The Harmony of the Gospels, Chapter 13
CHAP. XIII.
The Hiſtory of their crucifying of our Lord Ieſus Chriſt.
VVhen they had got all things ready, they finiſhed their mockery, put off his Robes, put on his own garments, and led him away, as a condemned Malefactor to his execution, where we may ſee what was done by the way
1. Their rigour to the utmoſt they could.
2. The Lord Jeſus his gracious deportment.
1. They made him to carry his own Croſs, upon which he was to be put to death, which was as much diſgrace and rigour as they were in a capacity to exerciſe againſt him. They had but little time, and were in great haſte, which ſhortned their rigorous dealings. Herein Ieſus Chriſt did ſuperabundantly anſwer the Type in Iſaac, Gen. 22.6. who carryed on his back the wood wherewith he himſelf was to be ſacrificed, but that was without any rigour. Jeſus Chriſt carryed the Tree on his back, with all rigour they could inflict, on which he was crucifyed, Joh. 19.17. he meekly took up his Croſs, according to his doctrine which he taught the Church, he now teacheth by his Example, added to his precept.
2. They led him betwixt two theeves, Malefactors juſtly condemned, to add diſgrace unto him, as if he were a Malefactor like them. Luk. 23.32. As they placed them in the execution, ſo did they in leading them. Jeſus was placed in the middle, and the theeves, one at his right hand, and the other at his left, he in the middle, as the worſt of them all.
3. They compel Simon to carry the hinder end of the croſs after him; in which hiſtory conſider.
1. The place where they doe this, Math. 27.32. As they came out: Out of what, or whence? Either out of the Judgement-Hall, where they mocked him, & from whence they led him: Or when they came out of the city to go to Golgotha. It is moſt probable it was as they came out of the city, becauſe Simon was coming out of the country on his way, Luk. 23.26. And they had made our Lord Jeſus to carry his croſs untill he was out of the city; ſo long as he was able to doe it. His body was macerated by the loſs of blood, in his two whippings, and twice crowning with Thorns, with want of reſt and ſuſtenance for ſo long a time. His ſtraining under an heavy burden, would rend and tear his wounded back and head, with great pain and torment, which would diſable him from going ſo faſt as they (being in haſt) would have him go: It is like alſo, that they had made his croſs longer then others, that they might advance him higher, and more viſible to all. Haman had a Gibbet very high to hang Mordecai, and theſe were acted with the like ſpirit of envy. The length would adde weight, and a neceſſity for ſomebody to bear the hinder end after him, as Luke ſpeaks. And they were in haſt, they may not goe ſo ſoftly for many reaſons,
1. It was the Jews Paſſover night, Ioh. 19.14.
2. The morrow was the Sabbath, the day after the Paſſover, and therefore an high day. Joh. 19.31.
3. Envy is impetuous till revenge be executed.
2. Conſider the Perſon, Symon a Cyrenian who was coming out of the Country about his affairs.
Queſt. Why did they apprehend ſuch a man, and compel him to this work? Were there not enough among their Crew that were ready enough to have done it? whoſe envy would prompt them to ſay and doe, if need were. according to our proverb If they want a Hang-man, I'le be the man rather then the work ſhould not be done. Doubtleſs there were many in the Crew, ſo ill-minded againſt Jeſus Chriſt. But it is moſt probable they took this man, to adde affliction to Jeſus Chriſt: he was a godly man, one of Jeſus Chriſt his followers, a man of note, him they force to joyne with them in this wicked execution.
But here we may conſider three things, which I propoſe under ſubmiſſion to better judgments.
1. Simon did valiantly refuſe, and oppoſe to joyn with them, he would have no hand in ſo cruel and unjuſt a murther, and ſo far refuſed as to give ſufficient evidence, that he did diſclaim and condemn their fact which they were about to execute.
2. He ſo far refuſed, as to put them upon compulſion; they by force compeled him to it.
3. No doubt he ſaw that it was a work of pitty, mercy and love to Jeſus Chriſt to eaſe, releive and help him in undergoing their rigor (it may be Jeſus ſaid to him, Help me) with that heart and mind he ſet to his ſhoulder, hitched it on upon his own ſhoulder, to give unto Jeſus Chriſt all the eaſe he could.
3. Conſider, that theſe acts of grace in Simon were highly accepted of God, and well pleaſing to Jeſus Chriſt, which may appear by theſe things recorded in Scripture.
1. That this act is recorded in Scripture, by three evangelical Witneſſes, Mat. Mar. Luk. As Jeſus ſaid of that good woman that ointed his feet, Math. 26 13. Wherever the Goſpel ſhall be preached, her act ſhall be preached; ſo it is with this act of Symon.
2. Symon is named as the doer of this act, whereas that woman is not named, though her act is honourably mentioned, the love of her action ſmelling more ſweet then the perfume of her unction did
3. This Symon is further deſcribed and notified, Firſt, by his country; a Cyrenian, yet a known man at Ieruſalem. Secondly. By his two ſons, Alexander and Rufus, famous in the Goſpel by this noted act of their father, if not by their own virtues alſo, Mar. 15.21.
4. Symon doth practice a Goſpel rule in this act, Gal. 6.2. Bear one anothers burden, and ſo fullfill the law of Chriſt. Heb. 13.13. Let us go forth unto him without the Camp, bearing his reproach.
Sect. 2.
SO much for their Rigor: now followeth the gracious deportment of Jeſus Chriſt in his going to Golgotha. Luk. 23.27, 28, 29, 30, 31. And there followed him a great Company of people and of women, which alſo bewailed and lamented him. But Jeſus turning to them ſaid. Ye daughters of Ieruſalem, weep not for me, but weep for your ſelves, and for your children. For behold, the dayes are coming in which they ſhall ſay, Bleſſed are the barren, and the womb that never bare, and the paps that never gave ſuck. Then ſhall they begin to ſay to the mountains fall on us, and to the hills, cover us: for if they doe theſe things in a green tree, what ſhall be done in a dry?
So ſoon as ever he was eaſed of that cruel and heavy burden of his croſs, by the aſſiſtance of Symon, he preſ…ntly falls into holy diſcourſe, expreſſing the tender Compaſſions of his heart over Ieruſalem, and the falling, dying, periſhing Church and Church-ſtate of the Jews. In which diſcourſe,
1. See the occaſion of his diſcourſe, There were a great multitude following him among them there were mourning women, who lamented for him, and over him for his death approaching, v. 27. As it was the manner of the Jews. Ier. 9, 17, 18, 19. Call for mourning women, skillfull in mourning, that our eyes may run down with tears. &c. Though Jeſus did not call for any mourners to follow him, yet there were ſuch as followed him, as dangerous as the times were, to app…ar to be a lover, and a believer in him. By this mourning of theſe, Jeſus took occaſion to diſcourſe.
2. See the manner of his entrance upon his diſcourſe, v. 28. Jeſus turned to them and ſaid, Daughters of Ieruſalem. Where we ſee what a kind look Jeſus gave unto theſe mourners that followed him. We ſee alſo what an holy compellation he giveth them, Ye Daughters of Ieruſalem, that is ye children of the Church.
3. See the matter of his ſpeech unto them and to all the Auditory in four Particulars.
1. Weep not for me, that is not only for me: it is a [not] comparative, viz. not ſo much, or not only for me; for I ſhall tell you of another object of your weeping and lamentation. He doth not forbid them weeping for him, much leſs doth he check or blame them for it, but he informeth them of another object to weep for, beſides him. You now weep becauſe of my death this day, but I tell you of that which ſhall be the effect and puniſhment of that which is done this day in putting me to death. Jeruſalem ſhall ſmart for what they doe this day, and when that day of vengeance is come, there will be other matter of weeping then yet you ſee.
2. Weep for your ſelves and for your children: weep both for the preſent Generation, and for the riſing Generations. Look not only on preſent things, but conſider what your preſent actions do portend and threaten to bring upon you. And did you but conſider what puniſhment, Calamityes and miſeryes this dayes act will bring upon Ieruſalem, you would then ſee that there is great cauſe to weep for your ſelves, and for your children, as well as for me.
3. Jeſus Chriſt gives them a Reaſon why they ſhould weep for themſelves and for their Children; viz. becauſe of thoſe terrible days that are coming upon them, which are deſcribed, Firſt. By that uſual note of attention, Behold, ſhewing the certainty of ſuch calamityes coming on them, and the terribleneſs thereof, in both theſe reſpects, thoſe dayes will be remarkable, Behold. 2dly. Thoſe dayes are deſcribed by the terrible effects thereof, which prove them to be a juſt matter of mourning and weeping for your ſelves and for your children. Thoſe terrible effects of the calamity of thoſe dayes are two. v. 29, 30.
1. They ſhall bleſs the barr…n woman, womb, & dry breaſts, it was a reproach in Iſrael to be barren, Gen. 30.23. Luk. 1.25. but now they ſhall count them happy that have no children to ſee and feel theſe bitter calamityes, the words imply that it is a curſe and miſery to have Children to be ſufferers of theſe calamityes, which is an Argument to prove that theſe calamityes will be great, yea, exceeding great; the conſideration whereof doth ſhew that you have cauſe to weep for your ſelves, and for your Children, as well as for me.
2. The ſecond Effect will be, that they ſhall be in ſuch deſperation, that they ſhall wiſh the mountains to fall on them, and the hills to cover them, which is a Scripture expreſſion of deſperation, Rev. 6.15, 16, 17. deſperation is one of hell Torments. Such terrible dayes are coming on you and your Children, which ſhould cauſe you to weep for your ſelves and for your Children, as well as for me.
And all this Jeſus Chriſt doth foretel them, with an heart more bleeding with compaſſion, over them his dying Church, then over his own dying body, now bleeding with Furrows on his back, and thorny wounds on his head, and therefore exhorts them to add this ditty unto their preſent mournings for him.
4. He gives a demonſtrative reaſon, that ſuch at leaſt, if not far worſe calamityes ſhall ſurely come upon them, viz. becauſe they add unto all their wrath provoking ſins, this laſt and greateſt, in putting to death ſo unjuſtly, ſo cruelly the Lord of glory, the Son of God mightily proved ſo to be, by many miracles done among them, & their own King Saviour, & Meſſiah. Which ſins do ripen them for wrath, as dry wood is fitted and prepared for the fire. This reaſon is communicated with deep and elegant wiſdome, ſo as that the Enemies could not eaſily interpret it, or apply it, ſo as to ſtop them in their way, or hinder them from putting him to death; becauſe that was the work which Jeſus Chriſt did willingly expoſe himſelf unto, being that, upon which the ſalvation of Gods Elect dependeth. Thus Jeſus Chriſt expreſſeth this reaſoning, if they execute theſe crueltyes upon me an innocent perſon, as unmeet for ſuch puniſhments, as green wood for the fire. Then what ſhal befal them? who are by this ſin, added to their many other ſins, fully ripe for wrath, as dry wood is fitted for the fire. He doth not ſay how hot the fire ſhall be, but he ſaith, what ſhall be done to the dry? to ſhew that their miſery ſhall be unexpreſſible, yea, unconceivable
Sect. 3.
Their arriving at Golgotha, and ſetting up the Croſs.
JOh. 19.17, 18, 19, 20, 21, 22. And he bearing his Croſs, went forth into a place called the place of a ſcull, which is called in the Hebrew Golgotha. Where they crucified him, and two other with him, on either ſide one, and Jeſus in the midſt. And Pilate wrote a Title, and put it on the Croſs: and the writing was, JESƲS OF NAZARETH THE KING OF THE JEWS. This Title then read many of the Jews: for the place where Jeſus was crucified was nigh to the City, and it was written in Hebrew, and Greek, and Latine. Then ſaid the chief Prieſts of the Jews to Pilate, Write not, the King of the Jews, but that be ſaid, I am King of the Jews. Pilate anſwered, What I have written, I have written.
The place out of which they lead him was the City, that he might fulfil the Types of Scriptures, that he might be a ſin offering, to cleanſe away the ſins of the people.
The manner of his going was bearing his Croſs, bearing the imputation, the guilt, and the reproach of ſin, and the curſe of God for it, ſignified by his hanging on a Tree.
The place whither they carry him is Golgotha, the place of a ſcull, where many dead mens bones wereſome heaped up, ſome ſcattered about, and that made the place ceremonially unclean, and that gave name to the place. And as it was ceremonially a filthy place, ſo civilly it was no better, a place of reproach, diſgrace, diſhonour, a place where the worſt and vileſt malefactors were puniſhed, and executed, the filthieſt place in the world. There our Lord Jeſus ſuffered the puniſhment of our ſin, ſhewing us the juſt deſert of our ſin.
When they were come to Golgotha, before they laid hands on the bleſſed perſon of our Lord Jeſus, they made preparation.
1. They ſet up the Croſſes, the Croſs of Jeſus they ſet in the midſt, and the Malefactors, one on the right hand, the other on the left, yet ſet his Croſs in the chief place, as the greateſt Malefactor: which though they did it out of envy to diſgrace him in the vileſt manner they could, yet God permitted it ſo to be done out of infinite wiſdome and juſtice. For by imputation he was the greateſt of ſinners, ſeeing all ſin met in him, was laid upon him, and laid to his charge, Iſai. 53. Their Croſſes were ſet ſo near together that they could all ſpeak to each other, as appeareth in the ſequel.
2. They affixed a Title at the top of Jeſus Chriſt his Croſs, to ſhew the cauſe for which he dyed, Math. 27.37. and Mark. 15.26. whether they did ſo to the other it it is not ſaid, but ſo they did to Ieſus Chriſt, and this matter Pilate ordered and over-ruled. And it being an eminent part of the Hiſtory, noted by all the Evangeliſts, and notified all the world over, I ſhall therefore diſtinctly ſet down the Hiſtory of it in ſeven particulars.
1. The author, actor and doer of it, was Pilate, had it been in the power of the Prieſts it ſhould have been other then it was, as we ſhall ſee in the Hiſtory of it.
2. He poſitively aſſerts and proclaimeth him to be the King of the Iews, that is Chriſt the Meſſiah, and Saviour of the World.
3. He doth make this proclamation to all the World, in theſe three moſt general known languages. Hebrew, Greek, Latine; one or other of which moſt men knew.
4. The nearneſs of that populous and frequented City Ieruſalem, gave opportunity to many of all Nations to read this Title. So that the ſame thereof was notified to all the World, and by this it appeareth that it was inſcribed with great and legible Letters, which might be ſeen and read at a diſtance.
5. This inſcription was a ſharp and ſore rebuke to the Iews, to the high Prieſts, Scribes, and Phariſees, that they ſhould crucifie their own Lord, Saviour, and King, whom they looked for to redeem Iſrael, but they looked with a miſguided Eye, and therefore knew him not.
6. They felt the ſting of this rebuke, and winched at it, they were diſpleaſed, and requeſted Pilate that it might be altered, which might eaſily be done by adding a word or two, viz. he ſaith I am King of the Iews, but that word would have quite altered the ſenſe and the truth.
7. Pilate was reſolute and unmoveable, What I have written, I have written, and this reſolution of his ſeemeth to be well grounded.
1. Becauſe he was convinced of the Truth of it, for Ieſus Chriſt had fully aſſerted to him his kingly Office & Pilate with an hiſtorical Faith believed it.
2. He ſaw that the Iews needed ſuch a check, who had forced him to do that which he had no heart to have done, only by his reſpect to Ceſar, they intrapped him.
Thus we ſee Chriſt made a Sin-offering, carried out of the city, and ſetteth up the banner of Salvation in Golgotha: and Golgotha was the firſt place where the Grace and Kingdome of Jeſus Chriſt was moſt ſolemnly publiſhed to all nations, in the moſt general known languages: Ye Pilate is a reſolute publiſher of the Kingdome of Jeſus Chriſt. In Golgotha Jeſus Chriſt ſuffered, and laid the foundation of the Goſpel Church. In our ſacramental celebrations of the ſufferings of Jeſus Chriſt, we converſe with Jeſus Chriſt in Golgotha. And to doe that well & effectually, is an eminent work of Chriſtianity.
Sect. 4.
Their cruel Execution done upon the bleſſed Perſon of Jeſus Chriſt,
MAth. 27.34, 35, 36. They gave him vinegar to drink mingled with Gall: and when he had taſted thereof, he would not drink. And they crucified him and parted his Garments, caſting Lots, that it might be fulfilled which was ſpoken by the Prophet, They parted my garment among them, and upon my veſture did they caſt lots. And ſitting down, they watched him there.
When they had made all things ready, they laid hands on his bleſſed Perſon, and the firſt thing they did was, they gave him the cup of death to drink, which he taſted, ſaith Mathew, but refuſed to drink, viz. a draught of it, ſaith Mark. A taſt of that cup was enough. That he ſhould taſte death, this was a ſignificant act, which reſpects all that followed. This is the Preface of death, put for the whole. This is that Cup of which Jeſus Chriſt ſpake before, Mat. 20.22, 23. Can ye drink of the Cup that I ſhall drink? namely this cup of death, and be baptized with the baptiſme that I ſhall be baptized with? viz. with mine own blood running down my face from the wounds which my thorny crowns cauſed. This is the cup that Iohn ſpeaketh of, Ioh. 18.11. The Cup which my Father giveth me to drink, ſhall I not drink it? And this he ſpeaketh to quiet Peter, when he would have fought for him. This is the cup that he had prayed thrice a little before, that it might paſs from him. Math. 26, 39.40. but he ſubmitted to his fathers will, and now behold he taſteth of it. It is the preface, and firſt act of his death. The matter of this cup, ſaith Mathew, was vinegar and gall. Math. 27.34. Mar. 15.23. ſaith Wine mixed with mirrhe, all is one, for vinegar is ſower wine, and that mixed with gall or mirrhe, or with both. It ſeems it was the Romane manner of executing Malefactors, for Iob. 19.29. There was a veſſel of ſuch liquor ready. Whether it was in favour, or rigour and terror, it is not ſaid, but ſure they did nothing in favour to Jeſus Chriſt, and Chriſt doth bitterly complain of it, Pſal. 69.21. as we ſhall afterwards ſee.
2. The time that this act of death was done unto our Lord Jeſus, in giving him the cup of death, was at the beginning of the ſixth hour, Mark. 15.25 ſaith it was the third hour, but that maketh no difficulty, it is eaſily reconciled, for at the end of the third hour, the ſixth hour began, and that laſted till the ninth hour; ſo the Jews, they divided the time of the day. And that Mark ſo intended, appeareth, becauſe at this very inſtant when they give the cup of death unto Jeſus Chriſt, the Sun bluſhed, and hid his face under a black vaile of darkneſs, as being aſhamed to look upon this abominable act, that theſe wicked men were about; and the exact time of the beginning of this darkneſs is expreſsly ſaid to be at the beginning of the ſixth hour, Math. 27, 45. Mark 15.33. This darkening of the Sun was a divine and miraculous Teſtimony from God againſt this wicked faſt, which one would think might have terrified them from proceeding, but ſeared Conſciences feel nothing. This darkneſs was not an Ecclipſe of the Sun, by the interpoſition of the Moon, becauſe it was the middle of the MonethMonth, and the Moon was about the Full. Again, it was not a natural Ecclipſe, becauſe this darkneſs laſted three hours, which never any natural Ecclipſe did, or can do. Beſides, Ecclipſes are unperceivable at the beginning and end, but this darkneſs began as it ſeemeth to me in its height and ſo continued at the ſame height, from the beginning to the end. When they began, and gave Jeſus Chriſt the Cup of death, it grew ſuddenly dark, and about the time that Jeſus Chriſt dyed it was light again, both the periods of the darkneſs were eminently obſervable. It was not a total darkneſs as night is, by the abſence of the Sun, for it is ſaid, Joh. 29.20. many did read the ſuperſciption upon the Croſs of Ieſus Chriſt. Alſo Ieſus ſaw his mother and the Diſciple whom Ieſus loved ſtanding by her, Joh. 19.26. and Ieſus ſaw the Souldiers dividing his garments, and caſting lots on his veſture, as the Propheſy intimateth, Pſal. 22.18. It was an extraordinary and amazing darkneſs, to reprehend their violent, cruel, and bloody act, which they were doing, in laying hands upon the ſpotleſs Lamb of God; it was the hour and power of darkneſs wherein the Prince of darkneſs had got down the Lord of glory under his mercyleſs hands. It was an univerſal darkneſs; for if the body of the Sun be darkened, the Moon and Stars that receive their light therefrom, muſt needs be alſo in a like proportion darkned & obſcured. Some holy Divines ſay that this darkning of the ſun, was a viſible ſign of Gods deſertion, and hiding his face from Jeſus Chriſt all the time of his ſuffering upon the Croſs.
3. The wicked Murderers are undaunted, they goe on with their work they had in hand, they ſtrip off his garments, and crucifie him naked, (unleſs they had ſo much modeſty as to cover ſhame) for all the Evangeliſts put the parting of his garments, at or about the beginning of the time of his hanging o… the Croſs: If they had his garments, he was naked, putting upon him as much indignity & ſhame as they could.
4. They lifted him up on high, that they might faſten him to the croſs. This was typified by lifting up the brazen ſerpent in the wilderneſs, as Jeſus Chriſt himſelf teſtifieth, Ioh. 3.14. As Moſes lifted up the ſerpent in the wilderneſs, even ſo muſt the Son of man be lifted up. Ioh. 8.28. When ye have lifted up the Son of man, then ſhall ye know that I am he. Ioh. 12.32, 33. I, when I am lifted up from the earth will draw all men unto me. This he ſaid ſignifiing what death he ſhould die. By his ſo dying, he was made conſpicuous to all the world, and he draweth all his Elect effectually, and a great part of the world viſibly to follow him. Iſai. 45.22. Look unto me all ends of the earth and be ſaved.
5. They firſt nailed his two hands upon the ſtretch, unto the two wings of the …roſs, Pſal. 22.6. His hands are ſaid to be pierced firſt before his feet.
6. When his hands were nailed, they let him drop, and hang with the whole weight of his body upon his pierced hands nailed to the tree. Yea not only ſo, but they pulled and ſtretched him, they ſtruck all his bones and joynts out of joint viz. his Wriſts, Elbows, ſhoulder-blad…s, Hips, Knees, Ancles, Pſal. 22.14, 17. All my bones are out of joynt. I may tell all my bones, they look and ſtare upon me. They ſtart out of place, upon the wrack. Theſe things are ſaid in the Propheſy, and done in the hiſtory, and ſo are many thing more beſides theſe now named.
7. When they had wracked his body into that ſtretch, then they nailed his feet, Pſal. 22.6. His feet are ſaid to be pierced and nailed after his hands, in that wracking and tormenting ſtretch.
8. Thus he is nailed unto and hanged upon a tree, that is the wood of a tree, 1. Pet. 2.24. And ſo he was made a curſe for us. Gal. 3.12. For it is written, curſed is every one that hangeth on a tree.
9. They ſet a Watch and Guard about him, Mat. 27.36. Sitting down, they watched him there. He that had the charge of that, was a Centurion, with his band of Souldiers; whoſe Charge was to keep peace and order. It was a prudent point of the Romane Goverment, and might be done by ſuch as were not acceſſary to the ſin, in putting Jeſus Chriſt to death. And we ſhall hear further of this Centurion hereafter.
Sect. 5.
Where we ſhall conſider what our Lord Jeſus Chriſt did as he was hanging on the Croſs, viz.
1. He forgave his Perſecutors.
2. He took loving and tender care for his widdow mother.
3. He took tender care for the Salvation of the penitent Thief.
4. The reſt of the 3. hours, from the 6t. to the 9th. hour, he ſpent ſilently in his moſt bitter agonies, & at the 9th. hour he ſpake four words & then dyed.
We ſhall alſo take notice of the behaviour of the Jews all this time; which to ſee and hear, was no ſmall part of the ſufferings of Jeſus Chriſt.
Luk. 23.34. And Jeſus ſaid, Father forgive them, they know not what they doe. This is recorded as the firſt word that Jeſus Chriſt ſpake upon the Croſs. All the time they were abuſing, wracking and tormenting him, he was ſilent as a Lamb: And when he ſpake, theſe were his words, when they had done the worſt they could againſt him, he forgave them, and prayed his father to forgive them. Where we have to conſider,
1. His own act of forgiving them is implyed in an eminency, in his applying himſelf to his Father to pardon them. As Jeſus Chriſt hath taught us to forgive our Brother, yea our enemies; ſo he himſelf doth practice at this eminent time.
2. He prayes the Father to forgive them, which he could not have done, unleſs he himſelf …ad forgiven them: for their offence was againſt both Father and ſon, and therefore both muſt concur in the pardon.
3. He urges the Father with a charitable and compaſſionate reaſon, becauſe alas, they are in a Temptation, and know not what they do.
4. The Lord doth herein with divine wiſdome diſtinguiſh, viz, that there be two ſorts among his perſecutors. Some, we have cauſe to fear, did know what they did, as appears, Math. 21.38, this is the heir come let us kill him, and the inheritance ſhall be ours. Such as ſo acted are not within the compaſs of Ieſus Chriſt his pardon and prayer.
But the generality of the people acted even as they were led, 1 Cor. 12.2. and they did like thoſe that followed Abſolom, in the ſimplicity of their hearts, now ſuch as thoſe Jeſus Chriſt doth pitty, pardon, and pray for. The chief Prieſts & Council did know, or might have known that he was Chriſt the Son of the living God; for beſides all the proofs that he gave of it, in his life and Miniſtry, by doctrine and fulfilling Propheſies, and abundance of miracles, yet they raged againſt him, and reſolved to kill him, and when they could find no cauſe againſt him, they put him upon it to confeſs whether he was the Son of God, or no, he did plainly witneſs a good confeſſion, that he is the Meſſiah, and for that confeſſion only, and for no other cauſe, ſaving their own envy they did condemn him to dye, and reſted not till they had accompliſhed it. Theſe things being ſo, it is hard for us to ſay, that theſe are of the number of thoſe that knew not what they did. But the people for the moſt part were over perſwaded by them, & in their ignorance acted. Pilate alſo was ignorant of his Diety, though he believed with an hiſtorical faith that he was the King of the Jews, and had he known his Deity, he would not have crucifyed him, 1 Cor. 2.8. So that Jeſus Chriſt hath opened a dore of pardon to his perſecutors. The Centurion that had the command of the watch that day, and how many more God knows, did that very day receive benefit of this pardon and prayer of Jeſus Chriſt.
The ſecond act of Jeſus Chriſt upon the Croſs, he doth with tender love and care provide for his widow mother, Joh. 19.25, 26, 27. Now there ſtood by the Croſs of Jeſus, his mother, and his mothers ſiſter, Mary the wife of Cleophas, and Mary Magdalene. When Jeſus therefore ſaw his mother, and the Diſciple ſtanding by, whom he loved, he ſaith unto his mother, Woman, behold thy Son. Then ſaith he to the Diſciple, Behold thy mother. And from that hour that Diſciple took her unto his own home.
Where ſee, 1. The title he giveth his mother, [woman] which he was wont to do upon occaſion formerly Ioh. 2.4. which he doth, not ſhewing any ſtrangeneſs or diſregard of her grief, whoſe heart was now pierced as with a ſword, but he did it.
1. To take her heart off from all carnal confidence, in her fleſhly intereſt in Jeſus Chriſt: to put her to conſider that her paps are more bleſſed by her intereſt of ſaith in Jeſus Chriſt, then in giving him ſuck. Luk. 11.27.28.
2. To inſtruct her and us, that though there be uſe of natural Relations in this life, yet it is not ſo in heaven. Math. 22.30. We ſhall there be as the Angels are. Spiritual weanings from creature confidences, are no hurt unto, or hindrances of right natural affections.
2. He directs his mother to chuſe an adopted ſon in his room who is now departing that he may be unto her in the ſtead of her natural Son, to doe all offices of a Son unto her. He ſaith to her, Behold thy ſon, intimating to her John that was ſtanding by her.
3. He inſtructeth and chargeth John to doe all offices of a good Son unto her ſaying to him, Behold thy mother.
4. This charge is ſet on, becauſe Jeſus Chriſt did thus dignifie him out of ſpecial favour and love. The Diſciple whom be loved. And therefore he might confide in him in committing ſuch a truſt and charge unto him.
5. The effect of this act of Ieſus Chriſt was, from that hour he took her into his own Family, which proveth that ſhe was a widdow, and had not a family of her own, now her Son was gone. When Ioſeph died, or what became of her after this, nothing is ſaid
The third act of Ieſus Chriſt upon the Croſs, he taketh a mercifull care of the penitent Thief. Luk. 23.39, 40, 41, 42, 43. And one of the Malefactors which were hanged, railed on him, ſaying, if thou be Chriſt, ſave thy ſelf and us. But the other anſwering rebuked him, ſaying, doſt thou not fear God, ſeeing thou art in the ſame condemnaion? And we indeed juſtly; for we receive the due reward of our deeds, but this man hath done nothing amiſs. And he ſaid unto Ieſus, Lord remember me when thou comeſt into thy Kingdome. And Ieſus ſaid unto him, verily I ſay unto thee, To day ſhall thou be with me in Paradice.
Where ſee, among the Mockers, Revilers, Railers againſt Ieſus Chriſt on the croſs, one of the Theeves did as he heard others doe, though he was hanging on his croſs under the hand of juſtice and Execution. Mathew and Mark impute this to both the Melefactors, becauſe what one in a company doth, is in uſual cuſtome imputed to all, unleſs they bear witneſs againſt it. And whether at firſt or by the way, both of them might be acceſſary, we cannot ſay; but Luke is particular in this hiſtory, ſhewing that one of them was a true penitent:
Where 1. we ſee what his ill words are that are recorded, viz. if thou be the Chriſt, ſave thy ſelf and us. wherein he vents his unbelief and hardneſs of heart, in way of reproach. This he doth when he was dying, yea a ſhamefull death, and that juſtly, yet ſo ill minded is he againſt Ieſus Chriſt.
2. His fellow thief rebuked him, whereby he cleared himſelf from participation with him in his ſin, which ſilence in ſuch a caſe doth involve men in. In which Rebuke ſee,
1. Doſt thou not fear God? The words of thy mouth ſhew that the fear of God is not in thine heart, therefore ſpeak not ſo wickedly.
2. He giveth a reaſon of this Rebuke and exhortation, becauſe we are condemned to dye as he is, we are in the ſame condemnation. They are executing death upon us, and doſt thou now vent the vileneſs of thine heart againſt him that is dying with us?
3. Here is the aggravation of this Reaſon,
1. We are juſtly put to death, our ſin deſerves it.
2. This man whom you revile hath done nothing amiſs, he is unjuſtly condemned, and will you add Revilings?
3. This penitent thief maketh his believing addreſs and petition to Jeſus Chriſt as they hung together on their croſſes, where ſee,
1. The holy divine title he gives him by Faith, Lord. Great Faith!
2. His Petition, Remember me when thou comeſt into thy Kingdome, hereby aſſerting three things,
1. Jeſus Chriſt is a King.
2. He is going to take poſſeſſion of it.
3. He beggeth to be favourably remembred there.
4. The gracious promiſe of Jeſus Chriſt to him,
1. The thing promiſed, to be with me in Paradice.
2. The confirmation of it to ſtrengthen Faith, Verily I ſay unto thee.
3. The time when, This day: the day was ended, therefore a dying Soul is quickly with God.
We ſee that their croſſes ſtood near, that they could diſcourſe together, as they hung dying. We ſee Jeſus Chriſt looſes no opportunity to doe good to ſouls, and converts this man at the laſt period of his life. Who by rebuking faithfully his fellows ſin, had faith and Repentance quickned, wrought and raiſed in his own heart, and prayed for mercy, and was eminently heard in what he prayed for. He that faithfully rebukes his neighbour, is himſelf a penitent, or in the ready way unto it. A clear faith can ſee through the blackeſt worldly clouds.
Sect. 6.
The vile behaviour of the Iews, and others, all the time that Jeſus Chriſt was ſuffering upon the Croſs
THE firſt act to be obſerved is, the Executioners parting his Garments before his face, in his ſight caſting Lots upon his veſture, Ioh. 19.23, 24 Then the ſouldiers when they had crucified Ieſus, took his garments (and made four parts, to every ſouldier a part) and alſo his coat: Now the coat was without ſeam, woven from the top throughout. They ſaid therefore among themſelves, Let us not rent it, but caſt lots for it whoſe it ſhall be: that the Scripture might be fullfilled which ſaith, They parted my raiment among them, and for my veſture they did caſt lots. Theſe things therefore the Souldiers did.
All the Evangeliſts doe mention this fact, Iohn doth a little amplifie it, therefore I take his words. The actors w…re thoſe ſouldiers that were his executioners. It was done in his ſ…ght, and may well be numbred among the acts of their contempt which they did to grieve and afflict him. It is an eminent accompl…ſhment of a Propheſie, Pſal. 22.18. which is no ſmall confirmation of the ſaith of the Church, that …e is the Meſſiah of whom David propheſ…ed. And to make evident to our faith, the ſovereign Goverment of God over all men, and the ſignal care the Lord …ad over Ieſus Chriſt, and how …e ordered every thing that was done unto him; and that all things came to paſs according to the holy and wiſe councel of God.
But the principal Hiſtory in this Section, is to ſhew the wicked behaviour of the Jews, all this dark time of Jeſus Chriſt, his hanging on the Croſs. The miracudarkneſs ſhould have terrified and calmed them, but it was not ſo. All ſorts of them did mock, flout, inſult, blaſpheme, Mathew, Mark and Luke do record it, and ſhew what every ſort ſaid, and did.
1. The common people that paſſed by, and walked about, and ſtood beholders, Math. 27.39, 40. and they that paſſed by reviled him, wagging their heads, and ſaying, thou that deſtroyeſt the Temple, and buildeſt it again in three dayes, ſave thy ſelf, if thou be the Son of God, come down from the Croſs. The manner of their upbraiding, ſheweth us much unbelief and contempt, as in a few words and geſtures can be expreſſed. The matter of their upbraiding was an ignorant reflection upon a falſe ſuppoſition. If they had underſtood that the body of Ieſus was typified by the Temples, and that though they now deſtroy that body of his, yet on the third day it ſhall riſe again, had they I ſay, underſtood this, or had patience to ſuppreſs this flout till the third day, they would have ſeen the empty folly of it, or might have ſeen it. The other flout, if thou be the Son of God, come down from the Croſs. They tempt the Lord as the Devil did, Math. 4.3. they would have him prove himſelf to be the Son of God, by ſuch an act as they would preſcribe. He had ſufficiently, yea, abundantly pro…ed himſelf to be the Son of God, by ſuch proofs as the wiſdome of God ſaw fit, but all that would not ſerve their turn, they believed not, therefore they would preſcribe a ſigne, and that was to come down off the Croſs, & not ſuffer death, a deviliſh motion and ignorant, had Jeſus come down from the croſs and not ſuffered death, the whole work of the ſalvation of man had been overthrown. So vain, carnal, ignorant, and deviliſh were they in their mockings of our Lord Jeſus upon the Croſs.
2. The ſecond ſort of mockers were the chief Prieſts, Scribes, and Chieftains among them, their mockeries are recorded alſo, Math. 27.41, 42, 43. likewiſe alſo the chief Prieſts mocking him, with the Scribes and Elders, ſaid, he ſaved others, himſelf he cannot ſave, if he be the King of the Jews let him now come down from the Croſs, and we will believe him. he truſted in God, let him deliver him now if he will have him, for he ſaid, I am the Son of God. Theſe upbraidings are deeper, and more blaſphemous, yet ignorant and over haſty gloryings over him.
1. It is a great boaſt, that though he had ſaved others many wayes, out of many perils, and out of the hands of Devils, yet he was not able to ſave himſelf out of their hands, O who are you great Grandees! out of whoſ… han…s Jeſus Chri…t cannot deliver himſelf? alas for you, had you ſuppreſſed this boaſt but till the morning after your Sabbath, you might have ſeen the vanity thereof, and that he was able to deliver himſelf out of your hands, and greater then yours alſo, even out of the hands of death and Devils too.
2. Jeſus had manifeſted himſelf to be the Meſſiah, the King of Iſrael, by divine and infallible proofs, but you would not believe, but you can preſcribe to Jeſus Chriſt a better way to prove himſelf to be the King and Saviour of Iſrael, and that is by coming down of the Croſs, and by that proof you would believe. Proud man will not be directed by God, unleſs man may preſcribe to God the way, they will not believe; in their own way they will. Ah weak and proud duſt! Rom. 11. 34, 35. who hath known the mind of the Lord, who hath been his Counſellour? who hath firſt given unto him, and it ſhall be recompenced to him? Faith is the operation of God not of man, Faith is not in mans power to create, nor are the means of begetting it in the hands of man. Theſe men ſhew what utter ſtrangers they were to ſaith.
3. They ſay, he truſted in God, and ſaid, I am the Son of God, let God take him, now if he will have him. This is to blaſpheme not only the Son of God, but alſo the Father. Do you think that you have him ſo faſt in your hands, that God cannot deliver him out of your hands, had you patience to have ſuppreſſed this blaſphemy but till the morning of the firſt day, you might have been prevented of this ſin, for you might have ſeen him mightily proved to be the Son of God by his Reſurrection, and that God hath power to deliver him out of your hands, and greater then yours too.
3. The third ſort of mockers were the Souldiers, Luk. 23.36, 37. the Souldiers alſo mocked him, coming to him, and offering him vineger, and ſaying, if thou be the King of Iſrael ſave thy ſelf. Touching their giving him vineger, we ſee by this, it was no act of favour, but ſuch as was accompanied with mocks, of this more hereafter. Little did theſe men know that his dying upon the Croſs was the way appointed by God for the ſalvation both of Jew and Gentile.
4. The fourth and laſt ſort of mockers inſtanced in the Text, were the Theevs, Math. 27.44. but of this part of the Hiſtory we have already ſpoken.