Looking Unto Jesus, Book 6 · Chapter 1

Looking Unto Jesus · Book 6 · Chapter 1

p. 339CHAP. I.

Lam. 1.12. Is it nothing to you, all ye that paſs by? behold, and ſee.

Heb. 12.3. Conſider him who hath endured ſuch contradiction of ſinners against him.

SECT. I. Of the day of Chriſt's Sufferings, divided into parts and hours.

THe Son of Righteouſneſs, that aroſe with healing, we ſhall now ſee go down in a ruddy Cloud. And in this Piece, as in the former, we muſt firſt lay down the Object, and then direct you to look upon it.

The Object is Jeſus, carrying on the work of mans Salvation during the time of his Sufferings; now in all the tranſactions of this life, we ſhall obſerve them, as they were carried on ſucceſſively in thoſe few hours of his Paſſion and death.

As this work of mans ſalvation was great, ſo we cannot but obſerve how every piece of it was carried on in its due time, even from eternity to eternity. The very time of Chriſt's paſſage depended not on the will of man; for his enemies ſought many a time before to ſlay him▪ as Herod in his Infancy, Matth. 2.16. The Jews in his riper age, when ſometimes they took up ſtones to ſtone him, John 8.59. and ſometimes they would have broke his neck from an hill, Luke 4.29: but his time was not then come. We read of the Paſchal Lamb, that it was to be ſlain on the fourteenth day of the firſt MonethMonth called Abib, or Niſan: Exod. 12.2, ….Exod 12:2at the full of the Moon in the evening or between the evenings; ſome think this MonethMonth anſwers to our March, others to our April, I ſhall not be too curious in the Inquiſition; for I think it not worth the while: only this, I cannot but obſerve, that the ſame day that the Lamb muſt be ſlain, muſt our Paſchal Lamb begin his ſufferings; and as then it was full Moon, ſo it notes unto us the fulneſs of time which now was come; and as it was in ſuch p. 340a Month, as when light prevails againſt darkneſs, and every thing revives and ſprings; ſo Chriſt by his ſufferings was to chaſe away our darkneſs and death, and to bring in light and life, and a bleſſed ſpring of Grace and Glory; and as it was to be ſlain in the evening, or between the evening; ſo muſt Chriſt the true Paſchal Lamb be ſacrificed about the very ſame hour that the Myſtical Lamb was ſlain: to underſtand which, we muſt know, that the Jews diſtinguiſhed their Artificial day into four parts; from ſix to nine, from nine to twelve, from twelve to three, from three to eight; this laſt part was counted the Evening of the Day, and the next three hours the Evening of the Night; now in this laſt part of the Day uſed the Paſchal Lamb to be ſlain; and after it was ſlain, ſome time was taken up to dreſs it whole for Supper; ſo Chriſt at the fourth part of the day, at their nineth hour, that is, at our three of the Clock in the afternoon, between the Evenings, Mat. 27.50.Matt 27:50with a loud voice yielded up the Ghoſt.

For the whole time of theſe laſt and extream ſufferings of Chriſt, I ſhall reduce them to ſomewhat leſs than one natural day; or if we may take the whole day before us conſiſting of twenty four hours, and begin with the Evening, according to the beginning of natural dayes from the Creation (as it is ſaid,Gen. 1.5.Gen 1:5 the evening and the morning made the firſt day). In this revolution of time, I ſhall obſerve theſe ſeveral paſſages.— As.

1. About ſix in the Evening Chriſt celebrated, and eat the Paſsover with his Diſciples, at which time he inſtituted the Sacrament of the Lords Supper, and this continued till the eighth hour.

2. About Eight in the Evening he waſhed his Diſciples feet, and then leaning on the Table, he pointed out Judas that ſhould betray him; and this continued until the nineth hour.

3. About Nine in the Evening (the ſecond Watch in the night) Judas that Traytor, went from the Diſciples; and in the mean time Chriſt made that ſpiritual Sermon, and afterwards that ſpiritual Prayer recited only by John; John 14, 15, 16, 17 chapt. and this, (together with a Pſalm they ſung) continued at leaſt until the tenth hour. Thus far we proceeded before we had done with the Life of Chriſt. That which concerns his Paſſion, follows immediately upon this; and upon that only I ſhall take notice in my following Diſcourſe.

This Paſſion of Chriſt I ſhall divide between the night and day. 1. For the night, and his ſufferings therein, we may obſerve theſe periods, or thereabouts. As—

1. From ten to twelve he goes over the Brook Cedron to the Garden of Gethſemani, where he prayed earneſtly, and ſweat water and blood.

2. From twelve till three he is betrayed, and by the ſouldiers and other Officers, he is bound, and brought to Jeruſalem, and carried into the houſe of Annas, who was one of the chief Prieſts.

3. From three till ſix, they led him from Annas to Caiaphas, when he and all the Prieſts of Jeruſalem ſate upon Jeſus Chriſt; and there it was that Peter denied Chriſt, and at laſt the whole Sanhedrim of the Jews gave their conſent to Chriſt's Condemnation.

2. The Night thus diſpatcht, at ſix in the morning, about ſun-riſing, our Saviour was brought unto Pilate, and Judas Iſcariot hanged himſelf, becauſe he had betrayed innocent Blood.—About ſeven in the ſame morning Chriſt is carried to Herod, that cruel Tyrant, who the year before had put John the Baptiſt to death.—At eight of the ſame day our Saviour Chriſt is returned to Pilate, who propounded to the Jews, whether they would have Jeſus or Barabbas let looſe unto them.—About the ninth, (which the Jews call the third hour of the day) Chriſt was whipped, and crowned with Thorns. About ten, Pontius Pilate brought forth Jeſus out of the Common Hall, ſaying, Behold the man; and then in the place called Gabbatha, he publickly condemned Chriſt to be Crucified. About eleven our Saviour carried his Croſs, and was brought to the place called Golgotha, where he was faſtned on the Croſs, and lifted up, as Moſes lifted up the Serpent in the Wilderneſs.—About twelve (in that Meridian which the Jews call the ſixth hour) that ſupernatural Eclipſe of the Sun happened.—And about three in the afternoon (which the Jews call the nineth hour) the Sun now beginning to receive his Light, Chriſt cried, It is finiſhed; and commending his Spirit into his Fathers hands, he gave up the Ghoſt.—I ſhall add to theſe; that about four in the Afternoon, our bleſſed Saviour was pierced with a Spear, and there iſſued out of his ſide both Blood and Water.—And about five (which the p. 341Jews call the eleventh, and the laſt hour of the day) he was buried by Joſeph of Arimathea and Nicodemus.—So that in this round of our natural day, you ſee the wonderful tranſaction of Chriſt's ſufferings. I ſhall take them in order, and begin with his ſufferings in that night before his crucifying. And Jeſus ſaid unto his Diſciples, Mat. 21.31. Mark 16.30.Matt 21:31Mark 16:30all ye ſhall be offended becauſe of me this night: and he ſaid unto Peter, that this day, even in this night, before the Cock crow twice, thou ſhalt deny me thrice.

SECT. II. Of the Brook over which Chriſt paſſed.

THe firſt paſſage of that Night, was Chriſt's going over the Brook Cedron, to the Garden of Gethſemane. When Jeſus had ſpoken theſe words, he went forth with his Diſciples over the Brook Cedron, where was a Garden, into which he entred, John 18.1.John 18:1and his Diſciples.

In this paſſage obſerve we theſe Particulars. 1. The River over which they paſſed. 2. The Garden into which they entred. 3. The Prayer he there made, and the dolours and agonies he there ſuffered.

1. He and his Diſciples went over the Brook Cedron. So it was called (ſay ſome) from the ſame Cedars that grew all along the Banks; or (ſay others) from the darkneſs of the Valley, ſo Kader ſignifies darkneſs; and this was done to fulfil a Propheſie;Pſal. 110.7.Ps 110:7 He ſhall drink of the Brook in the way. By the Brook or Torrent, we may underſtand myſtically the wrath of God, and the rage of men, the very afflictions, which befell Jeſus Chriſt: and by his drinking of the Brook, we may underſtand Chriſt enduring afflictions, or (as others) his enduring many afflictions, and not a few. 1. That afflictions are underſtood by waters, we find it very frequently in Scriptures;Pſal. 18.4. Pſal. 42.7. Pſal. 69.1. Pſal. 124.1, 4, 5.Ps 18:4Ps 42:7Ps 69:1Ps 124:1Ps 124:4Ps 124:5 The ſorrows of death compaſſed me, and the floods of Belial made me afraid.—Deep calleth unto deep, at the noiſe of the water ſpouts, all thy waves and thy billows are gone over me.—And, Save me, O God, for the waters are come in unto my ſoul; and, if it had not been the Lord who was on our ſide,—then the waters had overwhelmed us, the ſtream had gone over our ſoul, then the proud waters had gone over our ſoul.

2. As waters ſignifie afflictions; ſo Chriſt drinking of thoſe waters, it ſignified Chriſt's ſuffering of afflictions; or as others, it ſignifies Chriſt's ſuffering of many afflictions. Thus we find together two words with relation thereunto, are ye able to drink of the cup (ſaith Chriſt) that I ſhall drink of, Mat. 20.22.Matt 20:22and to be baptized with the Baptiſm that I am baptized with? He that drinketh, hath the water in him, and he that is baptized, dipped, or plunged, hath the water about him; ſo it notes the variety or univerſality of afflictions which Chriſt ſuffered; it was within him, and it was about him, he was every way afflicted.

Not to ſpeak yet of thoſe ſufferings, which yet we are not come to ſpeak unto; we find here in the way, betwixt the City and the Garden, that Chriſt went over the Brook Cedron; in the night he wades through cold waters on bare feet; and as he wades through them, he drinks of them, he doth not ſip, but drink; he ſhall drink of the Brook in the way. I know ſome would not have this Propheſie accompliſhed till afore Chriſt's apprehenſion, when it is ſaid that the rude rout brought him again to Jeruſalem, over the Brook Cedron; and then he drunk of the Brook; but I find no mention of this Brook in Scripture at ſuch a time; only now in this way, I find theſe paſſages. 1. His Conference with his Diſciples as they go along. 2. The Diſciples reply upon his Conference. 3. His dolorous paſſage over the Brook, betokening the very wrath of God.

1. In the way††Vid. Arot. in locum. Mat. 26.30, 36Matt 26:30Matt 26:36 he hath a ſerious conference with his diſciples: ſo the Evangeliſt; and when they had ſung an hymne, they went out towards the mount of Olives, and then ſaith Jeſus unto them, all ye ſhall be offended becauſe of me this night; for it is written, I will ſmite the ſhepherd, and the ſheep of the flock ſhall be ſcattered abroad. Chriſt now begins the ſtory of his Paſſion; the ſhepherd ſhall be ſmitten; and he proves it from Gods Decree, and from the Propheſie of the Prophet, Zech. 13.7.Zech. 13.7.Zech 13:7 Awake, O Sword, againſt my ſhepherd, and againſt the man that is my fellow.—Smite the ſhepherd, and the ſheep ſhall be ſcattered abroad. God the Father is here brought in, as drawing and whetting his Sword, and calling upon it, to do execution againſt Jeſus Chriſt; God the p. 342Father had an hand in the ſufferings; It pleaſed the Lord to bruiſe him, he hath put him to grief. Iſa. 53.10.Isa 53:10—I will ſmite the ſhepherd, ſaith God; it was not a naked permiſſion, but a poſitive decree, and actual providence of God that Chriſt ſhould ſuffer; the plot was long ſince drawn, and lay hid in Gods boſom, till he was pleaſed by the actions of men to copy it out, and to give the world a draught of it. This was not a thing of yeſterday; no, no; God ſpent his eternal thoughts about it; the Story was long ſince written in Zecharie's Book,Pſal. 40.8. Acts 2.23.Ps 40:8Acts 2:23 and in the Volume of Gods Book; Chriſt was ordained to be a Lamb ſlain from the beginning of the world; him being delivered by the determinate council and fore-knowledge of God, ye have taken (ſaith Peter) and by wicked hands have crucified and ſlain: the enemies of Chriſt, though they broke Commands, yet they fulfilled Decrees.Acts 4.27, 28.Acts 4:27Acts 4:28 Against thy holy Child Jeſus whom thou haſt anoynted, both Herod, and Pontius Pilate, with the Gentiles, and people of Iſrael were gathered together, for to do whatſoever thy hand and thy councel determined before to be done. The Story of Chriſt's ſufferings was long ſince taken up, and reſolved on in the Councils of Heaven; and now in the way the only begotten Son which lay in the boſom of his Father, reveals this ſtory; he tells his Diſciples, It is written, it is written, I will ſmite the ſhepherd, and the ſheep of the flock ſhall be ſcattered.

2. The Diſciples hearing this diſcovery of the ſhepherd being ſmitten, and the ſheep being ſcattered, they are amazed; what ſhall Chriſt die? and ſhall we like cowards run away, and leave him alone in the combat? Peter, who ſeems boldeſt, he ſpeaks firſt; Though all men ſhall be offended becauſe of thee, yet will I never be offended. O raſh preſumption! It appears in theſe particulars;—1. Peter prefers himſelf before the reſt, as if all the other Diſciples had been weak, and he only ſtrong; though all ſhould be offended, yet will not I. 2. Peter contradicts Chriſt's great diſcovery of his Fathers great deſign from all eternity, with a few bragging words; q. d. what though Zechary hath ſaid it, and God hath decreed it, yet on my part, I will never do it; Though I ſhould die with thee, I will not deny thee. 3. Peter in his boaſt never mentions God's help, or God's aſſiſtance; whereas in relation to future promiſes, and future purpoſes, the Apoſtles Rule is,Jam. 4.15.Jas 4:15 ye ought to ſay, if the Lord will, we ſhall live, and do this, and that: So Peter ſhould have ſaid, by God's aſſiſtance I will not be offended; by the Lord's help, I will not deny thee; if the Lord will, I will do this and that; I will live with thee, and die with thee, rather than I will deny thee; but we find no ſuch word in all the Story; and therefore Chriſt takes him off his bottoms in the firſt place;Mat. 26.35.Matt 26:35 Verily I ſay unto thee Peter, that this night before the Cock crow twice, thou ſhalt deny me thrice: Oh no, ſaith Peter; he will not go off his preſumptuous confidence; though I ſhould die with thee, I will not deny thee; likewiſe alſo ſaid all his Diſciples. But I muſt not dwell on theſe paſſages.

3. His dolorous paſſage over the Brook ſucceeds; He went forth with his Diſciples over the Brook Cedron: I never read of this Brook Cedron, but ſome way or other it points at the ſufferings of our Saviour; I ſhall inſtance in ſome places. 1. When David fled from Abſolom out of Jeruſalem, it is ſaid that all the Country wept with a loud voice, 2 Sam. 15.23.2 Sam 15:23and all the people paſſed over; the King alſo himſelf paſſed over the Brook Cedron.—towards the way of the wilderneſs. In this ſtory we find David paſſing over this Brook Cedron with bare head and bare feet; and he and all his men weeping as they went up by the Aſcent of Mount Olivet: I cannot think but in this, King David was a type of King Jeſus: Chriſt, as another David, with his Souldiers or Diſciples, goes out of Jeruſalem, bare-head and bare-foot (as this type ſeems to ſpeak) what weeping was in the way, I cannot tell; but probably ſadneſs was in the hearts both of him and his Diſciples; whoſe conference was of flying, ſuffering, dying the moſt grievous death that ever was; all the difference that I find betwixt the type and antitype in this paſſage, is, in that David fled from the face of Abſolom, but Chriſt goes out of Jeruſalem, not to flie from Judas, or the Jews, but rather to commit himſelf into their hands.

1 Kin. 2.36, 371 Kgs 2:361 Kgs 2:372. When Solomon confined Shimei to his Houſe in Jeruſalem, ſaying, Dwell there, and go not forth thence any whither; for it ſhall be, that on the day thou goeſt out, and paſſeſt over the Brook Cedron, thou ſhalt know for certain that thou ſhalt ſurely die. Now two of the ſervants of Shimei running away from him, he follows after them, and paſſing over this Brook Cedron, it became his death; why, here was a type of Jeſus Chriſt; we were thoſe fugitive ſervants that run away from God; and to fetch us home, Jeſus goes over the brook Cedron; rather than he will loſe his ſervants, he will loſe his life, p. 343All the difference that I find betwixt Shimei and Chriſt in this, is, in that Shimei was but a wicked man, and yet he died an honourable death, not for his ſervants, but for his own tranſgreſſion; but Chriſt, being a juſt man (ſo Pilate's wife ſent her Husband word, Have thou nothing to do with that juſt man) he died a moſt ignominious ſhameful death, even the death of the Croſs, and that not for himſelf, but for us;Iſa. 53.5.Isa 53:5 He was wounded for our tranſgreſſions, he was bruiſed for our iniquities.

3. When the good Kings, Hezekiah, and Aſa, and Joſiah purged the City and the Temple of Idolatry, they burnt the curſed things at the Brook Kidron, and caſt them therein. And Aſa cut down the Idol, 2 King, 23.6. 2 Chr. 29.16.2 Chr 29:16and he brought out the Grove from the Houſe of the Lord without Jeruſalem unto the Brook Kidron, and burnt it at the Brook Kidron;—and the Prieſts went into the inner part of the houſe of the Lord, to cleanſe it, and brought all the uncleanneſs that they found in the Temple of the Lord, into the Court of the houſe of the Lord; and the Levites took it to carry it out abroad into the Brook Kidron.—and they aroſe and took away the Altars that were in Jeruſalem, and all the Altars for Incenſe took they away, 2 Chr. 20.14.2 Chr 20:14and caſt them into the Brook Kidron, or Cedron. All theſe note unto us, that the Brook was as it were the ſink of the Temple, into which all the purgamenta, and uncleanneſſes of Gods houſe, and all the accurſed things were to be caſt: and here again was a type of Chriſt; upon him was caſt all the filths of our ſins, that as a River or Fountain he might cleanſe us from them; in this reſpect he is ſaid to be made ſin for us who knew no ſin, 2 Cor. 5.21.2 Cor 5:21that we might be made the righteouſneſs of God in him: he was made ſin for us, and a curſe for us, that ſo he might ſwallow up Sin and Death, and might be deſtruction of Hell, and all.

I cannot paſs over this paſſage of the Brook without ſome Uſe or Application to our ſelves.

1. It informs. Methinks this Valley, and this Brook of Cedron is a right repreſentation of a Chriſtians Life; Jeſus went forth with his Diſciples over the Brook Cedron: Ʋſe.What is our life if we are Chriſt's, but a paſſage through a vale of tears, and over a Brook of ſeveral afflictions? Many are the troubles of the righteous. Pſal. 34.19.Ps 34:19The very word Cedron, which ſignifies darkneſs, denotes this ſtate, an horror of great darkneſs was ſaid to fall on Abraham, and then ſaid God,Gen. 15.12, 13Gen 15:12Gen 15:13 know of a ſurety that thy ſeed ſhall be a ſtranger in a Land that is not theirs, and ſhall ſerve them, and they ſhall afflict them four hundred years. As God made the evening and the morning the firſt day, and ſecond day, and third day, &c. See, O the life of Gods Saints is as the evening of troubles, and their happineſs hereafter is as the morning of Glory; God's worſt is firſt, with thoſe that are his; the way to Canaan is through the wilderneſs; the way to Sion is through the valley of Baca. Through much tribulation we muſt enter into the Kingdom of God. Pſal. 84.6. Acts 14.22. John 16.33. 2 Tim. 3.12,Ps 84:6Acts 14:22John 16:332 Tim 3:12In the world ye ſhall have tribulation, ſaith Chriſt; yea, all that will live godly in Chriſt Jeſus muſt ſuffer perſecution, ſaith the Apoſtle;—Our reſt is not here in this world; what is this world, but an Ark of travel, a ſchool of vanities, a fear of deceits, a Labarinth of errour, a barren wilderneſs, a ſtrong field, a tempeſtous ſea, a ſwelling brook, a vale of tears full of all miſeries?

2. It reproves. It is the firſt paſſage of Chriſt when he begins his ſufferings, to go over the Brook Cedron, and it is the A, B, C of Chriſtianity (as Bradford ſaid) to learn the Leſſon of taking up the Croſs and following Chriſt. Surely this world is no place, and this life it is no time for pleaſure; God hath not caſt man out of Paradiſe, that he ſhould find another Paradiſe on this ſide heaven. Oh why do we ſeek the living among the dead? Why do we ſeek for living comforts, where we muſt expect to die daily? it is only heaven that is above all winds, and ſtorms and tempeſts, and ſeas, and brooks, and waves: Oh why do we look for joyes in a vale of tears? It was an heavy charge that the Apoſtle James laid upon ſome, that they lived in pleaſure upon earth, q. d. Earth is not the place for pleaſure; earth is the place of ſorrow, of trouble, of mourning,Jam. 5.5.Jas 5:5 of affliction; Remember that thou in thy life-time receivedſt thy good things, Luke. 16.25.Luke 16:25and Lazarus evil things; but now he is comforted, and thou art Tormented. All the pleaſure that wicked men have, it is upon earth; but the condition of the godly is clean contrary: Oh 'tis ſad to out-live our happineſs, and when we ſhould live indeed, then to want our comforts and our joyes. Verily I ſay unto you, they have their reward; Mat. 6.2. Job 21.13.Matt 6:2Job 21:13ſaid Chriſt of Hypocrites; their Heaven is paſt; they ſpend their daies in wealth, or in mirth (ſaith Job) of the wicked, and in a moment go down to the Grave: Alas, their beſt daies are then paſt, and they muſt never be merry any more. Ah fond Fools, of Adam's ſeed, to loſe Heaven for a little earthly contentment! How ſhould this ſowr p. 344your carnal joyes, when you remember, all this is only upon earth, it cannot be for ever? there muſt be a change of all theſe things; here you laugh, and hereafter you muſt howl: no ſooner death comes, but then you'l cry, Farewel world; Oh into what a Gulf am I now falling!

3. It inſtructs. Ah my Brethren! let's remember, we are pilgrims and ſtrangers upon earth, and our way lies over the Brook and Valley of Cedron; we cannot expect to enter with Chriſt into glory, but we muſt firſt drink of the Brook in the way; (i.e.) we muſt endure many afflictions, variety of afflictions.—You will ſay, this an hard ſaying, who can hear it? I remember when Jeſus told his Diſciples of his ſufferings to be accompliſhed at Jeruſalem, Peter takes the boldneſs to dehort his Maſter; Be it far from thee, Mat. 16.22.Matt 16:22Lord, this ſhall not be unto thee; but Jeſus thereupon calls him Satan, meaning that no greater contradictions can be offered to the deſigns of God and Chriſt, than to diſwade us from ſufferings. There's too much of Peter's humour abides amongſt us: Oh this Doctrine of afflictions will not down with Libertines, Antinomians, and the like; and hence we believe we have our Congregations ſo thin in compariſon of ſome of theirs; they that can break off the yoke of Obedience, and untie the Bands of Diſcipline, and preach a cheap Religion, and preſent heaven in the midſt of flowers, and ſtrew palms and carpets in the way, and offer great liberty of living under ſin, and reconcile eternity with the preſent enjoyment, ſhall have their Schools filled with Diſciples; but they that preach the Croſs, and ſufferings, and afflictions, and ſtrictneſs of an holy life, they ſhall have the lot of their bleſſed Lord, (i.e.) they ſhall be ill thought of, and deſerted, and railed againſt. Well, but if this be the way that Chriſt hath led us, whileſt others abide at eaſe in Zion, let us follow him in the valley, and over the Brook that is called Cedron.

Thus far have we obſerved Chriſt in the way; together with his paſſage over Cedron: we come now to the Garden, into which he entred, and his Diſciples.

SECT. III. Of the Garden into which Chriſt entred.

Mat. 26.36.Matt 26:36MAtthew relates it thus, then cometh Jeſus with them unto a place called Gethſemane; foreign, it ſignifies in ſpecial, a Field, a Village; but more generally a Place, as we tranſlate it; and this place was called Gethſemane (i.e.) a valley of fatneſs: Certainly it was a moſt fruitful and pleaſant place, ſeated at the foot of the Mount of Olives: accordingly John relates it thus,John 18.1.John 18:1 Jeſus went forth with his Diſciples over the Brook Cedron, where was a Garden; many Myſteries are included in this Word; and I believe it is not without reaſon, that our Saviour goes into a Garden. As,—1. Becauſe Gardens are ſolitary places fit for meditation and prayer; to this end we find Chriſt ſometimes on a Mountain, and ſometimes in a Garden. 2. Becauſe Gardens are places fit for repoſe and reſt, when Chriſt was weary with preaching, working of Miracles, and doing acts of Grace in Jeruſalem, then he retires into this Garden. 3. Becauſe a Garden was the place wherein we fell, and therefore Chriſt made choice of a Garden, to begin there the greateſt work of our Redemption: In the firſt Garden was the beginning of all evils, and in this garden was the beginning of our reſtitution from all evils; in the firſt Garden, the firſt Adam was overthrown by Satan, and in this Garden the ſecond Adam overcame, and Satan himſelf was by him overcome; in the firſt Garden ſin was contracted, and we were indebted by our ſins to God; and in this Garden ſin was paid for, by that great and precious price of the blood of God: in the firſt Garden man ſurfeited by eating the forbidden fruit; and in this Garden Chriſt ſweat it out wonderfully, even by a bloody ſweat: in the firſt Garden, Death firſt made its entrance into the world; and in this Garden Life enters to reſtore us from Death to Life again: in the firſt Garden Adam's Liberty to ſin brought himſelf and all us into bondage; and in this Garden, Chriſt being bound and fettered, we are thereby freed and reduced to liberty. I might thus deſcant in reſpect of every Circumſtance; but this is the ſum; in a Garden firſt begun our ſin, and in this Garden firſt began the Paſſion, that great Work and Merit of our Redemption. 4. Chriſt goes p. 345eſpecially into this Garden, that his enemies might the more eaſily find him out; the Evangeliſt tells us, that this Garden was a place often frequented by Jeſus Chriſt; ſo that Judas, which betrayed him, knew the place, John 18.2.John 18:2for Jeſus oftentimes reſorted thither with his Diſciples; ſure then he went not thither to hide himſelf, but rather to expoſe himſelf; and like a noble Champion, to appear firſt in the field, and to expect his enemies. Thus it appears to all the world, that Chriſt's death was voluntary. He poured forth his ſoul unto death (ſaith the Prophet) he gave himſelf for our ſins (ſaith the Apoſtle) nay,Iſa. 53.12. Gal. 1.4. John 10.17, 18Isa 53:12Gal 1:4John 10:17John 10:18 himſelf tells us, therefore doth my Father love me becauſe I laid down my life: no man taketh it from me, but I lay it down of my ſelf; I have power to lay it down, and I have power to take it up again. But I will not ſtay you at the Door; let us follow Chriſt into the Garden, and obſerve his Prayer and his Sufferings there.

SECT. IV. Of the Prayer that Christ there made.

JEſus entring the Garden, he left his Diſciples at the entrance of it, calling with him Peter, James and John; they only ſaw his transfiguration, the earneſt of his future Glory, and therefore his pleaſure was, that they only ſhould ſee of how great glory he would diſrobe himſelf, even for our ſakes.—In the garden we may obſerve, firſt his Prayer, and ſecondly his Paſſion.

1. He betakes himſelf to his great Antidote, which, himſelf, the great Phyſitian of our ſouls, preſcribed to all the world; he prayes to his heavenly Father; he kneels down; and not only ſo, but falls flat upon the ground; he prayes with an intention great as his ſorrow, and yet with a ſubmiſſion ſo ready,Mat. 26.39.Matt 26:39 as if the Cup had been the moſt indifferent thing in the world. The Form of his Prayer ran thus, O my Father, if it be poſſible, let this Cup paſs from me, nevertheleſs not as I will, but as thou wilt. In this Prayer obſerve we theſe Particulars: 1. The perſon to whom he prayes, O my Father. 2. The matter for which he prayes; Let this Cup paſs from me. 3. The Limitation of this Prayer; If it be poſſible, and if it be thy will.

1. For the Perſon to whom he prayes; it is his Father: As Chriſt prayed not in his Godhead, but according to his Manhood, ſo neither prayed he to himſelf as God; but to the Father, the firſt perſon of the God-head: Hence ſome obſerve, that as the Father ſometimes ſaying, This is my beloved Son, he ſpake not to himſelf, but to the Son; ſo the Son uſually ſaying, O my Father, he prayes not to himſelf, but to the Father.

2. For the Matter of his Prayer: Let this Cup paſs from me: Some interpret thus; Let this Cup paſs by me, Oh that I might not taſte it! But others thus; Let this Cup paſs from me; though I muſt taſte it, yet Oh that I may not be ††Quod dicit, transfer calicem iſtum a me, non hoc eſt, non adveniat mihi; niſi enim advenerit, transferri non poterit, ſed ſicut quod praeterit, nec intactum eſt, noc permanens; ſic Salvator leviter invadentem tentationem flagitat pelli. Sic Dioniſius Alexandrin. Heb. 5.7.Heb 5:7too long, or tediouſly annoyed by it! That which leads unto this laſt interpretation is that of the Apoſtle, Chriſt in the dayes of his fleſh offered up Prayers and Supplications with ſtrong cries and tears unto him that was able to ſave him from death, and he was heard in that which he feared, Heb. 5.7. How was he heard? not in the removal of the Cup; for he drank it up all: but in reſpect of the tedious annoyance or poyſoning of the Cup; for though it made him ſweat drops of blood, though it grieved him, and pained him, and made him cry out, My God, my God, why haſt thou forſaken me? Though it caſt him into a ſleep, and laid him dead in his Grave, and there ſealed him for a time; yet preſently within the ſpace of forty hours, or thereabouts, he revived, and awakened as a Lion out of ſleep, or as a Giant refreſhed with wine; and ſo it paſſed from him, as he prayed, in a very ſhort time, and by that ſhort and momentary death, he purchaſed to his people everlaſting Life.

3. For the Limitation of his Prayer; If it be poſſible, if it be thy will: He knows what is his Fathers will, and he prayes accordingly, and is willing to ſubmit unto it: if the paſſing of the Cup be according to the laſt interpretation, we ſhall need none of theſe many diſtinctions to reconcile the will of God and Chriſt: If it be poſſible, ſignifies the earneſtneſs of the Prayer: and if it be thy will, the ſubmiſſion of Chriſt unto his Father; the Prayer is ſhort but ſweet: How many things needful to a Prayer do we find concentred in this one inſtance? Here is Humility of Spirit, Lowlineſs of Deportment, Importunity of Deſire, a Fervent Heart, a Lawful Matter, and a Reſignation to the p. 346will of God. Some think this the moſt fervent prayer that ever Chriſt made on earth; If it be poſſible, O! if it be poſſible, let this Cup paſs from me: And I think it was the greateſt dereliction and ſubmiſſion to the will of God, that ever was found upon the earth, for whether the Cup might paſs or not paſs, he leaves it to his Father; nevertheleſs, not as I will, but as thou wilt, q. d. Though in this Cup are many Ingredients, it is full red, and hath in it many dregs, and I know I muſt drink, and ſuck out the very utmoſt dreg, yet whether it ſhall paſs from me in that ſhort time, or continue with me a long long time, I leave it to thy will: I ſee in reſpect of my humanity, there is in me fleſh and blood, O! I am frail and weak; I cannot but fear the wrath of God, and therefore I pray thus earneſtly to my God; O, my Father, if it be poſſible, let this Cup paſs from me, nevertheleſs, not as I will, but as thou wilt.

But what was there in the Cup, that made Chriſt pray thus earneſtly that it might paſs from him? I anſwer,—

1. The great pain that he muſt endure; the buffettings, whippings, bleedings, crucifying; all the torments from firſt to laſt throughout all his body: why all theſe now came into his mind, and all theſe were put into the Cup of which he muſt drink.

2. The great ſhame that he muſt undergo, this was more than pain: as a good name is better than precious Oyntment, and loving favour better than ſilver and Gold; ſo is ſhame a greater puniſhment to the mind, than any torture can be to the fleſh. Now came into his thoughts his apprehending, binding, judging, ſcorning, reviling, condemning; and Oh what a bloody bluſh comes into the face of Chriſt, whilſt in the cup he ſees theſe Ingredients!

3. The neglect of men, notwithſtanding both his pain and ſhame: I look upon this as a greater cut to the heart of Chriſt than both the former: when he conſidered, that after all his ſufferings and reproaches, few would regard, O this was a bitter Ingredient! naturally men deſire, if they cannot be delivered, yet to be pittied; it is a kind of eaſe, even to find ſome regard among the Sons of men; it ſhews that they wiſh us well, and that they would give us eaſe if they could; but Oh when it comes to this, that a poor wretch is under many ſufferings, and great ſhame, and that he finds none ſo much as to regard all this, now verily it is an heavy caſe; and hence was Chriſt's Complaint: Have ye no regard, Lam. 1.12.Lam 1:12O all ye that paſs by the way? Conſider, and behold, if ever there were ſorrow like unto my ſorrow, which was done unto me, wherewith the Lord hath afflicted me in the dayes of his fierce anger. Chriſt complains not of the ſharp pains he endured, but he complains of this, Have ye no regard? He cries not out, Oh deliver me and ſave me; but Oh conſider and regard me; q. d. All that I ſuffer I am contented with, I regard it not; only this troubles me, that you will not regard: why, it is for you that I endure all this; and do you ſo look upon it, as if it nothing at all concerned you? Suppoſe a Prince ſhould pay ſome mighty price to redeem a ſlave from death, and the ſlave ſhould grow ſo deſperate, as after the price paid, to throw himſelf upon his death, yea, with all the ſtrength and might he hath, to offer a death upon his very Redeemer, would not this trouble? Why, thus it was; Chriſt is willing to redeem us with his own precious blood,Heb. 10.29.Heb 10:29 but he ſaw many to paſs by without any regard, yea, ready to trample his precious blood under their feet, and to account the blood of the Covenant as an unholy thing: Oh this was another Spear in the heart of Chriſt, or a bitter Ingredient in this Cup.

4. The Guilt of ſin which he was now to undergo; upon him was laid the iniquity of us all. Iſa. 53.6.Isa 53:6All the ſins of all Believers in the world, from the firſt Creation, to the laſt Judgment, were laid on him: Oh what a weight was this! Surely one ſin is like a Talent of Lead; Oh then what were ſo many thouſands of millions? The very earth it ſelf groans under the weight of ſin until this day. David cried out, that his iniquities were a burden too heavy for him to bear: Pſal. 38.4. Amos. 2.13.Ps 38:4Amos 2:13Nay, God himſelf complains, Behold, I am preſſed under you, as a Cart is preſſed that is full of ſheaves. Now then, no wonder if Chriſt bearing all the ſins of Jews and Gentiles, bond and free, cry out, My Soul is heavy; for ſin was heavy on his ſoul.—In that I ſay, all the ſins of all Believers were laid on Chriſt, underſtand me ſoberly; my meaning is not that Believers ſins were ſo laid on Chriſt, as that they ceaſed to be Believers ſins according to their phyſical and real in-dwelling, but only that they were laid on Chriſt by Law-imputation, or by legal-obligation to ſatisfactory puniſhment. I make a difference betwixt ſin, and the guilt of ſin; for ſin it ſelf is macula, the blot, the defilement, and blackneſs of ſin, which I conceive, is nothing but the abſence and privation of that moral rectitude and righteouſneſs p. 347which the Law requireth: but the guilt of Sin is ſomewhat iſſuing from this blot and blackneſs, according to which the Perſon is liable and obnoxious to eternal puniſhment. Some indeed give a diſtinction of the guilt of ſin; there is reatus culpae, the guilt of ſin, as ſin, and this is all one with ſin, being the very eſſence, ſoul, and formal being of ſin; they call it a fundamental, or potential guilt; and there is reatus poenae, reatus perſonae, reatus actualis, the guilt or obligation to puniſhment, the actual guilt, or actual obligation of the perſon who hath thus ſinned to puniſhment; and this guilt is a thing far different from ſin it ſelf, and is ſeparable from ſin: yea, and is removed from ſin in our juſtification. Now this was the ſin or guilt, which was laid on Chriſt, in which ſenſe the Apoſtle ſpeaks, who his own ſelf bare our ſins in his own body on the Tree; 1 Pet. 2.24. Iſa. 53.6. 2 Cor. 5.21.1 Pet 2:24Isa 53:62 Cor 5:21how bare our ſins on the Tree, but by his ſufferings?—And he hath laid on him the iniquity of us all?—how laid on him, but by imputation?—And he hath made him to be ſin for us, who knew no ſin; how made ſin for us? ſurely there was in Chriſt no fundamental guilt; no, no, but he was made Sin by imputation and Law-account: he was our ſurety, and ſo our ſins were laid on him in order to puniſhment, as if now in the Garden, he had ſaid to his Father, Thou haſt given me a Body, as I have taken the debts and ſins of all believers in the world upon me: Come now, and arreſt me as the only pay-Maſter; lo here I am to do and ſuffer for their ſins, whatſoever thou pleaſeſt, Pſal. 40.6, 7, 8. Heb. 10.4, 5, 6, 7, 8, 9. Or, as if he had ſaid to his Father thus, I am the ſinner, O Father! I am the ſurety, all my friends wants, and all their debts, let them be laid on me; my life for their life, my ſoul for their ſouls, my glory for their glory, my heaven for their heaven: Now this was no ſmall matter; little do we know or conſider, what is the weight and guilt of ſin. And this was another ingredient, in Chriſts Cup.

5. The Power and malice of Satan; the devill had a full leave and licenſe; not as it was with Job; Do what thou wilt, Satan, but ſave his life; no, no, he had a commiſſion without any ſuch reſtriction or limitation; the whole power of darkneſs was let looſe to uſe all his violence, and to afflict him as far as poſſibly he could; and this our Saviour intimates, when he ſaith; that the Prince of this world cometh: Now was it that the Word muſt be accompliſhed, Thou ſhalt bruiſe his heel; John 14.30. Gen. 3.15.John 14:30Gen 3:15the Devil could go no higher than the heel of Chriſt; but whatever he could do, he was ſure to do; he had been nibling a great while at his heel; no ſooner he was born, but he would have killed him; and after he fell fiercely on him in the Wilderneſs, but now all the Power and all the malice of hell conjoynes. If we look on the Devil in reſpect of his evil nature, he is compared to a roaring Lion: not only is he a Lion, but a roaring Lion; his diſpoſition to do miſchief, is alwayes wound up to the height: and if we look on the Devil in reſpect of his Power, there is no part of our ſouls or bodies that he cannot reach; the Apoſtle diſcribing his Power, he gives him names above the higheſt compariſons; as Principalities, Powers, Rulers of the darkneſs of this World, Spiritual wickedneſs above: Devils are not only called Princes, but Principalities; not only mighty, but Powers; Eph. 6.12.Eph 6:12not only Rulers of a part, but of all the darkneſs of all this World; not only wicked Spirits, but ſpiritual wickedneſs; not only about us, but above us: they hang over our heads continually; you know what a diſadvantage it is to have your enemy get the hill, the upper ground; and this they have naturally, and alwayes. Oh then what a combate muſt this be when all the Power, and all the malice of all the Devils in hell, ſhould by the permiſſion of God, arm themſelves againſt the Son of God. Surely this was a bitter Ingredient in Chriſt's Cup.

6. The wrath of God himſelf; this, above all, was the moſt bitter Dreg; it lay in the bottom, and Chriſt muſt drink it alſo: Oh the Lord hath afflicted me in the day of his fierce anger; God afflicts ſome in mercy, and ſome in anger, this was in his anger;Lam. 1.12.Lam 1:12 and yet in his anger God is not like to all; ſome he afflicts in his more gentle and mild, others in his fierce anger; this was in the very fierceneſs of his anger It is agreed upon by all Divines, that now Chriſt ſaw himſelf bearing the ſins of all Believers, and ſtanding before the judgment-ſeat of God; to this end are thoſe words,John 12.31.John 12:31 Now is the judgment of this World, and the Prince of this World ſhall be caſt out. Now is the judgment of this World, q. d. Now I ſee God ſitting in judgment upon the World; and as a right Repreſentative of all the World of Believers, here I ſtand before his Tribunal ready to undergo all the puniſhments due to them for their ſins: why, there is no other way to ſave their ſouls, and to ſatisfie juſtice, but that the fire of thy indignation ſhould kindle p. 348againſt me;Nahum 1.6.Nah 1:6 q. d. O I know it is a fearful thing to fall into the hands of the living God: Oh I know God is a conſuming fire; who 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: But for this end came I into the world; O my Father, I will drink this Cup; lo here an open Breaſt; come, prepare the Armory of thy wrath, and herein ſhoot all the Arrows of revenge. —And yet, O my Father, let me not be oppreſſed, ſubverted, or ſwallowed, up by thy wrath, let not thy diſpleaſure continue longer than my patience or obedience can indure; there is in me fleſh and blood in reſpect of my humanity, and my fleſh trembleth for fear of thee, I am afraid of thy judgments: Oh if it be poſſible, if it be poſſible, let this Cup paſs from me.

SECT. V. Of the Dolours and Agonies that Chriſt there ſuffered

2. CHriſt's Paſſion in the Garden was either before, or at his apprehenſion; his Paſſion before is declared, 1. By his Sorrow. 2. By his Sweat

Mat. 26.37. Mar. 14.33. Luke. 22.44. John 12.27.Matt 26:37Mark 14:33Luke 22:44John 12:271. For his ſorrow; the Evangeliſts diverſly relate it; He began to be ſorrowful, and very heavy, ſaith Matthew: He began to be ſore amazed, and to be very heavy, ſaith Mark: And being in an Agony, he prayed more earnestly, ſaith Luke: Now is my Soul troubled, and what ſhall I ſay? Father, ſave me from this hour; but for this cauſe came I unto this hour, ſaith John. All avow this ſorrow to be great, and ſo it is confeſſed by Chriſt himſelf:Mat. 26.38.Matt 26:38 Then ſaith he unto them, my ſoul is exceeding ſorrowful even unto death. Ah Chriſtians! who can ſpeak out this ſorrow? The Spirit of a man will ſuſtain his infirmity,Prov. 18.14.Prov 18:14 but a wounded Spirit who can bear? Chriſt's ſoul is ſorrowful; or if that be too flat, his ſoul is ſorrowful, exceeding ſorrowful; or if that language be too low, his ſoul is exceeding ſorrowful, even unto death; not only extenſively, ſuch as muſt continue for the ſpace of ſeventeen or eighteen hours, even until death it ſelf ſhould finiſh it; but alſo intenſively, ſuch, and ſo great, as that which is uſed to be at the very point of death; and ſuch as were able to bring death it ſelf, had not Chriſt been reſerved to a greater and an heavier puniſhment. Of this ſorrow is that eſpecially ſpoken, conſider, and behold, if ever there were ſorrow like unto my ſorrow: Many a ſad and ſorrowful ſoul hath no queſtion been in the world; but the like ſorrow to this was never ſince the Creation: the very terms of the Evangeliſts ſpeak no leſs; he was ſorrowful and heavy, ſaith one: amazed and very heavy, ſaith another: in an Agony, ſaith a third: in a ſoul trouble, ſaith a fourth. Surely the bodily torments of the Croſs were inferiour to this agony of his ſoul; the pain of the body, is the body of pain: Oh but the very ſoul of ſorrow, and pain, is the ſoul's ſorrow, and the Souls's pain. It was a ſorrow unſpeakable, and therefore I muſt leave it, as not being able to utter it.

Luke 22.44.Luke 22:442. For his Sweat; Luke only relates it: And his ſweat was as it were, great drops of blood falling down to the ground. In the words I obſerve a Clymax. 1. His ſweat was as it were blood. Ethymius, and Theophilact interpret thoſe words as only a ſimilitude, or figurative Hyperbole; an uſual kind of ſpeech to call a vehement ſweat, a bloody ſweat: as he that weeps bitterly, is ſaid to weep tears of blood. Auguſtine, Jerome, Epiphanius, Athanaſius, Irenaeus, and others, from the beginning of the Church, underſtand it in a litteral ſenſe, and believe it was truly, and properly a bloody ſweat; nor is the Objection conſiderable, that it was ſicut guttae ſanguinis, as it were drops of blood; for if the Holy Ghoſt had only intended that ſicut for a ſimilitude or Hyperbole, he would rather have expreſſed it, as it were drops of water, than as it were drops of blood. We all know ſweat is more like to water than to blood: Beſides, a ſicut, in Scripture-phraſe, doth not alwayes denote a ſimilitude, but ſometimes the very thing it ſelf,John 1.14. Luke 24.11.John 1:14Luke 24:11 according to the verity of it: thus we beheld his Glory, the Glory as it were, of the only begotten Son of the Father.—and their words ſeemed to them as it were idle Tales, and they believed them not. The words in the Original, foreign are the ſame; here is the firſt ſtep of this Clymax, his ſweat was a wonderful ſweat, not a ſweat of water, but of red gore-blood.

p. 3492. Great drops of blood, foreign. There is ſudor diaphoreticus, a thin faint ſweat, and ſudor grumoſus, a thick, concrete, and clotted ſweat; in this bloody ſweat of Chriſt, it came not from him in ſmall dews, but in great drops; they were drops, and great drops of Blood, craſſie and thick drops; and hence it is concluded as preternatural; for though much may be ſaid for ſweating blood in a courſe of nature; Ariſtotle Ariſt. l. 3. de hiſt. anim. c. 29. Aug. l. 14. de Civ. Dei, c. 24.affirms it, and Auguſtine grants that he knew a man that could ſweat blood even when he pleaſed; in faint bodies a ſubtile thin blood, like ſweat, may paſs through the pores of the Skin; but that through the ſame pores, craſs, thick, and great drops of blood ſhould iſſue out, it was not, it could not be without a Miracle: Some call them grumes, others globes of blood; certainly the drops are great, ſo great, as if they had ſtarted through his skin to outrun the ſtreams and rivers of his Croſs.

3. Here is yet another clymax, in that theſe great drops of blood did not only diſtillare, drop out; but decurrere, run a ſtream down ſo faſt, as if they had iſſued out of moſt deadly wounds; they were great drops of blood falling down to the ground; here's magnitude and multitude; great drops, and thoſe ſo many, ſo plenteous, as that they went through his apparel and all, ſtreaming down to the ground: now was it that his garments were died with crimſon red: that of the Prophet, though ſpoken in another ſenſe, yet in ſome reſpect may be applyed to this: Wherefore art thou red in thine apparel? and thy garments like him that treadeth the Wine-fat? Oh what a ſight was here!Iſa. 63.2.Isa 63:2 His Head and Members are all on a bloody ſweat, his ſweat trickles down, and bedecks his garments, which ſtood like a new firmament ſtudded with ſtars, portending an approaching ſtorm: nor ſtayes it there, but it falls down to the ground: Oh happy Garden watered with ſuch treas of blood! how much better are theſe rivers than Abana and Pharphar, rivers of Damaſcus; yea, than all the waters of Iſrael; yea, than all thoſe Rivers that water the Garden of Eden?—

1. This may inform us of the weight and burden of ſin,Ʋſe. that thus preſſeth Chriſt under it till he ſweat and bleed: when the firſt Adam had committed the firſt ſin, this was the penalty, in the ſweat of thy face ſhalt thou eat thy bread; Gen. 3.19.Gen 3:19but now the ſecond Adam takes upon him all the Sins of all Believers in the world; he ſweats not only in his face, but in all his Body. O then, how was that face disfigured, when it ſtood all on drops, and thoſe drops, not of a watry ſweat, but of a gore blood? We ſee in other men, that when they are diſquieted with fear or grief, the blood uſually runs to the heart; indeed that is the principal member, and therefore, leaving the other parts, it goes thither, as of choice, to comfort that; but our ſweet Saviour contrariwiſe (becauſe he would ſuffer without any manner of comfort) he denies to himſelf this common relief of nature; all the Powers of our ſouls, and parts of our bodies were ſtained with ſin, and therefore he ſweats blood from every part; we ſin, and our eyes will ſcarce drop a tear for ſin; but his eyes, and ears, and head, and hands, and feet, and heart, and all run rivers of tears of blood for us, even for our ſins.—Let Jeſuites and Friers in meditating of Chriſt's ſufferings, cry out againſt the Jews; in this bloody ſweat of Chriſt I ſee another uſe; alas! here's no Jew, no Judas, no Herod, no Pilate, no Scribe, no Phariſees? here's no tormentors to whip him; no ſouldiers to crown his Head with thrones, here's neither nailes, nor ſpear to fetch his blood out of his Body; how comes it then to paſs? Is there any natural cauſe? ah, no: the night is cold, which naturally draws blood inwards; in the open air he lies grovelling on the ground, and there he ſweats, and bleeds. O my heart, who hath done this deed? As the Lord liveth, 2 Sam. 12.5.2 Sam 12:5the man that hath done this thing, ſhall ſurely die. So ſaid David▪ when Nathan replied upon him, thou art the man. O my heart! my ſinful heart! O my ſinful,V. 7. deceitful, abominable heart! thou art the Murderer; thy ſins ſate upon the heart of Chriſt, as heavy as a Mountain of Lead or Iron; when none was near, but a few dull, heavy, ſleepy Diſciples; then all the ſins of Believers (and amongſt them, thy ſins) fell upon the ſoul of Chriſt, as ſo many murtherers; and ſqueezed blood, and made him cry out. My ſoul is heavy, heavy unto death. Go thy wayes now, and weep with Peter, and ſay with David, I have ſinned againſt thee, Lord. O how ſhould theſe eyes of mine look upon Chriſt thus ſweating, bleeding, ſtreaming out blood, clods of blood,V. 13. great drops of blood, from all the parts and members of his Body, but I muſt mourn over him; Zech. 12.10.Zech 12:10as one that mourneth for his only ſon, but I muſt be in bitterneſs, as one that is in bitterneſs for his firſt-born?

2. This may inform us of the extraordinary love of Chriſt. It is ſaid of the pelican, that when her young ones are ſtruck with the tail of ſome poyſonous Serpent, ſhe p. 350preſently ſtrikes her breaſt with her Beak or Bill, and ſo lets out her own blood, as a Medicine for them that they may ſuck and live; even ſo Chriſt ſeeing us ſtruck with the poyſon of ſin, he is impatient of delay, he would not ſtay till the Jews let him blood with their whips,Luke 12.50.Luke 12:50 and thorns, and nayls; I have a Baptiſm to be baptized with (ſaith Chriſt) and how am I ſtraightned till it be accompliſhed? He is big with love, and therefore he opens all his pores of his own accord, he lets blood guſh out from every part, and thereof he makes a precious Balſom to cure our wounds. O the Love of Chriſt! As Elihu could ſometimes ſay,Job 32.19.Job 32:19 Behold my belly is as wine, which hath no vent, it is ready to burſt like new Bottles; ſo the heart of Chriſt was full, even full of love, ſo full that it could not hold, but it burſt out through every part and member of his body in a bloody ſweat. I will not ſay but that every drop of Chriſt's blood was very precious, and of ſufficient value to ſave a world; but certainly, that blood which was not forc'd by whips, or thorns, or ſpear, is to be had in ſingular honour; as the myrrhe, that by inciſion of the Tree, flows out, is very precious; yet that which drops out of its own accord, is accounted as the firſt and choyce; and as the Balſome, which way ſoever it come, is ſweet; yet that which falls of its own accord, is held the moſt pure and odoriferous: to this alludes that Apocryphal-ſaying in Eccleſiaſticus, I gave a ſweet ſmell like Cinamon, and I yielded a pleaſant odour, Ecclus. 24.15.Sir 24:15like the beſt myrrhe: the vulgar tranſlates it thus; Quaſi Libanus non inciſus vaporavi; as the myrrhe-tree that is not cut, I evaporated; as if Chriſt ſhould have ſaid, without any lanching, cutting, pruning, out of meer love I poured out my blood upon the earth; this is certain; at this time no manner of violence was offered him in body, no man touched him, or came near him; in a cold night (for they were fain to have a fire within doors) lying abroad in the air, and upon cold earth he caſts himſelf into a ſweat of blood; ſurely love is hot; he had a fire in his brea… that melts him into this bloody ſweat; O wonderful Love!

3. This may inform us of the Deſign of Chriſt in theſe very ſufferings: Chriſt weeps (ſaith Bernard Bern. Serm. in Dom. palm.) not only in his eyes, but in all his members, that with the tears of his body, he might waſh and purifie his body, which is the Church: or Chriſt weeps blood, that he might give us a ſign of the enemies ruine; ſweat in ſickneſs, is as a Criſis, or promiſing ſign, that Nature with all her force hath ſtrove againſt the peccant humour, and hath now overcome it; ſo this bloody ſweat is a bleſſed Criſis, or argument of ſin decaying, and that the Lamb hath overthrown the Lion As Chriſt ſometimes ſaid; Now is the Judgment of this World, Joh. 12.31, 32.John 12:31John 12:32now ſhall the Prince of this World be caſt out, and I, if I be lifted up from the Earth, will draw all men unto me.

Thus far of Chriſt's paſſion before his apprehenſion. And now we may ſuppoſe it about midnight, the very time which Chriſt called the hour, and power of darkneſs: what followed from twelve till three at night,Luke 22.53.Luke 22:53 we ſhall diſcover in the next Section.

SECT. VI. Of Judas's Treaſon, Chriſt's Apprehenſion, binding and leading unto Annas.

BY this time the Traitor Judas was arrived at Gethſemani, and being near the Garden-door, Jeſus goes to his Diſciples, and calls them from their ſleep; by an Irony (as ſome think) he bids them ſleep on now, and take their reſt; meaning if they could for danger,Mat. 26.45, 46.Matt 26:45Matt 26:46 that now was near; but withal he adds, Behold the hour is at hand, and the Son of man is betrayed into the hands of ſinners; riſe, let us be going, behold he is at hand that doth betray me. That it might appear he undertook his ſufferings with choice and free election, he not only refuſed to fly, but he calls his Apoſtles to riſe, that they might meet his Murderers. And now they come with Swords and Staves; or as John adds,Mat. 26.47. John 18.3. Ioh. 18.12, 13.Matt 26:47John 18 with Lanthorns and Torches, and (Judas going before them, and drawing near unto Jeſus to kiſs him) they took him, and bound him, and led him away to Annas firſt.

In this Period I ſhall obſerve, 1. Judas's Treaſon. 2. Chriſt's Apprehenſion. 3. Chriſt's binding. 4. Chriſt's leading to Annas, one of the Chief Prieſts, as to his firſt ſtation.

1. Judas's treaſon: And while he yet ſpake, behold a multitude, and he that was p. 351called Judas, one of the twelve, went before them, and drew near unto Jeſus to kiſs him. Luke 22.47.Luke 22:47This Traitor is not a Diſciple only, but an Apoſtle; not one of the ſeventy, but one of the twelve. Auguſtine ſpeaks of many offices of Love that Chriſt had done to Judas in eſpecial manner; he had called him to be an Apoſtle, made him his Friend, his Familiar, cauſed him to eat of his Bread, ſit at his Table, and to dip his hand in the Diſh with him; yea if his Tradition be true, Jeſus had delivered Judas often from death, Aug. Serm 28. ad fratres.and for his ſake healed his Father of a Palſie, and cured his Mother of a Leproſie: and next to Peter, honoured him above all other his Apoſtles. Of this we are ſure, that he kiſſed him, and waſhed his feet, and made him his treaſurer, and his Almoner; and that now Judas ſhould betray Chriſt; O how doth this add to the ſufferings of Chriſt, and to the Sin of Judas? Behold, a multitude, and Judas in the front: he went before them, tam pedibus quam moribus; in his preſence, and in his malice. The Evangeliſt gives the reaſon of this, that he might have the better opportunity to kiſs him, this was the ſign he gave the rout; whomſoever I ſhall kiſs, that is he, lay hold on him; he begins war with a Kiſs, and breaks the peace of his Lord by a Symbole of kindneſs: Jeſus takes this ill; What, Judas! betrayeſt thou the Son of man with a kiſs? q. d. What,Luke 22.48.Luke 22:48 doſt thou make the ſeal of Love the ſign of treachery? What! muſt a Kiſs of thy mouth be the Key of treaſon? O what a friendly reproof is here! By way of uſe.

It were well for the world (ſaith Chryſoſtome) eſpecially for the Children of God, that Judas were alone in this tranſgreſſion that there were no more perfidious, treacherous Perſons in it beſides himſelf. But Oh! how fu l is the world of ſuch miſcreants?Ʋſe. Ʋtinam Judas ſolus ſic peccaſſet. Chryſ. there was never yet an Abel, but he had a Cain to murder him; never yet a Moſes, but he had a Jannes and Jambres to reſiſt him; never yet a Joſeph, but he had unkind Brothers to envy him; never yet a Samſon, but he had a Dalilah to betray him; never yet a David, but he had an Ahitophel to hurt him; never yet a Paul, but there was an Alexander to do him much evil; nay it is well, if in every aſſembly we meet not with a Judas: in civill affairs how many are there that live, and make gain by lying, ſwearing, cheating, coz…ning, ſelling away Chriſt and their own ſouls for a leſſer matter than thirty pieces of Silver? and in religious affairs, how many ſecure and drowſie profeſſors have we amongſt us, that ſalute Chriſt both by hearing the Word, and receiving the Seals, and yet in their lives and converſations they deny Chriſt? They honour God with their lips, Mat. 26.50.Matt 26:50but their hearts are far away from him.

2. For Chriſt's apprehenſion; then came they, and laid hands on Jeſus, and took him. They apprehended him whom the world cannot comprehend; and yet before they took him, he himſelf begins the inquiry, and leads them into their errand; he tells them that he was Jeſus of Nazareth, whom they ſought: this was but a Breath, a meek and gentle word; yet had it greater ſtrength in it than the Eaſtern wind, or the voice of Thunder: for God was in that ſtill voice, and it ſtruck them down to the ground. O the Power of Chriſt! they come to him with clubs and ſtaves, and ſwords, and he does no more but let a word fly out of his mouth, and preſently they ſtagger, run backward, John 18.6.John 18:6and fall to the ground. Oh if we cannot bear a ſoft anſwer of the merciful God, how dare we ſo provoke, as we do, the wrath of the Almighty Judge? and yet he ſuffers them to riſe again, and they ſtill perſiſt in their inquiry after him; he tells them once more, I am he; he offers himſelf, he is ready, and deſirous to be ſacrificed; only he ſets them their bounds, and therefore he ſecures his Apoſtles to be witneſſes of his ſufferings,: In this work of redemption, no man muſt have an active ſhare beſides himſelf; he alone was to tread the Wine-Preſs: If therefore ye ſeek me, John 18.8.John 18:8(ſaith Chriſt) let theſe go their way; thus he permits himſelf to be taken, but not his Diſciples.

And now they have his leave, Oh with what fierce and cruel countenances, with what menacing and threatning looks, with what malicious and ſpightful minds, do they invade and aſſault our Saviour? they encompaſs him round; then they lay their wicked and violent hands upon him: in the Original, foreign ſignifies a violent taking. One ſpeaks the manner of his apprehenſion in theſe words††Quidam apprehendebant veſtes ejus, alii mittebant manus in capillos capitis, &c Homil. Joh. Carthag. Hiſpan. Some of them lay hold on his Garments, others on the h…ir of his head; ſome pluck him by the beard, others ſtruck him with their impious fiſts, and being enraged, that with a word he had thrown them backwards on the ground, they therefore throw him on his back, and baſely tread him under their dirty feet. Another Author gives it thus;††Sicut Leo rugiens & rapiens trahit praedam per terram, & lacerat, & laniat, &c. Jacob de Valenti in Pſal. 21.Ps 21 As a roaring, ramping Lion draws along p. 352the Earth his prey, and tears it, and pulls it; ſo they haled Chriſt all along the Earth, ſpitting, buffetting, pulling him by the hair. Another in like manner thus;††Omnes impetum faciunt in eum, &c. Pſal. 22.12, 13Ps 22:12Ps 22:13 they all ruſh violently upon him, they fling him to the ground, they kick him, tear him, ſpurn him, pull off the hair, both off his Head and Beard. Of every of theſe paſſages we find Scriptures full; Many Bulls have compaſſed me, ſtrong Bulls of Baſhan have beſet me round, they gaped upon me with their mouths, as a ravening and roaring Lion.

Ʋſe.We are apt to cry out on Judas and the Jews; and we think, Oh if we had been in their ſtead, we ſhould never have done thus; but lay aſide a while thoſe Inſtruments, and look we at the principal cauſe; had we not an hand in all theſe actings? did not we conſpire his Death, and Apprehenſion in reference to it? Oh my ſins! my ſins! theſe were the Band, the Captain, and the Officers; theſe were the multitude, a multitude indeed, if I ſhould tell them, I might tell a thouſand, and yet not tell one of a thouſand; theſe were the Souldiers that beſet him round, the Bulls that compaſſed him about, the roaring Lions that gaped upon him with their mouths; O my heart, why ſhouldeſt thou riſe up againſt the Jews, when thou findeſt the Traytor, and the whole rout of Officers in thy ſelf? Oh that thou wouldeſt turn the edge of thy deteſtation into its right ſtream and Channel!E…ek. 20.43. Oh that thou wouldſt remember thy own wayes, and all thy doings wherein thou haſt been defiled; and that thou wouldſt loath thy ſelf in thy own ſight for all the evils that thou haſt committed!

John 18.12.John 18:123. For Chriſt's binding, the Evangeliſt tells us, that the Band, and the Captain, and the Officers of the Jews took Jeſus, and bound him, foreign they bound his hands with cords; a Type of this was Samſon, whom Dalilah bound with ropes; ſo they bound him with ropes or cords, foreſhewing hereby that he muſt die, they never uſing to bind any with ropes or cords, but thoſe whom undoubtedly they purpoſed to crucifie: Some add the Circumſtances of this binding, that they bound him with three cords, and that with ſuch violence that they cauſed blood to ſtart out of his tender hands; certainly they wanted no malice, and now they wanted no power, for the Lord had given himſelf into their hands. Binding argues baſeneſs: It is ſtoried of Alexander, that when ſome Arrow that was ſhot into him, was to be drawn out, his Phyſitians adviſed to bind him; for that the leaſt motion (as they ſaid) would do him hurt; but he anſwered††Non decet vinciri regem, cum libera ſit regis & ſemper ſalva poteſtas. Bern. Serm. de Paſ. Mat. 26.55. Phil. 2.7.Matt 26:55Phil 2:7 Kings were not fit to be bound, the power of a King was ever free and ſafe; And David in his Lamentation over Abner, ſaid, Died Abner as a Fool dieth? thy hands were not bound, nor thy feet put in fetters, 2 Sam. 2.33, 34. Fools and Slaves were accuſtomed to be bound, and ſo were Thieves; they that open their hands to receive others goods, it is fit their hands ſhould be bound, and tied up; but is our Saviour numbred amongſt any of theſe? O yes! In that ſame hour ſaid Jeſus to the multitude, are ye come out as againſt a Thief, with Swords and Staves? he made himſelf of no reputation, and took upon him the form of a Servant: O wonderful condeſcention of Chriſt! O admirable exinanition! he that was eminently juſt, is reputed a thief; he that was equal with God, is become a Servant; he that was ſtronger than Samſon, and could have broken his cords from off his arms like a thred, he is bound with cords, and as a poor Lamb, he continues bound for the ſlaughter; and thus began our Liberty and Redemption, from ſlavery, and ſin, and death, and curſings.

But beſides theſe cords, the word foreign, ſignifies a binding with chaines, Mak. 5.3, 4. And ſome are of opinion, that they ſhackled both his hands and feet, pedicis & catenis vinctus, Mark 5.4.Mark 5.3, 4.Mark 5:3Mark 5:4 And others ſay that they put about his neck††Quidam exiſtimaverunt catena ferrea collum ejus alligaſſe quod mihi certe incredible non eſt. Hom. Joh. Carthag. Act. 21.33. Mat. 26.48. Mark 14.44.Acts 21:33Matt 26:48Mark 14:44 a Chain of Iron; and it is not altogether improbable, but they might be as cruel to the Maſter, as to his Servants: I cannot think they were ſo enraged againſt Peter, as they were againſt Chriſt; and yet they laid on him two Chains, Acts 12.6. Nor can I think they were ſo enraged againſt Paul, as they were againſt Jeſus; and yet the chief Captain took him, and commanded him to be bound with two Chains. And that this might be their dealing with Chriſt, Judas, by his counſel ſeems to ſpeak; hold him faſt—take him, and lead him away ſafely, q. d. make him ſure, that he eſcape not out of your hands; he hath deceived you often, and therefore Chain him with an Iron Chain, that will be ſure to hold. I cannot paſs this without ſome word to our ſelves.

Ʋſe.Chriſt undergoes this reſtraint that all ſorts of perſecution might be ſanctified to us by his ſuſception. Again, Chriſt was faſter bound with his cords of Love, than with Iron fetters; his love was ſtrong as death; it overcame him who is invincible, and bound him who is omnipotent; the Jews cords were but the Symboles and Figures; but the dear love, the tender bowels of Jeſus Chriſt were the Morals, and things ſignified: p. 353Again, Chriſt was bound that we might be free: the Cords of Chriſt were ſo full of virtue, that they looſed the Chains of our ſins, and tied the hands of Gods Juſtice, which were ſtretched out againſt us for our ſins. Again, he was bound for us, that ſo he might bind us to himſelf. I drew them with cords of a man, with bands of Love. Hoſ. 11.4.Hos 11:4A ſtrange thing it was, to ſee the King bound for the Thieves offence; but ſuch was Chriſt's Love, that he might draw ſinful mankind to the Love of him again. Laſtly, one good Leſſon we may learn from wicked Judas; take him, and lead him away ſafely:— hold him faſt. Come Chriſtians! here's good counſel from a Judas; like another Caiaphas; he Propheſies he knows not what; take him, and lead him away, and hold him faſt. It is of neceſſity that thoſe which ſpiritually ſeek after Chriſt, ſhould take him by Faith, and hold him faſt by Love: I will riſe now, (ſaith the Spouſe) I will ſeek him whom my ſoul loveth; and anon, I found him whom my ſoul loveth, I held him, Cant. 3.2, 4.Song 3:2Song 3:4and would not let him go, until I had brought him into my Mothers Houſe, into the Chambers of her that conceived me. We muſt ariſe out of the bed of ſin, we muſt ſeek Chriſt in the uſe of Ordinances, and there if we find him, we muſt take him, lay hold on him by the hands of Faith, and not let him go; but lead him ſafely until we have brought him into our Mothers Houſe, into the Aſſemblies of his people; or if you will, until we have brought him into our ſouls, where he may ſup with us, and we with him.

4. For his leading to Annas, John John 18.13.John 18:13records it, that they led him to Annas firſt, for he was Father-in-law to Caiaphas, who was the high Prieſt that ſame year. 1. They led him away; foreign it refers to the place whence they led him; the Garden was the terminus a quo; there they apprehended him, and bound him, and thence they led him away; but the word foreign, is ſomething more than meerly abduco; ſometimes it ſignifies abigo, to drive away, whether by force, or fraud; ſomtimes rapio ad ſuplicium, ad judicandum; to ſnatch away either to puniſhment, or to judgment: It is ſaid,††Ecce trahebatur paſſis Prionidia virgo crinibus. Virg. Aen. 1. they drew him away by the hairs of the head, and that they led him in uncouth wayes, and through the Brook Cedron, in which the ruder Souldiers plunged him, and paſſed upon him all the affronts and rudeneſs which an inſolent and cruel multitude could think of. So that now again was the fulfilling of the Propheſie, He ſhall drink of the Brook in the way, Pſal. 110.7. I dare not deliver theſe things as certain truths; only this I affirm, that they led him, ſnatcht him, haled him from the Garden back again to Jeruſalem, over the Brook and Valley called Cedron,—2. They led him firſt to Annas; why thither; is a queſtion: the cognizance of the cauſe belonged not properly to Annas, but to Caiaphas; all that can be ſaid for Annas, is, that he was chief of the Sanhedrim, and Father-in-law to Caiaphas, and to the High Prieſt the next year following.

Oh when I think of Jeſus thus led away to Annas firſt; when I think of him partly going, and partly haled forwards, and forced to haſten his Grave-pace;Ʋſe. when I think of him thrown into, or plunged in the Waters of the Brook, and ſo forced to drink of the Brook Cedron in the way: when I think of him preſented by a deal of Souldiers, and rude Catch-poles, to this mercenary Annas; and withal, think that I had an hand as deep as any other in theſe acts; my heart muſt either break, or I muſt proclaim it an heart of flint, and not of fleſh. Come Chriſtians, let us lay our hands upon our hearts, and cry, Oh my Pride! and Oh my Covetouſneſs! and Oh my Malice and Revenge! Oh my Ʋnbelief! and Oh my Ʋnthankfulneſs! and Oh my Ʋncharitableneſs to the needy members of Chriſt Jeſus! why theſe were the rout, theſe were they that led, and dragg'd, and drew Jeſus (as it were) by the hair of his head; theſe were they that took hold of the chain, and pulled him forwards, and ſhewed him in triumph to this bloody Annas; nay, theſe were the Judas, Jews, Annas, and all: Oh that ever I ſhould lodge within me ſuch an heart, that ſhould lodge in it ſuch ſins, ſuch betrayers, ſuch murderers of Jeſus Chriſt!

But I muſt remember my ſelf; Watchman, what of the night? Watchman, Iſa. 21.11, 12. Mat. 14.25. Exod. 14.24. Pſal. 130.6.Isa 21:11Isa 21:12Matt 14:25Exod 14:24Ps 130:6what of the night? if ye will enquire, enquire, return, come. We may now ſuppoſe it about the third hour, or the laſt watch; in the Goſpel it is called the fourth watch of the night; elſewhere it is called the morning-watch, which continueth till the morning. And of the Acts done in this interval of time, we are next to treat.

p. 354SECT. VII. Of Chriſt's Examination, and Condemnation, with their Appendices.

NOw it was that they led him from Annas to Caiphas; and preſently a Council is called of the High Prieſts, Scribes, and Elders; theſe were the greateſt, graveſt, learned'ſt, wiſeſt men amongſt them, and they all conſpire to judge him, who is the great Judge both of quick and dead.—In their proceedings, we may obſerve, 1. The captious examination of the High Prieſt. 2. The ſacrilegious ſmiting of one of the Servants. 3. The impious accuſations of the Witneſſes. 4. The Sentence of the Judges. 5. The perfidious denial of perjured Peter. 6. The ſhameful deluſion, and abuſes of the baſe Attendants.

1. For the captious examination of the High Prieſt: The High Prieſt then asked Jeſus of his Diſciples, John 18.19.John 18:19and of his Doctrine. 1. Of his Diſciples; what the Queſtions were, it is not expreſſed; but probably they might be ſuch as theſe; How many Diſciples he had? and where they were? and what was become of them? why he ſhould take upon him to be better guarded than others of greater place and calling? whether it did not ſavour of ſedition and diſturbance of the State, to lead about ſuch a Crew of Diſciples and followers after him? and what was the reaſon of their flight? whether it were not a token of their guiltineſs of ſome diſorder, or of riotous practiſes? It is not for me to ſpeak how many Queries the High Prieſt might make to tempt Jeſus; but certainly he was ſifted to the Bran, examined to the full of all ſuch circumſtances as either might trap Chriſt, or in the leaſt degree advance and help forward his Condemnation; to this queſtion concerning his Diſciples, our Saviour anſwered nothing; alas, he knew the frailty of his followers, he might have ſaid, For my Diſciples, you ſee one hath betrayed me, and another will anon forſwear me, he ſtayes but for the crowing of the Cock, and then you ſhall hear him curſe and ſwear, that he never knew me; and for all the reſt, a pannick fear hath ſeized upon their hearts, and they are fled, and have left me alone to tread the Wine-preſs. Ah no, he will not ſpeak evil of the Teachers of his people; it was grief to him, and added to his ſufferings,John 6.67, 68, 69.John 6:67John 6:68John 6:69 that all had forſaken him; once before this, many of his Diſciples went back, and walked no more with him; which occaſioned Jeſus to ſay to the twelve, will ye alſo go? why no, ſaid Peter then, Lord, whether ſhall we go? thou haſt the words of Eternal Life; and we believe, and are ſure, that thou art that Chriſt the Son of the Living God. Oh Peter, what a ſtrong Faith was that? We believe, and we are ſure; but how is it now that ye have no faith? or why are ye ſo fearful, O ye of little Faith? I believe this ſate upon the heart of Chriſt, and yet he would not accuſe them, who now ſtood in their places, and was accuſed for them, and for us all; and therefore to that queſtion of his Diſciples, he anſwered nothing.

2. He asked him of his Doctrine; what his queſtions were of that, are not ſet down neither; but probably they might be ſuch as theſe; Who was his Maſter, or inſtructer in that new Doctrine he had lately broached? why he did ſeek to innovate, and alter their long practiſed and accuſtomed Rites? and what ground had he to bring in his own devices in their ſteads? as Baptiſm for Circumciſion; the Lords Supper for the Paſſover; himſelf and his Apoſtles for the high Prieſts and Levites, when neither he, nor moſt of them were of that Tribe? why he was ſo bold and ſaucy (being but three and thirty years of age) to declame ſo bitterly and ſatyrically againſt the Phariſees, and Sadduces, and Scribes, and Prieſts, and Elders of the People? Much of this ſtuffe he might bring out in his Interrogatories; that ſo by his queſtioning him in many things, he might trap him in ſomething to his confuſion and deſtruction.—And to this queſtion our Saviour anſwers;John 18.20, 21.John 18:20John 18:21 but Oh how wiſely! I ſpake openly to the World (ſaith he) I ever taught in the Synagogue, and in the Temple, whither the Jews alwayes reſorted; and in ſecret have I ſaid nothing; why askeſt thou me? ask them which heard me, what I ſaid unto them, behold they know what I ſaid: q. d. I appeal to the teſtimony of the very enemies themſelves; thou ſuſpecteſt me to be a ſeditious perſon, and one that plots miſchief againſt the State in ſecret; I tell thee truth, I ſpeak nothing in ſecret (i.e.) nothing in the leaſt manner tending to ſedition; my Doctrine I brought with me from the boſom of my Father, it is the everlaſting Goſpel, and not of yeſterday; and it containes nothing in it of Sedition, Faction, Rebellion, Treaſon; ask theſe mine Enemies, theſe who have apprehended and p. 355bound me, and brought me hither; they know what I ſaid, let them ſpeak if they can, wherein I have tranſgreſſed the Law.

2. For the ſtroke given Chriſt by that baſe ſervant; one of the Officers which stood by, ſtroke Jeſus with the palm of his hand, ſaying, anſwereſt thou the High Prieſt ſo? John 18.22.John 18:22That holy face which was deſigned to be the object of Heaven, in the beholding of which, much of the celeſtial glory doth conſiſt; that face which the Angels ſtare upon with wonder, like Infants at a bright Sun-beam, was now ſmitten by a baſe varlet in the preſence of a Judge; and howſoever the Aſſembly was full, yet not one amongſt them all reproved the fact, or ſpake a word for Chriſt: nay, in this the injury was heightned, becauſe the blow was ſaid to be given by Malchus an Idumean Slave; it was he,Chryſ. hom. 82. in Joh. whoſe ear was cut off by Peter, and cured by Chriſt, and thus he requites him for his Miracle.—Amongſt all the ſufferings of Chriſt, one would think this were but little; and yet when I look into Scriptures, I find it much: Thus Jeremy, He giveth his cheeks to him that ſmiteth him, he is filled full with reproach. Thus Micah Lam. 3.30. Mich. 5.1.Lam 3:30Mic 5:1ſpeaking of Chriſt, They ſhall ſmite the Judge of Iſrael with a Rod upon the Cheek; there was in it a world of ſhame;2 Cor. 11.30.2 Cor 11:30 the Apoſtle layes it down as a ſign of ſuffering and reproach, if a man ſmite you on the face. Nothing more diſgraceful (ſaith Chryſoſtom Chryſ. hom. 82. in Joh. foreign & virgam & crepidam ſignificat Lei. Crit. Sacr.) than to be ſmitten on the Cheek; the diverſe reading of the word, ſpeaks it out further; he ſtroke him with a Rod, or he ſtroke him with the palm of his hand foreign, the word foreign, ſay ſome refers to his ſtriking with a rod, or club, or ſhoe, or pantoffle; or as others, it refers to his ſtriking with the palm of his hand; of the two, the palm of the hand is judged more diſgraceful, than either rod, or ſhoe; and therefore in the Text we tranſlate it, with the palm of the hand he ſtruck at Jeſus, (i.e.) with open hand, with his hand††foreign pugno, foreign palmi, Idem. Chryſ. hom. 81. in Joh. c. 18.John 18 ſtretched out.

The Antients commenting on this Cuff; Let the Heavens be afraid (ſaith one) and let the Earth tremble at Chriſt's patience, and this Servant's impudence. O ye Angels, how were ye ſilent? how could you contain your hands, when you ſaw his hand ſtriking at God? —If we conſider (ſaith another) who took the blow, was not he that ſtruck him, Aug. in Tract. 113.worthy to be conſumed of fire, or to be ſwallowed up of earth, or to be given up to Satan, and thrown down into Hell? If a Subject ſhould but lift up his hand againſt the Son of an earthly Soveraign, would he not be accounted worthy of puniſhment? how much more in this caſe, when the hand is lifted up againſt the King of Kings, and Lord of Lords? whom, not only men, but the Cherubims and Seraphims, and all the Celeſtial powers above, adore and worſhip? Bernard Ber. Serm. de Paſſ.tells us, that his hand that ſtruck Chriſt, was armed with an Iron Glove: and Vincentius Vinc. Serm. de Paſſ.affirms, that by the Blow Chriſt was felled to the earth: and Ludovicus Lud. de vita Chriſti.adds, that blood guſhed out of his mouth, and that the impreſſion of the Varlet's fingers remained on Chriſt's Cheek, with a tumor and wan colour. I need ſay no more of this; only one word in reference to our ſelves.

Come, look upon this lively and lovely picture of patience; he was ſtruck on the face, but he was never moved in his heart; notwithſtanding the abuſe,Ʋſe. he ſhewed all mildneſs and gentleneſs towards his enemies: O what art thou that canſt not brook a word, that canſt not bear a diſtaſtful ſpeech, that canſt not put up the leaſt and ſmalleſt offence, without thy wrath and fury? O proud man! O impudent wretch! how art thou ſo ſuddenly moved at the leaſt indignity, when thou ſeeſt thy Saviour quietly ſuffer great affronts? come learn of Chriſt; if ever we mean to have a ſhare and intereſt in his ſufferings, let us conform to him in meekneſs, and patience, in gentleneſs, and lowlineſs of mind, and ſo we ſhall find reſt unto our ſouls.

3. For the Accuſation of the Witneſſes; he is falſly accuſed and charged with the things that he never knew: In his Accuſation I obſerve theſe things. 1. That they ſought falſe witneſſes; for true witneſſes they could have none:Mat. 26.59.Matt 26:59 Now the chief Prieſts and Elders, and all the Council ſought falſe witneſſes againſt Jeſus to put him to death. They were reſolved in a former Council that he ſhould not live, but die; and now palliating their deſign with a Scheme of a Tribunal, they ſeek out for witneſſes. O wonder! who ever heard that Judges went about to enquire for falſe witneſſes, and ſuborned them to come in againſt the Priſoner at the Bar?Ver. 60. Mark 14.56.Mark 14:56 2. Though many falſe witneſſes came into teſtifie againſt him, yet they found none; becauſe their witneſs did not agree together. O the injuſtice of men in bringing about the Decrees of God! the Judges ſeek out for witneſſes, the witneſſes are to ſeek for proof, thoſe proofs were to ſeek for unity and conſent, and nothing was ready for their purpoſe. 3. At laſt, p. 356after many attempts came two falſe witneſſes, and ſaid, this fellow ſaid, I am able to deſtroy the Temple of God, and to build it in three Dayes. They accuſe him for a figurative ſpeech, a trope which they could not underſtand; which if he had effected according to the Letter, it had been ſo far from a fault, that it would have been an Argument of his power; but obſerve their falſe report of the words he had ſpoken;John 2.19.John 2:19 for he ſaid not, I am able to deſtroy this Temple of God, and to build it in three dayes; but, deſtroy ye this Temple, and in three dayes I will raiſe it up: the allegation differs from the truth in theſe particulars. 1. I am able to deſtroy, ſay they; ay but deſtroy ye, ſaith Chriſt. 2. I am able to deſtroy this Temple of God, ſay they; ay but deſtroy ye this Temple, ſaith Chriſt; ſimply this Temple, without addition. 3. I am able to deſtroy this Temple of God, and to build it in three dayes, ſay they; ay but deſtroy ye this Temple, and in three dayes I will raiſe it up, ſaid Chriſt: he ſpoke not of building an external Temple; but of raiſing up his own body, which he knew they would deſtroy. Theſe were the accuſations of the falſe witneſſes, to all which Jeſus anſwered nothing; he deſpiſed their accuſations, as not worthy an anſwer; and this vexed more.—But, 4. Another accuſation is brought in; Caiaphas had a reſerve, which he knew ſhould do the buſineſs in that Aſſembly; he adjured him by God,Mat. 26.63.Matt 26:63 to tell him if he were the Chriſt: I adjure thee by the living God, that thou tell us whether thou be the Chriſt the Son of God: The holy Jeſus being adjured by ſo ſacred a Name, would not now refuſe an anſwer; but he confeſſed himſelf to be the Chriſt, the Son of the living God: and this the High Prieſt was pleaſed (as the deſign was laid) to call Blaſphemy; and in token thereof, he rends is cloaths, prophetically ſignifying that the Prieſthood ſhould be rent from himſelf.

Ʋſe. Job 31.35, 36.Job 31:35Job 31:36We are taught in all this quietly to ſuffer wrong: If my Adverſary ſhould write a Book againſt me, ſurely I would take it upon my ſhoulder (ſaith Job) and bind it as a Crown to me; it is impoſſible, if we are Chriſt's ſervants, to live in this world without falſe accuſations: come, let us take heart, and in ſome caſes, ſay not a word; ſince he that was moſt innocent, was moſt ſilent, why ſhould we be too forward in our excuſes? I know there is a time to ſpeak, as a time for ſilence; if it may tend to God's honour, and to the ſpreading of God's truth, and that right circumſtances do concur, it is then time to open our mouths, though we let in death. So did our bleſſed Saviour: O let us learn of him, and follow his ſteps!

4. For the Doom or Sentence of theſe Judges; Caiaphas prejudging all the Sanhedrim, in declaring Jeſus to have ſpoken Blaſphemy, and the fact to be notorious, he then asked their Votes:Mat. 26.66.Matt 26:66 What think ye? and they anſwered, and ſaid, he is guilty of Death. They durſt not deny what Caiaphas had ſaid; they knew his Faction was very potent, and his malice great, and his heart was ſet upon the buſineſs, and therefore they all conſpire, and ſay as he would have them, He is guilty of Death. Oh here is Jeſus's ſentence, which ſhould have been mine, He is guilty of Death. But this Sentence was but like ſtrong diſpoſitions to an enraged Fever; they had no power at that time to inflict death, or ſuch a death as that of the Croſs, they only declared him apt, and worthy, and guilty of Death.

In the multitude of Counſellers there is ſafety, ſaith Solomon; but we muſt take this in; if it be of good men, Prov. 11.14.Prov 11:14and to good purpoſes: for otherwiſe, the Meetings, Aſſemblies, and Councils of the wicked are dangerous and deadly;Pſal. 2.2.Ps 2:2 the Kings of the earth ſet themſelves, and the Rulers take counſel together againſt the Lord, and againſt his anointed. Such Councils we had many in our times. I know not whether we may call them Councils, or ſtruma tantum Civitatis, an ulcerous bunch, raiſed by the diſorder and diſtemper of the City.

5. For Peter's denial and abjuration; while theſe things were thus acting concerning Chriſt, a ſad accident happened to his Servant Peter; at firſt a Damoſel comes to him, and tells him, Thou waſt with Jeſus of Galilee; and then another Maid tells the by-ſtanders,Mat. 26.69. Ver. 71. Ver. 73.Matt 26:69 this fellow was alſo with Jeſus of Nazareth: and after a while, they that ſtood by, ſpake themſelves, ſurely thou art one of them, for thy ſpeech bewrayeth thee, q. d. thy very Idiom declares thee to be a Galilean; thou art as Chriſt is, of the ſame Countrey and Sect, and therefore thou art one of his Diſciples: Peter thus ſurprized, without any time to deliberate, he ſhamefully denies his Lord: and, 1. He doth it with a kind of ſubterfuge,Ver. 70. I know not what thou ſayeſt: he ſeems to elude the Accuſation with this Evaſion,Ver. 72. I know not thy meaning, I underſtand not thy words, I skill not what thou ſayeſt. 2. At the next turn, he goes on to a licentious boldneſs, denying p. 357Chriſt with an Oath, I know not the man; and laſtly, he aggravates his ſin ſo far, that he grows to impudence, and ſo denies his Lord with curſing and ſwearing, I know not the man: here's a Lie, an Oath, and a Curſe; the ſin is begun at the voice of a Woman, a ſilly Damoſel; not any of the greateſt Ladies, ſhe was only a poor ſerving-maid that kept the doors; but it grew to ripeneſs, when the Men-Servants ſell upon him; now he ſwears, and vows, and curſes himſelf if he knew the Man. O Peter, is the man ſo vile,Ver. 74. that thou wilt not own him! Hadſt thou not before confeſt him to be the Chriſt, the Son of the living God? and doſt thou not know him to be Man, as well as God? ſay, is not this the Man-God, God-Man that called thee, and thy brother Andrew, at the ſea of Galilee, ſaying, follow me, and I will make you fiſhers of men? Is not this he whom thou ſaweſt on Mount Tabor, ſhining more gloriouſly than the Sun? Is not this he whom thou ſaweſt walking on the water, and to whom thou ſaid'ſt, Lord, if it be thou, Mat. 14.28.Matt 14:28bid me come unto thee on the water? How is it then that thou ſaiſt, I know not the man? Surely here's a ſad example of humane infirmity; i… Peter fell ſo foully, how much more may leſſer ſtars? And yet withal, here's a bleſſed example of ſerious, through repentance; no ſooner the Cock crew, and Chriſt gave a look on Peter, but he goes out, Ver. 75.and weeps bitterly. The Cock was the Preacher, and the look of Jeſus was the Grace that made the Sermon effectual: O the Mercy of Chriſt! he looked back on him that had forgot himſelf; he revives his ſervant's memory, to think on his Maſter's words; he ſends him out to weep bitterly, that ſo he might reſtore him mercifuly to his favour again.

Let us learn hence, to think modeſtly and ſoberly of our ſelves; yea,Ʋſe. 1 Cor. 10.12. Rom. 11.20.1 Cor 10:12Rom 11:20 let him that thinketh he ſtandeth, take heed leſt he fall! If Peter could firſt diſſemble, and then lie, and then forſwear, and then blaſpheme and curſe, O let not us be high-minded, but fear; —And in caſe we fall indeed, as Peter did, yet let us not deſpair, as Judas did; but ſtill upon our repentance let us truſt in God. When Chriſt looked on Peter, he wept bitterly: notwithſtanding our ſins are great, yet one look of Chriſt is full of virtue, and enough to melt us into tears: O let us not ſink in deſpair, but look up to him, that he may look down on us. Pliny tells us of ſome Rocks in Phrygia, Plin. hiſt.that when the Sun doth but ſhine upon them, they ſend out drops of water, as if they wept tears; Peter ſignifies a Rock, and whilſt Peter perſiſted in his ſin of denying Chriſt, his heart was hard as the Rock; but when Chriſt the Sun of Righteouſneſs looked uqon him, his heart was ſoftned, and he dropped tears continually. Such is the vertue of Chriſt's look, it turns the Rock into a ſtanding Water, and the Flint into a Fountain of Waters. Pſal. 114.8.Ps 114:8—Laſtly let us not decry repentance, but rather be in the uſe, and practiſe, and exerciſe of it: Is not here a Goſpel precedent?††Flevit quidem tanta lachrymarum inundatione, ut in maxillis profundos ſulcos haberet, per quos, quaſi per quoſdam canales, aut aquae ductus lachrymae ejus defluebant. Clem Quoties galli cantum audiebat, in lachrymas prorumpebat, per totum vitae tempus negationis culpam frequenter adeo plauxit. Idem. Mat. 26.67, 68 Luke 22.65. Hier. ut citat Guliel. ſtatione tertia Chriſti patientis. Mallon. de flagellatione Chriſti, c. 6.Matt 26:67Matt 26:68Luke 22:65 Clement, an ancient Writer, of whom Paul makes mention, Phil. 4.3. expreſſeth Peter's repentance to have been ſo great, that in his Checks he made (as it were) furrows, in which, as in certain Channels, his tears run down; the Text tells us he wept bitterly; and Clement adds, that while he lived, as often as he heard a Cock crow, he could not but weep, and bewail his denial. David is another like example; All the Night, ſaid he, I make my Bed to ſwim, I water my Couch with my tears, Pſal. 6.6. David makes mention of his Bed and Couch, becauſe there moſt eſpecially he had offended God: It was on his Bed that he committed Adultery; and it was in his Couch, that he deſigned and ſubſcribed with his own hand, that Ʋriah muſt die; and hence is it that he waters his Bed and Couch with his tears; the very ſight of his Bed and Couch brings his ſin into his remembrance; as the very hearing of the crowing of the Cock, ever after awakened Peter to his task of tears: that Repentance is a Goſpel-Duty, we have ſpoke elſewhere. O take heed of decrying it! as we are often ſinning, ſo let us often repent; it concerns us near to be frequent in this duty of bewailing ſin, and turning to God.

6. For the abuſes and deluſions of the baſe Attendants offered to Chriſt; the Evangeliſt tells us, then did they ſpit in his face, and buffetted him, and others ſmote him with the palms of their hands, ſaying, Propheſie unto us, thou Chriſt, who is he that ſmote thee? and as Lude adds, many other things blaſph…mouſly ſpake they againſt him; what thoſe many other things were, it is not diſcovered; only ſome ancient writers ſay, that Chriſt in that night ſuffered ſo many, and ſuch hideous things, that the whole knowledge of them is reſerved only for the laſt day of Judgment. Mallonius writes thus, after Caiaphas and the Prieſts had ſentenced Chriſt worthy of death, they committed him to their Miniſters, warily to be kept till day; and they immediately threw him into the dungeon in Caiaphas's p. 358Houſe, there they bound him to a ſtony pillar, with his hands bound on his back, and then they fell upon him with their palms and fiſts. Others add, that the Souldiers not yet content, they threw him into a filthy dirty puddle, where he abode for the remainder of that night; of which the Pſalmiſt,Pſal. 86.6. Pſal. 69 2. Cant. 3.7.Ps 86:6Ps 69:2Song 3:7 Thou haſt laid me in the loweſt pit, in darkneſs, and in the deeps; and I ſink in the deep mire where there it no ſtanding. Behold the Bed which is Solomon's, or rather, which is Chriſt's; for a grater than Solomon is here: Behold the flouriſhing Bed wherein the King of Saints doth lie; ſurely a place moſt fordid, full of ſtench; his other ſenſes had their pain, and his ſmell felt a loathſom ſavour, in this noyſom puddle.

But we need not borrow light from Candles, or leſſer ſtars; the Scripture it ſelf is plain: Obſerve we theſe Particulars.

1. They ſpit in his face; this was accounted among the Jews a matter of great infamy and reproach:Numb. 12.14.Num 12:14 And the Lord ſaid to Moſes, if her Father had but ſpit in her face, ſhould ſhe not be aſhamed ſeven dayes? We our ſelves account this a great affront, and ſo did Job; Job. 30.9, 10.Job 30:9Job 30:10I am their ſong and their by-word; they abhor me, they fly far from me, and ſpare not to ſpit in my face. Oh that the ſweet face of Chriſt, ſo much honoured and adored in Heaven, ſhould be defiled and deformed by their ſpitting! Oh that no place ſhould be thought ſo fit for them to void their Excrements and Drivel in, as the bleſſed face of Jeſus Chriſt!Iſa. 50.6.Isa 50:6 I hid not my face (ſaith Chriſt) from ſhame and ſpitting: I uſed no Mask to keep me fair; though I was fairer than the Sons of Men, I preſerved not my Beauty from their naſty Flegm, but I opened my face, and I ſet it as a Butt for them to dart their frothy Spittle at.

2. They buffet him; we heard before that one of the Officers ſtrook Jeſus with the palm of his hand; but now they buffet him: ſome obſerve this difference betwixt foreign; the one is given with the open hand, but the other with the fiſt ſhut up; and thus they uſed him at this time,Colaphis illi tuber totum caput, facies livida forto & excuſſe dentes. they ſtruck him with their fiſts, and ſo the ſtroke was greater and more offenſive: By this means they made his face to ſwell, and to become full of Bunches all over. One gives it in thus; By theſe blows of their fiſts, his whole head was ſwollen, his face became black and blew, and his teeth ready to fall out of his Jaws. Very probable it is, that with the violence of their ſtrokes, they made him reel and ſtagger, they made his Mouth, and Noſe, and Face to bleed, and his Eyes to ſtartle in his Head.

3. They covered his face, Mark. 14.65.Mark 14.65.Mark 14:65 Several Reaſons are rendered for it. As, 1. That they might ſmite him more boldly, and without ſhame. 2. That they might not have that object of pity in their view; it is ſuppoſed that the very ſight of his admirable form, ſo lamentably abuſed, would have mollified the hardeſt heart under heaven, and therefore they veiled and hoodwink'd that alluring, drawing countenance. 3. That they might not ſee their own filth in his face, however his Beauty was winning, yet they had ſo bedawbed it with their beaſtly ſpitting, that they began to loath to look upon him: It was a nauſeous ſight (ſaith one) and enough to make one ſpew to look upon it. Nauſeam ipſis ſpectatoribus ſaeditas illa provocabat.But whether his ſplendor, or his horror occaſioned this veile over his face, this is moſt certain, that it veiled not their cruelty, but rather revealed it, and made it manifeſt to all the World.

4. They ſmote him with the palms of their hands, ſaying, Propheſie unto us, thou Chriſt, who is he that ſmote thee? To paſs away that doleful, tedious night, they interchangeably ſport at him; firſt one, and then another gives him a ſtroke (we uſually call it a Box on the ear) and being hoodwink'd, they bid him a-read who it is that ſmote him. Some reckon theſe Taunts amongſt the bittereſt paſſages of his Paſſion; nothing is more miſerable, even to the greateſt miſery, than to ſee it ſelf ſcorned of Enemies. It was our Saviour's caſe; they uſed this deſpight for their deſport; with a wanton and merry malice they aggravate their injury with ſcorn; q. d. Come on, thou ſayeſt thou art Chriſt the Son of the living God, and therefore it is likely thou art Omniſcient, thou knoweſt all things; tell now, who is it that ſtrikes thee? We have blind-folded thee that thou canſt not ſee us with thy bodily eyes, let thy Divinity aread, gueſs, tell, propheſie, who is it now that ſmote thee laſt? Who gave thee that blow? O Impiety without example! Surely if his patience had been leſs than infinite, theſe very injuries would have been greater than his patience. In way of Application.

Ʋſe.1. Conſider Chriſtians, whether we had not a hand in theſe abuſes; for, 1. They ſpit in the face of Chriſt, who defile his Image in their ſouls, who reject his holy and heavenly motions in their hearts.—2. They buffet him with their fiſts, who perſecute p. 359Chriſt in his Members, Saul, Saul, why perſecuteſt thou me? It is hard for thee to kick againſt the pricks. 3. They cover his face,Luke 10.16.Luke 10:16 that do not readily and willingly confeſs their ſins, that extenuate their frailties and imperfections, with counterfeit pretexts. —4. They mock and ſcoff at Chriſt, that ſcorn and contemn his Meſſengers and Miniſters; He that deſpiſeth you, deſpiſeth me, ſaith Chriſt. O that we would lay theſe things to our hearts, and ſee, and obſerve wherein we ſtand guilty of theſe ſins, that we may repent.

2. Conſider Chriſtians, and read Chriſt's Love in all theſe ſufferings; O un-heard of kindneſs, and truly paternal bowels of pity and compaſſion! who ever heard before of any that would be content to be ſpit upon, to wipe their filths who ſpit uppn him? that would be content to be beat, and buffetted, to ſave them from buffets, who were the buffetters? that would be content to be blind-folded, that he might neither take notice of, nor ſee the offences of them that blind-folded him? that would be content to be made a ſcorn, to ſave them from ſcorn, that ſhall ſcorn him? Chriſtians! you that take your name from Chriſt, how ſhould you admire at the infiniteneſs and immenſity of this love of Chriſt? was it a ſmall thing that the wiſdom of God ſhould become the fooliſhneſs of men, and ſcorn of men, and ignominy of men, and contempt of the World for your ſins ſake: O think of this!

And now the diſmal night is done; what remains, but that we follow Chriſt, and obſerve him in his Sufferings the next day! the Pſalmiſt tells us,Pſal. 30.5.Ps 30:5 Sorrow may endure for a night, but joy cometh in the morning: only Chriſt can find none of this joy neither morning nor evening; for after a diſmal night, he meets with as dark a day: what the paſſages of the day were, we ſhall obſerve in their ſeveral hours.