The Lord looked upon the Travel of his Soul, and was satisfied with all our Souls, Isa. 53.11. N. B. Note well; So that if Inquiry be made, what must be the Antecedent to this Relative, [It] in this saying of our Dying Savior, [it is finished] the Answer in general must be, that full Satisfaction to God's Justice for Man's sin, was now fully satisfied, when our Redeemer received this last bitter Potion of the Vinegar, all the parts of his unparalleled Passion, were now Accomplished, save only his commending his Spirit into his Father's Hands, he had nothing now to do, but to Die; and to give up the Ghost: N. B. Note well; But more particularly, what is said to be finished here, must have a beginning, and an Intervening middle, as well as end or finishing: Now the beginning of Christ's Passion, was at the beginning of his Incarnation when he Divested himself of that Divine Glory, (which he had with the Father, before the World was, John 17.5.) and puts on him the the Form of a Servant, Phil. 2.6, 7. in his Human Nature; and the Intervening Midle from his Cradle to his Cross, was a continued Series of Suffering, all his Life long, both in the Private, and in the Public part thereof, his whole life was indeed, (as is above said) but a lingering Death; he was designed by bloody Herod to Die, so soon as he began to Live; and this Diabolical design for Destroying him, was carried on incessantly by the Scribes, Pharisees, and Priests, even all his Days: But now when his Hour was come, for Finishing his Passion, behold the Man, how many little Deaths he endured, (in his Agony, Buffetings, Scourgings, Mockings, &c. ) before he came to Die, that worst of Deaths, even the Death of the Cross: N. B. Note well; Behold how Commensurate was the Second Adam's Passion, to the First Adam's Transgression: Adam had sinned in Paradise, (the most pleasant place in the World) and his sin consisted in seeing the loveliness of the forbidden Fruit, in his Touching and Tasting it; for the Eating of which, he was Derided by God, with an Holy Derision. Gen. 3.22. 'tis an Ironical Irrision, [Man is become as one of us,] for his vain Affectation, of Aspiring unto a Deity: What God speaks there Laughing, we all should always Read with Weeping; for Hinc Illae lacrimae, from hence sprung in all Misery and Mischief upon Mankind; this foul Fact of his Eating Forbidden Fruit, plainly opens Pandora 's Box, (as the Poets feign from Moses 's Pentateuch ) and pulled up the Sluce, to let in an Inundation, of Sin and Misery; and all Evils to fly out upon us: N. B. Note well; Behold how the Circumstances of Christ's Suffering, do wonderfully Correspond and carry an Accommodated contrary proportion, proportionable in those points, to Adam's sinning: As 1. His place of sinning, was the best place, even Paradise; so Christ's place of Suffering, was the worst place in the World, even Calvary called so, from Calvus, or Bald-pate, 2 Kin. 2.23, 24. This Calvary or Golgotha, was a place of Skulls, such as were Bald, all the Hair being rotted off. a stinking place for our Sweet Savior to Suffer in: 2. As Adam sinned, by seeing the lovely look of the Forbidden Fruit, Gen. 3.6. So our Savior suffered, by seeing this sad Spectacle of such an Heap of Bald Skulls: No doubt but his Tender Heart was much Afflicted, with beholding so doleful a sight, seeing such a Slaughter of Men, was all made by sin: 3. As Adam finned in pleasant Touching, so Christ to Expiate Adam's sin, was not only touched with our Infirmities, Heb. 2.17. & 4, 15. but also had the Torturing Touches of the wicked one, (1 John 5.18.) in his Torments upon the Cross. 4. As Adam sinned in his sweet Tasting, so did Christ Taste, not only of the Vinegar mingled with Gall, but Drank up the Second Dose thereof; yea, and Tasted the bitterness of Death, for every Man, Jew and Gentile, Heb. 2.9.5. As Adam was derided for vainly affecting a Deity, so Christ was mocked for saying, truly he was the Son of God, &c. And he was mocked for many other Crimes, yet doth he challenge his mockers, to convince him of any sin: John 8.46. besides 6. The second Adam Died in the same Day of the Week, and at the same Hour of the Day, (as is noted before) to bring Life into the World, that the first Adam sinned, and brought Death into it thereby:

The 7th and last of the seven last words or sayings, of our Blessed Savior upon the Cr •• s was, [Father, into thy Hands I commend my Spirit,] Luke 23.46. This was the las • of all our Savior's Sayings; for immediately after he had so said, (while he was yet living under his six Hours Torments upon the Cross, and having a power to lay down his Life, when himself, pleased, John 10 18.) He gave up the Ghost, thus commended into his Fathers Hands by Prayer; and this Golden Sentence that dropped from the dying Mouth of our Dear Redeemer, in his last Breath, is Recorded only by the Evangelist Luke; which still farther Demonstrates, how necessary it is to have an Harmony of all the four Evangelists, without which, we cannot have a full History of our Lord's Passion and Death, seeing what Circumstance thereof, is omitted by any one Evangelist, the same is all along seasonably supplied by another: Now when Christ had wrought, and was working of seven Wonders upon the Cross, wherein all Creatures could co suffer with their Creator a Crucified Christ; for the Sun was Eclipsed, the Heavens were Darkened, the Earth Quaked, the Rocks Rent asunder, the Graves opened, and the Vail of the Temple did dwindle away; yet all this time, of all other Creatures, only Miserable Man, would not Co-suffer with Christ, though for Man only it was that Christ suffered:

And when Christ was speaking the last words, he had to speak before his Death, this Sentence was the last of the last: And this last is also borrowed out of the Book of the Psalms, (as his [my God, my God, &c. ] before said was) to show the Congruity betwixt the Literal and the Mystical David, the former being the Father and the Figure of the latter, as the other, [Eli, Eli, &c.] was drawn out of David's Quiver, Psal, 22.1. So is this last word out of Psal. 31.5. where David in great distress, commits his Spirit to God, and here Christ commends his Spirit to God: This Denotes, how our Lord loved to Dig in David's Delf; and to Dive into his depth, in deriving those sayings from the Psalmist, to show the fulfilling of the Scripture; and the Symbolizing of the Type, with the Antitype, though with some small difference in this last, for 1. David Literal, was but the Adopted Son of God; but David Mystical here, was the Natural Son of God: 2. David Resigns up his Spirit to his Redeemer, that is, to Christ our only Redeemer, the Lord God of Truth, that alone Redeemeth us: But Christ here Resigneth up his Spirit to his Natural Father; 3. David uses the word [Commit,] but here Christ useth the word [Commend,] which difference of the Verbs, may admit of this Criticism; things of small value, may be committed to the Trust of a Keeper, and commonly are so, though they cannot be highly commended for any Intrinsic worth in them, being only of common commodity and usefullness, as ordinary Vessels of Wood, Stone, Glass or Clay: Such an one was. David, as compared with Christ, David saith of himself, [what profit is there in my Blood] in the very Psalm before this, Psal. 3 •• . but Oh, the unspeakable profit that is in the Blood of Christ, the Blood of God, Acts 20.28. Not the Blood of a mere Mortal Man, but of that God-Man the Lord Jesus: Therefore it is called the most precious Blood, 1 Pet. 1.19. and in the Blood, (as in a Vehicle ) is the Life of the Body, Gen. 9.4. Levite. 17.11. Now as Christ's Body was of the Finest, and most Refined Temper of Mankind, (being purposely fitted by the Father, for uniting with the Divine Nature, Psal. 40.6, 7. Hebr. 10.5. So his Soul, (that Particle of Divine Breath) that Animated such a prepared Body, must needs be the most precious Soul in the World: And if the Soul of Man in general, be of more worth than the whole World, as Christ himself, (who best knew the worth of a Soul, because he only paid down the full price of a Soul) plainly declareth, Matth. 16.26. Then assuredly the Soul of this our Redeemer, (which he was to pour out, as an offering for sin, Isa. 53. to and which was to pay the price of Redemption, for all the Souls of the Election, all Ages of the World) must needs be of a most prodigious value, and a most Inestimable Jewel: This is that precious Gemm, which our Dying Jesus here commends to his Father, which Teacheth also, that his Soul did not Descend into Hell, the place of the Damned; for he immediately commends it into his Fathers Hands, &c. had he gone down to Hell, Luke must mention it, but not one word of this, Acts 1.1. yet of all else, &c. and to Teach us what we ought to do in a dying Hour; 'It is a standing Duty Incumbent upon all that fear God, to commit their Spirits to God's Keeping, all the Days of their Lives, as David did, Psal. 31.5. and to commit their Souls to God, as to a Faithful Creator, in all ways of well-doing, as Peter Requireth, 1 Pet. 4.19 Those that can thus commit their Souls to God while living, may most comfortably commend, (that most precious Jewel) the Soul to God • hen dying, as Christ did here.

CHAP. XXXIV. Seven Signs of Christ's Triumph.

THE Sixth Grand Remark is, the seven Signs of Christ's Glorious Triumph, over even his most Ignominous Death, at that Juncture of Time, when his State of Humiliation was at its lowest Ebb, in its last Accomplishment▪ As Christ's seven last words, had a kind of coincidency with his seven last Wonders, in some particular Branches: So likewise those seven Signs of Christ's Triumph over Death, while yet he did Hang upon the Cross, have an Happy Coincidency with both his last words, and his last Wonders; and therefore little more than a bare Narrative of them, need be added here, save only a Discourse in brief, upon the first and the last of those Seven, which have not been at all touched upon before: These seven Signs are these, 1. The Title upon the Cross of Christ, [ Jesus of Nazareth, the King of the Jews,] Mark the Over-ruling Hand of Almighty God: That this very Title of Christ's Crime, should stand unalterably in these very Terms, when the Chief Priests, &c. did use their utmost Indeavours for the Alteration of this Inscription, John 19.19, 20, 21, 22. Though those Priests could prevail with Pilate, to pass the Sentence of Condemnation upon Jesus, contrary to the conduct of his own Conscience, yet can they not, (with all their Rhetoric, &c. ) persuade him to alter this Inscription▪ But stands stiffer in this, without any yielding, than he had done in Condemning Christ, for popular Applause: But he, who pleased the People in that, will not please the Priests in this, saying, [what I have Written, I have Written,] it was as unalterable a Superscription, as if it had been the Law of the Meeds and Persians, a Decree not to be changed, Dan. 6.8. whereas indeed, it was the unchangeable Decree of Heaven, that it should stand thus; for the Great God, (by whom all Men Live, Move, and have their Being, Acts 17.28.) Thus guided Pilate 's (the proconsuls) Hand, and Governed his Heart both to write this Title, and to Ratifie this writing against the Priests Minds. And Pilate wrote this Title to the Hebrew, Greek, and Latin; that all People out of every Nation, (flocking to Jerusalem at this Paschal Feast) might be able to Read and understand it, in some or other of those three Tongues; and of one Tendency, to wit, for the Honor and Glory of Christ Crucified; and not either for the Vindication of the Justice of the power Condemning, (which was not a little to Pilate 's own prejudice, in his Reputation and Injustice) or for the Shame and Disgrace of the party Condemned, as is usual in other Superscriptions, fixed upon Dying Malefactors: But this, (however it was intended, as an Accusation to brand Christ falsely with the Calumny of usurping an Earthly Kingdom) Assuredly tended much for his Glory, seeing he was indeed Jesus the Savior; and he was indeed a King, more especially of the Jews, and the True Israel of God: Thus the Mouths and Hands of Wicked Men, are so overpow'red by the Omnipotent Jehovah, that all is turned to the Honor of Jesus, which they design for his Dishonor; and the very Title upon his Cross, (devised to show the Crime, for which he was Crucified) becomes no less than a Crown of Glory to Christ beside: This Inscription being written in Hebrew, Greek, and Latin, made an open and public Proclamation, to all the Knowing and Learned Men, in all parts of the known World, that our Lord Dyed as a Faultless Man, and altogether Innocent, even in the Judgment of Judge Pilate himself, who had so oft Absolved him before, and now could fix no Slanderous Superscription upon his Cross, save this that had such a Divine and Convincing Truth in it, without any foul Reflection, or Real Fault at all.

And Lastly, By this Title thus writ in those three Tongues, our Lord hath Sanctified those three Learned Languages upon his Cross; so that the Hebrew, Greek, and Latin, may be Holily Studyed, Learned and Improved by Holy Men, for which they ought not to be upbraided with Learning the Language of the Beast, &c.

The 2d Sign of Christ's Triumph over Death, was the Conversion of the Thief, it being the first Fruits of the Power and Efficacy of Christ's Death, before he was actually dead, and the price of Redemption was fully paid, that Virtue should flow from Christ's Death, before he died, even such Sovereign Virtue, as not only to Save this Penitent now; but also all the Old Testament Saints, before he was in the Flesh, as the Lamb Slain from the Foundation of the World, Revel. 13.8. in God's Decree, and in the Types of the Law, this was the Antitypes Signal Triumph.

The Third, Fourth, Fifth, and Sixth Signs of Christ's Triumph over Death were, 3. The Suns Eclipse, 4. The Rending both of the Vail, and of the Rocks, 5. The Earthquake, 6. The opening of the Graves▪ in all which Works, our Lord proclaimeth himself the Mighty Lord of Heaven and Earth, the Sun of Righteousness▪ (when he was even going down under the Earth, and setting from the Worlds sight) had still a Triumphant power over the Sun the Firmament; and could draw a Curtain of Darkness upon its Splendour at Noon time. And as he then did show the signs of his Triumph over the Heavens, so much more at that time likewise, over the Earth; for then as Lord of the Temple, he comes suddenly into his Temple, in his Triumphant power, Mal. 3.1. And Rends the Vail of the Earthly Temple, from the top to the bottom; yea, and Extends his Rending power to the firmer Rocks of the Earth; nor is this all, but he shakes the very Foundation of the whose Globe of the Earth, showing himself to be the Lord of it, as well as of Heaven; and causing both of them to do Homage to him, their Lord and Sovereign: For as the Heavens here, (like those Seraphims, Isa. 6.2.) covered their Faces with a Vail, being dazzled with beholding his Invisible Glory, (now dying o • • e Cross) 1 Pet. 1.12.) So the Earth Trembled at his presence, feeling even then the power of its Omnipotent Creator; Moreover, to show more fully a sign of his Triumph over Death and the Grave, his Death opened the Graves of others, before he went down into his own Grave: His Death was the Death of Death itself, Hos. 13.14. and swallowed up the Grave in Victory, 1 Cor. 15.54, 55.

The Seventh and last sign of Christ's Triumph was the Centurions Testimony, together with that of the Soldiers, &c. Matth. 27.54. Mar. 15.39. Luke 23 47.48. Now when the Centurion and many more People, saw the Wonders wrought by our Dying Redeemer, these wonders wanted not their Wonderful Effects; for 1. The Captain of the Guard, (this Centurion ) was wonderfully wrought upon by those wrought wonders, insomuch, that he Glorified God, (by confessing the Truth) saying, This was certainly a Righteous Man, this was surely the Son of God: And 2. The Pagan Soldiers, (with their Captain) were convinced; that such Wonders could not be wrought by one, that was only a mere Mortal Man; but as that Mighty Monarch and Pagan, Emperor Nebuchadnezzar, saw something of the Glory of the Son of God, Dan. 3.25. So those poor Pagans, got some glimmerings of Christ's Glory, when the blind Priests, and Learned Rabbies of the Jews, were so stupefied, that their Seared Consciences, had no Sense or Conviction at all; And 3. All the People that came together to that Sight, beholding the things that were done, Smote their Breasts, and returned: Luke 23.48. They Smote their Breasts, as the penitent Publican did, Luke 18.13. being now awakened by those Wonders, and smitten with their own Guilt, in giving their consent to the Crucifying of Christ; and so furious was this Reflection upon themselves, that out of Revenge and Indignation against themselves, (as 2 Cor 7 11.) They would have smitten their own Heinous sin, could they but come at it, when they thus as by his Word; when he is pleased to speak in, and by them; and causeth Providences, to become Ordinances to us, as here by those works of Wonder: 2. There is much more hope of gaining poor Pagans, and such as never yet had the means of Grace, and of winning them over to God and Godliness, than of convincing Learned Heads, that have wicked Hearts; and such as have blown upon the Gospel. 3. So free is Christ's Love, that while sinners are giving Death to him, he is Handing out Life and Salvation to them.

To all these Seven signs of Christ's Triumph, may be added the double sign, which the Wound (made in his Dead Body upon the Cross, by the Soldiers Spear, John 19.34.) poured forth, even the Water and Blood, as a Twofold Witness, that not only he was now Really Dead; but also that he was the Grand Sacrifice which had now Expiated the sins of the World, and now had paid the full price for sinful Mans Redemption according to that Eternal Covenant, made betwixt the Father and the Son, before the Foundation of the World: Though the Testimony of the Centurion, &c. be Recorded by all the three former Evangelists; and not by John, yet this Testimony is Recorded by John only, and by none of the other, so necessary it is to compare all the four Evangelists together, for completing the whole Account of the Life and Death of our Dear Lord. And this Evangelist John, assures us of this great Truth, as being an Eye-witness of this double Witness in the blood and Water, John 19.34, 35. No more than what he saw with his Eyes, doth the declare to us, 1 John 1.3. He saw one of the Soldiers, pierce the sides of Christ, (after he had given up the Ghost) with a Spear, and forthwith came there out Blood and Water, which the same Author in his first Epistle, calls the two things that bore Record or Testimony upon Earth. This is he that came by Water and Blood, not by Water only, but by Blood also, 1 John 5.6. Here was the foretold Fountain opened Zech 13.1 • even the sides of our Savior, to wash away Man's sin and uncleanness. The God of Nature hath in such Wisdom, qualified the Natural Heat of Man's Heart, that nor only the Lungs are so placed, as to blow cool Air upon it; but also it is Situated as in a Vessel of water, (called the Pericardium ) for the Farther cooling of it; and this is a Received Rule, among all Learned Naturalists, that if this Pericardium, (or skin of water about the Heart) be pierced, it is impossible for the Heart, (which is the pr • mum vivens & ultimum Moriens, the first part that lives, and the last that dies in Mankind) should preserve life in it any longer: So that this Wound the Soldier gave our Savior in his side, was a most manifest witness of the Death of Christ; and as the Water and Blood did Represent the two Gospel-Sacraments, (Baptism and the Lord's Supper) which did properly flow from the sides of Christ, (all the other five Mock-Sacraments, in the Romish Church, flowed only from the sides of Antichrist) so they Resembled the two Grand Graces, the Water had the Resemblance of the Grace of Sanctification, and the Blood of the Grace of Justification: These two Graces, this beloved Disciple would not have divided each from other; Therefore he saith, that Christ came by both, not by Water only, but by blood also: To show, that we are both Sanctified and Justified, by the Death of our Dear Jesus; the water of our Sanctifying grace, washes us from the filth of sin; and the Blood of Justifying Grace, cleanseth and purgeth us from the guilt of sin: And seeing we are but in part, and not thoroughly Sanctified; (for there is ever some remaining Corruption uncleansed, Joel 3.21, &c. ) and 'tis only carried on gradually, and (as it were) by Inches, therefore the main matter of the Joy of our Salvation, consisteth more in our being Justified; because the grace of Justification, is one gracious Act, changing our State of Wrath at one instant, into a State of Favor with God; and spreading a Mantle, (as it were) to cover out of God's sight, the Multitude of our black sins (past, present, and to come) by the Red Robes of our Redeemers Righteousness, imputed to us: So that this blood and water, hold forth both the imputed and the imparted Righteousness of Christ, and what our Lord hath joined together, that let no Man put asunder: No Man can be truly made partaker of that Righteousness, which is imputed, unless he have also that which is imparted, our Sanctification, is a blessed Evidence of our Justification: We have not need of the blood only, but of the water also: And though' this Apostle in 1 John 5.8. make three Witnesses on Earth, the Spirit, Water, and Blood; yet he saith, these three agrees in one; for God's Spirit, doth witness with our Spirits, that we are truly Justified and Sanctified by Christ, Rom. 8.15, 16. And this is highly Remarkable, that these Kill-Christ's can do nothing against him, but as God had Decreed, they may kill him, and wound him when killed; but the least bone in this Paschal Lambs Body, they cannot break, as it is written, Exod. 12.46. Numb 9.12. No more can Satan or his Imps, break the least bone of Christ's Mystical Body his Church. Let us now take a general prospect of the Death of our Dear Redeemer; and make some profitable Inferences, from the Sundry Circumstances thereof.

The 1. Inference is; Oh! What an heinous Evil, an only Evil, Ezek. 7.5. a very bitter thing▪ Jer. 2.19. is sin, that could by no possible means admit of any proportionable Expiation or Commensurate satisfaction for it; but either by the Death of the Son of God, the sinners Surety, or by enduring the Eternal Flames of Hell in the sinners themselves, every Man, as well as the first Man Adam, hath eaten. the Forbidden Fruit of Sin; and the Divine Doom for that Crime of High Treason, against the Great God of Heaven, (the King of Kings) is dreadfully Denounced in the open Court of the Holy Scriptures; to wit, that the Sinner shall surely Die, either by himself, or or by his Surety: There is an infinite offense in every Act of sin, as it is acted against the Authority of an Infinite God: And should the sinner live forever upon Earth, he would sin forever against Heaven; therefore Eternal Torments are appointed, for that Eternal principle of sinning in the fallen sinner, to satisfy Divine Justice. And such suitable satisfaction thereunto, the Highest and most Glorious of all the Created Angels in Heaven, (much less any Mortal Man, or the Mightiest Monarch upon Earth) could not possibly undertake to make: No, it must be only the only Son of God, that could pay down the full price of our Redemption.

The 2. Inference is; Oh! what a sad case is this, that of all Impenitent Ones and Unbelievers, who have no interest in the Death of this Son of God, who Dyed as the Son of Man, to satisfy the Justice of God, from the sins of Men: These cannot say, that Christ died for us, as Gal. 2.20, &c. He gave his Life a Ransom for many, Matth. 20.28. But for none such as these; and therefore they are like, (unless they Repent and Believe) to bear the Eternal Wrath of God, (yea, and it may be of Man for a while too) in themselves, which our Dear Redeemer hath born upon the Cross, for all True Penitent and Believing Persons.

The 3. Inference is; Oh! how Hateful and Sinful, Rom. 7.13. should sin be to every Soul, that cost our Savior so much unparalleled Sufferings, to satisfy for it, surely could we but take a view of sin, as it lay on our Savior's Back with such weight, as to squeeze out his very Hearts blood out of▪ his Body, we should then hate it with a perfect Hatred, for Torturing him whom our Souls love. Nature teacheth us to avoid that Wound, which is hardest to Cure, and most Mortal to Life; therefore do we guard, (to our utmost) our Heads and Hearts, with holding our Hands betwixt them and the Blows: And should not Grace teach us to avoid sin, which makes the worst Wound in the World, as it wounds the Soul, and so hard to Cure; that the Son of God must be killed before the Soul, (Stab'd by sin) can be Cured: No less than the warm Blood of Christ on the Cross, can be a Salve Sovereign, and sufficient enough to heal that Incurable Sore: They are fools that think it an easy thing, which Christ found so costly to Reconcile sinful Man unto an Holy God.

The 4. Inference is; Oh! that we could do to the Cursed Body of sin, (so called, Rom. 6.6. Col. 2.11.) what those Cursed Kill-Christ's, did to the Blessed Body of our Savior: As they did to him, so should we do to sin: We should 1. Apprehhend it in its places of Retirement, knowing its Haunts, as Saul did David's: 2. When Apprehended, bind it Hand and Foot▪ that it may not break out into anymore Misbehaviour. 3. Lead it, (bound with Hands behind) away to be Judged in the Court of Conscience: 4. Arraign it at that Bar, not with false Witnesses, but true ones, whereof we need not want great Store, when Process and Pleading against it, are impartially managed, Oh! what black large and long Bills of Inditenient may be drawn up against sin; for doing us Mischief, Imprimis, at such a time and place. Item, in such a day and duty, and a Thousand Items to follow that to the end. 5. Condemn it therefore, saying with Saul, that which hath done this Deed, shall Die, though the Lot fall on my Son Jonathan, my peccatum in Delicijs my best beloved sin: 6. Then spit in its face, the time would fail to Descant upon all, 7. Crown it with Thorns, 8. Beat it, Buffet it, and Scourge it, yea, let it be stripped, as well as striped. 9. Nail it to the Cross so fast, that it may never stir Hands or Feet more, but be Crucified:

The 5. Inference is; Oh! that we could behold the Man, how this God-Man Christ Jesus, died with his Arms spread on the Cross, as the place of his Birth was an Inn. which entertains all that come to it, with great Gates wide opened: So this was the posture of his Death, ready to Imbrace all that come by Faith and Repentance, and such as do so come, he will in no wise cast them out, John 6.37.

The 6. Inference is; Oh! how should our Consciences bleed, to behold Christ bleeding to Death upon the Cross, considering these following Motives, as First, that we were those Hard-hearted Jews, and our Sins were the Nails which fastened our sweet Savior to his suffering, that worst of Deaths, (the most Accursed, Shameful, Painful, Lingring, and most exposed Death) upon the Cross; where he was Hanged thereon, as our Surety in our stead: Though those that beheld him then, did mostly Taunt and Deride him, while he was in Crucifying, (as above) yet may not we do so, when we behold Christ Crucified before our Eyes, in his Word and Sacraments, Gal. 3.1. 1 Cor. 2.2: We must mourn over him, whom we have pierced, Zech. 12.10. and behold him with bleeding Hearts and not Crucify to ourselves, the Son of God afresh, and put him again to an open shame, Hebr. 6.6. How much sorer punishment are such Sentenced to be worthy off, Hebr. 10.29. &c. It was we who Eat the sour Grapes, (the forbidden Fruit) and our Savior's Te • th are set on edge therewith, &c.

Secondly, That Christ Dyed the basest of Death's, to teach us the Desert of our sins, for which we all deserve to Die the worst kind of Deaths, as he did for us; whereby he hath not only purchased a more Calm, Quiet, and Comfortable Death, that we may die in our Nests, (as Job saith) chap. 29.18. that is, at my own Home, and upon my own Couch or Resting-place: But also he Sanctified all sorts of Death to his Saints, whether they be Hanged, Drowned, or Burned, whether they be sawn asunder, or slain with the Sword, &c. Heb. 11.37. Our Lord and sinless Savior, deserved to die the best of Deaths; yea, not to die at all, seeing Death is the Wages of sin. Rom. 6.23. Where no sin is found, there no Death is due: Yet as he became the surety for sinful Man, so the worst of Deaths (due to us) himself died for us: He died in a shameful place, to purchase a better place for us to die in, he died in the Field, that we may die in our Houses; he died in that base place of Skulls, that we may die in the best Room of our Dwellings; and he died on his Cross, that we may die in our Beds, and that among our Friends, and with Ease and Comfort: For Christ's dying among his Enemies, and with utmost Extremity and Desertion, hath purchased it for us. But suppose any Saints be brought to die a Dolorous, and violent Death, (as their Lord did; and as many Martyrs in all Ages have done, and still daily do) and though' they must say therein, as the Penitent Thief said upon the Cross, [we indeed are justly in this same Condemnation; for we Receive the due Reward of our Deeds;] Luke 23.40.41, yet hath our Savior. by suffering the bitterest of Deaths, so Sanctified all sorts of such shameful and painful Deaths to his Saints, that there is not one Dram, no, nor so much as a Grain, (though Deserted Souls do find a Scruple) of the Poison of the Wrath of God therein: Naturalists do relate, that the Beasts of the Field dare not drink of the Fountain, until the Unicorn come first to dip in his Horn; which sucks up all the Venom out of the Waters, and then the Beasts dare drink most freely: So our Savior by his Cursed Death, hath s •• ked up all the Curse of every sort of Death, into himself, he hath drunk up the bitter part of the Cup, leaving only the sweet for us: Insomuch that all who die in the Faith, Hebr. 11.13. (though they be drowned in Water, on burned in the Fire, &c. ) yet do they die in the Favor of God, though they die by the Frowns of Men: Therefore should our Consciences be greatly concerned, and our Hearts bleed freely, melting kindly into Tears, and Tenderness while a bleeding Dying Jesus is set before our Contemplations: Oh! how melting should be our Meditations upon Christ's Death: 'It is a Rule in Physic, that Diverting the Circulating course of the Blood, is the best Expedient for Curing any excessive bleeding in any part, as bleeding a Vain in the Arm, stops immoderate bleeding at the Nose: Would to God we could thus correct our excessive Weepings for Losses and Crosses, by Diverting that over-free, (because a Natural) issue, by giving a due Vent to our Weeping over our Dear Redeemer, thus Dying, and bleeding to Death for saving our Souls, and making satisfaction for our sins.

Lastly, Learn hence to love the Lord Jesus, our Jonah, as that Prophet Jonah could not endure the East-wind to blow, and the Sun-shines Heat to beat upon his Head for himself; yet could be content to be cast over board into the Sea to be Drowned, for saving the Ship and its whole Crew. So our Lord would not turn stones into Bread, nor come down from the Cross, when he could have so done to save himself; yet turns water into Wine for us, and is content to be Crucified for saving his Church and Children: Our Jonah is cast overboard, then Justice is calm, the Storm ceaseth, &c.

CHAP. XXXIV. Of Christ's Burial.

HAving dispatched the Life and Death of Christ, now come we to the Burial, wherein there be three grand Remarks in its Antecedents, Concomitants, and Consequents:

The 1. Remark is; The Antecedents of his Burial, which is the lowest step in his State of Humiliation: Now Christ is dead, 'tis thought expedient he should be buried, that there might be the Congruity foretold, betwixt the Type (of Jonah in the Whales Belly) and the Antitype, Jesus in the Bowels of the Earth: As this was Christ's lowest step he took in his Humbled State, so it was the turning step towards his Exalted State; for when he had ended the shame of his Cross, and had given up the Ghost. now must he be Buryed; yet shall have an Honorable Burial: Therefore Joseph of Arimathea, (the Prophet Samuel's City. 1 Sam. 1.1. an Honorable Counselor taketh care that Christ (now Crucified) should not be Buried in the common Graves of Executed Malefactors; but to be Intombed in his own Tomb, Matth. 27.57, to 60 Mar 15, 43, to 47. Luke 23.50, to 54. and John 19.38. to the end. All the four Evangelists, do Record this Remarkable Action, though with some difference in Circumstances, yet with none in the Substance: One of them calls him a Rich Man, another a Good Man, so that 'tis possible for a great Man to be good, greatness and goodness are not Inconsistent, though not many Mighty; yet some are called in all Ages, to own the good ways of God: Where-ever the free grace of God cometh no difference is made betwixt the Rich and the Poor, both Plenty and Poverty may be Sanctified to the owner; and as there is room for both in the Kingdom of Grace, so there is room for both in the Kingdom of Glory: Christ's Parable, Luke 16. tell us, that poor Lazarus lie's lodged in the Bosom of Rich Abraham; the Evangelist more saith, that this Rich good Man went boldly in to Pilate, and begged the Body of Jesus, which he durst not have done, had he not been Good as well as Rich; for he (being a Priest; or a Levite, and one of the Council Chamber of the Temple) could not but expect that his Inraged fellow Priests, and Privy-Counselors of the Sanhedrim, would pick a quarrel with him; and would at least fleece him of his Wealth, for favoring the Body of him, whom they had Executed as an Heretic and Traitor, if they did not flea his Skin from of his Back, for being a pattern to such a Person, they having Threatned Pilate to Article against him, for High Treason to Caesar, if he still persisted to Patronize the Innocency of Jesus. Therefore this was a bold Act in Joseph, thus to beg a supposed Traitors Body, Mark addeth, that Pilate wondered Christ should be so soon dead; and when assured by the Centurion, that it was so, he granted this Counselors Request: St. John joineth Nicodemus with Joseph; who were both Members of the Ecclesiastic Court, and we ma • well suppose of them both, what St. Luke affirms of the one only, that neither of them had consented with that Privy Council, to the Condemning of Christ. These two Night Disciples, became bold and public Patrons of a Dead Jesus; and Conjoin their helping Hands, to bury the Body Honourably, when all the Day-Disciples, (excepting John ) durst not show their Heads, but Dwindle away: These two Timorous Proselytes, do now openly declare themselves to be the Disciples, even of a Dead Savior, each of them acted their part, Joseph begs the Body, takes it down from the Cross, at the leave of the Chief Magistrate, ( Such a Friend was our Lord to Magistracy, both in his Life and Death: He will have Justice satisfied, both in his Dying, and when Dead; he will not be taken down without Pilate's leave) his part was also to wrap up the Body in Linnen Clothes, and to provide a New Sepulcher, (Hewen out of a Rock in his Garden, wherein never any Man lay before him, a Tomb that Joseph had prepared for himself; but willingly Resigns it up to his Lord and Master, who should, (from good Manners) be first served before the Servant; and who within three Days after, Resigned it up to the lending Landlord, no greater loss have they that lend to the Lord, the Borrower, Prov. 19.17. as well as the Lender of Mercy, he borrows only of us, what he first lends us, and what we willingly lend to God, he more willingly repays again with Interest. as Joseph had his own New Sepulcher, (lent to the Lord for three days only) Restored to him again with Advantage▪ for Christ's Body (lying that little time in it) did Marvelously Perfume, Consecrate, and Sanctify it for the better Reception of his own Body, against the time of his laying it down: As it was Joseph's part to prepare the Tomb for the Body, so it was Nicodemus 's part to prepare most precious Spices, for Embalming the Body, the same was done by the good Women likewise, for further Imbalming him, when their Sabbath was over, all testifying their Love to their Lord, but in that very preparation, they all shown how little Faith and Hope they had concerning speedy Resurrection, though he had oft foretold it to them.

The 2. Remark is; The Concomitants of Christ's Burial, (after the Antecedents and Preparatory Actions) every Circumstance whereof, Denominates it a very Honorable Burial.

As 1. The Persons Imployed in Interring the Crucified Body of Christ, were two Honorable Persons, some suppose, they were (for their Eminency of Prudence, Piety, and Justice, &c. ) called to be of Council by Pontius Pilate, the proconsul of the Country of Judea, besides their Membership of Dignity in the Jewish Sanhedrin • , who yet consented not to that Cursed Vote therein; Namely, [He is guilty of Death] Matth. 26.66. He was not buried by the hands of those Scoundrels that Crucified him, as probably the two Thieves were.

2. The place where his Body was Buried, was an Honorable place; for he was not Buried in a Dunghil, (as some Sordid Persecutors and Tyrants have been) nor among the Carcasses of Executed Malefactors in Calvary, but in a Garden, (the best and most Honorable of places) John 19.41. As the first Adam had sinned, and did fall in a Garden, (even in a Paradise) the Garden of God: So the Second Adam will be buried in a Garden, even in the Garden of an Holy and Just Man, Joseph, that the place of Christ's burial might bear a proportion to the place of Adam 's Fall: The place of Christ's Burial, was the place of his Resurrection also; and so, as all in Adam did fall in a Garden: So all in Christ Rose again in a Garden.

3. The Tomb itself, was an Honorable Tomb, not only for its Situation in a Garden enclosed, (so not exposed to Annoyances by Hogs, Dogs, &c. ) but also for its own Honorable Excellencies in Sundry particulars, as 1. For its Newness, all New things are commonly Honoured, and accounted excellent things, Isa. 48.6. Hence New Wine▪ the New Song the New Spirit, and the New Jerusalem, are all in Scripture. Phrase, Deemed desirable, and Delectable things. 2. For its firmness, it was hewn out of a Rock, so not easily obvious to any kind of Annuisances: Here is a Rock, within a Rock; which is called a Munition of Rocks for defense, Isa. 33.16. This Rock, (buried in a Rocky Tomb) was Christ, 1 Cor. 10.4. who is called the Rock of Ages. Isa. 26.4. yet lay but a little time within this Rock; the Rock-Creator, could not be long contained in this Rock Created: 3. For it is Virginity, it was a Virgin-Tomb, never had any Man laid in it: Divine Wisdom ordered it thus, that Human Folly should have no occasion to imagine any Cheat in our Lord's Resurrection; Christ's Grave, was not like the Grave of Elisha, wherein another Man was buried beside his Body, 2 Kin. 13.20. For in this, never any Man before was laid, Luke 23.50.53. & John 19.41. Hereupon Theophylact Noteth, no Momus might cavil at Christ's Resurrection, as though some other body, that had been buried therein, had risen out of it; but now no other body could rise out of this Virgin-Tomb. As our Lord before his Birth, lay in a Virgin Womb, so after his Death, he lay in a Virgin-Tomb; and he is accordingly found formed, and liveth in a Virgin-Heart; Paul saith, he Travel'd in Birth, till Christ were formed in the Hearts of the Galatians, Gal. 4.19. And he tells them, it was not he that lived, but Christ lived in him, Gal. 2.20. and such as have Christ Formed, and living in them, are called Virgins, Cant. 1.3. Revel. 14.4. Such Souls as love Christ with a Pure, Chast, Virgin-Love, are the right lovers, and True followers of the Lamb. 4. The manner of his Burial was Honorable also: It was not a Clandestine private Interrment, done by stealth; but managed with Solemnity, both by Famous Men, and by Famous Women, whose praise is in the Gospel: Here was the pompa Mortis, the Honorable Attendence of Mourners; these good Women. (named by the Evangelist ) manifested their love to our Lord, in their last Office of Love, by looking on to behold where he was laid; because they could do no more in Assisting the Burial, Matth. 27.55, 61. Luke 23.55, &c. Love to Christ, fears no colors, no inconveniencies, as the Men were not ashamed of this Service to Christ, in taking care of Christ's Crucified Body; so, nor did these Women think it a shame to lend their last look of love to their Crucified Lord; for which Fervent and Zealous Affections, they are accordingly Dignified by God, with a Divine Record thereof in the Gospel: As our Lord hath many Witnesses of his Death, Pilate himself, was satisfied therein by the Centurion, insomuch, that no Room was left for doubting the Reality of his Death: So had he some, (so many as were sufficient) Witnesses of the Truth of his Burial; and 'tis a wonder, that while Christ was Warring with the Devil, (who had the power of Death here, Hebr. 2.14.) and with Death, (which had now brought our Redeemer into its own Den) even weak Women are called forth to be Witnesses; and are indeed, Marshal'd in the Forefront of this Testimony, Christ Testifying hereby, that he was minded▪ to confound his strongest Enemies, by the weakest means; and that himself would shortly make a glorious Triumph over both Death and the Devil, in Rising again.

Thus where True love to Christ is, (whether in Men or in Women) such will not shrink from Christ; no, not when he is Crucified, these True lovers of him, stick close to him, even when he is Dead, • ove will creep to Christ, when it cannot go: Though these weak Women could not roll the great Stone to the Door of the Sepulcher, (which was the work of a strong Man, Matth. 27.60.) no more than they could roll it away from the Sepulchers Mouth, (which was likewise the work of a strong Angel, Matth. 28.2.) These Women said among themselves, [who shall roll us away, the stone from the Door of the Sepulcher] Mar. 16.3. This Obstruction of their Imbalming his Body, they found removed by an higher Hand, ver. 4. Though (I say) they could not do either the one or the other; yet do they sit by, and look on as Witnesses, that our Redeemer was now shut up in the very Den of Death; and that if he Rose again, he must conquer Death in his own Den, our Lord is content to lie in this Den till the third Day: Yet will not this Lord of Life, lie under the power of Death, beyond thirty six Hours; and so long was the day, wherein the Sun stood still in the days of Joshua, Josh. 10. As that Joshua had that one long day, so this Joshua or Jesus had this one long Night, it was only one Night, lengthened out to the length of that longest Day; though it be called by Christ himself, the space of three Days, and three Nights, Matth. 12.40. whereas it was but two Nights, and one whole Day, and two small parts of two more; therefore the words of Christ, in comparing his time of being Buried, to the time of Jonah's lying in the Whales Belly, must be taken Synecdochically, the part for the whole, according to the known Dialect of the Jewish Nation in both their Talmuds, wherein any part of the Day, is Reckoned for the whole thereof: But here the Malice of the Kill-Christ's, is highly Remarkable; for they club'd their Wits, not only one with another, but even with the Devil himself, how to protract those Thirty six Hours, to last so long as the World lasted, even until the General Resurrection; in pursuance of which Project they did not think the Sepulcher sure enough, with the great Stone that Joseph had, (out of upright loving kindness) Rolled to the Mouth of it: But still they are Disquieted with him, as while living all along, so now when dead also: They can never secure themselves from the Torturing Fears of their own Guilty Consciences, the chief Priests and Pharisees are yet afraid, that a Crucified Christ, would prove a Conqueror over them; and therefore do they Assemble together, and make an Humble Address to Pilate, that he might command a Guard to watch the Sepulcher, and to set his Imperial Seal upon the great Stone, Matth. 27.62, 63, &c. least the Disciples of that deceiver, (as they Blasphemously called him) should come by Night, and steal him away, &c. Thus with that utmost craft, which the Devil (their Master) could teach them; they endeavor as carefully as they could, to obscure the glory of Christ, by securing the Sepulcher; and thereby thinking to secure Christ, and keep him fast in the Grave: Venerable Bede de locis Sanctis, cap. 2. saith, that those Malitious Monsters of Mankind, did bind the Tomb of Christ's Body, with strong Grapples and Labels of Iron, on purpose to cross the Tales, (as he saith) and disappoint the unchangeable Decrees of the divine Determined Counsel: But mark how God here overshoots the Devil in his own Bow, God's Providence, makes use of those Enemies Malice, to make the matter of our Lord's Burial and Resurrection, much more Conspicuous and Manifest to all Men; for the more their crafty Counsel and carefullness, was to keep Christ under the Earth, and to prevent his Resurrection, by their politick provisions; all this did but render our Lord's Resurrection the more Divine and Glorious, because it was accomplished Maugre the Malice of Men and Devils: They can expect no good Success, that dare fight against God: Thus have we an account of our Lord's Body, how it was held faster in the Grave by the Divine Decree, than by all those Human, (yea Hellish) Devices before mentioned; it must not lie so long Buried, as these Miscreant Men would have it, which they designed to be forever; no, it must lie no longer than the most Wise God would have it, according as it was foretold in his Holy Scriptures: God ordained that Christ's Body should lie Buried until the Third Day, least his Adversaries should object in their Cavilling and Malicious manner, that he had not been really dead; yet shall it not lie there until the fourth Day, least his Disciples Faith should flag and founder, through his too long absence from them, which he had told them often, should be but for a little time; and besides this, the word saith, that God would not suffer his Holy one to see Corruption, Psal. 16.10. & Acts 13.35. He must not stink as Lazarus did, at the fourth Day:

The next Inquiry is; where was Christ's Soul all this time, that his Body was buried in the Grave? The Romanists Answer, That Christ's Soul went down to Preach unto those Souls in Purgatory, from their mistaking that Text, [by the which he also went, and Preached unto the Spirits that are in Prison,] 1 Pet. 3.19. as also that Article of the Creed, [He Descended into Hell,] both these Errors may briefly be thus corrected.

As 1. That cannot be the Sense of the Apostle Peter 's Sentence, for the Relative, [by the which] can have no Antecedent, but [the Spirit,] ver. 18. whereby he was quickened; now the Spirit there cannot signify the Soul of Christ, unless we will affirm, that he was quickened, and Raised out of the Grave, by the Virtue and Power of his own Soul, which ought not to be affirmed: But we must say, this was done by the Efficacy of his Divine Nature, which is called [the Spirit] in this place, and in that, 1 Tim. 3.16. [Justified in the Spirit,] that is, the power of the Godhead did so manifest itself Marvelously in that weak flesh of Christ, that though he became a weak Mortal Man; yet the Virtue of his Divine Nature, (whereby he Raised himself from the Dead) did so convincingly shine forth, as to make all the World believe, that he was, and is God: And thus that Apostle must be understood, that though Christ was not present in the Old World, with his Corporal presence, as he was at his Incarnation in the New World; yet was he present with those Antediluvians, in his Divine Nature, (which is both ever, and everywhere) whereby he Spirited Noah, to be a Preacher of Righteousness, unto the Disobedient of that Day, who because of their Disobedience to Christ's call at that time. (sent by the Spirit to call them to Repentance) were then Drowned in that Universal Deluge, and now Imprisoned in that Everlasting Prison of Hell, where they lie confined till the Day of Judgment; and then their drowned Bodies shall be brought to their damned Souls, to receive the full recompense of their Rebellion against God, that as Soul and Body sinned together so they must suffer together forever more.

As to the 2d Error or Cavil grounded upon the Article of Faith, [He descended into Hell] must be thus corrected: The word Sheol which signifies Hell, is largely Interpreted for the Grave also, therefore that phrase [Thou wilt not leave my soul in Hell] Psal. 16.10. is read [in the Grave] in the Old Translation: And Sheol is read [the Grave] in the New Translation, Gen. 37.35. [I will go down into Sheol or the Grave unto my Son,] saith Jacob concerning Joseph▪ who was too good a young Man to go down to Hell, and who was not gone down̄ to the Grave neither, in Jacob 's Sentiments, for he conceited some Evil Beast had devoured his Body, ver. 33. Therefore by Sheol, Jacob must mean the State of the Dead, wherein He thought Joseph to be, and neither in the Grave nor in Hell. And thus 'tis said of Jesus (who is Joseph our Brother) that He descended into the Deep, Rom. 10.7. which is there explained by its Antithesis [to bring him from the Dead,] and 'tis said of him, that He descended into the lower parts of the Earth, Ephes. 4.9. Yea Christ saith of himself that he must lie some time in the Heart of the Earth (which David calls, in Psal. 139.15. His Mothers Belly, as the Earth is the Grand Mother of all Living and Dying) Mat. 12.40. but 'tis nowhere said in Scripture, that Christ's Soul Descended into Hell, which is the place of the Damned, but the contrary is Asserted even by our Savior himself, that, the same day wherein he Died, the Soul of the Penitent Thief should be with his Soul in Paradise, Luke 23.43. So that Christ's descending to [Hades] can admit of no other meaning, than of his going down into the State of Death, and his Body lying under the Power of Death till the Third Day.

The 3d Remark is. The Consequences and Effects of Christ's Burial, which are all exceeding comfortable to us.

As 1st, Our Lord was Buried, as well as Died, to make a more complete Conquest over Death. As he had Conquered that Adversary in the open Field upon the Cross (in giving up the Ghost at his own good will as above, and not at the ill will of commanding Death) so now he pursues Vanquished Death into its own Den, and its Retreating Fortress, and there becomes Death to Death itself, strangles and unstings it upon its own Dunghill, and loosing, yea breaking the bonds of it, 1 Cor. 15.55. Acts 2.24, 27, 31. & 13.29, 30, &c. Sampson 's Victory was the Greater, that he suffered his Enemies to bind him: So was our Savior's, who suffered himself to be bound with the Chains of Death, and to be laid in its Strongest Hold, in the very House and Cabin of Death, Job 17.13. and then conquers it.

2dly, That he might destroy him who had the Power of Death, that is, the Devil, Heb. 2.14. as Satan is the Author of Sin, so, in that respect he is said to have the Power over Death, for Sin brought in Death, and Death is the Wages of Sin: Hence doth the Tempter Tempt Mortals the more to Sin, that he may exercise his Power over Death the more among them; but Christ in the Grave (as it were) cuts the Devil's Throat with his own Weapon Death, and that in Death's own Den, both Death and the Devil lost their Dominion, Rom. 6.9.

3dly, As in respect of both Death and Devil, so in respect of Sin also: Our Savior was Buried that our Sin might be Buried with him, only with this difference, He hath his Burial for three days only, and then had his Resurrection out of his Grave, but he makes such a Burial of our Sin in his own Grave, as shall be forever, without any Resurrection at all thereof. That Sin which is once buried in Christ's Grave, shall never rise again, either, (1.) To be remembered before God anymore, Isa 43.25. Heb. 8.12. Or, (2.) To Reign over us anymore, Rom. 6.14. with 5.21, &c. As Sin is then so fully remitted by God, as no more to be remembered, and as if it had never been committed against God. So Sin loseth not only its Damning, but also its Domineering Power, in the Grave of Christ. God casts Sin into the deep Sepulcher of our sweet Savior, and into the depths of the Sea, Mic. 7.18. so as it shall never be buoyed up again, either to Damn or Domineer, if not to defile us.

Inferences hence are, 1st, As Christ broke not down from the Cross (though his Murderers wished him to do so) but staid there till he had completed his Redemption-Work, and till Joseph and Nicodemus took him down: So he was content to continue in the Tomb, till God raised him thence, Acts 13.30. which teacheth that Christians ought not to Break Prisons, but wait there till the time that their Word come as good Joseph did, Psal. 105.18, 19. and as did this Good Jesus, who saith to us; [I am Joseph your Brother,] Gen. 45.4. and whom we cast into the Grave, as they did him into the Pit, out of which Joseph scrambled not, but was passive till taken out, &c.

The 2d Inference is, As Christ literal (our Redeeming Lord) will not always lie buried, but only till the third Day, and then Rose again: So Christ Mystical (his Redeemed Church) shall not always be buried, but after two Days she shall be revived, and the third day God will raise her up, and she shall live in his sight, Hos. 6.2, 3. The Graves shall be opened, Ezek. 37.12. she shall not always lie among the Pots, Psal. 68.13.

The 3d Inference is, Christ's going into the Grave hath Perfumed, Sanctified and Consecrated the Grave to all the Godly. That place of Stench and Rottenness; Mat. 23.27. is turned into a sweet Bed for sleeping peaceably in till the Resurrection, Isa. 57.2. We may not fear to go down, where our best friend's footsteps are before us. The worst of the Saints sufferings is to be buried, they can go no lower, &c. Christ hath by his burial made it a Portal to Eternal Life at the last day, by his passing through it, as we are buried with him by Baptism, Rom. 6.4. as his Death kills Sin; so his Burial buries it: Therefore the Baptized should die to Sin, and live to God, ver. 2, 6, 9. & 2 Cor. 5.15. not rooting Sin out of the Grave to make a stench again, as Carcases Infect the Country, &c.

The 4th Inference is, Learn hence the force of sincere Love to our Lord, Joseph and Nicodemus, though Rich Rulers both, yet disdain not to soil and foil their hands with the Blood that came out of Christ's Wounds: They took him down from the Cross, &c. with their own hands, and not by the hands of their Servants: Love expels all squeamish Niceness, to climb a Tree is Boys Work, yet Zacchaeus thinks it no shame, from love to look on Christ. Luk. 19.4. Thus weak and Timorous Disciples may have strong Affections to Christ, which may last longer than these of the stronger, now Judas had betrayed him, Peter had denied him, and all the other open Disciples were run away save John, who yet durst not so openly own a Crucified Christ, yet these two Night-Birds stick to him under the greatest Disgrace in the open Day-light, which shows weak Brethren may not be despised, Rom. 14.4. They may stand, when those of greater Abilities may fall, &c.

The 5th Inference is. Learn hence to bury all our Sins in the Grave of Christ, which we will not do till they be dead, Col. 3.1. Rom. 8.13. break its Legs, the Thieves were so, then bury it and hate it, as loathsome Corps, bury thy dead out of thy sight though loved before, as Abraham did Sarah, and when buried cast Mould on it, that the Devil may not come to put life into it again, and make thy end worse than thy beginning. We read in that famous Burial of that Wicked Gog, that there were Searchers appointed to go thorough the Land, who where they found any Dead Men's Bones, were to stick up a Stick or a Stone (for a mark that some were scattered there) whereby the Buriers were informed to find them, and so come to bury them, Ezek. 39.13, 14. so ought we to do, our Consciences are the Searchers which must find out our Sins. that are as Dead Men's Bones (the Relicks of the Crucified Body of Sin) and when we have found them, we must set a mark upon them, and never be at ease within till they be buried, and when we have put them into the Grave, we must set a seal upon the Sepulcher, that they may remain therein till they see corruption, and consume away to nothing, much less may we open the Grave ourselves, and stir up our old stinking sins, that have perhaps been longer buried than was Lazarus (who stank at four days end) this will Poison the Air all about, both in the Country of the Churches and of our own Consciences; Therefore as Christ was buried, that we might have power to bury Sin, so by the power of his burial we should keep sin down from rising again.

The 6th Inference is, Christ's Love to us is still farther commended, considering how poor he made himself to make us rich, 2 Cor. 8.9. so poor in his Life, at his Birth, he was born in another Man's House, in Preaching he Preached in another Man's Ship, in Praying, he Prayed in another Man's Garden, at Meal-times women Ministred unto him, mostly eating in other Men's Dwellings, in Riding (which was but once) he Rode upon another Man's Ass, and now for his Burial, he is Buried in another there Man's Grave. So that though Christ was the Creator and right Owner of All Things, yet doth he so Exouthenize and strip himself for us, as to have nothing peculiar to him but his Cross, which none would touch or take from him; Was ever love like his? This Sanctifies Poverty to us, &c. His Grave was Rich Joseph 's, Isa. 539. Behold how he loved us, he borrows our Nature to be born, live, die, and be buried for us, as the Wife leaves all for her Husband, goes to Prison with him for love, &c.

CHAP. XXXV. Of Christ's Resurrection.

HAving discoursed upon, and dispatched the Burial of Christ (which was the lowest step of his state of Humiliation, and the very turning step as before, so he descended not into Hell, into the place of the Damned, but only into the Grave, for the Horrour of Hell, had been before upon him, both in his Agony and on the Cross, in the three hours Darkness, &c. ) now come we to speak of his state of Exaltation, 'tis said, [Him hath God Exalted, &c.] Phil. 2.7, 8. The Degrees whereof be four. First, His Resurrection. Secondly, His Ascension. Thirdly, His sitting down at the Right Hand of God. And Fourthly, His Intercession there for us till he come to Judgment.

First, of the First, His Resurrection. In the General, this Excellent Truth Arises from the Connection of these two States, that as Christ had his time of Humiliation, and then his time of Exaltation, so also have Christians both in a Literal and in a Mystical sense, a time of scattering and of casting down, and a time of Gathering and of Listing up, Job 22.29. There is a time for all things, Eccles. 3.1, 2, 3, to 9. and these seeming casualties and contingencies to Man are all over-ruled, and ordered by the Wisdom and Providence of the only Wise God. He hath set the one over against the other, Eccles. 7.14. that we may not surfeit of the one, nor despond in the other, as the Church has her time of Burial, so she shall of her. Resurrection, Isa. 55. ver. 7.8. More particularly of Christ's Resurrection, which hath also these three Grand Remarks. (1.) Its Antecedents. (2.) Its Concomitants. And (3.) Its Consequents and the effects thereof.

The First Grand Remark is, The Antecedents of it, the first whereof was the terrible Earth quake. This is this second time that the Earth paid her Homage to her Lord and Creator, as before at Christ's Death, Mat. 27.51, 52. so now again at his Resurrection, Mat. 28.2. The former Earth quake was to declare what power there was in his Death (though it seemed to be nothing else but weakness) and so distinguish the extraordinary virtue of it. While mighty Monarchs do live, they may do great matters, but when they die, all their might dieth with them, they can then do nothing, they cannot command the Clouds to cover the Face of the Firmament, the Earth trembles not, the Stones stir not, the Graves open not at their Deaths, as all these did at the Death of Christ, for All Power in Heaven and Earth was given to him, Mat. 11.27. & 28.18. And He hath the Keys of Hell and Death, Rev. 1.18. So that Death had not taken away any of the Power of Christ, seeing, when he gave up the Ghost he could cause the Earth to shake, Rocks to Rend (as well as the Vail) and Graves to open: But now when this Lord of Heaven and Earth, had lain three nights and three days in the Bowels of the Earth, there was greater cause of the Earth's Trembling again, no wonder if there were strange Tormina and Horrible Concussions in her Belly by the Almighty Power of her Creator, whom she had now enclosed. Neither Death nor the Grave had abated or diminished the least part of the Power of Christ. But he swallows up both these (while they swallowed up him) in Victory. 1 Cor. 15.54.55. This should teach us (poor lumps of Earth) to tremble at his Presence, especially at our Keeping Christ down as buried in our Earthly Hearts, when he hath been Rising in our Hearts by the Motions of his Spirit, and still we labor to suppress him, and keep him at under. Did the Dumb-Earth Tremble for keeping Christ under but three days, How much more we for so doing, not only for three, but for many days, yea many years.

The Second Antecedent is, The Apparition and Operation of an Angel: Those cruel Kill Christ's thought it not enough to have Christ buried in a Grave, and a great Stone rolled upon the Grave's Mouth, but to keep him sure in his Sepulcher, they put the Magistrate's Seal upon the Stone, and set a guard of Soldiers to watch it. Notwithstanding all those projects for securing their purpose, and keeping him down in the Tomb. The Lord sends an Angel to Minister unto Christ the Lord of Angels, this Angel rolls away the Stone, frights away the Soldiers, and comforts the Good Women, who came to see the Sepulcher. So foolish an undertaking it is either in Men or Devils to fight against God, the Church is called Christ Mystical; 1 Cor. 12.12. her Adversaries may think they have made sure work of her, cut her down, cast her into a Grave, and rolled a great Stone upon the Mouth of it. so that they are Cock sure, Religion shall never be able to rise anymore. Therefore they rejoice together with mad Merriments, and send gifts one to another, Rev. 11.10, 13. yet for all this opposition, so sure as Israel came out of the Thraldom of Egypt, the Jews out of the Bondage of Babylon, and Christ out of his confinement in the Grave, so sure shall his Church and Gospel rise again, maugre the Malice of Men and Devils, though the great Gates of Hell lay upon it, yet shall not prevail against it, Mat. 16.18. This burdensome Stone will break their backs that would lift the Church out of her place. Zech. 12.3. and no Weapon that is formed against Zion shall prosper, Isa. 54.17. And though the Bush may be burning, yet is it not consumed. Exod. 3.2.3. for the Good Will of God is in the midst of the Bush, Deut. 33.16 either to consolidate the boughs, or to restrain the flames, or both. The Good Will of God, and a Flame of Fire from Man may consist together in the same subject. This Text [Behold there was an Earthquake, for the Angel of the Lord descended from Heaven, and Rolled back the Stone from the Door, and sat upon it,] Mat. 28.2. may serve to comfort us sundry ways if well considered.

As 1st, Suppose we have not an Holy Man on Earth to Roll away the Stone, and raise us up with Salvation (for it may be with us as with them, Jer. 5.1. where not one Man was found to stand in the Gap) yet hath God an Holy Angel in Heaven to send down to save us, as he did Lot out of Sodom (the Angel took Lot by one Hand, and his Wife by the other, and led them from the destroying Flames) as he did Hezekiah from Sennacherib 's Army (the Angel smote an hundred fourscore and five thousand of them. As he did Daniel in the Den of Lions (the Angel shut up their Mouths, &c. ) and as he did Peter out of Prison, Acts 12. God sent his Angel (at the Church's Prayer for Peter ). who brought him forth and set him in safety. And should not God send his Angel now, yet hath he promised that his own Arm should bring Salvation, when neither the Arm of a Man can, or of an Angel doth it, Isa. 51.18.59, 16. & 63.5.

2dly, May we be but found in Union with Christ, then are we in League with Angels, and that Angel which kept fallen Adam from returning into Paradise, with a drawn Sword in his Hand, shall be Reconciled to those that are renewed by the Second Adam, and all the Angels shall be employed to Roll away the Tomb-stones of the Saints, and to remove the Mould that is laid upon their Bodies or Bones, and will gather them from all the quarters of the World, Mat. 24.31. and shall hand them into a better Paradise than that which Adam lost.

3dly, God makes his own Use, and Works his own Glorious ends, by all sorts of his Creatures according to his own pleasure. He makes use of wretched Miscreants to Crucify Christ, of two good Men ( Joseph and Nicodemus ) to Bury him, and of an Angel to Roll away the Stone at his Resurrection. The only Wise God Acts several Ways by several Instruments, and all according to the Counsel of his own Will.

The Third Antecedent was the Approach of Holy Women to see into the Sepulcher, and Imbalm Christ's Body with sweet Odours, probably not knowing that Joseph and Nicodemus had done it before them, or however being Ignorant, that God would not suffer his Holy One to see Corruption: These Women Matthew names Mary Magdalene, and the other Mary, the Wife of Cleophas, the Mother of James the less and Joses, and Sister to the Virgin Mary: Mark adds Salome to the two, and Luke adds Joanna, but John names Mary Magdalene only, as being the most notable, the ringleader of the rest, and having the largest love to her Lord, ( Luke 7.47.) She laid out the most Money for the Imbalming Ointments, yea most early stirring both to come from Bethany, and to call out the other Women from their Homes, &c. which might take up all the time betwixt its being very Dark, and the Rising of the Sun, and which (well considered) will reconcile the differing terms, that the Evangelists express the time of their coming to this Sepulcher-work▪ They came to see what the Pharisees had done to the Lord's Body the Day before, (hearing they had been tampering with Pilate, &c.) not knowing what was done, for as they were in the Way thither, their thoughts were only troubled about rolling away the Stone, but not a word of who shall remove the Watch, or who shall break open the Seat for us. When the Women came to the place, they find all those Remora 's (both those thought on and those not thought on) removed, the Watch was fled, being frighted away by the Earth-quake, fearing to be buried Alive (as Korah 's Conspirators were) while they watched the Buried Body of Christ least his Disciples should steal it away. The Imperial Seal they find broken up, and the great Stone rolled from the Door by glittering and glorious Angel, whom they saw sitting upon the Stone on the Right Hand of their entering in, and when they were entered into the Sepulcher they saw another Angel, both which told them, that the Lord was Risen before they reached the place. &c. thus Matthew and Mark (who speak but of one Angel) may be reconciled to Luke and John who speak of two, the two other Evangelists thinking it enough to mention that principal Angel only (which some suppose to be Gabriel that brought the first Tidings of the birth of Christ, Luke 1.26. &c.) who spake most to these Women, and because they assumed the Bodies of Young Men (seeing Spirits are Invisible) therefore are they called so.

This History teacheth these remarkable Mysteries.

1st, The Battle (saith Solomon ) is not always to the Strong. Here the weaker Sex Women excel the stronger Sex Men: Not only in so much as Mary Magdalene and the other Mary, Salome and Joanna stick close to Christ Living and Dying, and when Dead too, so that (as 'tis said of Boaz, Ruth 2.20.) they lest not off to show kindness to Christ both while he was Living and when he was Dead, whereas his Men-Disciples became Cowards, and hid their Heads in Holes, not daring to own him now either Living or Dead: But also when those desperate Roman Soldiers ran away as Dastards, being daunted at the terror of the Earth-quake, and with the splendor of the Angel. Even then those Holy Women dare stand it out, in their Attendence upon a Dead Savior, and like true Daughters of Faithful Sarah. They are not afraid with any Amazement, 1 Pet. 3.6.

2dly, 'It is Prudent Piety so to moderate our outward expressions of our Inward love to, and zeal for Christ, as not to neglect any known commanded moral Duty: Thus these Holy Women dare not neglect the sanctifying of their Sabbath, but stayed till the Duties thereof were ended, before they came forth to Imbalm Christ's Body. They began not their Preparations till [in the end of the Sabbath,] Mat. 28.1. whereas those Priests (who had so oft accused our Lord falsely for a breaker of the Sabbath) do not stick to do servile work on their Holy Sabbath-day, in going to Golgotha to make Christ's Sepulcher sure, Sealing the Stone, and setting a Watch, Matth. 27.62, 66. And now on that Day they seemed to Dance upon his Grave, as thinking themselves cock-sure of him. Though▪ but a little before this, they pretended great Respect for the Sabbath, in not permitting the Bodies of Christ and of the Thieves to Hang on the Cross upon that Day, for fear (for sooth) of polluting it, John 19 31. &c. yet now themselves do pollute it by doing this drudgery work.

3dly, So Gracious is our God, as he is pleased to pass by our well-meant weaknesses when he Heart is sincere and upright, as in those good Womens preparing sweet Spices for Imbalming Christ's Body, which was a superfluous zeal, and whereof there was no need, nor use, yet God Accepts of the Will for the Deed, and 'tis Recorded for their Eternal Honor.

These Three Antecedents, are the Introduction of that most prodigious Act of Christ's Resurrection, the precise Time or Hour, wherein he Rose, is unknown (as Jerome saith) to all Men, for none of all the Evangelists make any mention of the moment thereof only they give an Account that Christ was Risen before those Holy Women were got to the Sepulcher, for when they entered in, they sound not the Body of the Lord Jesus, Luke 24.3. and the Angel told them (about the Rising of the Sun) He is Risen, he is not here. Mark 16.2, 6.9. & Mat. 28.6. So that it may undoubtedly be affirmed, that our Lord Rose as these good Women were in their way to the Garden, the Sun of Righteousness arose about the time when the Sun of the Firmament, was preparing to Rise, and to come out of his Chamber, Mal. 4.2. Psal. 19.5. And his Resurrection must be in the midst of the Earth-quake, which opened all obstructions early in the Morning of the First Day, and was a signal Symbol of Christ's Victory over the Devil, Death, Sin and the Grave: Some say, the Earth-quake was caused by the Descending Angel, who, when he came to sit down upon the great Stone, he had rolled away from the Sepulcher, made the whole Earth to shake, like a mighty Man, when he sits down upon a Bench, makes the whole room shake under him: But 'tis more probable the Descending of this Angel was not the Cause but the Consequence of the Earth-quake, for Christ himself was the cause thereof, who, no sooner began he to stir in the Grave, but he shakes the Foundations of the Earth, so that the Earth was in pain, the pangs of a Travelling Woman was upon her (as the word [ 〈 in non-Latin alphabet 〉 ] Acts 2.24. signifies) till she was delivered of him and the bonds, wherewith Death had bound him in the Grave, He, by the Power of his Divine Nature, more easily broke asunder, than Sampson (his Type) did the New Cords (wherewith the Philistines manacled him) when the Spirit of God came upon him: As this was a Triumphal Sign of Christ's Power over the Earth and Hell, and over all the Powers of both: So, that it may be demonstrated He was Lord of Heaven (as well as of Earth and Hell) He commands the Holy Angels from thence to come and do him Homage, hence that Angel (which was the chief Speaker to the good Women) calls Christ [The Lord,] See the place where the Lord lay, Mat. 28.6. intimating that he was not only your Lord, the Lord of Saints, but also our Lord, the Lord of Angels too, therefore he stiles him [the Lord] Absolutely, for at his Resurrection did Christ begin his Kingdom, whereunto Angels as well as Saints do belong as Subjects, Ephis. 1.19, 20, 21, &c. Moreover the Syriac reading saith here, that this Gabriel called Christ [Our Lord] to the Women, which shows, that Christ was truly and properly God.

In this sense some say, that the Angel (which rolled away the Stone) was sent as an Officer to let his Lord out of Prison without the Keepers consent, and that he sat down upon the Stone, in contempt of all the Weapons that the Soldiers (who watched the Sepulcher) held in their Hands, and which indeed did fall out of their Hands, at their woeful sight of this glorious Angel, who, though he appeared in Human shape, did by his splendor appear to be more than a Mortal Man, the Majesty of his Visage shown his mighty power, as his Habit did his Innocency and Holiness, which raised an Heart quake in the Bodies of the Keepers, when the Earth-quake had been shaking the Pillars of the Earth. 'It is no wonder, that the luster of this Angel did drive the Watchmen into the Paroxysm of a shaking Ague, being now made sensible that they had been bearing Arms against Almighty God, and were now become obnoxious to his Irresistible and Unavoidable Wrath: 'It is a fearful thing to fall into the Hands of the Living God, Heb. 10.31. How great must be the Majesty of our Lord Jesus (a beam whereof He put forth at his Transfiguration) when this Angel's (but our Lord's Servant's) Countenance was like Lightening, and his Garments white as Snow. And if the splendid Appearance of but one Holy Angel, did so Affright a company of Couragious Soldiers (such as the Roman Armies, which had now Conquered the World, consisted of.) How then shall Wicked Men stand in Judgment at the last Day, when the Lord of Angels shall come with whole Myriads of glorious Angels to Judge the World. Oh the unspeakable Akings and Quakings of Conscience, and the inconceivable convulsions of Heart, that shall then seize upon and surprise them in that dreadful day, when the World is all of a light fire about their Ears,