The Fountain of Life

Corollary 1.

If this be so, that Christ so eminently discovered his care and love for his people in this parting hour. Then hence we conclude, the perseverance of the Saints is unquestionable. Do you hear how he pleads, how he begs, how he fills his mouth with arguments, how he chooseth his words, and sets them in order, how he winds up his Spirit to the very highest pin of zeal and fervency? and can you doubt of success? can such a Father deny the importunity, and strong reasonings and pleadings of such a Son! O it can never be. He cannot deny him. Christ hath the art and skill of prevailing with God. He hath (as in this appears) the tongue of the Learned. If the heart or hand of God were hard to be opened, yet this would open them; but when the Father himself loveth us, and is inclined to do us good: who can doubt of Christ's success? that which is in motion, is the more easily moved. The cause Christ manageth in Heaven for us, is Just, and Righteous. The manner in which he pleads, is powerful; and therefore the success of his suit is unquestionable.

The Apostle professeth, 2 Cor. 1.3. we can do nothing against the truth. He means it in regard of the bent of his heart, he could not move against truth and Righteousness. And if a holy man cannot, much less will a holy God. If Christ undertake to plead the cause of his people with the Father, and use his oratory with him; there is no doubt but he carries it. Every word in this prayer is a chosen shaft, drawn to the head, by a strong and skillful hand: you need not question but it goes home to the white, and hits the mark aimed at. Doth he pray, Father keep through thine own name, those thou hast given me? Sure they shall be kept, if all the power in Heaven can keep them. O think on this, when dangers surround your souls or bodies. When fears and doubts are multiplied within. When thou art ready to say in thy hast, all men are liars, I shall one day perish by the hand of sin, or Satan. Think on that encouragement Christ gave to Peter, Luke 22.31. I have prayed for thee.

Corollary. 2.

Again hence we learn, that Argumentative prayers are excellent prayers. The strength of everything is in its joints. There lies much of the strength of prayer also. How strongly jointed, how nervous, and argumentative was this prayer of Christ? Some there are indeed that think we need not argue and plead in prayer with God, but only present the matter of our prayers to him, and let Christ alone (whose office it is) to plead with the Father. As if Christ did not present our pleas and arguments, as well as simple desires to God. As if the choicest part of our prayers must be kept back, because Christ presents our prayers to God. No, no, Christ's pleading is one thing, ours another. His and ours are not opposed, but subordinated. His pleading doth not destroy, but makes ours successful. God calls us to plead with him, Isai. 1.18. come now, let us reason together. God (as one observes) reasoneth with us by his word and providences outwardly, and by the motions of his Spirit inwardly: but we reason with him by framing (through the help of his Spirit,) certain holy arguments, grounded upon allowed principles, drawn from his nature, name, word or works. And it is condemned as a very sinful defect in Professors, that they did not plead the Churches cause with God. Jer. 30.13. There is none to plead thy cause, that thou mayest be bound up. What was Jacob's wrestling with the Angel, but his holy pleading, and importunity with God? And how well it pleased God, let the event speak. As a Prince he prevailed, and had power with God. On which instance a Worthy thus glosseth. Let God frown, smite or wound, Jacob is at a point, a blessing he came for, and a blessing he will have; I will not let thee go (saith he) unless thou bless me. His limbs, his life might go; but there is no going for Christ without a pawn, without a blessing. This is the man, now what is his speed? the Lord admires him, and honors him to all generations. What is thy name saith he? q. d. I never met with such a man, titles of honor are not worthy of thee. Thou shalt be called, not Jacob a shepherd with men, but Jacob a Prince with God. Nazianzen said of his sister Gorgonia, that she was modestly impudent with God. There was no putting her off with a denial. The Lord on this account hath honored his Saints with the title of his Recorders, men fit to plead with him, as that word [ mazkir ] signifies. Isai. 62.6. Ye that make mention of the Lord keep not silence, give him no rest ; it notes the office of him that recorded all the memorable matters of the King, and used to suggest seasonable Items, and Memorandums of things to be done.

By these holy pleadings the King is held in his Galleries : as it is Cant. 7.5. I know we are not heard either for our much speaking, or our excellent speaking; 'tis Christ's pleading in Heaven, that makes our pleading on earth available: but yet surely when the spirit of the Lord shall suggest proper arguments in prayer, and help the humble suppliant, to press them home believingly and affectionately: when he helps us to weep and plead, to groan and plead; God is greatly delighted in such prayers. Thou saidst I will surely do the good. Said Jacob Gen. 32.12. It's thine own free promise. I did not go on mine own head, but thou bidst me go, and encouragest me with this promise. O this is taking with God. When by the spirit of Adoption we can come to God, crying, Abba, Father. Father hear, forgive, pity and help me: am I not thy Child? thy Son, or Daughter? to whom may a Child be bold to go, with whom may a Child have hope to speed, if not with his Father? Father hear me. The Fathers of our flesh are full of bowels, and pity their children, and know how to give good things to them, when they ask them: when they ask bread, or clothes, will they deny them? And is not the Father of Spirits more full of bowels, more full of pity? Father hear me. This is that kind of prayer which is melody in the ears of God.

Corollary. 3.

What an excellent pattern is here, for all that have the charge and government of others committed to them; whether Magistrates, Ministers, or Parents: to teach them how to acquit themselves towards their relations, when they come to die.

Look upon dying Jesus, see how his care and love to his people flamed out when the time of his departure was at hand. Surely as we are bound to remember our Relations every day, and to lay up a stock of prayers for them in the time of our health; so it becomes us to imitate Christ in our earnestness with God for them, when we die. Though we die, our prayers die not with us They out-live us, and those we leave behind us in the world, may reap the benefit of them, when we are turned to dust.

For my own part I must profess before the world that I have a high value for this mercy. And do from the bottom of my heart bless the Lord, who gave me a Religious and tender Father: who often poured out his soul to God for me. He was one that was inwardly acquainted with God, and being full of bowels to his children, often carried them before the Lord: prayed and pleaded with God for them: wept and made supplication for them. This stock of prayers and blessings left by him before the Lord, I cannot but esteem above the fairest inheritance on earth. O it is no small mercy to have thousands of fervent prayers lying before the Lord, filed up in Heaven for us. And oh that we would all be faithful to this duty. Surely our love, especially to the souls of our Relations, should not grow cold, when our breath doth. O that we would remember this duty in our lives, and if God give opportunity and ability, fully discharge it when we die: considering as Christ did, we shall be no more but they are in this world. In the midst of a defiled, tempting troublesome world. It's the last office of Love that ever we shall do for them. After a little while we shall be no longer sensible how it is with them. (for as the Church speaks, Isai. 63.16. Abraham is ignorant of us, and Israel acknowledgeth us not ) what Temptations, and troubles may befall them we do not know. O imitate Christ your pattern.

Corollary 4.

To Conclude, Hence ye may see what an high esteem and precious value Christ hath of Believers ; this was the treasure which he could not be quiet, he could not die, till he had secured it in a safe hand. I come unto thee, holy Father, keep through thine own name those whom thou hast given me.

Surely, Believers are dear to Jesus Christ. And good reason, for he hath paid dear for them. Let his dying language, this last farewell speak for him, how he prized them. The Lord's portion is his people, Jacob is the Lot of his inheritance. Deut. 32.9. They are a peculiar treasure to him above all the people of the earth. Exod. 19.5. What is much upon our hearts when we die, is dear to us indeed. O how precious, how dear should Jesus Christ be to us! were we first and last upon his heart? did he mind us, did he pray for us, did he so wrestle with God about us when the sorrows of death compassed him about? how much are we engaged not only to love him, and esteem him whilst we live; but to be in pangs of love for him, when we feel the pangs of death upon us! To be eyeing him, when our eye-strings break. To have hot affections for Christ, when our hands and feet grow cold. The very last whisper of our departing soul should be this,

DOCT. That the Sacramental memorial Christ left with his people, is a special mark of his care, and love for them.

What! to order his picture (as it were) to be drawn, when he was dying, to be left with his Spouse? to rend his own flesh, and set abroch his own blood, to be meat and drink for our souls! O what manner of love was this! 'It is true, his Picture in the Sacrament is full of scars, and wounds; but these are honorable scars, and highly grace and commend it to his Spouse, for whose dear sake he here received them.

They are marks of Love and Honor. And he would be so drawn, or rather he so drew himself, that as oft as his people looked upon that portraicture of him; they may remember, and be deeply affected with those things, he here endured for their sakes. These are the wounds my dear Husband Jesus received for me. These are are the marks of that Love, which passes the Love of creatures. O see the Love of a Savior! This is that Heavenly Pelican that feeds his young with his own blood. We have read of pitiful and tender women that have eaten the flesh of their own children, Lamb. 4.10. But where is that woman recorded, that gave her own flesh and blood to be meat and drink to her children? Surely, the Spouse may say of the Love of Christ, what David in his Lamentations said of the Love of Jonathan, thy Love to me was wonderful, passing the Love of women. But to prepare the point to be meat indeed, and drink indeed to thy soul; Reader, I shall discuss briefly these three things, and hasten to the application.

• First, What it is to remember the Lord Jesus in the Sacrament.
• Secondly, What aptitude there is in that Ordinance, so to bring him to our remembrance.
• Thirdly, How the care and Love of Christ is discovered, by leaving such a memorial of himself within us.

First, What it is to remember the Lord Jesus in the Sacrament? [ 1]

Remembrance properly, is the return of the mind to an object, about which it hath been formerly conversant. And it may so return to a thing it hath conversed with before, two ways; speculatively, and transciently ; or affectingly, and permanently. A speculative remembrance, is only to call to mind the history of such a person, and his sufferings. That Christ was once put to death in the flesh. An affectionate remembrance is when we so call Christ and his death to our minds, as to feel the powerful impressions thereof upon our hearts. Thus, Matth. 26.75. Peter remembered the words of the Lord, and went out, and wept bitterly. His very heart was melted with that remembrance; his bowels were pained, he could not hold, but went out, and wept abundantly. Thus Joseph when he saw his brother Benjamin, whose sight refreshed the memory of former days, and endearments, was greatly affected, Gen. 43.29, 30. And he lift up his eyes, and saw his brother Benjamin, his mothers Son; and said, is this your younger brother of whom ye spake to me? and he said God be gracious unto thee my Son. And Joseph made haste, for his bowels did yearn upon his brother, and he sought where to weep; and he entered into his Chamber and wept there. Such a remembrance of Christ, is that which is here intended. This is indeed a gracious remembrance of Christ, the former hath nothing of grace in it. The time shall come, when Judas that betrayed him; and the Jews, that pierced him, shall historically remember what was done, Rev. 1.7. Behold he cometh with clouds, and every eye shall see him; and they also which pierced him; and all kindreds of the earth, shall wail because of him. They I say Judas shall remember, this is he whom I perfidiously betrayed. Pilate shall remember, this is he whom I sentensed to be hanged on the tree, though I was convinced of his innocence. Then the Soldiers shall remember, this is that Face we spet upon, that head we crowned with thorns: Lo this is he whose side we pierced, whose hands and Feet we once nailed to the Cross. But this remembrance will be their torment, not their benefit. It is not therefore a bare historical speculative; but a gracious, affectionate, impressive remembrance of Christ, that is here intended: and such a remembrance of Christ, supposes and includes.

First, The saving knowledge of him. We cannot be said to remember what we never knew; nor to remember savingly, what we never knew savingly. There have been many previous, sweet, and gracious transactions, dealings, and intimacies betwixt Christ and his people, from the time of their first happy acquaintance with him; much of that sweetness they have had in former considerations of him, and hours of communion with him, are lost, and gone. For nothing is more volatile, hazardous, and inconstant than our Spiritual comforts: but now, at the Table, there our old acquintance is renewed, and the remembrance of his goodness and Love refreshed and revived. We will remember thy Love more than wine, the upright Love thee, Cant. 1.4.

Secondly, Such a remembrance of Christ includes faith in it. Without discerning Christ at a Sacrament there is no remembrance of him; and without faith, no discerning Christ there. But when the precious eye of faith, hath espied Christ under that veil; it presently calls up the affections, saying, come see the Lord. These are the wounds he received for me. This is he that Loved me, and gave himself for me. This is his flesh, and that his blood; sic Occulos, sic ill Manus, &c. so his Arms were stretched out upon the Cross, to embrace me. So his blessed Head hung down, to kiss me. Awake my Love, rouse up my Hope, flame out my Desires; come forth O all ye powers and affections of my soul; come see the Lord.

No sooner doth Christ by his Spirit call to the Believer, but faith hears; and discerning the voice, turns about like Mary, saying, Rabboni, my Lord, my Master.

Thirdly, This remembrance of Christ includes suitable impressions made upon the affections, by such a sight and remembrance of him. And therein lies the nature of that precious thing which we call communion with God. Various representations of Christ's are made at the Table. Sometimes the soul there calls to mind the infinite wisdom, that so contrived and laid the glorious and mysterious design, and project of redemption. The effect of this is wonder and admiration. O the manifold wisdom of God! Eph. 3.10. O the depths, the heights, the length, the breadth of this wisdom! I can as easily span the heavens, as take the just dimensions of it. Sometimes a representation of the severity of God is made to the soul at that Ordinance. O how inflexible and severe is the Justice of God. What no abatements! No sparing mercy! not to his own Son! this begets a double impression on the heart.

First, Just and deep indignation against sin. Ah cursed sin! 'Twas thou usedst my dear Lord so. For thy sake he underwent all this. If thy vileness had not been so great, his sufferings had not been so many. Cursed sin, thou wast the knife that stabbed him. Thou the sword, that pierced him. Ah what revenge it works! I remember it's storied of one of the Kings of France, that hearing his Bishop (as I remember it was Remigius ) read the History of Christ's trial and execution, and hearing how barbarously they had used Christ; he was moved with so tragical and pathetical a History, to great indignation against Pilate, the Jews, and the rude and bloody Soldiers, and could not contain himself; but cried out as the Bishop was reading, O that I had been there with my French-men, I would have cut all their throats, who so barbarously used my Savior.

To allude to this: When the Believer considers and remembers that sin put Christ to all that shame and ignominy; that he was wounded for our transgressions; he is filled with hatred of sin, and cries out, O sin, I will revenge the blood of Christ upon thee! thou shalt never live a quiet hour in my heart. And,

Secondly, It produces an humble adoration of the goodness, and mercy of God; to exact satisfaction for our sins, by such bloody stripes from our surety. Lord, what if this wrath had seised on me, as it did on Christ; what had been my condition then! If these things were done in the green tree, what had been the cafe of the dry tree?

Sometimes representations (and not common ones) are made of the Love of Christ, who assumed a body and soul on purpose to bear the wrath of God for our sins. And when that surpassing Love breaks out in its glory upon the soul, how is the soul transported, and ravished with it! crying out, what manner of Love is this! Here's a Love large enough to go round the heavens, and the Heaven of heavens. Who ever loved after this rate, to lay down his life for enemies! O Love unutterable, and inconceivable! How glorious is my Love in his red garments! Sometimes the fruits of his death are there gloriously displayed. Even his satisfaction for sin, and the purchase his blood made of the eternal inheritance. And this begets thankfulness, and confidence in the soul. Christ is dead, and his death hath satisfied for my sin. Christ is dead therefore my soul shall never die. Who shall separate me from the Love of God? These are the fruits, and this is the nature of that remembrance of Christ, here spoken of.

[ 2] Secondly, What aptitude, or conducency is there in this Ordinance, to bring Christ so to remembrance?

Much every way. For it is a sign by him appointed to that end; and hath (as Divines well observe) a threefold use and consideration: viz. as it is memorative, as it is significative, and as it is instructive.

First, As it is memorative, and so it hath the nature and use of a pledge, or token of Love, left by a dying, to a dear surviving friend. And so the Sacrament as was said before, is like a Ring plucked off from Christ's Finger, or a Bracelet from his Arm; or rather his Picture from his Breast, delivered to us with such words as these, as oft as you look on this, rememember me. Let this help to keep me alive in your remembrance when I am gone, and out of your sight. It conduces to it also.

Secondly, As it is a significative sign, most aptly signifying both. his bitter sufferings for us, and our strict and intimate union with him. Both which have an excellent usefulness to move the heart, and its deepest affections at the remembrance of it. The breaking of the Bread, and shedding forth the Wine signifies the former; our eating, drinking, and incorporating them, is a lively signification of the other.

Thirdly, Moreover this Ordinance hath an excellent use, and advantage for this affectionate remembrance of Christ, as it is an instructive sign. And it many ways instructs us, and enlightens our mind, particularly in these truths which are very affecting things.

First, That Christ is the Bread on which our souls live: proper meat and drink for Believers: the most excellent New-Testament food. It's said, Psal. 78.25. man did eat Angels food : He means the manna, that fell from Heaven. Which was so excellent, that if Angels who are the noblest creatures, did live-upon material food; they would choose this above all to feed on. And yet this was but a Type and weak shadow of Christ, on whom Believers feed. Christ makes a royal feast, of his own flesh and blood. Isai. 25.6. all our delicates are in him.

Secondly, It instructs us that the New-Testament is now in its full force, and no sustantial alteration can be made in it, since the the Testator is dead; and by his death hath ratified it. So that all the excellent promises and blessings of it are now fully confirmed to the believing soul. Heb. 9.16, 17. All these, and many more choice truths are we instructed in by this sign. And all these ways it remembers us of Christ, and helps powerfully to raise, warm, and affect our hearts with that remembrance of him.

Thirdly, The last enquiry is, how Christ hath hereby left such [ 3] a special mark of his care for, and love to his people. And that will evidently appear, if you consider these five particulars.

• First, This is a special mark of the care and Love of Christ, in as much as hereby he hath made abundant provision, for the confirmation and establishment of his people's faith to the end of the world. For this being an evident proof that the New-Testament is in its full force, (Matth. 26.28. this is the Cup of the New-Testament in my blood: ) it tends as much to our satisfaction, as the legal execution of a deed, by which we hold and enjoy our estate. So that when he saith take, eat, it is as much as if God should stand before you at the Table with Christ, and all the promises in his hand; and say, I deliver this to thee as my deed. What think you, doth this promote and confirm the faith of a Believer? if it do not, what doth?
• Secondly, This is a special mark of Christ's care and Love, in as much as by this he hath made like abundant provision for the enlargement of his people's joy and comfort. Believers are at this Ordinance, as Mary was at the Sepulcher, with fear, and great joy. Matth. 28.8. Come Reader, speak thy heart, if thou be one that heartily lovest Jesus Christ, and hast gone many days, possibly years, mourning and lamenting because of the inevidence and cloudiness of thine interest in him: that hast sought him sorrowing, in this Ordinance, and in that; in one duty, and another; if at last Christ should take off that mask, that cruel covering (as one calls it) from his face, and be known of thee in breaking bread. Suppose he should by his Spirit whisper thus in thine ear, as thou sittest at his Table, dost thou indeed so prize, esteem and value me? will nothing but Christ and his Love content and satisfy thee? then, as sweet, lovely and desirable as I am, know that I am thine. Take thine own Christ into the arms of thy faith this day. Would not this breed in thy soul a joy transcendent to all the joys and pleasures in this world? what thinkest thou of it?
• Thirdly, Here is a signal mark of Christ's care and Love, in as much as this is one of the highest and best helps for the mortification of the corruptions of his people. Nothing tends more to the killing of sin, than this doth. Christ's blood as it's food to faith, so it's poison to our Lusts. O what a Pill is wrapped up in that Bread! what an excellent Potion is in that Cup, to purge the soul? One calls that Table an Altar, on which our corruptions are sacrificed, and slain before the Lord. For how can they that there see what Christ suffered for sin, live any longer therein?
• Fourthly, Moreover, his care and Love appear in providing such bellows as these, to excite and blow up his people's Love into a lively flame. When Joseph made himself known to his Brethren; I am Joseph your Brother, whom ye sold, be not grieved; Oh, what a shower of tears, and dear affections was there? How did they fall upon each others necks! so that the Egyptians wondered at the matter. How doth the soul (if I may so speak) passionately love Jesus Christ at such a time? O what a Christ is my Christ! the fairest among ten thousand. What hath he done, what hath he suffered for me! what great things hath my Jesus given, and what great things hath he forgiven me! a world, a thousand worlds, cannot show such another. Here it's melted down by Love at his feet. It's pained with Love.
• Fifthly, To conclude, Christ's care and Love are farther manifested to his people in this Ordinance, as it is one of the strongest bonds of union betwixt themselves, that can be. 1 Cor. 10.17. We being many, are one bread, and one body; for we are all partakers of that one bread. And though through our corruptions, it falls out, that that which was intended for a bond of union, proves a bond of contention ; yet in as much as by this it appears, how dearly Christ Loved them, for as much also as here they are sealed up to the same inheritance, their dividing corruptions here slain, their Love to Christ, and consequently to each other, here improved; it is certainly one of the strongest ties in the world, to wrap up gracious hearts in a bundle of Love.

And thus I have dispatched the doctrinal part of this point. The improvement of it is in the following Inferences.

DOCT. That our Lord Jesus Christ, was praying to his Father, in an extraordinary Agony: when they came to apprehend him in the Garden.

To open and prepare this last act of preparation on Christ's part, for our use; I shall at this time speak to these particulars. First, The place where he prayed. Secondly, The time when he prayed, Thirdly, The matter of his prayer. And Lastly, The manner how he prayed.

[ 1] First, For the circumstance of place, where was this last, and remarkable prayer poured out to God? It was in the Garden, St. Matthew tells us it was called Gethsemane, which signifies (as Pareus on the place observes) the Valley of fatness viz. of Olives, which grew in that Valley or Garden most plentifully. This Garden lay very near to the City of Jerusalem. The City had twelve gates, five of which were on the east side of it, among which the most remarkable were the fountain-gate, so called of the fountain Siloam. Through this gate, Christ rode into the City in triumph, when he came from Bethany. The other was the sheep-gate, so called from the multitude of sheep driven in at it for the Sacrifice; for it stood close by the Temple, and close by this gate was this Garden called Gethsemane : where they apprehendded Christ, and led him through this gate, as a sheep to the slaughter. Betwixt this Garden and the City, ran the brook Cedron, which rose from an hill upon the south, and ran upon the east part of the City, between Jerusalem, and the mount of Olives: and over this brook Christ passed into the Garden, John. 18.1. to which the Psalmist alludes in Psal. 110.7. He shall drink of the brook in the way, therefore shall he lift up the head. For this brook running through the Valley of Jehoshaphat, that fertile soil, together with the filth of the City, which it washed away, gave the waters a black tincture, and so, fitly resembled those grievous sufferings of Christ, in which he tasted both the wrath of God and men.

Now Christ went not into this garden to hide or shelter himself from his enemies. No, that was not his end; for if so, it had been the most improper place he could have chosen: it being the accustomed place, where he was wont to pray; and a place well known to Judas, who was now coming to seek him, as you may see, Joh. 18.2. And Judas which betrayed him knew the place, for Jesus ofttimes resorted thither, with his Disciples. So that he repairs thither, not to shun, but to meet the enemy. To offer himself as a prey to the Wolves, which there found him, and laid hold upon him. He also resorted thither for an hour or two of privacy before they came, that he might there freely pour out his soul to God. So much for the circumstance of place where he prayed.

Secondly, We shall consider the time when he entered into this [ 2] Garden to pray. And it was in the shutting in of the evening. For it was after the Passoever, and the Supper were ended. Then (as Matthew hath it Matth. 26.36.) Jesus went over the Brook into the Garden; betwixt the hours of nine and ten in the evening, as it is conjectured; and so he had betwixt two and three hours time, to pour out his soul to God. For it was about midnight that Judas and the Soldiers came and apprehended him there. So that it being immediately before his apprehension, it shows us in what frame and posture Christ desired to be found: and by it he left us an excellent pattern, what we ought to do, when eminent dangers are near us even at the door. It becomes a Soldier to die fighting, and a Minister to die preaching, and a Christian to die praying. If they come they find Christ upon his knees; wrestling mightily with God by prayer. He never spent one moment of the time of his life idly; but these were the last moments he had to live in this world, and here you may see how they were filled up, and employed.

Thirdly, Next let us consider the matter of his prayer, or the [ 3] things about which he poured out his soul to God in the Garden that evening. And verse. 42. informs us what that was: He prayed saying, Father, if thou be willing, remove this cup from me; nevertheless not my will, but thine be done. These words are involved in many difficulties, as Christ himself was when he uttered them. By the Cup, understand that portion of sorrows then to be distributed to him by his Father. Great afflictions, and bitter trials are frequently expressed in Scripture, under the metaphor of a • up. So that dreadful storm of wrath upon the wicked, in Psal. 11.6. Upon the wicked he shall rain snares, fire, and brimstone, and an horrible tempest; this shall be the portion of th • ir cup. (i. e.) the punishment allotted to them by God for their wickedness. And an exceeding great misery. By a large, or deep cup. So Ezek. 23.32, 33. Thou shalt drink of thy Sisters cup deep and large, thou shalt be laughed to scorn, and had in derision; it containeth much. Thou shalt be filled with drunkenness and sorrow, with the cup of astonishment and desolation; with the cup of thy Sister Samaria. And when an affliction is compounded of many bitter ingredients, stinging and agravating considerations and circumstances, then it's said to be mixed. In the hand of the Lord there is a cup, and the wine is red. (noting a bloody trial) It is full of mixture, and he poureth out the same, but the dregs thereof all the wicked of the earth shall wring them out, and drink them: (i. e.) they shall have the worst part of the Judgment for their share. Thus afflictions, and calamities are expressed by the metaphor of a cup, great calamities, by a deep and large cup. Afflictions compounded of many agravating circumstances, by a mixed cup. And from the effect it hath on them that must drink it, it's called a cup of trembling, Isai. 57.17. Thou hast drunken at the hand of the Lord, the cup of his fury, the dregs of the cup of trembling. Such a cup now was Christ's cup. A cup of wrath, a large and deep cup, that contained more wrath than ever was drunk by any creature: even the wrath of an infinite God. A mixed cup. Mixed with God's wrath and man's in the extremity. And all the bitter agravating circumstances that ever could be imagined. Great consternation, and amazement, this was the portion of his cup.

By the passing of the cup from him, understand his exemption from suffering that dreadful and horrid wrath of God, which he foresaw to be now at hand. For as the coming of the cup to a man doth in Scripture phrase note his bearing and suffering of evil, as you find it, Lam. 4.21. Rejoice and be glad O daughter of Edom, that dwellest in the Land of Uz; the cup also shall pass through unto thee: thou shalt be drunken, and make thyself naked. Which is an ironical reproof of the Idumeans, the Jews deadly enemies, who wickedly insulted over them, when the cup was at their mouths, as if the Lord had said, you have laughed and jear'd at my people, when my hand was on them; you rejoiced to see their calamities. Well, make yourselves merry still if you can: the cup shall pass through unto thee. Thy turn is coming: then laugh it thou canst. So on the contrary, the passing away of the cup notes freedom from, or our escaping of those miseries. And so Christ's meaning in this conditional request is, Father, if it be thy will excuse me from this dreadful wrath, my soul is amazed at it. Is there no way to shun it? Cannot I be excused? O if it be possible spare me. This is the meaning of it. But then here's the difficulty, how Christ who knew God had from everlasting determined he should drink it, who had compacted and agreeed with him in the covenant of redemption so to do, who came (as himself acknowledges) for that end into the world. John. 18.37. Who foresaw this hour all along; and professed when he spake of this bloody baptism, with which he was to be baptized; that he was straightened till it was accomplished, Luk. 12.50. How (I say) to reconcile all this with such a petition; that now when the cup was delivered to him, it might pass, or he be excused from suffering: this is the knot, this is the difficulty.

What! Did he now repent of the bargain? Was all he said before but a flourish, before he saw the enemy? Doth he now begin to wish his bargain dry? and that he had never undertaken such a work, is that the meaning of it? Nothing less. No, no, Christ never repented of his engagement to the Father. Never was willing to let the burden lie on us, rather than on himself. There was not such a thought in his holy and faithful heart: but the resolution of this doubt depends upon a double distinction. Which will clear his meaning in it.

First, You must distinguish of prayers. Some are absolute, and peremptory; and so to have prayed that the cup might pass, would have been chargeable with such absurdities as were but now mentioned: others are conditional, and submissive prayers, if it may be, if the Lord please. And such was this, if thou be willing, if not I will drink it. But you will say Christ knew what was the mind of God in that case. He knew what transactions had of old been betwixt his Father, and him; and therefore though he did not pray absolutely, yet it's strange he would pray conditionally it might pass. Therefore in the

Second place, you must diftinguish of the natures according to which Christ acted. He acted sometimes as God, and sometimes as man. Here he acted according to his human nature. Simply expressing, and manifesting in this request the reluctancy it had at such sufferings. Wherein he shown himself a true man, in shunning that which is destructive to his nature.

As Christ had two distinct natures, so two dictinct wills. And (as one well observes) in the life of Christ there was an intermixture of power, and weakness: of the divine glory, and human frailty. At his birth a star shone, but he was laid in a manger. The Devil tempted him in the wilderness, but there Angels ministered to him. As man he was deceived in the fig tree, but as God he blasted it. He was caught by the Soldiers in the Garden, but first made them fall back. So here, as man he feared, and shunned death; but as God-man he willingly submitted to it.

It was (as Deodati well expresses it)

In a word, as there was nothing of sin in it, it being a pure, and sinless affection of nature: so there was much good in it, and that both as it was a part of his satisfaction for our sin, to suffer inwardly such fears, tremblings, and consternations: And as it was a clear evidence that he was in all things made like unto his brethren, except sin. And Lastly, as it serves notably to express the grievousness and extremity of the sufferings of Christ, whose very prospect, and appearance at some distance was • o dreadful to him.

If the Learned Reader desire to see what is farther said on this point, let him read what the judicious, and learned Parker in his excellent book de descensu hath collected upon that case.

Fourthly, Let us consider the manner how he prayed, and that was,

• First, Solitarily. He doth not here pray in the audience of his Disciples, as he had done before; but went at a distance from them. He had now private business to transact with God. He left some of them, at the entering into the Garden; and for Peter, James and John, that went farther with him than the rest; he bids them remain there, while he went and prayed. He did not desire them to pray with him, or for him; no, he must tread the wine-press alone. Nor will he have them with him, possibly left it should discourage them to see and hear, how he groaned, sweat, trembled, and cried, as one in an agony, to his Father.

  Reader, there are times, and cases, when a Christian would not be willing the dearest and most intimate friend he hath in the world, should be privy to what passes betwixt him and his God.

• Secondly, It was an humble prayer, that's evident by the postures into which he cast himself. Sometimes kneeling, and sometimes prostrate upon his face. He creeps in the very dust, lower he cannot fall; and his heart was as low as his body. He is meek and lowly indeed.
• Thirdly, It was a reiterated prayer, he prays, and then returns to the Disciples, as a man in extremity turns every way for comfort; so Christ prays, Father let the cup pass, but in that the Father hears him not: though as to support, he was heard. Being denied deliverance by his Father, he goes and bemoans himself to his pensive friends; and complains bitterly to them, my soul is exceeding sorrowful even unto death. He would ease himself a little by opening his condition to them; but alas, they rather increase, than ease his burden. For he finds them asleep, which occasioned that gentle reprehension from him. Matth. 26.40. What could you not watch with me one hour. What, not watch with me? who may expect it from you more than I? could you not watch, I am going to die for you, and you cannot watch with me? what! cannot you watch wi • h me one hour? alas, what if I had required great matters from you? What! not an hour, and that the parting hour too! Christ finds no ease from them, and back again he goes to that sad place, which he had stained and purpled with a bloody sweat: and prays to the same purpose again. O how he returns upon God, over and over, as if he resolved to take no denial! but however considering it must be so, he sweetly falls in with his Fathers will. Thy will be done.
• Fourthly and Lastly, It was a prayer accompanied with a strange and wonderful agony : so saith verse. 44. and being in an agony he prayed more earnestly, and his sweat was as it were great drops of blood, falling down to the ground. Now he was red indeed in his apparel as one that trod the wine-press: it was not a faint thin dew▪ but a clotted sweat 〈 in non-Latin alphabet 〉 clodders of blood falling to the ground. It is disputed whether this sweat were natural, or preternatural. That some in extremity have sweat a kind of bloody thin dew is affirmed. I remember Thuanus gives us two instances that come nearest to this, of anything I ever observed or heard of. The one was a Captain, who by a cowardly, and unworthy fear of death, was so overwhelmed with anguish, that a kind of bloody dew or sweat stood on all his body. The other is of a young man, condemned for a small matter to die, by Sixtus the 5. who poured out tears of blood from his eyes; and sweat blood from his whole body.

These are strange and rare instances, and the truth of them depends upon the credit of the relator: But certainly for Christ, whose body had the most excellent crasis and temperament, to sweat clotted blood, or globs of blood as some render it; and that in a cold night, when others needed a fire within doors to keep them warm. John. 18.18. I say for him to sweat such streams through his garments, falling to the ground on which he lay, must be concluded a preternatural thing. And indeed, it was not wonderful that such a preternatual sweat should stream from all parts of his body, if you do but consider what an extraordinary load pressed his soul at that time: even such as no mere man ever felt, or was able to stand under. Even the wrath of a great and terrible God, in the extremity of it. Who (saith the prophet Nahum, cap. 1.6.) can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire; and the rocks are thrown down by him.

The effects of this wrath, as it fell at this time upon the soul of Christ in the garden, is largely and very emphatically expressed by the several Evangelists who wrote this tragedy. Matthew tells us his soul was exceeding sorrowful, even unto death, Matth. 26.38. The word signifies beset with grief round about. And it's well expressed by that phrase of the Psalmist, Psal. 116.3. The sorrows of death compassed me about, the pains of Hell got hold upon me. Mark varies the expression, and gives it us in another word no less significant and full. Mark. 14.33. He began to be sore amazed and very heavy. Sore amazed, it imports so high a degree of consternation and amazement, as when the hair of the head stands up through fear. Luke hath another expression for it, in the text; he was in an agony. An agony is the laboring, and striving of nature in extremity. And John gives it us in another expression, Joh. 12.27. now is my soul troubled. The original word is a very full word. And it is conceived the Latins derive that word which signifies Hell, from this by which Christ's trouble is here expressed. This was the load which oppressed his soul, and so straightened it with fear, and grief, that his eyes could not vent or ease it sufficiently by tears: but the innumerable pores of his body are set open, to give vent by letting out streams of blood. And yet all this while, no hand of man was upon him. This was but a praelude as it were, to the conflict that was at hand. This bloody sweat in which he prayed, was but as the giving or sweating of the stones before a great rain. Now he stood as it were arraigned at God's bar, and had to do immediately with him. And you know it is a fearful thing to fall into the hands of the living God. The uses of this follow in this order.

DOCT. That it was the Lot of our Lord Jesus Christ, to be betrayed into the hands of his mortal enemies, by the assistance of a false and dissembling friend.

Look as Joseph was betrayed and sold by his brethren. David by Achithophel, his old friend. Sampson by Delilah that lay in his bosom: So Christ by Judas one of the twelve. A man, his friend, his familiar, that had been so long conversant with him. He that by profession had lifted up his hand to Christ; now by treason lifts up his heel against him. He bids the Soldiers bind those blessed hands, that not long before had washed the Traitors feet.

In the point before us, we will

• First, Consider Judas, according to that eminent station and place he had under Christ.
• Secondly, We will consider his Treason, according to the several aggravations of it.
• Thirdly, We will inquire into the Cause, or motives that put him upon such a dreadful hellish design as this was.
• Fourthly, and Lastly, We will view the Issue, and see the event of this treason, both as to Christ, and as to himself, and then apply it.

[ 1] First, As for the person that did this, he was very eminent by reason of that dignity Christ had raised him to. He was one of the twelve. A person retained not in a more general, and common: but the nearest, and most intimate and honorable relation and service to Jesus Christ. There were in Christ's time several sorts and ranks of persons, that had relation to Christ. There were secret Disciples : men that believed, but kept their stations, and abode with their relations in their callings.

There were the seventy also, whom Christ sent forth; but none of these were so much with Christ, or so eminent in respect of their place as the twelve. They were Christ's family; day and night conversant with him: it was the highest dignity that was conferred upon any: and of this number was Judas. The Ancients have much extolled the Apostolical dignity. Some styled these twelve pedes Christi the feet of Christ, because they as it were carried Christ up and down the world. Others oculi Dei, the very eyes of God; they were his watchmen, that took care for the concernments of his name and Gospel in the world. Others mammae Ecclesiae, the breasts of the Church. They fed, and nourished the children of God by their doctrine. Now to be one of this number, one of the twelve, what a dignity was this?

(2.) Yea, he being one of the twelve, was daily conversant with Christ. Often joined with him in prayer, often sat at his feet hearing the gracious words that came forth of his mouth. It was one of Austin's three wishes, that he had seen Christ in the flesh, Judas not only saw him, but dwelt with him, travelled with him, eat and drank with him. And during the whole time of his abode with him, all Christ's carriages towards him, were very obliging and winning; yea, such was the condescension of Christ to this wretched man; that he washed his feet; and that but a little before he betrayed him.

(3.) He was a man of unsuspected integrity among the Apostles. When Christ told them one of you shall betray me; none thought on him, but everyone rather suspected himself. Lord is it I? saith one, and so said they all. But none pointed at Judas, saying thou art he.

(4.) To conclude, in some respect he was preferred to the rest. For he had not only a joint commission with them to preach the Gospel to others; (though poor unhappy wretch, himself became a cast away.) but he had a peculiar office. He bare the bag. (i. e.) he was Almoner, or the Steward of the family, to take care to provide for the necessary accommodations of Christ, and them. Now who could ever have suspected, that such a man as this should have sold the blood of Christ for a little money? that ever he should have proved a perfidious Traitor to his Lord, who had called him, honored him, and carried himself so tenderly towards him? and yet so it was, lo Judas one of the twelve came, and with him a multitude: O whither will not a busy Devil, and a bad heart carry a man!

Secondly, But what did this man do? And what are the just [ 2] aggravations of his fact? Why, he most basely and unworthily sold and delivered Christ, into his enemies hands, to be butchered and destroyed: and all this for thirty pieces of silver.

Blush O Heavens, and be astonished O Earth at this! in this fact, most black and horrid aggravations appear.

First, Judas had seen the majesty of a God on him whom he betrayed. He had seen the Miracles that Christ wrought, which none but Christ could do. He knew that by the finger of God, he had raised the dead, cast out Devils, healed the sick. He could not choose but observe and see the rays and awful beams of divine Majesty shining in his very face; in his doctrine, and in his life. To betray a man, to sell the blood of the poorest innocent in the world is horrid; but to sell the blood of God, O what's this! here's a wickedness that no epithet can match! yea,

Secondly, This wickedness he committed after personal warnings, and praemonitions given him by Christ. He had often told them in general, that one of them should betray him. Mark 14.20. He had also denounced a dreadful woe upon him that should do it, verse. 21. The Son of man goeth indeed, as it is written of him; but woe to that man by whom the Son of man is betrayed; good had it been for that man, if he had never been born. This was spoken in Judas his presence. And one would have thought so dreadful a doom as Christ passed upon the man that should attempt this, should have affrighted him far enough from the thoughts of such a wickedness. Nay Christ comes nearer to him than this, and told him he was the man. For when Judas (who was the last that put the question to Christ) asked him, Master is it I? Christ's answer imports as much as a plain affirmation, Thou hast said, Matth. 26.25. Moreover,

Thirdly, He doth it not out of a blind zeal against Christ as many of his other enemies did: of whom it's said, 1 Cor. 2.8. That had they known him, they would not have crucified the Lord of glory. But he did it for money, to make his market of Christ. He sold Christ as a man would sell an Ox, or a Sheep to the Butcher, for profit. He was fully of the mind of the Pope, whose motto was; the smell or savor of gain is sweet, let it rise out of what it will. If he can get anything by Christ's blood, it shall be a vendible commodity with him. What will ye give me (saith he) and I will betray him, Matth. 26.15.

Fourthly, He sells him, and he sells him at a low rate too; which shown how vile an esteem he had of Christ. He is content to part with him for thirty pieces of silver. If these pieces or sheckles were the sheckles of the sanctuary, they amounted but to three pounds fifteen shillings. But it's supposed they were the common sheckles, which were mostly used in buying and selling; and then his price that he put upon the Savior of the world was but one pound seventeen shillings and six pence. A goodly price (as the Prophet calls it) that he was valued at, Zech. 11.12, 13. I confess it's a wonder he asked no more, knowing how much they longed for his blood; and • hat they offered no more for him; but how then should the Scriptures have been fulfilled? O what a sale was this! to sell that blood, which all the Gold and Silver in the world is not worth one drop of, for a trifle! Still the wickedness of this fact rises higher, and higher.

Fifthly, He left Christ in most Heavenly and excellent employment, when he went to make this soul undoing bargain. For if he went away from the Table as some think, then he left Christ instituting and administering those Heavenly Signs of his body and blood. There he saw, or might have seen the bloody work he was going about; acted as in a figure before him. If he sat out that Ordinance, as others suppose he did. Then he left Christ singing an Heavenly hymn, and preparing to go where Judas was preparing to meet him. When the Lord Jesus was in the most serious and heavenly exercise, the wretch slinked away from him into the City, or else went under pretence to buy some necessaries. But his design was not to buy, but to sell, whatever his pretences were. Nay,

Sixthly, What he did was not done by the persuasions of any. The High Priest sent not for him, and without doubt was surprised when he he came to him on such an errand. For it could never enter into any of their hearts, that any of his own Disciples could ever be drawn into a confederacy against him. No, he went as a Voluntier, offering himself to this work: which still heightens the sin; and makes it out of measure sinful.

Seventhly, The manner in which he executes his treasonable design, adds further malignity to the fact. He comes to Christ with fawning words, and carriages: Hail Master, and kist him. Here's honey in the tongue, and poison in the heart. Here's hatred hid under lying lips. This was the man, and this was his fact. Let us inquire.

Thirdly, The cause and motives of this wickedness, how he [ 3] came to attempt, and perpetrate such a villainy. Maldonado the Jesuit criminates the Protestant Divines, for affirming that God had an hand in ordering, and overruling this fact. But we say, that Satan and his own Lust was the impulsive cause of it. That God as it was a wicked treason, permitted it. And as it was a delivering Christ to death, was not only the permitter, but the wise and holy director or orderer of it, and by the wisdom of his providence overruled it to the great good, and advantage of the Church; in respect of which happy issue, Judas his treason is called faelix scelus, a happy wickedness. Satan inspired the motion, Luk. 22.3, 4. Then entered Satan into Judas surnamed. Iscariot, and he went his way, &c. his own Lusts like dry tinder kindled presently: his heart was covetous; there was predisposed matter enough for the Devil to work on, so that it was but touch and take. Vers. 25. They covenanted to give him money, and he promised, &c.

The holy God disposed, and ordered all this to the singular benefit and good of his people, Acts 4.28. they did whatsoever his hand and counsel had before determined to be done. And by this determinate counsel of God was he taken and slain. Acts 2.23. Yet this no way excuses the wickedness of the Instruments. For what they did, was done from the power of their own lusts most wickedly; what he did, was done in the unsearchable depth of his own wisdom, most holy. God knows how to serve his own ends, by the very sins of men, and yet have no communion at all in the sin, he so overrules. If a man let go a Dog out of his hand, in pursuit of a Hare, the Dog hunts merely for a prey; but he that let him go, uses the sagacity and nimbleness of the Dog to serve his own ends by it. Judas minded nothing but his own advantage to get money. God permitted that Lust to work; but overruled the issue to his own eternal glory, and the salvation of our souls.

[ 4] Fourthly, Lastly, but what was the end and issue of this fact? As to Christ, it was his death; for the hour being come he doth not meditate an escape, nor put forth the power of his Godhead to deliver himself out of their hands. Indeed he shown what he could do, when he made them go back and stagger with a word. He could obtain more than twelve legions of Angels, to have been his life-guard; one of whom had been sufficient to have coped with all the Roman legions : but how then should the Scriptures be fulfilled, or our Salvation accomplished? No, he resists not, but Judas delivering him into their hands, at that time, was his death.

And what got he as a reward of his wickedness? It ended in the ruin both of his soul and body. For immediately a deathpang of despair seized his Conscience; which was so intolerable, that he ran to the halter for a remedy. And so falling headlong he burst asunder, and all his bowels gushed out. Acts 1.18. And now he that had no bowels for Christ, hath none for himself. As for his soul, it went to its own place, verse. 25. Even the place appointed for the son of perdition, as Christ calls him. John 17.12. His name retains an odious stench to this day, and shall to all generations. It's a by-word. A Proverb of reproach. This was his end. We will next improve it.

DOCT. 1. That the trial of Christ for his life, was managed most maliciously, and illegally against him, by his unrighteous Judges.

Reader, here thou mayest see the Judge of all the world, standing himself to be judged. He that shall judge the world in righteousness, judged most unrighteously. He that shall one day come to the throne of judgment attended with thousands and ten thousands of Angels and Saints, standing as a prisoner at man's bar, and there denied the common right which a thief or murderer might claim, and is commonly given them.

To manifest the illegallity of Christ's trial, let the following particulars be heedfully weighed.

First, That he was inhumanely abused both in words and actions, [ 1] before the Court met, or any examination had been taken of the fact. For as soon as they had taken him, they forthwith bound him, and led him away to the High-priests house, Luk. 22.54. and there they that held him, mocked him, and smote him, blindfolded him, stroke him on the face, and bid him prophesy who smote him: and many other things blasphemously spake they against him, verse. 63, 64, 65. how illegal and barbarous a thing was this? When they were but binding Paul with thongs, he thought himself abused contrary to law, and asked the Centurion that stood by, is it lawful for you to scourge a man that is a Roman, and uncondemned, q. d. is this legal? What, punish a man first, and judge him afterwards! But Christ was not only bound, but horribly abused by them, all that night, dealing with him as the Lord's of the Philistines did with Sampson, to whom it was a sport to abuse him. No rest had Jesus that night: no more sleep for him now in this world. O it was a sad night to him. And this under Caiaphas 's own roof.

Secondly, As he was inhumanely abused before he was tried; [ 2] so he was examined and judged by a Court that had no Authority to try him. Luk. 22.66. as soon as it was day, the elders of the people, and the Chief-Priests, and the Scribes came together; and led him into their Council : This was the Ecclesiastical Court. The great Sanhedrim which according to its first constitution, should consist of seventy grave, honorable, and learned men: to whom were to be referred all doubtful matters, too hard for inferior Courts to decide. And these were to Judge impartially and uprightly for God, as men in whom was the Spirit of God. According to God's counsel to Moses, Numb. 11.16, &c. In this Court the Righteous and innocent might expect relief and protection. And that is conceived to be the meaning of Christ's words, Luk. 13.33. It cannot be that a Prophet perish out of Jerusalem; that is, their Righteousness and Innocency may expect protection. But now, contrary to the first constitution, it consisted of a pack fo malicious Scribes and Pharisees; men full of revenge, malice and all unrighteousness: And over these Caiaphas (a head fit for such a body) at this time precided. And though there was still some face of a Court among them, yet their power was now abridged by the Romans; that they could not hear and determine, judge, and condemn in Capital matters as formery. For as Josephus their own Historian informs us; Herod in the beginning of his reign took away this power from them; and that Scripture seems to confirm it, Joh. 18.31. It is not lawful for us to put any man to death : And therefore they bring him to Pilate's Bar. He also understood him to be a Galilean, and Herod being Tetrarch of Galilee, and at that time in Jerusalem, he is sent to him; and by him remitted to Pilate.

[ 3] Thirdly, As he was at first heard and judged by a Court that had no authority to Judge him; so when he stood at Pilate's bar, he was accused of perverting the Nation and denying tribute to Caesar, than which nothing was more notoriously false. For as all his Doctrine was pure and heavenly, and malice itself could not find a flaw in it: so he was always observant of the Laws under which he lived, and scrupulous of giving the least just offense to the civil powers. Yea, he not only paid the Tribute himself, though he might have pleaded exemption, but charged it upon others as their duty so to do, Matth. 22.24. give unto Caesar, the things that are Caesar's: and yet with such palpable untruths is Christ charged.

[ 4] Fourthly, Yea, and what is most abominable, and unparalleled; to compass their malicious designs, they industriously labor to suborn false witnesses to take away his life: not sticking at the grossest perjury, and manifest injustice, so they might destroy him. So you read, Matth. 25.59. Now the Chief-Priests and Elders, and all the council sought salse witnesses against Jesus, to put him to death. Abominable wickedness! For such men, and so many, to complot to shed the blood of the innocent, by known and studied perjury! What will not malice against Christ transport men to?

[ 5] Fifthly, Moreover, the carriage of the Court was most insolent, and base towards him during the trial. For whilst he stood before them as a prisoner yet uncondemned; sometimes they are angry at him for his silence, and when he speaks, and that pertinently to the point; they smite him on the mouth for speaking, and scoff at what he speaks. To some of their light frivolous and ensnaring questions he is silent, not for want of an answer, but because he heard nothing worthy of an answer. And to fulfil what the Prophet Isaiah had long before predicted of him: he was oppressed, and he was afflicted, yet he opened not his mouth. He is brought as a Lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth. Isai. 53.7. as also to leave us a president when to speak, and when to be silent; when we for his name sake, shall be brought before Governors: for such reasons as these he sometimes answers not a word, and then they are ready to condemn him for a mute. Answerest thou nothing (saith the High Priest) what is it that these witness against thee, Matth. 26.62. hearest thou not how many things they witness against thee, saith Pilate? Matth. 27.13.

And when he makes his defense in words of truth and soberness, they smite him for speaking. Jo • . 18.22. And when he had thus spoken, one of the Officers which stood by, stroke Jesus with the palm of his hand, saying, answerest thou the High Priest so? And what had he spoken to exasperate them? Had he spoken impertinently? Not at all. What he said was but this, when they would have had him ensnare himself with his own lips, Jesus answered, I spake openly in the world, I ever taught in the Synagogue, and in the Temple whither the Jews always resort, and in secret have I said nothing. Why askest thou me, ask them that heard me, behold they know what I said? q. d. I am not obliged to accuse and ensnare myself, but you ought to proceed secundum allegata, & probata, according to what is alleged and proved. Did he deserve a blow on his mouth for this? O who but himself could have so patiently digested such abuses! under all this he stands in perfect innocence and patience, making no other return to that wretch that smote him but this, if I have spoken evil, bear witness of the evil; but if well, why smitest thou me?

Sixthly, Lastly, To instance in no more. He is condemned to [ 6] die, by that very mouth which had once and again professed he found no fault in him. He had heard all that could be alleged against him, and saw it was a perfect piece of malice and envy. When they urge Pilate to proceed to sentence him; why faith he what evil hath he done? Matth. 27.23. nay in the preface to the very sentence itself, he acknowledges him to be a just person. Matth. 27.24. When Pilate saw he could prevail nothing, but that rather a tumult was made, he took water and washed his hands before the multitude, and said, I am innocent of the blood of this just person, see ye to it. Here the innocence of Christ brake out like the Sun wading out of a cloud, convincing the conscience of his Judge that he was just; and yet he must give sentence on him for all that, to please the people.

DOCT. 2. That though nothing could be proved against our Lord Jesus Christ, worthy of death, or of bonds; yet was he condemned to be nailed to the Cross, and there to hang till he died.

For the explication of this, I shall open the following particulars. First, Who gave the Sentence. Secondly, Upon whom he gave it. Thirdly, What Sentence was it that was given. Fourthly, In what manner Christ received it.

[ 1] First, Who and what was he that durst attempt such a thing as this? Why, this was Pilate who succeeded Valerius Gratus in the Presidentship of Judea, (as Josephus tells us,) in which trust he continued about ten years. This cruel cursed act of his against Christ, was in the eighth year of his government. Two years after he was removed from his place and Office, by Vitelius President of Syria, for his inhumane murdering of the innocent Samaritans. This necessitated him to go to Rome, to clear himself before Caesar. But before he came to Rome, Tiberius was dead, and Cajus in his room. Under him, saith Eusebius, Pilate killed himself. He was a man not very friendly or benevolent to the Jewish nation, but still suspicious of their rebellions and insurrections, this jealous humor, the Priests and Scribes observed, and wrought upon it, to compass their design against Christ. Therefore they tell him so often, of Christ's sedition, and stirring up the people; and that if he let him go, he is none of Caesar's friend; which were the very considerations that prevailed with him to do what he did. But how durst he attempt such a wickedness as this, however he had stood in the opinion of Caesar? What I give Judgment against the Son of God; for 'tis evident by many circumstances in this trial that he had many inward fears, and convictions upon him, that he was the Son of God. By these he was scared and sought to release him, John. 19.8, 12. the fear of a Deity fell upon him; his mind was greatly perplexed, and dubious about this prisoner, whether he was a God or a man. And yet the fear of Caesar prevailed more than the fear of a Deity, he proceeds to give sentence.

O Pilate wast thou not afraid to Judge and Sentence an Innocent, a known Innocent, and one whom thou thyself suspectedst at least to be more than man? But see in this predominancy of self-interest, what men will not attempt and perpetrate to secure and accommodate self.

Secondly, against whom doth Pilate give Sentence? against a [ 2] Malefactor? No, his own mouth once and again acknowledged him innocent. Against a common prisoner? No, but one whose same no doubt had often reached Pilate's ears, even the wonderful things wrought by him, which none but God could do. One that stood before him as the picture, or rather as the body of innocence and meekness. Ye have condemned, and killed the Just, and he resisteth you not, James 5.6. now was that word made good, Psal. 94.21. They gather themselves together, against the soul of the Righteous, and condemn the innocent blood.

Thirdly, But what was the sentence that Pilate gave? We have [ 3] it not in the form in which it was delivered. But the sum of it was, that it should be as they required. Now what did they requires why, crucify him, crucify him. So that in what formalities soever it was delivered, this was the substance and effect of it, I adjudge Jesus of Nazareth to be nailed to the Cross, and there to hang til he be dead. Which sentence against Christ was,

• First, A most unjust, and unrighteous sentence, the greatest perversion of Judgment and Equity that was ever known to the civilized world, since seats of Judicature were first set up. What! to condemn him, before one accusation was proved against him? And if what they accused him of (that he said he was the Son of God) had been proved, it had been no crime, for he really was so; and therefore no blasphemy in him to say he was. Pilate should rather have come down from his seat of Judgment and adore him, that sit there to judge him. Oh it was the highest piece of injustice that ever our ears heard of.
• Secondly, As it was an unrighteous sentence, so it was a cruel sentence, delivering up Christ to their wills. This was that misery which David so earnestly deprecated, Psal. 27.12. O deliver me not over to the will of mine enemies. But Pilate delivers Christ over to the will of his enemies; men full of enmity, rage, and malice: whose greatest pleasure it was, to glut themselves with his blood, and satiate their revengeful hearts with such a spectacle of misery. For lo, as soon as these Wolves had griped their prey, they were not satisfied with that cursed, cruel and ignominious death of the Cross, to which Pilate had adjudged him; but they are resolved he shall die over and over: they will contrive many deaths in one: Now they say as a Tyrant did once, moriatur, ut sentiat se mori, let him die so as he may feel himself to die, (i. e.) let him die by inch-meal. To this end they presently strip him naked, scourge him cruelly, array him in scarlet, and mock him: Crown him with a bush of platted thorns: fasten that Crown upon his head by a blow with a cane, which set them deep into his sacred Temples: Sceptered him with a reed: spet in his face: strip off his mock-robes again: put the Cross upon his back, and compel him to bear it. All this, and much more they express their cruelty by; as soon as they had him delivered over to their will. So that this was a cruel sentence.
• Thirdly, As it was a cruel, so it was a rash and hasty sentence. The Jews are all in haste: consulting all night, and early up by the break of day in the morning to get him to his trial. They spur on Pilate with all the arguments they can to give sentence. His trial took up but one morning, and a great part of that was spent in sending him from Caiaphas to Pilate, and from Pilate to Herod, and then back again to Pilate : so that it was a hasty and headlong sentence that Pilate gave. He did not sift and examine the matter, but handles it very slightly. The trial of many a mean man hath taken up ten times more debates and time, than was spent about Christ. They that look but slightly into the cause, easily pronounce and give sentence. But that which was then done in haste, they have had time enough to repent for since.
• Fourthly, As it was a rash and hasty, so it was an extorted forced sentence. They squeeze it out of Pilate by mere clamor, importunity, and suggestions of danger. In Courts of Judicature, such arguments should signify but little: not importunity, but proof should carry it: but timorous Pilate bends like a Willow at this breath of the people. He had neither such a sense of Justice, nor spirit of Courage to withstand it.
• Fifthly, As it was an extorted, so it was an Hypocritical sentence; masking horrid murder under a pretence and formality of Law. It must look like a legal procedure to paliate the business. Loth he was to condemn him, lest innocent blood should clamor in his Conscience; but since he must do it, he will transfer the guilt upon them, and they take it: His blood be on us and on our children forever, say they. Pilate calls for water, washes his hands before them, and tells them I am free from the blood of this just person. But stay, free from his blood, and yet condemn a known innocent person. Free from his blood, because he washed his hands in water. No, no, he could never be free, except his soul had been washed in that blood he shed. O the hypocrisy of Pilate ! Such juggling as this will not serve his turn, when he shall stand as a prisoner before him, who now stood arraigned at his Bar.
• Sixthly and Lastly, As it was an Hypocritical, so it was an unrevoked sentence. It admitted not of a reprieve, no, not for a day; nor doth Christ appeal to any other Judicature, or once desire the least delay of the execution. But away he is hurried in haste to the execution.

Blush, O ye heavens! and tremble, O earth, at such a sentence as this! Now is Christ dead in Law; now he knows whither he must be carried, and that presently. His soul and body must feel that, the very sight of which put him into an Agony but the night before.

Fourthly and Lastly, In what manner did Christ receive this cruel [ 4] and unrighteous sentence? He received it like himself, with admirable meekness and patience. He doth as it were wrap himself up in his own innocence, and obedience to his Fathers will: and stands at the Bar with invincible patience, and meek submission. He doth not once desire the Judge to defer the sentence, much less fall down and beg for his life, as other prisoners use to do at such times. No but as a sheep he goes to the slaughter, not opening his mouth. Some apply that expression to Christ, Jam. 5.6. Ye have condemned, and killed the just, and he resisteth you not. From the time that Pilate gave sentence, till he was nailed to the Cross, we do not read that ever he said anything, save only to the women that followed him out of the City to Golgotha: and what he said there, rather manifested his pity to them, than any discontent at what was now come upon him. Daughters of Jerusalem (said he) weep not for me, but weep for yourselves and for your children, Luk. 23.28, &c. O the perfect patience and meekness of Christ! The Inferences from hence are.

DOCT. 1. That melting affections and sorrows, even from the sense of Christ's sufferings, are no infallible marks of grace.

In this point I have two things to do, to prepare it for use.

• First, To show what the melting of the affections by way of grief and sorrow is.
• Secondly, That they may be so melted, even upon the account of Christ; and yet the heart remain unrenewed.

First, What the melting of the affections by way of grief and [ 1] sorrow is.

Tears are nothing else but the juice of a mind oppressed, and squeesed with grief. Grief compresses the heart, the heart so compressed and squeez'd, vents itself sometimes in tears, sighs, groans, &c. and this is twofold; gracious and wholly supernatural, or common and altogether natural. The gracious melting or sorrow of the soul, is likewise twofold, habitual or actual. Habitual godly sorrow, is that gracious disposition, inclination or tendency of the renewed heart to mourn and melt, when any just occasion is presented to the soul, that calls for such sorrow. It is expressed, Ezek. 36.26. By taking away the heart of stone, and giving an heart of flesh. That is an heart impressive, and yielding to such arguments and considerations as move it to mourning.

Actual sorrow is the expression and manifestation of that its inclination, upon just occasions, and it's expressed two ways, either by the internal effects of it; which are the heaviness, shame, loathing, resolution, and holy revenge begotten in the soul upon the account of sin: or also by more external and visible effects, as sighs, groans, tears, &c. The former is essential to godly sorrow, the latter contingent, and accidental. Much depending upon the natural temperature, and constitution of the body.

Natural and common meltings, are nothing else but the effects of a better temper; the fruit of a more ingenious spirit, and easier constitution, which shows itself on any other, as well as upon spiritual occasions.

As Austin said, he could weep plentifully, when he read the story of Dido. The history of Christ is a very tragical and pathetical history, and may melt an ingenious nature, where there is no renewed principle at all. So that,

[ 2] Secondly, Our affections may be melted, even upon the score and account of Christ; and yet that is no infallible evidence of a gracious heart. And the reasons for it are,

• The first Reason, because we find all sorts of affections acted and vented, by such as have been no better than temporary believers. The stony ground hearers in Matth. 13.20. received the word with joy : and so did John 's hearers also, who for a season re • oyced in his light, Joh. 3.35. Now if the affection of joy under the word may be exercised, why not of sorrow also? If the comfortable things revealed in the Gospel may stir up the one, by a parity of reason, the sad things it reveals, may answerably work upon the other. Even those Israelites whom Moses told that they should fall by the sword, and not prosper, for the Lord would not be with them; because they were turned away from the Lord; yet when Moses rehearsed the message of the Lord in their ears, they mourned greatly. Numb. 14.39. I know the Lord pardoned too many of them their iniquites, though he took vengeance on their inventions; and yet it's as true, that with many of them God was not well pleased, 1 Cor. 10.5. Many instances of their weeping and mourning before the Lord, we find in the sacred story: and yet their hearts were not steadfast with God.

• The second Reason is, because though the objects, about which our affections and passions are moved, may be spiritual; yet the motives and principles that set them on work, may be but carnal, and natural ones. When I see a person affected in the hearing of the word, or prayer; even unto tears▪ I cannot presently conclude, surely this is the effect of grace. For it's possible the pathetical qual • ty of the subject matter, the rhetoric of the speaker, the very▪ affecting tone, and modulation of the voice, may draw tears; as well as faith working upon the spirituality, and deep concernment the soul hath in those things.

  Whilst Austin was a Manichee, he sometimes heard Ambrose, and saith he, I was greatly affected in hearing him even unto tears, many times; howbeit, it was not the Heavenly nature of the subject, but the abilities and rare parts of the speaker that so affected him. And this was the case of Ezekiel's hearers, Ezek. 33.32. Again,

• The third Reason is, these motions of the affections, may rather be a fit and mood, than the very frame and temper of the soul. Now there is a vast difference betwixt these. There are times and seasons when the roughest, and most obdure hearts may be pensive and tender; but that is not its temper and frame, but only a fit, a pang, a transient passion: so the Lord complains of them. Hos. 6.4. O Ephraim, what shall I do unto thee, O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew, it goeth away: and so he complains, Psal. 78.34, 35, 36. When he slew them, then they sought him; and they returned, and inquired early after God. And they remembered that God was their rock, and the most high God their Redeemer; nevertheless they did flatter him with their lips, and lied unto him with their tongues. For had this been the gracious temper of their souls, it would have continued with them: they would not have been up and down, off and on, hot and cold with God, as they were. Therefore we conclude that we cannot infer a work of grace upon the heart, simply and merely from the meltings and thaws that are sometimes upon it. And hence for your use I shall Infer that.

DOCT. 2. That the believing meditation of what Christ Suffered for us, is of great force and efficacy to melt and break the heart.

It is the Promise, Zach. 12.10. They shall look upon me whom they have pierced, and mourn for him, as one mourneth for his only Son, and shall be in bitterness for him, as one that is in bitterness for his first born. Ponder seriously here the Spring and Motive, They shall look upon me. It's the eye of Faith that melts and breaks the heart. The effect of such a sight of Christ, they shall look and mourn. Be in bitterness, and sorrow. True Repentance is a drop out of the eye of Faith.

And the measure or degree of that sorrow, caused by a believing view of Christ. To express which, two of the fullest instances of grief we read of, are borrowed. That of a tender Father, mourning over a dear and only Son. That of the people of Israel, mourning over Josiah that peerless Prince, in the valley of Megiddo.

Now to show you how the believing meditation of Christ, and his suffering, comes kindly and savingly to break and melt down the gracious heart; I shall propound these four considerations of the heart breaking efficacy of Faith, eyeing a Crucified Jesus.

First, The very reallizing of Christ and his sufferings by Faith, is a most affecting and melting thing. Faith is a true Glass [ 1] that represents all those his sufferings, and agonies to the Life. It presents them not as a fiction, or idle tale▪ but as a true and faithful Narative. This (saith Faith) is a true and faithful saying, that Christ was not only clothed in our flesh. He that is over all, God blessed forever; the only Lord, the Prince of the Kings of the Earth become a man; but it is also most certain, that in this body of his flesh, he grappled with the infinite wrath of God. Which filled his soul with horror, and amazement. That the Lord of Life, did hang dead upon the Tree. That he went as a Lamb to the slaughter. And was as a Sheep dumb before the Shearer. That he endured all this, and more than any finite understanding can comprehend in my room and stead. For my sake he there groaned and bled. For my Pride, Earthliness, Lust, Unbelief, hardness of Heart, he endured all this. I say to realize the sufferings of Christ thus, is of great power to affect the coldest, dullest heart. You cannot imagine the difference there is in presenting things as realities, with convincing and satisfying evidences; and our looking on them as a fiction or uncertainty.

[ 2] Secondly, But Faith can apply, as well as realize, and if it do so, it must needs overcome the heart.

Ah, Christian, canst thou look upon Jesus as standing in thy room; to bear the wrath of a Deity for thee? Canst thou think on it, and not melt? That when thou like Isaac wast bound to the Altar, to be offered up to Justice; Christ like the Ram, was caught in the Thicket; and offered in thy room. When thy sins had raised a fearful tempest, that threatened every moment to entomb thee in a Sea of wrath; Jesus Christ was thrown over to appease that storm. Say, Reader, can thy heart dwell one hour upon such a Subject as this? Canst thou with Faith present Christ to thyself, as he was taken down from the Cross; drenched in his own blood, and say, these were the wounds that he received for me. This is he that loved me, and gave himself for me. Out of these wounds comes that balm that heals my soul. Out of these stripes, my peace. When we hanged upon the Cross, he bore my name upon his breast, like the high Priest. It was love, pure love, strong love to my poor soul, to the soul of an enemy, that drew him down from Heaven; and all the glory he had there, to endure these sorrows in soul and body for me.

Oh you cannot hold up your hearts long to the piercing thoughts of this; but your bowels will be pained, and like Joseph, you will seek a place to vent your hearts in.

[ 3] Thirdly, Faith cannot only realize and apply Christ and his death,, but it can reason and conclude such things from his death, as will fill the soul with affection to him, and break the heart in pieces in his presence. When it views Christ as Dead, it Infers; is Christ dead for me, then was I dead in Law. Sentenced and condemned to die eternally, 2 Cor. 5.14. If one die for all, then were all dead. How woeful was my case, when the Law had past, Sentence on me? I could not be sure when I lay down, but that it might be executed before I rose. Nothing but a puff of breath betwixt my soul and Hell.

Again, is Christ dead for me, then I shall never die. If he be condemned, I am acquitted. Who shall lay anything to the charge of God's Elect? It's God that justifieth, it's Christ that died, Rom. 8.34. My soul is escaped as a Bird out of the snare of the Fowler. I was condemned, but am now cleared. I was dead, but am now alive. O the unsearchable riches of grace! O Love past finding out!

Again, did God give Christ to such miseries and sufferings for me, how shall he withhold anything now from me? He that spared not his own Son, will doubtless with him freely give me all things, Rom. 8.32. Now I may rest upon him for pardon, peace, acceptance, and glory for my soul. Now I may rely upon him safely, for provision, protection, and all supplies for my body. Christ is the root of all these mercies. He is more than all these, he is nearer and dearer to God, than any other gift. Oh what a blessed, happy▪ comfortable state hath he now brought my soul into!

To conclude, did Christ endure all these things for me, then it's past doubt he will never leave, nor forsake me. It cannot be that after he hath endured all this, he will cast off the souls for whom he endured it. Here the soul is Evangelically broken by the considerations of the mercies which emerge and flow to it, out of the Sea of Christ's blood.

Fourthly, and Lastly, Faith cannot only realize, apply, and [ 4] Infer, but it can also compare the love of Christ in all this, both with his dealings with others, and with the souls dealing with Christ, who so loved it. To compare Christ's dealings with others, is most affected. He hath not dealt with everyone, as with me. Nay, few there are that can speak of such mercies as I have from him. How many are there that have no part, nor portion in his blood? That must bear that wrath in their own persons, that he bare himself for me! He hath kissed me, over other men's shoulders. He hath reached a pardon to me, over other men's heads. He espied me out, and singled me forth to be the object of his love, leaving thousands and millions, still unreconciled. Not that I was better than they, for I was the greatest of sinners. Far from righteousness. As unlikely as any to be the object of such grace and love. My companions in sin are left, and I taken. Now the soul is full. The heart grows big, too big to contain itself.

Yea, Faith helps the soul to compare the love of Christ to it, with the returns it ha • h made to him, for that love. And what, my soul, hath thy carriage to Christ been, since this grace that wants a name appeared to thee? Hast thou returned love for love? Love suitable to such love? Hast thou prized, valued, and esteemed this Christ, according to his own worth in himself, or his kindness to thee? Ah no, I have grieved, pierced, wounded his heart, a thousand times since that, by my ingratitude. I have suffered every trifle to justle him out of my heart. I have neglected him a thousand times, and made him say, is this thy kindness to thy friend? Is this the reward I shall have for all that I have done, and suffered for thee? Wretch that I am, how have I requited the Lord! this shames, humbles, and breaks the heart.

And when from such sights of faith, and considerations as these, the heart is thus affected; it affords a good argument indeed, that thou art gone beyond all the attainments of temporary believers. Flesh and blood hath not revealed this.

DOCT. That our Lord Jesus Christ was not only put to death, but to the worst of deaths, even the death of the Cross.

To this the Apostle gives a plain testimony, Phil. 2.8. He became obedient to death, even the death of the Cross: where his humiliation is both specified; he was humbled to death; and aggravated by a most emphatical reduplication, even the death of the Cross. So Act. 5.30. Jesus whom ye slew, and hanged upon a tree, q. d. it did not suffice you to put him to a violent, but you also put him to the most base, vile, and ignominious death: you hanged him on a tree.

In this point we will discuss these three particulars, viz. the nature, or kind; the manner, and reasons of Christ's death upon the tree.

First, I shall open the kind or nature of this death, by showing [ 1] you that it was a violent, painful, shameful, cursed, slow, and succourless death.

First, It was a violent death, that Christ died. Violent in itself, though voluntary on his part. He was cut off out of the land of the living, Isai. 53.8. And yet he laid down his life of himself; no man took it from him, Joh. 10.17. I call his death violent, because he died not a natural death, (i. e.) he lived not till nature was consumed with age, as it is in many who live till their balsamum radicale radical moisture, like the oil in the Lamp, be quite consumed, and then go out like an expiring Lamp. It was not so with Christ. For he was but in the very flower and prime of his time when he died. And indeed he must either die a violent death, or not die at all; partly because there was no sin in him, to open a door to natural death; as it doth in all others. Partly because else his death had not been a sacrifice acceptable and satisfactory to God for us. That which died of itself, was never offered up to God; but that which was slain when it was in its full strength and health. The Temple was a Type of the body of Christ. Now, when the Temple was destroyed, it did not drop down as an ancient structure decayed by time; but was pulled down by violence, when it was standing in its full strength. Therefore he is said to suffer death, and to be put to death for us in the flesh. 1 Pet. 3.18. That's the first thing. It was a violent, though a voluntary death. For violent is not opposed to voluntary, but to natural.

Secondly, The death of the Cross was a most painful death. Indeed in this death were many deaths contrived in one. The Cross was a Rack, as well as a Gibber. The pains Christ suffered upon the Cross, are by the Apostle emphatically styled 〈 in non-Latin alphabet 〉 , Act. 2.24. the pains of death: but properly they signify the pangs of travail: yea, the birth pangs, the most acute sorrows of a travailing woman. His soul was in travail, Isai. 53. His body in bitter pangs; and being as Aquinas speaks, optime complectionatus, of the most excellent Crisis, exact and just temperament; his senses were more acute and delicate than ordinary: and all the time of his suffering so they continued; not in the least blunted, dulled or rebated by the pains he suffered.

The death of Christ doubtless contained the greatest, and acutest pains imaginable. Because these pains of Christ alone, were intended to equalize all that misery, which the sin of man deserved, all that pain which the damned shall, and the Elect deserved to feel. Now to have pains meeting at once upon one person, equivalent to all the pains of the damned: Judge you what a plight Christ was in.

Thirdly, The death of the Cross, was a shameful death. Not only because the crucified were stripped quite naked, and so exposed as spectacles of shame: but mainly, because it was that kind of death which was appointed for the basest, and vilest of men.

Their Free-men when they committed capital crimes, were not condemned to the Cross. No, that was looked upon as the death appointed for slaves. Tacitus calls it servile supplicium, the punishment of a slave: and to the same sense Juvenal speaks, pone crucem servo, put the Cross upon the back of a slave. As they had a great esteem of a Free-man, so they manifested it, even when they had forfeited their lives, in cutting them off by more honorable kinds of death. This by hanging on the tree, was always accounted most ignominious. To this day we say of him that's hanged, he dies the death of a dog. And yet it's said of our Lord Jesus, Heb. 12.2. he not only endured the Cross, but also despised the shame. Obedience to his Fathers will, and zeal for your Salvation, made him digest the shame of it, and despise the baseness that was in it.

Fourthly, The death of the Cross, was a cursed death. Upon that account he is said to be made 〈 in non-Latin alphabet 〉 a curse for us; for it is written cursed is everyone that hangeth on a Tree, Gal. 3.13. This refers to Deut. 21.23. His body shall not remain all night upon the Tree, but thou shalt in any wise bury him that day; for he that is hanged, is accursed of God. The very Symbol of lifting them up betwixt heaven and earth, carried much shame in it. For it implied this in it, that the person so used, was so execrable, base, and vile; that he deserved not to tread upon the earth, or touch the surface of the ground anymore. And the command for burying them that day, doth not at all mitigate, but rather aggravates this curse: speaking the person to be so abominable, that as he is lifted up into the air, and hanging between heaven and earth, as unworthy ever to set foot more upon the earth; so when dead, they were to hasten to bury him; that such an abominable sight might be removed as soon as might be, from before the eyes of men. And that the earth might not be defiled, by his lying on the surface of it, when taken down.

However, as the Learned Junius hath Judiciously observed, that this curse is only a Ceremonial curse. For otherwise it's neither in itself, nor by the Law of nature, or by civil Law, more execrable than any other death. And the main reason why the Ceremonial Law affixed the curse to this rather than any other death, was principally with respect to the death Christ was to die. And therefore, Reader, see and admire the providence of God, that Christ should die by a Roman and not by a Iudaick Law. For Crucifying, or Hanging on the Tree; was a Roman punishment, and not in use among the Jews. But the Scriptures cannot be broken.

Fifthly, The death of the Cross was a very slow, and lingering death. They died leisurably. Which still increaseth, and aggravateth the misery of it. If a man must die a violent death, it's a favor to be dispatched. As they that are pressed to death, beg for more weight. And it's a favor to those that are hanged, to be smitten on the breast, or plucked by the heels, by their friends. On the contrary to hang long in the midst of tortures, to have death coming upon us with a slow pace, that we may feel every tread of it, as it comes on, is a misery.

The Tyrant that heard the poor Martyr was dead under his first torments, said as one disappointed, Evasit. He hath escaped me. For he intended to have kept him much longer under torments. And it was the cruel counsel of another to his executioner; Let him die so, as he may feel himself how he dies. And surely in this respect it was worse for Christ, than any other that was ever nailed to the Tree. For all the while he hanged there, he remained full of life, and acute sense. His life departed not gradually, but was whole in him to the last. Other men die gradually, and towards their end their sense of pain is much blunted. They faulter, fumble, and expire by degrees; but Christ stood under • he pains of death in his full strength. His life was whole in him. This was evident by the mighty outcry he made, when he gave up the Ghost. Which argued him then to be full of strength, contrary to the experience of all other men. Which made the Centurion when he heard it, to conclude; Surely this was the Son of God, Mark. 15.37, 39.

Sixthly, It was a succourless and helpless death to Christ. Sometimes they gave to malefactors amidst their torments, Vinegar, and Myrh to blunt, dull, and stupefy their Sences. And if they hanged long, would break their bones, to dispatch them out of their pains. Christ had none of this favor. Instead of Vinegar and Myrh, they gave him Vinegar and Gall to drink, to aggravate his torments. And for the breaking of his bones, he prevented it, by dying before they come to break his legs. For the Scriptures must be fulfilled, which saith, not a bone of him shall be broken.

This now was the kind and nature of that death he died. Even the violent, painful, shameful, cursed, slow, and succourless death of the Cross. An Ancient punishment both among the Romans and Carthaginians. But in honor of Christ, who died this death, Constantine the great abrogated it by Law, ordaining that none should ever be Crucified anymore, because Christ died that Death.

[ 2] Secondly, As to the manner of the execution. They that were condemned to the death of the Cross, (saith a Learned Antiquary of our own,) bare their Cross upon their own shoulders, to the place of execution. Then was stripped of all their clothes, for they suffered naked. And then were fastened to the Cross with nails.

The manner how that was done, one gives us in these words, They stretch him out (meaning Christ) like another Isaac upon his own burden, the Cross; that so they might take measure of the holes. And though the Print of his blood upon it, gave them the true length of his body; yet how strictly do they take it longer than the truth. Thereby at once to Crucify, and rack him. Then being nailed, like as Moses lifted up the Serpent, so was the Son of man lifted up. And when the Cross, with the Lord fastened on it, fell into its socket, or basis; it Jerked the whole, and every part of his sacred body. And the whole weight hanging on his nailed hands, the wounds by degrees grew wider and wider: till at last he expired in the midst of those tortures.

And that the equity of their proceedings might the better appear, to the people; the cause of the punishment was written in Capital Letters, and fixed to the Tree over the head of the Malefactor. Of this appendant to this kind of death, I shall speak distinctly in the next Sermon, before I come to handle the manner of his death: there being so much of providence in that circumstance, as invites us to spend more than a few transient thoughts upon it. Mean while in the next place

Thirdly, We will inquire briefly into the reasons why Christ [ 3] died this, rather than any other kind of death. And amongst others, these three are obvious.

First, Because Christ must bear the curse in his death, and a curse by Law affixed to no other kind of death, as it was to this. The Learned Masius upon Joshua 2.29. Commenting upon the death of the King of Ai, who was hanged on the Tree, until evening, tells us that the principal reason of the malediction and execrableness of this death was, because the death of Christ was prefigured in that mystery. Christ came to take away the curse from us, by this death; and so must be made a curse. On him must all the curses of the Moral Law lie, which were due to us. And that nothing might be wanting to make it a full curse; the very death he died, must also have a Ceremonial curse upon it.

Secondly, Christ died this, rather than any other kind of death; to fulfil the Types, and prefigurations that of old were made with respect to it. All the Sacrifices were lifted up from the earth, upon the Altar. But especially the brazen Serpent prefigured this death, Numb. 21.9. Moses made a Serpent of Brass and put it upon a pole. And saith Christ, John. 3.14. As Moses lifted up the Serpent in the wilderness, so must the Son of man be lifted up, that so he might correspond with that lively Type, made of him in the wilderness.

Thirdly, Christ died this, rather than any other death, because it was predicted of him, and in him must all the predictions, as well as Types be fully accomplished. The Psalmist spake in the person of Christ, of this death, as plainly as if he had rather been writing the History of what was done, than a Prophesy of what was to be done, so many years afterwards, Psal. 22.16, 17. For dogs have compassed me about, the assembly of the wicked have enclosed me; they pierced my hands and my feet. I may tell all my bones, they look and stare upon me. Which hath a manifest reference to the dist • ntion of all his members upon the Tree, which was as a rack to him. So Zech 12.10. They shall look upon me, whom they have pierced. Yea, Christ himself had foretold the death he should die, in the forecited, John. 3.14. Saying, he must be lifted up, (i. e.) hanged between heaven and earth. And the Scriptures must be fulfilled.

Thus you have a brief account both of the kind, manner, and reasons of this death of Christ. The improvement of it, you have in the following Inferences of truth, diducible from it.