Exposition of John, Chapter 19

Exposition of John · Chapter 19

p. 373CHAP. XIX.

IN this Chapter John proſecutes the Narration of the reſt of Chriſts ſufferings, before Pilate, and in the place where he was crucified; together with his death and burial. It may be taken up in three parts. In the firſt part is recorded ſome further ſufferings of Chriſt, and Pilate further dealing with him, and about him with the Jewes, before he proceed to the ſentence of death, to v. 13. And namely, That Pilate having ſcourged and otherwiſe abuſed Chriſt, v. 1, 2, 3. doth yet declare him innocent before the Jewes, and labors to move them to pity, and to ceaſe their further rage, by looking up…n him in ſuch a caſe, v. 4, 5. But this not prevailing with them, and Pilate yet aſſerting his innocency, and refuſing to hearken to them, v. 6. they bring in a new accuſation of blaſphemy againſt Chriſt▪ v. 7. which together with a new conference with Chriſt upon that ſubject and the matter of his power over Chriſt, v. 8, 9, 10, 11. makes him yet more deſirous to releaſe him, till they bring an accuſation againſt himſelf, as do friend to Caeſar in this buſineſſe, v. 12.

In the ſecond part of the Chapter is contained the ſentence of death pronounced againſt Chriſt, with the anſwerable execution, and what occurred till he gave up the ghoſt, to v. 31. wherein theſe particulars are recorded, 1. That Pilate, being terrified with their accuſation, after ſome formalities in procedure, (whereby he thought to transferre the guilt upon them) paſſeth ſentence that he ſhould be crucified, v. 13, 14, 15, 16. …. 2. The execution of this ſentence, with an account who they were that ſuffered with him, v. — 16. 17, 18. 3. The title put upon his Croſſe, with ſome debates about it. v. 19. 20, 21, 22. 4. His ſufferings from the ſouldiers, being now upon the Croſſe, and that according to the Scriptures, v. 23, 24. 5. His company who ſtayed beſide the Croſſe, and his care of his mother, being then preſent, v. 25, 26, 27. 6. His thirſt immediately before …is death, and their giving him vinegar to drink, according to the Scriptures, v. 28, 29. 7. His Teſtament and death, v. 30.

In the third part of the Chapter, ſome conſequents following upon his death are recorded, And namely. 1. A confirmation of this truth, that he was reallie dead: wherein is recorded the Jewes deſires to Pilate, that the death of theſe who ſuffered might be haſteled by breaking of their legs, that ſo they might be removed, becauſe of their ſolemnity, v. 31. and that the ſouldiers did execute this upon the other two, v. 32. but finding Chriſt …lready dead, they do not break his legs, v 33. but make his death ſure by a new wound, v. 34. The certainty whereof John confirmes, as being an eye-witneſſe, v. 35. and doth clear theſe paſſages, by comparing them with the Scriptures, v. 36, 37. 2 His honourable burial by Joſeph, who begged his body of Pilate, v. 38. and Nicodemus, who provided ointment and ſpices, v. 39 and both together p. 374do decently bury him in a new grave, v. 40, 41, 42▪

Verſe 1. THen Pilate therefore took Jeſus, and ſcourged him.

2. And the ſouldiers platted a crown of thornes, and put it on his head, and they put on him a purple robe.

3. And ſaid, Haile King of the Jewes: and they ſmote him with their hands.

The firſt part of this Chapter may be ſummed up in theſe four branches: The firſt whereof (in theſe verſes) containes Pilates cruel uſage of Chriſt, by ſcourging of him, v. 1 by cauſing to crown him with thornes, and cloath him with purple, v. 2. hereby puniſhing his affecting of a ridiculous Kingdome, as he ſuppoſed, and affronting him with ſalutations as a mock-King, and by injurious ſmiting, v. 3. If we look on Pilates ſcope in all this, it was mainly to gratifie the Jewes by ſome leſſer puniſhment, and to induce them to pity Chriſt thus grievouſly afflicted for their pleaſure, as will appear in the following purpoſe. Hence it is ſubjoyned to the preceding purpoſe with a Therefore, v 1. intimating that ſince Pilates deſigne ſucceeded not to get him releaſed in ſtead of Barabbas, he eſſayed this as another mean, thinking to ſpare his life by ſcourging of him; And albeit ſome of the other Evangeliſts mention this ſcourging after his condemnation, yet John doth ſet it down in its own order, which they only recapitulate as a thing done before that. But if we look upon this uſage in it ſelf, it was a part of Chriſts ſuffering for us, both painful, and loading him with contempt and ignominy. Whence learn, 1. Great men in Gods account are guilty of the faults of their inferiours, when they connive at them, and do not reprove and repreſſe them, much more when they command and enjoine them: Therefore it is ſaid, Pilate took Jeſus and ſcourged him, becauſe the ſouldiers did it; (as it is v. 2. and in the reſt of the Evangeliſts) at his command, and he, being preſent, (as is implied, v. 4.) gave way to all their cruelty in it. See 2. Sam. 12.9. 2. As this ſcourging and painful crowning of Chriſt, doth not warrant any to think baſely of him, as if he were without any deſireable form or beauty, (as it is, Iſa. 53.2.) but doth rather point him out to his people, as white and ruddie, white in his innocency, and ruddie in his ſufferings, and therefore he ſhould be accounted the chief among ten thouſand, Cant. 5.10. and fairer then the children of men, Pſal 45.2. ſo in particular, his ſcourging, (which was a reproachful uſage of any ingenuous, and free man, Acts 16.37. and 22.25. and was no doubt painful, and ſo much the more painful and violent, as Pilate thereby intended, to move the Jewes to pity) may point out, 1. The peace of rebel-man was not to be purchaſed at an eaſie rate, nor could his wounds be healed, but by ſharp ſtripes and ſore wounds on his Surety; for, ſo much did his ſcourging for our ſakes point out; Iſa. 53.5. 1 Pet. 2.24. 2. Sin in fallen man hath univerſally ſpread it ſelf through the whole man; ſo that as no faculty of the ſoul, ſo no member of the body is free of it; ſo much may be gathered from this, that all the parts of Chriſts body, (many whereof ſmarted in this ſcourging, and the reſt by other means) behoved to ſuffer for expiating thereof. 3. Chriſt in his own perſon hath ſanctified that method of proceeding with his followers, that every one of them who are received by the Father, be alſo ſcourged by outward trials and other exerciſes; for, he their Head and Lord, was ſcourged. Doct. 3. His being crowned with thornes, beſide what may be gathered from it with the following particulars, ſerveth to teach, 1. That he is the truth and ſubſtance of that type of the ram caught in a thicket by the hornes or head, who was offered up inſtead of Iſaac, Gen. 22.13. as he is in ſtead of his people. 2. That his ſufferings, however ſharp, are indeed his crown and his glory, and he accounted ſo of them, that we might learn to glory in his croſſe, Gal. 6.14. 3. That his Kingdome on earth is but contemptible in outward appearance, and managed and promoved by much thorny trouble. See Mat. 20.21, 22. 4. Thorns being a curſe following upon mans ſin, Gen. 3.18. his bearing thereof in a crown, would teach, that by his ſufferings, he turneth all the curſes of his people into crowns and bleſſings. 5. That … the roſe groweth out of the thornes, ſo out of this thorny crown hath ſprung unto him a crown of glory and honour, Heb. 2.9. and many crownes, Rev. 19.…2. and crowns unto his followers alſo, Rev. 2.10. 2 Tim. 4.8. Doct. 4. This thorny crown, being conjoyned with the purple robe, (uſed only by Kings and great men) together alſo with the ſcepter of a reed mentioned by the reſt, and their ſaluting him as King of the Jewes, all which was done in deriſion and contempt of his affected Royalty, as they alledged; and in teſtimony that they did deride him, they in the mean time, ſmite him with their hands; All theſe, I ſay, being conjoined together, may teach, 1. The Kingdome of Chriſt, being ſpiritual, is accounted but folly and matter of deriſion to the world; for, ſo much doth their carriage toward him, as a King, teach. 2. Chriſt in his perſon hath ſanctified unto his people, their being made ſpectacles and a matter of deriſion to the world, 1 Cor. 4.9, 13. Pſal 123 4. for, he in his own perſon did endure this bitter ſcorn. 3. Chriſt by ſuffering for alledged affecting of Royaltie and a Kingdome, hath expiate the high preſumption of his people, in affecting to be like God, Gen. 3.5, 4. His enduring of this mockage for his people, points out what contempt and everlaſting confuſion abides them who are not in him; for, if this be done in the green tree, what ſhall be done in the dry?

Verſe 4. Pilate therefore went forth again, and ſaith unto them, Behold, I bring him forth to you, that ye may know that I finde no fault in him.

5. Then came Jeſus forth, wearing the crown of thornes, and the purple robe: and Pilate ſaith unto them, Behold the man.

p. 375In the ſecond branch of this part of the chapter is recorded what was Pilates ſcope in all this; to wit, not that he might revenge or puniſh any real fault in Chriſt, but that having gratified them this far, by afflicting the innocent, leſt they ſhould be accounted injuſt in accuſing him, they would now in pity be content, and crave no more to be done to him. For which end, having thus dealt with Chriſt in the judgment-hall, he goeth forth again, (after the former time, chap. 18.28, 29.) to the Jewes who ſtayed without, declaring how he had found Chriſt innocent, and therefore could not condemn him, but would preſent him to them, to ſee if they would be perſwaded to let him go; and withal, he would let them ſee what he he had done to him, to gratifie them, and to move them to pity. And accordingly, he is brought forth in that ſad poſture, and preſented as an object of pity and compaſſion. Whence learn, 1. The tenderneſſe of mens conſcience cannot be known or tried ſo much by their propounding of a good end, as by their chooſing of cleanly and warrantable means, for attaining their end, for, Pilates end was good in ſeeking to have Chriſt delivered, but he chooſed wrong means, in that he dealt ſo cruelly with the innocent, and cared not to ſend him away with ignominy and great affliction, ſo he got him delivered. 1. It is no new trial for innocents, to meet with many affronts and injuries in their trials, if it were but to gratifie their accuſers, and ſalve their credit; for, Chriſt is here found innocent, and yet he muſt not come off, nor be brought out to be delivered by them, but when he is all pained and bloody, and wearing the crown of thornes, and the purple robe, leſt they ſhould be rubbed upon, as accuſing him injuſtly. 3. Chriſt in his ſufferings was innocent of any perſonal crime, even in the conſciences of his perſecutors; whereby the Lord made it clear, that his ſufferings were for others; for, ſaith Pilate, not only here, but often, I finde no fault in him; and he brought him forth that they might know this, evidencing by bringing him forth, that he could not condemn him, and that he deſired they would reſt ſatisfied with what he had done. 4. Whatever men may have of a natural conſcience, yet well-doing is above the power thereof, it will only tend to further their own condemnation; for, Pilate acquits him, I finde no fault in him, and yet he abuſeth him, and bringeth him out, wearing the crown of thornes, and purple robe, &c. 5. Carnal policie in Gods wayes will never do any good, but rather tend to greater trouble; for, Pilates policie in ſcourging and abuſing of Chriſt, and bringing him out with the crown of thornes, and purple robe, is ſo far from delivering him, that it augments his trouble, and he is both ſcourged and crucified, whereas he might otherwiſe have been crucified only. 6. It is an evidence of monſtrous cruelty in men, when not only the innocency of ſufferers, but their bitter ſufferings, though innocent, will not molliſie their hearts, and aſſwage their fury; for, Pilate propounds Chriſt thus abuſed, as an object pleading for pity, Behold the man. And whatever uſe they made of this ſight, yet we ſhould behold the Son of God in that his deep exinanition, not carnally to pity him, but in his example and lot, to learn condeſcendence and ſtooping, and obedience and ſubjection to the Will of God, Phil. 25.6, 7, 8. Matth. 26.39. to ſtudy the deſert of ſin, that we may abhorre it, and to reade his love toward his peuple, Rom. 5.8.

Verſe 6. When the chief Prieſts therefore and officers ſaw him, they cried out, ſaying, Crucifie him, crucifie him. Pilate ſaith unto them, Take ye him, and crucifie him: for I finde no fault in him.

7. The Jewes anſwered him, We have a law, and by our law he ought to die, becauſe he made himſelf the Sonne of God.

In the third branch of this part of the chapter is recorded the ſucceſſe and fruit of this policy of Pilate, to wit, that this ſight of Chriſt did not move them to pity, but awaked their cruelty, and made them importunately to cry out that he might be put to death: and that Pilate declining to be their butcher in executing of an innocent man, they bring a new accuſation againſt Chriſt, that he was a blaſphemer, and therefore by their law ought to be put to death; wherein, finding Pilate not much moved with the accuſation concerning his Kingdome, as ſeeing little hazard to the State in tolerating Chriſt, they bring in this accuſation from their law, wherein he behoved to credit them, as not being able to judge it of himſelf, Whence learn, 1. Perſecutors will not be ſatisfied with any meaſure of affliction, ſo long as Chriſt, or his truth, or cauſe have anie life in them; for, when the chiefe Prieſts and officers ſaw him, they cried out, ſaying, Crucifie him, crucifie him, as thirſting for his death, though he was already ſore afflicted; and what they cannot obtain with reaſon, they will endeavour to prevail in it by impudent importunity, and tumultuous out-cries. 2. Chriſt ſubmitted to be denied all pity in his ſufferings, and to have mens face hid from him; not only that he might ſanctifie ſuch a lot to his followers, but that they might finde bowels of pity under their troubles, in ſo far as ſhall be for their good, Jer. 15.11. and 31.20. for, ſo much may be gathered from this part of his ſuffering, that he found no compaſſion, but was cruelly purſued. 3. Divine juſtice, purſuing ſin, could not be ſatisfied, but only by the death of the Surety of ſinners, nor could that burning fire be quenched but by his blood, for, there was an over-ruling hand of God, craving for compleat ſatisfaction to juſtice, in his being crucified. 4. A natural conſcience may cleave long to truth and duty, againſt much oppoſition, and yet at laſt quit it; for, ſo much appears in Pilate, who notwithſtanding all this vehemency, yet ſtands by his point, Take ye him, ſaith he, and crucifie him, (of the meaning whereof, ſee chap. 18.31.) for I finde no fault in him. He declines for their pleaſure to crucifie an innocent, and will rather let them do it, then put his hand to it. Only it is to be marked, that however this permiſſion point out chiefly a ſad reflexion on their cruelty and injuſtice; yet it inſinuates alſo that his chief ſcope was to be rid of this proceſſe, ſince he could not get his will; but that ſucceeds not, ſince he employed not his power to reſcue the innocent. And indeed, when men have any light or conſcience in p. 376trying times and caſes, they will not get leave to lurk, but muſt either cloſely follow their light, and act by it in their ſtations, or elſe they will be given up to go over the belly of light and act againſt it, as Pilate did. 5. Perſecutors are inceſſant and endleſſe in their machinations, plots and calumnies, againſt Chriſt and his followers; And when one plot or accuſation miſcarrieth, they will be ſure to finde another; for, ſo do they here, when the former challenge, that he made himſelfe a King, avails not, they bring another, and do not claime to any power upon Pilates conceſſion, but do take upon them only to point out the law. 6. Where Religion keeps not the firſt place, it is an argument of no zeal, whatever men do pretend; for, in this they bewray their unſoundneſſe, that this accuſation of blaſphemy cometh in the ſecond place, after that of his being an enemy to Ceſar, which they firſt propounded, as was cleared on Chap. 18.33. 7. Such as are indeed blaſphemers, and do arrogate to themſelves what is proper to God only, by the law of God they ought to be put to death; for, it was indeed agreeable to the law, and may be taken in as a branch of that law againſt blaſphemy, Lev. 24.16. that he ought to die, who maketh himſelfe the Son of God. But Chriſt was not guilty, who did not make himſelfe, but was indeed, the Son of God. 8. It is no ſtrange thing to ſee corrupt and bloody men cry down moſt neceſſary and ſaving truths as blaſphemous errours, and to abuſe and miſapply Scriptures for that end, and to deceive others; for, they reckon that ſaving truth of Chriſts Godhead to be blaſphemy, and wreſt the Scriptures to draw Pilate to be of their minde, we have a law, and by our law he ought to die, &c.

Ver. 8. When Pilate therefore heard that ſaying, he was the more afraid,

9. And went again into the judgement hall, and ſaith unto Jeſus, Whence art thou? But Jeſus gave him no anſwer.

In the laſt branch of this part of the Chapter, we have recorded ſome conſequents and effects following upon this laſt accuſation, before Pilate is perſwaded to condemne him. And in the firſt place, (in theſe verſes) is declared, that Pilate hearing this, is ſo far from condeſcending to their deſire, that he is the more afraid, hearing tell of the divinity of him whom he judged to be innocent, and of whoſe fame he (no doubt) heard much, v. 8. And, that ſtudying to informe himſelfe concerning this matter, by conference with Chriſt himſelfe, he gets no anſwer, v. 9. Whence learn, 1. It is evident to right diſcerners, that all the deſignes and well contrived plots of perſecutors would little availe, but rather turn to their prejudice and diſappointment, if the Lord ſee it ſit to exempt his people from trial; for, albeit God would not have Chriſt delivered, yet this new accuſation doth not make Pilate more forward to perſecute Chriſt, but more afraid to meddle with him. See Prov. 21.30. 2. Such as do but halt in following their duty, will have more fear and trouble, then even ſufferers who walk ſtreightly; for, it is inſinuate that Pilate, who did not cloſely follow his light, had fear before, and now he was more afraid upon this information, as having walked upon ſo unſafe grounds. 3. Serious thoughts of a deity will ſtrike terrour, even in a natural heart and conſcience, eſpecially when they are following a courſe which their own conſcience cannot approve; for, when he heard that ſaying, of his making himſelfe the Son of God, he was the more afraid, conſidering what he had done to him, and that contrary to his light. And albeit it be not ſufficient, that men have a fear or horrour only upon the thoughts of a Godhead, unleſſe it be ſeaſoned with love; Yet they come far ſhort of Pilate who have not ſo much. 4. Impartial obſervers, and even the natural conſciences of men, might have had ſtrong apprehenſions of the divinity of Chriſt, notwithſtanding the abject-like condition of his perſon; for, albeit Chriſt was in the forme of a ſervant, and now in a low condition before Pilate, yet when he heard that ſaying, he was the more afraid, as ſuſpecting it might be true that he was the Son of God. And this he might conjecture, not ſo much becauſe Pagans did fancy that their idol gods did deſcend in humane ſhape, Act. 14.11. as that his minde was illuminate to conſider what they ſaid, and compare it with the ſame that went of Chriſts miracles. 5. Such as have any ſmall beam of light concerning Chriſt, ought to help and encreaſe it by enquiry and ſearch; for, ſo doth Pilate enquire, whence art thou? or, what is thy Original and parentage. 6. The beſt way to know Chriſt, is, to learn it from himſelfe, who only can reveal himſelfe, and declare what he is; for, ſo much may be gathered from Pilates practice, though he ſaw not ſo far into it himſelfe, He went again into the judgement hall, and ſaith unto Jeſus, whence art thou? 7. That Jeſus gave him no anſwer, may hold out, 1. On Chriſts part, He ſtood not there now to defend himſelfe, or impede his ſufferings; and therefore he will not diſcover that which might deterre him; So willing was he to pay that ranſome for his people. 2. For beleevers cauſe, He was content to anſwer many queſtions and accuſations with ſilence, that he might purchaſe unto them the anſwer of a good conſcience, and liberty and boldneſſe to ſpeak unto God. 3. On Pilates part, it may not only be conceived that Pilate was incapable of ſuch a myſtery; but further, 1. His ſeeking of light in this particular flowed not from love; and ſuch ſeeking hath no promiſe to come ſpeed. 2. He had ſleighted truth when it had been revealed to him before, Chap. 18.38. and ſuch as do ſo, are juſtly deprived of further information. 3. By this refuſall of an anſwer, Chriſt would diſcover ſome naughtineſſe in his heart, as appeareth from the following verſe. And this is Chriſts uſual way with thoſe that converſe with him, to try and cauſe them diſcover what is in their boſome; And he doth this very often by ſuſpending the ſatisfaction of their deſires, at leaſt for a time.

Ver. 10. Then ſaith Pilate unto him, Speakeſt thou not unto me? Knoweſt thou not that I have power to crucifie thee, and have power to releaſe thee?

11. Jeſus anſwered, Thou couldeſt have p. 377no power at all againſt me, except it were given thee from above: therefore he that delivered me unto thee, hath the greater ſinne.

In the next place, Pilate being offended at Chriſts ſilence, and that (as he judged) he conſidered not whom he miſregarded, and that he had power to diſpoſe of him at his pleaſure; Chriſt, out of zeal to his Fathers honour, and in oppoſition to Pilates pride, Anſwers, 1. Concerning his power, that he had no power againſt him, unleſſe it were given him of God: Whereby we are to underſtand, in general, that he had no abſolute power or authority (as no man elſe) over him or any other, but he was ſubordinate to God in it, from whom it was given. Hence in particular, it followeth, partly, That he had no right or authority over him who was an innocent, to do him wrong, ſince no ſuch authority was given him from above; Nor had he power to judge of him or his cauſe, who was God alſo, without eſpecial diſpenſation of God, but he might have eſcaped their hands, as oft-times formerly he had done. And partly, That however, notwithſtanding he had no right, he would be at it, to act againſt him; Yet it was not in his power to execute any ſuch purpoſe, without the permiſſion of God. And ſo in ſumme, Chriſt refutes his proud boaſting of his power, by letting him ſee, that there was a power above him, to whom his power and authority was ſubordinate and ſubject, that it was by a particular diſpenſation he had any power over him; and, that he had no right to do wrong as he pleaſed to any, (though he boaſted of it) nor could he execute any ſuch purpoſe, without the permiſſion of God. 2. Chriſt anſwers concerning Judas and the Jews who had delivered him into his hands, and declareth that however he ſhould ſin in employing his power to crucifie him, yet they had greater ſin who put him in his power, and had treacherouſly betrayed and given him up. This is ſubjoyned to the former, by way of inference and concluſion, Therefore he hath the greater ſin, And it concludes not only thus upon Pilates proud boaſt, that the greater his power was, as he alleaged, v. 10, the greater was their ſin who put him under the hazard of ſuch a power; But more clearly upon Chriſts former ſpeech, thus; If his power was of God, they ſinned the more, who would have him abuſe that power, by crucifying of him, and eſpecially they who knew more from the Scriptures of the ſubordination of humane powers to God, and what Chriſt was, then Pilate did. Doct. 1. Superficial tinctures of good in unrenewed men will ſoon appear what they are, if they get a tentation; for, albeit Pilate had even now been afraid, of what he had heard ſpoken of Chriſt, v. 8. yet now, when he is irritate with his ſilence, he appears in his own colours, ſpeakeſt thou not unto me, &c? 2. Mens pride and conceit of their own greatneſſe and power, if they be in any authority, will readily cauſe them miſcarry, upon the leaſt appearance of provocation; for, this did miſlead Pilate here, Speakeſt thou not unto me? knoweſt thou not that I have power, &c? 3. It is the great ſinne and ſnare of men in power, that they think they may employ their power as they pleaſe, and may diſpoſe of theſe who are under them, according to their own humour and will, without controulment or oppoſition; for, this was Pilates reckoning here; Albeit in his conſcience he had abſolved Chriſt as innocent, and therefore would have had him releaſed as one whom he might not wrong, yet when his pride is aloft, he thinks he may do what he pleaſeth, knoweſt thou not that I have power to crucifie thee, and have power to releaſe thee? 4. Men in their proud fits, care not what ſnare they run upon, nor what inconvenience they follow, ſo their pride get a vent, and they get leave to inſult and boaſt; for, Pilate, in this proud boaſting, doth not conſider nor regard that his own confeſſion that he had power to releaſe Chriſt, did condemne him if he did not releaſe him, but he muſt ſpeak out his proud thoughts, whatever be the conſequents. 5. Proud and inſolent boaſting of men …ill not finde Chriſt ſilent, but whatever elſe it be that he ſeem to take no notice of, he will be ſure to appear againſt pride, eſpecially when it reflects upon God, and the priviledges and protection his ſuffering people enjoy in him; for, Chriſt, who even now would not anſwer any thing, doth in this caſe anſwer, and is not ſilent. 6. Whatever men on earth boaſt of their power and authority, yet in their higheſt ſtate, they are ſubordinate and ſubject to God, and muſt be accountable to him, and are overruled by him; for, ſo much is held out here, Thou couldeſt have no power at all, except it were given thee from above. 7. As no man can have any lawful authority, but what is warranted by God; So no authority or power which men have, doth warrant them to do any thing againſt innocent men or juſtice; Nor ſhould they reckon that they can do any thing, but what they may warrantably and lawfully do; for, ſo much alſo is imported in this, Men have no power (or authority or right) except what is given from above, and ſo, as they may not uſurp power, ſo they may not employ it as they pleaſe, (Mic. 2.1.) but as God approveth. 8. That Chriſt was under the power of any man, how eminent ſo ever, did ſlow from the peculiar diſpenſation of God, who ordered it to be ſo for the Redemption of his people, and not becauſe he was obnoxious to their power, being the true God, and innocent in his own perſon as man; for, this holds true of him in a peculiar way, Thou couldeſt have no power at all againſt me, except it were given thee from above. 9. When Chriſt or his followers are in the hands of men, they ſhould ſo look on themſelves in their hands, as being firſt and chiefly in the hand of God, without whoſe permiſſion they can neither conclude nor execute any thing; But either he will overrule and diſappoint them, or what they do, his people ought to ſee his hand in it: for, ſo much further may be gathered from this, for the comfort or beleevers, that however great men, oft-times, will not reſpect what is right or wrong, yet it may ſtill be ſaid, Thou couldeſt have no power at all againſt me, except it were given thee from above. 10. Albeit all be guilty of ſinne who have hand in perſecuting of Chriſt; Yet the ſame ſin may be more hainous in one then another, and is capable of many aggravations, conſidering the perſons who act it, and other circumſtances: for here. Judas and the Jewes have the greater ſin; Albeit Pilate had ſin in it, yet they had greater ſinne, and their ſin was the more odious, conſidering who they were, and what they did, 11. Such as treacherouſly betray Chriſt and his followers, p. 378and do inſtigate civil powers againſt them, may be more guilty, in Gods account, then they who deal with open violence againſt them; for, this was a part of the aggravation of their ſin, that they betrayed and gave him up to the civil power▪ He Judas, or the Jewes, who are ſpoken of indefinitly and in the ſingular number) that delivered me unto thee, hath the greater ſinne. 12. It is a very great aggravation of the ſin of perſecutors, when they will not content themſelves to ſatisfie their rage by violence upon any terms; but will have mens authority, which is the Ordinance of God, proſtitute and abuſed to ſatisfie their cruelty, and will have oppreſſion and perſecution acted under the ſpecious pretext of juſtice; Therefore (becauſe thou haſt no power, except it be given thee) he that delivered me unto thee, that thou mayeſt abuſe that power in crucifying me, hath the greater ſin. 13. As the greateſt height of impiety is readily to be found within the viſible Church; So all the aggravations of ſin are yet further heightned, when it is committed by ſuch, and by men who, having knowledge of what is right, do yet out of malice go wrong, and ſeek to draw others with them: for, Therefore, alſo, he that delivered me unto thee, hath the greater ſin, becauſe they were members of the viſible Church, and knew better whence men have their authority, and how far Chriſt was above his reach (except by particular diſpenſation) then Pilate did: and yet out of malice they perſecuted him, and ſtirred up Pilate againſt him.

Verſe 12. And from thenceforth Pilate ſought to releaſe him: but the Jewes cryed out, ſaying, If thou let this man go, thou art not Caeſars friend: whoſoever maketh himſelfe a King, ſpeaketh againſt Caeſar.

In the laſt place, Pilate, retaining ſtill ſome of that former impreſſion of fear, v. 8. and being now calmed and further inſtructed by Chriſts anſwer to his proud boaſting, he endeavours yet more to have Chriſt releaſed; But is aſſaulted and oppoſed by the Jewes, who renewing their former challenge concerning Chriſts Kingdome, do accuſe Pilate of treaſon againſt Caeſars authority And this did at laſt cruſh all his reſolutions, as the ſequele cleareth. Doct. 1. Mens moral principles and natural conſcience may lead them for a long time to cleave to what is good, notwithſtanding any oppoſition or irritations from without, or ſtirrings of corruption from within; for, albeit Pilate in this endeavour, had been not only often oppoſed by the Jewes before, but his corruption had been ſtirred by Chriſts carriage toward him, yet he overcometh all that, and from thence forth ſought to releaſe him, though the means he eſſayed be not expreſſed. 2. Natural mens moral principles will lead them to own Chriſt but very ineffectually, and ſo as they may wrong no other important intereſt; for, albeit he yet ſtood for Chriſts releaſment, yet he who boaſted of his power to releaſe Chriſt at his pleaſure, v. 10. will not employ his power for that end, but only ſought to releaſe him, if it might be with their good liking. 3. Such as be friend Chriſt (eſpecially if they be but natural men) will not be ſo inſtant, but his enemies will be as ſtubborn, and with unwearied obſtinacy will proſecute their malicious deſignes, till they be ſatisfied; for, all theſe often renewed endeavours of Pilate do not out weary the Jewes, but they cried out, &c. 4. Chriſts enemies are ſo malicious and cruel, that they preferre his ruine to all intereſts and conſiderations whatſoever; for, ſo much doth this renewed challenge hold out, If thou let this man go, thou art not Caeſars friend, &c. They regard not to be accounted negligent and careleſſe in matters of their own law, but do paſſe from their accuſation of blaſphemy, v. 7. and return to that of his Kingdome, if ſo be it will carry their point better; and they appear mighty zealous for Caeſar, and enraged that his Deputy did not regard his intereſt more (though indeed they had no great liking to him) and all that they may get Chriſt crucified, and Pilate excited to it. 5. It is no ſtrange thing to ſee Chriſt and his followers perſecuted as enemies unto authority, though unjuſtly; for, he is not to be let go upon this account, If thou let this man go, thou art not Caeſars friend, for whoſoever maketh himſelfe a King, ſpeaketh againſt Caeſar. 6. Such is the malice of Chriſts enemies, that they do not only purſue himſelfe and his followers, but they do hate and maligne and (as they have opportunity) accuſe all theſe who are not ſo cruel as themſelves, but would ſhew any favour to him or his people; for, ſo do they here accuſe Pilate, If thou let this man go, thou art not Caeſars friend.

Ver. 13. When Pilate therefore heard that ſaying, he brought Jeſus forth, and ſate down in the judgement ſeat, in a place that is called the Pavement, but in the Hebrew, Gabbatha.

14. And it was the preparation of the Paſſeover, and about the ſixth houre: and he ſaith unto the Jewes, Behold your King.

15. But they cried out, Away with him, away with him, crucifie him. Pilate ſaith unto them, Shall I crucifie your King? The chief Prieſts anſwered, We hauehave no King but Caeſar.

16. Then delivered he him therefore unto them to be crucified: —

Followeth the ſecond part of the Chapter. The firſt branch whereof (in theſe verſes) contains the ſentence paſſed by Pilate, againſt Chriſt: Wherein we have to conſider. 1. What it was that drew Pilate, after ſo much reluctancy and oppoſition, to condeſcend at laſt unto it; to wit, that being affrighted with that accuſation againſt himſelf, v. 12. he dare ſtand it out no longer, but brings forth Chriſt to the open view, and ſits down as Judge to cognoſce upon the cauſe, in the judgement ſeat, a place getting its name from its being paved, and that ſome what high above the place where ſpectatours were, as the Hebrew or Syriak name ſignifieth, v. 13. 2. The time is marked wherein Pilate is perſwaded to proceed p. 379in the proceſſe, v. 14.—In general, it is recorded that it was on the day of the preparation, wherein the Jewes were to eat the paſſeover, as is cleared on Joh. 13.2. And in particular, that it was about the ſixth hour of the day; Yet Mark. 15.25. it is called the third hour, when they crucified him, and Matth. 27.45. it was the ſixth hour when the darkneſſe came on, after he was crucified. For underſtanding and reconciling whereof, it is to be remembred that the Jewes did reckon twelve hours in every day, from Sun-riſing to Sun-ſetting, John 11.9. And accordingly ſo many alſo in the night And albeit theſe hours were, for the moſt part in equal, the hours of the day being ſhortned in winter and lengthned in ſummer, and contrariwiſe, theſe of the night; Yet at the time of Chriſts paſſion (being near or at the Aequinox) they were equal, the Sun-riſing about ſix a clock according to our account. Again, as they divided the hours of the night in four watches, reckoning three houres to a watch (of which ſee Lam. 2.19 Luke 12.38. Exod. 14.24. Matth. 14.25.) So they alſo divided the hours of the day in four quadrants or great hours, for ordering the time of their Sacrifices, and ordinary prayer, which they went about thrice a day. Pſal. 55.17. Dan. 6.10. The firſt was called the third hour, anſwering to our ninth, Matth. 20.3. and was the time of morning prayer, and ſacrifice in the Temple. The ſecond was called the ſixth hour, Matth. 20.5. anſwering to our twelfth. And this alſo was an hour of prayer, Pſal 55.17. Acts 10 9. The third was called the ninth hour, Matth. 20.5. Anſwering to our three afternoone, and this was the time of evening prayer and ſacrifice, Acts 3.1. and 10.3. And the laſt (anſwering to our ſixth at night) was called the twelfth, being the time of their retirement from labour, and beginning of the firſt night-watch, and ſo they who wrought but one hour are ſaid to be hired at the eleventh hour, Matth. 20.6, 12. Now theſe differences among the Evangeliſts may eaſily be reconciled thus, That the time of his crucifying was when the third (or ninth) hour was paſſed, and the time interveening betwixt that and the ſixth (or twelfth) hour was begun, or poſſible much of it ſpent; and, That this time interveening is ſometime named from the third hour already paſſed, and ſometime from the ſixth or twelfth current, which is the cauſe of the ſeeming difference; So Chriſt was condemned and nailed to the croſſe ſometime after the ninth hour, according to our account, and before the twelfth, after which the darkneſſe followed at or about the ſixth hour, or ſome ſhort time after it. The difference alſo may be reconciled by taking in the Roman way of reckoning the hours with that of the Jewes. They reckoned (as we do) from mid-night to mid-day, and again from mid-day to mid-night, aſſigning to each of them twelve equal hours. And ſo we may conceive that John reckons the time of Pilates ſitting down in the judgement ſeat to ſentence Chriſt, according to the Roman account, that it was about our ſix in the morning, and the Jewiſh firſt hour of the day, and that Matthew and Mark reckon the time after the manner of the Jewes. And as it needs not ſeem ſtrange, that John ſpeaking of the action of a Roman, do deſigne the time thereof according to the Roman account; So this reckoning leaveth ſufficient time for all that is related by any of the Evangeliſts to have been done betwixt Pilates ſitting down in the judgement ſeat, and their crucifying of Chriſt. 3. We have to conſider ſome previous proceedings of Pilate, after he is ſet in judgement, before he give out the ſentence, v. 14, 15 Wherein he preſents Chriſt to the Jewes as their King, and they refuſing him, and crying out that he ſhould be crucified, he againe urgeth how unmeet it was they ſhould deſire him to crucifie their King; but they rejecting him, and acknowledging Caeſar only, he proceeds to judgement. In all which we are to conceive, that Pilate, being reſolved not to incurre Caeſars diſpleaſure, wherewith they threatned him, is but ſeeking ſome ſhift to ſatisfie or quiet his own conſcience. And therefore he will offer him unto them as their King, being willing to deliver him, if they will accept of him; but ſeeing they, who were more concerned then he, do reiect him, he thinks he is not bound to inſiſt any longer. To which, other conſiderations, blindfolding him, are to added, as they are marked by the …ſt: Namely, that he waſhed his hands in teſtimony of his innocency, and laid his blood upon them, and they took it on; and, that he thought he could do no good by ſtruggling, but rather occaſion a tumult, Matth. 27.24. and therefore (as natural men will not hazard on a duty unleſſe they ſee ſome probability of ſucceſſe, far leſſe will they hazard where difficulties occurre) he thinks it better to let alone, then to loſe the people, and run the hazard of Caeſars diſpleaſure. 4. Unto all this the ſentence it ſelfe is ſubjoyned, v. 16.—that he delivered him to them to be crucified, or gave out ſentence, and delivered him over that it might be executed. He delivered him to them, or, to the Jewes, not that they were the executioners, for the Souldiers acted that part; but in all this he gratified them, and he committed it to them, to overſee and ſatisfie themſelves in the execution, as it appeareth that they went along with the Souldiers, to ſee that nothing was omitted.

From this purpoſe, thus cleared, Learn, 1. Men who ſeem to act for Chriſt, and yet entertain an Idol, may expect that it will be touched ere all be done, to try whether they reſpect Chriſt or it moſt; for, Pilate meets with a ſaying, that touched the very Idol of his intereſt and credit with Caeſar. 2. Men are never throughly tried, till their duty come in competition with their Idol and intereſt; And they who ſtand out very ſtoutly before, may then ſuccumb and give over, as all men who want ſaving grace will do; for, when Pilate therefore heard that ſaying, he brought Jeſus forth, and ſate down in the judgement ſeat &c. He could ſtand it out no longer, when avowing of Chriſt come in competition with Caeſars favour. So that they lay ſnares for themſelves who entertain Idols. 3. Albeit natural men may oft-times, wiſh well to Chriſt and his intereſt, yet they will not part with any thing for him, if the matter be in their choice; And particularly, they will not incurre the diſpleaſure of great ones for his ſake; for, albeit he deſired Chriſt might be releaſed, yet he will ſit down in the judgement ſeat, and condemne Chriſt, before he hazard the loſſe of Caeſars favour, and what might follow upon that. Natural men may indeed be involved in the common calamities of a war with others, in defence of Religion, and may lye under p. 380the neceſſity of loſing much that way; but they will not freely undergo any thing, in a way of ſuffering of perſonal and particular perſecution. 4. Albeit the hazard of mens intereſts and idols withdraw them from duty to Chriſt, as thinking thereby to preſerve them, yet ordinarily ſuch projects ſucceed not, but whatever it be that tempts men to forſake and relinquiſh their duty to Chriſt, it doth juſtly diſappoint and ruine them; for, the keeping of Caeſars favour, and to pleaſe the Jewes alſo, Mark 15.15. made Pilate condemne Chriſt, and yet (as Hiſtories record) he loſt that peoples affections, and they by their complaints made him to loſe Caeſars favour, ſo that he cut off himſelf. 5. Malicious enemies of Chriſt are moſt obſtinate in their purſuit and violence againſt him, and this is to be expected from them; Therefore is the time marked, that it was the preparation of the Paſſeover, and about the ſixth houre, to point out the Jewes obſtinacy, that albeit they had been at it all night, and now the day of their preparation is come, yet they endure all this, and lay aſide all other things till they be ſatisfied in this. 6. Chriſt ſtooped to be kept long in pain and bonds, and to have his ſufferings lengthened by all the endeavours that were uſed for his releaſe; That ſo he might expiate our guilt, which deſerveth indeed eternal ſufferings, if it were laid on us; That he might, by his example, warn us to prepare for trials of long continuance, and by his going before us, ſanctifie them unto us; That he might be a meet High Prieſt for them who are ready to weary and ſink under the continuance of their trials: and, That he might ſanctifie unto his people the lengthening of their afflictions, by any means uſed for their deliverance; for theſe cauſes alſo it is marked, that after all his toile in the preceding night, he is kept in bonds, wearied and pained with ſcourging, crowning with thornes and ſmiting, till the ſixth houre, and that before he come to the extremity of his ſuffering. 7. The conſciences, even of natural men, after they have begun to point out duty, will not ſoon be ſatisfied nor ſilenced, no, not when they meet with ſtrong tentations; for, albeit Pilate be ſo daſhed with the fear of Ceſar, that he ſits down on the Judgement-ſeat, yet his conſcience will not let him proceed to ſentence, till he follow ſuch a courſe as he thinks may ſatisfie it, as hath been cleared: ſo that men who have made defection from a good courſe, have certainly more diſquiet from their conſciences then every one knoweth. And if conſcience as a Counſellor and Informer be ſo difficult to ſatisfie, it will be much more ſo, when it turnes a tormentor and executioner. 8. When men are once broken, and reſolved to go contrary to conſcience, they will finde ſtrange ſhifts, and deviſe principles of light, to heal the wound of conſcience, and that they may not ſeem to croſſe it; for, ſo much do Pilates Propoſitions to them point at, as hath been explained. It is dangerous when men are once engaged in their wicked reſolutions, for then their wits are ſet on work, not to finde out what is right, but, what may make their way plauſible to themſelves or others, and may ſtop the mouth of conſcience. 9. It is but a poor ſhift for men to think to ſatisfie their conſciences with their good wiſhes, and weak endeavours about their duty, when yet they ſuffer themſelves to be carried away with the importunity of others, and do not effectually ſet about what is right; for, herein Pilate ſatisfieth himſelf, that he offers their King to them, Behold your King, and evidenceth an averſeneſſe from proceeding, Shall I crucifie your King? but is croſſed with their importunity, Away with him, &c. 10. It will not ſatisfie conſcience, that men have others more concerned and knowing then themſelves, (upon whom they think they may lay the blame of any evil) ſo long as they ſuffer any thing to be done contrary to their truſt and power; for, this is another ſhift of Pilate, that ſince the Jewes, who were more concerned in their King, and underſtood theſe things better then he, will have Chriſt crucified, he thinks they ſhould bear the blame. But it was his dutie to have employed his authority and power to hinder injuſtice. 11. When men begin to faint in their duty, and to ſeek ſhifts, it is righteous with God they finde many, and that Satan and his inſtruments be let out to importune them, till they be quite broken in all their reſolutions; for, Pilate being in this temper, juſtly meets with their importunate cries, Away with him, away with him, crucifie him, we have no King but Caeſar, to drive him on into the ſnare. 12. It is the great and crying ſin of the viſible Church, that they contemn and neglect the offer of ſalvation, and the meſſengers thereof; and particularly, that they reject Chriſt from reigning over them; for, this was the great ſin of the Jewes here, that they cried, Away with him, away with him, crucifie him, and in contempt of him profeſſe, we have no King but Caeſar. And this ſin is repeated by all theſe in the viſible Church, who reject and deſpiſe his offer of himſelf in the Goſpel, and who crucifie him afreſh unto themſelves, Heb. 6.6. 13. Malicious perſecutors will not be mollified in their rage by any conſideration; nor will their political intereſts or diſcontents, (though otherwiſe weighty in their eyes) engage them to Chriſt or his cauſe, but they will rather ſacrifice all their intereſts, and digeſt all their other diſcontents, then not have Chriſt crucified; for, albeit they were exceedingly averſe from Caeſars power over them, and did affect liberty and a King of their own: yet that they may get Chriſt crucified, they digeſt all this, and profeſſe, we have no King but Caeſar. And albeit their being under the forreign power of Caeſar, was a clear proof that Shiloh, or the Meſſiah was come, yet they are ſo violent as they regard not that. 14. No leſſe was ſufficient to ſatisfie divine Juſtice for the ſins of the Elect, then the death of their Surety; and Chriſt having undertaken this work, juſtice did purſue him to the death: Therefore was it ſo over-ruled, that they cried, crucifie him, and accordingly he is ſentenced and delivered to be crucified, after all his former ſufferings. 15. Chriſts followers ſhould reſolve, after they have ſuffered much, to ſuffer yet more; And they ſhould not decline to have all their other ſufferings crowned with a violent death, at laſt, if called to it: for, ſo much alſo doth the example of Chriſt their Head teach them. 16. When a mans conſcience, who ſeemed to befriend Chriſt, is once lulled aſleep, he will be ready to run as great a length in cruelty as any other: And who hath once made ſhipwrack of any kinde of a good conſcience, will come behinde with no enemie, if he turn not worſe; for, Pilate, now overcome, ſatisfieth all their deſire in this p. 381particular, he delivered him to be crucified. 17. It may be the lot of Chriſts followers, and an addition to their trial, to be given up to the power of their moſt inveterate enemies, to execute all their ſpite upon them; for, ſo fared it with Chriſt in his own perſon, he was delivered to them, (or, to the Jewes) to be crucified?

Verſe 16. — And they took Jeſus, and led him away.

17. And he bearing his Croſſe, went forth into a place called the place of a skull, which is called in the Hebrew, Golgotha:

18. Where they crucified him, and two other with him, on either ſide one, and Jeſus in the midſt.

In the ſecond branch of this part of the chapter is contained the execution of the ſentence; That he being condemned, they led him away to Mount Calvary, bearing his own Croſſe, and there crucified him with two other with him, one on either hand. Not to repeat what hath been ſaid of this way of Chriſts ſuffering on chap. 18.28. and on v. 31, 32. where a Providence is obſerved in it; we may from this purpoſe, Learn, 1. Sufferers may expect not only to have cruel reſolutions taken, and cruel ſentences given out againſt them, but to have them cruelly execute; for, ſo was it with Chriſt, he being condemned, they took him and led him away: And he met with this, not only to ſhew that our ſins deſerved not only threatned, but real inflicted puniſhment: or, to purchaſe to his followers many a ſweet diſappointment in their ſufferings; but that he might ſanctifie ſuch a lot to them, when ſufferings are permitted to come to an extremity. 2. As the Lord marks the activity of perſecutors againſt Chriſt, and propounds it to be marked by his people, to ſhame them when they are negligent for him; (for, therefore doth he record that after his condemnation, they, immediately, took Jeſus and led him away) ſo his eye is moſt upon them who are moſt malicious againſt him: for, albeit the ſouldiers were actors in this buſineſſe, yet for this cauſe he marks ſpecially, that they (or the Jewes to whom Pilate delivered him) took him and led him away. 3. Chriſt ſubmitted to be accounted an execrable perſon, and in an execrable condition, and one whom none would own; that ſo we might inherit a bleſſing in him; Therefore went he forth, bearing his Croſſe, as one accurſed, whom none in all the company would help to bear his Croſſe, till one was compelled to help him, as the reſt obſerve. 4. It may pleaſe the Lord to let trial and great weakneſſe tryſt together, and to lay on croſſes when we ſeem very unmeet for bearing of them; for, Chriſt after he is wearied all night, and ſpent with former ſufferings, is made to bear his Croſſe, till he faint again. 5. Sufferers may get few ſympathizers, even of deareſt friends; and Chriſt endured this lot, that he might be a tender friend to us; for, he bare his Croſſe, without any of his followers to help him, but another muſt be compelled when he needs it. 6. Whatever be our weakneſſe and diſcouragement under trial; yet it is our great victory voluntarily to ſubmit and bear it; for, notwithſtanding this his low condition, yet he bearing his Croſſe, went forth, and was not drawn, but bears on till he faint again. 7. The place to which he is carried to be crucified, is called the place of a skull, (which is the ſignification alſo of the Hebrew or Syriack name, Golgotha, to which alſo the name Calvary, Luke 23.33. agreeth) And it gets this name, not ſo much becauſe the forme of that mountain reſembled a skull, as becauſe there were many ſculls of execute malefactours lying or buried there. He was brought to this place to ſuffer, not only to ſhew how loathſome we and our ſins are before God, in that our Surety muſt ſuffer in ſo loathſome a place; But further it teacheth, 1. Our Lord is the true ſubſtance of that ſacrifice ſlain without the camp, whoſe blood was brought into the Sanctuary, Heb. 13.11, 12. And however he was eſteemed of among men, in ſuffering here; yet his blood hath made way, and opened an entry into heaven. 2. By this he hath ſanctified the contempt of his people in the world, and taught them to go out unto him, bearing his reproach, who ſuffered without the gate, Heb. 13.12, 13, 14. 3. By this he hath ſhewed how by his death he will be death's death, in that he ſuffered and triumphed over death in the place of a skull, where there were many monuments of deaths triumph over others. Doct. 8. Chriſt by his ſuffering this death of being crucified, hath taught us, 1. We by nature are under the curſe, and he hath undergone that curſe, that all who flee to him, may be freed from it, and that all their conditions may be bleſſed, and their very croſſes turned into bleſſings; Therefore did he undergo this curſed death, Gal. 3.13. 2. By his pouring out of his blood, even unto death, which flowed abundantly (as from other places, both before his being crucified, and after his death; ſo alſo) from his hands and feet, He hath pointed out to us, that as there is no remiſſion of ſins without the ſhedding of blood, Heb. 9.22. ſo he hath opened up that fountain for all who come to him. 3. By this way of ſhedding his blood, by piercing of his hands and feet, which were ſenſible parts, and his being hanged up nailed to the Croſſe, to continue in pain for a long time, and his wounds continually widening by the weight of his body till he died; we are taught, what the bitter fruit of ſin is, how great his love was that did ſubmit to endure this ſharp and long continuing pain, and, how we are bound to look on him whom we have pierced, till our hearts be pierced and bleed again. 4 His being faſtned and continuing there upon the Croſſe for a ſpace, before he died, may teach, how reſolute he was to endure that aſſault till juſtice were ſatisfied; That he kept and ſtood in the field there, to endure the uttermoſt that enemies could do againſt the work of Redemption, and to grapple with all of them, till they had no more to ſay againſt his people; and, That he would give a proof how certainly he is to be found at his Croſſe, with ſtretched-out armes ready to receive all them who ſeek for life in him, and through his death. 5. His being lifted up thus nailed to the Croſſe, may teach, partly, That we deſerved no room, neither in heaven nor earth, and therefore our Surety was lifted up betwixt both, and hence alſo was the Sun darkned, (as for other cauſes, ſo) to ſhew that we deſerve not ſo much as that the Sun ſhould p. 382ſhine upon us: and partly, That his ſuffering was indeed his exaltation, he was lifted up in it by triumphing over his enemies there, and he is exalted in the world as crucified. Doct. 9. Albeit Chriſt in his own perſon was the ſpotleſſe Lamb of God; yet ſo hainous and ſo many were the ſins of the Elect charged upon him, that in divine Providence, he is not only reckoned among tranſgreſſours, Iſa. 53.12. but as the chief of them; Therefore it is ſo ordered, that he is crucified, and other two with him, and Jeſus in the midſt, as the moſt notable of them. And this may teach the Elect, not to mince or extenuate their own ſins, which were charged on Chriſt as ſo odious. 10. Chriſt was content to be accounted, and undergo the lot of a malefactour; not only that he might free us who were indeed evil-doers, but that he might ſanctifie unto his people their being looked upon, and intreated as evil-doers; Therefore alſo was he crucified in ſuch company.

Verſe 19. And Pilate wrote a title, and put it on the Croſſe, And the writing was, JESƲS OF NAZARETH THE KING OF THE JEWES.

20. This title then read many of the Jewes: for the place where Jeſus was crucified, was nigh to the City, and it was written in Hebrew, and Greek, and Latine.

21. Then ſaid the chief Prieſts of the Jewes to Pilate, Write not, The King of the Jewes: but that he ſaid, I am King of the Jewes.

22. Pilate anſwered, What I have written, I have written.

The third branch of this part of the chapter, contains the title put by Pilate upon Chriſts Croſſe, and his declining to alter it at the Jewes deſire. In all which we are not only to look upon Pilate, as following the Romane cuſtome, in publiſhing the faults of condemned and execute malefactours, and as affronting the Jewes who had ſo impudently urged him to crucifie Chriſt; but we are to look to God alſo, who by this title would have him proclaimed the true King of Iſrael. Whence learn, 1. It is a good uſe to be made of the cutting off of delinquents, that juſtice be cleared, and the guilty aſhamed, and that others be warned to fear; for, upon theſe grounds it was a commendable practice in it ſelf, that a title was put upon the Croſſe of malefactours, containing their crime, and the cauſe of their death, and that it was written in Hebrew, and Greek, and Latine, that all preſent, of different Nations and Languages, might reade and underſtand it. 2. Chriſt hath ſanctified his peoples being unjuſtly condemned as traitours, by ſuffering upon that account, and by having this title written over his head, The King of the Jews. 3. Chriſts intended ſhame doth tend to the real manifeſtation of his glory; for, Pilate ſet up this title to brand him as an affecter of a worldly Kingdome; but hereby God would have it proclaimed that he is Jeſus of Nazareth the King of the Jewes; That he is a King in the midſt of his ſufferings, That he did indeed triumph in them, ſpoiling Satan, and converting one of them that was crucified with him; and, That the glory of this ſuffering King ſhould be conſpicuous and acknowledged in all Nations, of all Languages, as this title was written in the three principal Languages. 4. Inveterate and violent enemies againſt Chriſt ſhall meet with perpetual reproach never to be wiped off; for, therefore doth Pilate write him the King of the Jewes, and that in three languages, that they reading it (as it is v. 20.) might reade their own reproach, in having one who was called King of their Nation, crucified, and that in Gods holy Providence, it might be their perpetual reproach to have crucified him who was indeed their King. 5. The Lord leaveth cruel perſecutors to be ambitious and tender of their own credit, when he is to affront them; that as they have ſerved themſelves of their luſts and idols, ſo he alſo may ſerve himſelf of them, to make them the more ſenſible of their affronts: therefore it is marked, that when they read this title, the croſſe being near the City, v. 20. their ambition renders the affront of this more grievous to them, and they deſire to have it altered, Then ſaid the chief Prieſts of the Jewes to Pilate, write not, the King of the Jewes, but that he ſaid, I am the King of the Jewes. 6. Such as are not tender of Gods honour, and of Chriſt and his intereſt in the world, God in his juſtice will be little tender of them, their idols and intereſts, when they come to be rubbed upon; for, in this anſwer of Pilate, What I have written, I have written, we are not only to look to Pilate, as cleaving to their Romane cuſtomes, which did not admit that their publike Programmes or Tables ſhould be altered after they were publiſhed; nor yet only as requiting them with inexotableneſſe, who had been ſo inexorable to his deſire of releaſing Chriſt: But we are chiefly to look to the hand of God, who will not have their ambition ſatisfied, nor allow any tenderneſſe in the matter of their ſuppoſed credit, who had ſo cruelly purſued Chriſt to death. 7. Gods decree, concerning the Kingdome of Chriſt, is immutable, nor will he have the glory of it obſcured or born down by any oppoſition; for, ſo much alſo doth this anſwer of Pilate point out, that as Chriſt was the King of the Jewes, however they fretted, ſo the Lord in his Providence would not have the publication thereof on the Croſſe hindered by any entreaty of theirs, and therefore Pilate is over-ruled to anſwer, What I have written, I have written.

Verſe 23. Then the ſouldiers, when they had crucified Jeſus, took his garments, (and made foure parts, to every ſouldier a part,) and alſo his coat; Now the coat was without ſeame, woven from the toppe throughout.

24. They ſaid therefore among themſelves; Let not us rent it, but caſt lots for it, whoſe it ſhall be, that the Scripture might be fulfilled, p. 383which ſaith, they parted my raiment among them, and for my vesture they did caſt lots. Theſe things therefore the ſouldiers did.

In the fourth branch of this part of the chapter, Chriſts ſuffering from the ſouldiers is recorded; That having ſtripped him of his garments when they faſtened him to the Croſſe, they do divide theſe garments which could be parted among them, and caſt lots for his woven coat which could not be divided. All which was done according to that foregoing Prophecie, Pſal. 21.18. which whatever accompliſhment it had in David the type, yet it pointed ultimately at Chriſts ſufferings. Not to ſeek any Allegory, we may from this purpoſe, Learn, 1. Inſtruments will not be wanting to crucifie Chriſt, if it were but for his old cloathes, and theſe but little worth; for, theſe ſouldiers crucifie him, though they got but his garments for their reward. 2. Chriſt did ſubmit not only to be crucified, but to ſuffer naked, the ſouldiers dividing his garments and coat among them, hereby to teach us, 1. That all fleſh are really naked before God by reaſon of ſin, Exod. 32.25. 2 Chron. 28.19. and therefore our Surety behoved to ſuffer naked. 2. That he offered himſelf a real captive in his ſufferings, that ſo he might fully ſatisfie juſtice, by being under the power of his enemies, till he redeemed himſelf by the ſtrong hand, having fully paid the price; for, therefore did he ſubmit to be ſtript naked, as Conquerours uſe to do with priſoners. 3. That by this ſuffering naked, he would expiate our abuſe of apparel, and purchaſe to us a liberty to make uſe of ſuitable ralment, and ſuch as becometh us in our ſtation 4. That by this ſuffering naked, he would purchaſe unto them who flee to him, to be covered with righteouſneſſe and glory, and to walk with him in white for ever, and would point out the nakedneſſe of theſe, who not being found cloathed with his righteouſneſſe, ſhall not be cloathed upon with immortality and glory, 2 Cor. 5.2, 3. 5. He would alſo, by this, teach all his followers, to reſolve on nakedneſſe in their following of him, as a part of their conformity with their Head, Job 1.21. Rom. 8.35. Heb. 11.37. and that therefore they ſhould not doat much on their apparel when they have it. Doct. 3. A ſight of God and his Will, in the trials of Chriſt and his followers, will make them very ſweet unto them, and ſhould be a mean to prevent ſtumbling; for this cauſe is it ſubjoyned, that it was done, that the Scripture might be fulfilled, &c. 4. God hath a providence about the ſmalleſt circumſtances of the ſuffering of Chriſt and his followers; for, Scripture had foretold, even concerning the parting of Chriſts garments, and caſting lots for his veſture, to ſhew there was a providence in theſe things, though they were but very common. 5. When Chriſt and his people are very low, yet the Scripture ſtands firme, and will not be broken, if it were but about the matter of an old coat; And however Chriſt and his followers be put in the hands of wicked men, led by their wicked principles, yet the leaſt circumſtance of their ſufferings are over-ruled by God, and men ſhall not tranſgreſſe the bounds ſet by him; for, this being foretold, Theſe things therefore, (and no more then had been foretold) the ſouldiers did. And albeit they did this, and no more, freely, yet it was neceſſary, in regard of the prediction, that they did it, and went no further.

Verſe 25. Now there stood by the Croſſe of Jeſus, his mother, and his mothers ſiſter, Mary the wife of Cleophas, and Mary Magdalene.

26. When Jeſus therefore ſaw his mother, and the Diſciple ſtanding by, whom he loved, he ſaith unto his mother, Woman, behold thy ſonne.

27. Then ſaith he to the diſciple, Behold thy mother. And from that houre that diſciple took her unto his own home.

In the fifth branch of this part of the chapter we have recorded, what was Chriſts care of his mother, who, with two other women, and John the beloved diſciple, (as is gathered from v 26. with chap 21, 20 24.) did ſtand beſide his Croſſe. Chriſt in the midſt of his ſuffering, taking notice of her ſorrowful and deſolate condition, (he being to die and depart from her, and Joſeph being dead, as would appear,) He recommends her to John as a Mother to her Son; who accordingly takes her home with him, and careth for her. It is ſaid Mark 15.40, 41. that theſe two wom…n, with many others, were looking afar off. But it ſeems here, that they, with Chriſts mother, had drawn nearer then the reſt; and that after his death, (which is the time wherein Mark obſerves that to have bee…) they retired to the reſt, Doct. 1. This their ſtanding by the Croſſe of Jeſus, was not to be any wayes aſſiſting or helpful to him in that great work he was now about; nor yet did it flow only from natural affection, no, not in his mother, but from their faith ſeeing through his ſufferings, and unto what they did tend: nor yet doth it only ſerve as a pattern of Chriſtian practice, teaching us to ſtand beſide his Croſſe, and feed upon his ſufferings and our intereſt in them; But further, it may teach, 1. Chriſts followers may have many ſad dayes about Chriſt and his intereſts; both for their own trial, and that the thoughts of many hearts may be diſcovered; for, in this ſight, Mary found that accompliſhed which Chriſt had foretold, Luke 2.35. and ſo the reſt alſo, every particular of his ſuffering being a wound to their hearts. 2. Chriſtians are bound not to forſake nor deſert ſuch as ſuffer for truth, but they ſhould be comfortable to them by their ſympathy and countenance, when they can do no more; for, albeit they could not joine with Chriſt in that great work, yet they look upon him as a ſuffering man, and their ſtanding by the Croſſe, and their tender looks upon him, were, in their own meaſure, ſweet to him, who had cruel enemies round about him, and many a piercing and inſolent look upon him in that day, Pſ. 22.17. And their practice toward him is a pattern of our duty toward ſufferers. See 2 Tim. 1.15, 16, 17. and 4.16, p. 38417. Doct. 2. Albeit the generality, even of Profeſſours, may turn their back upon ſufferers, and they are to expect that as a part of their trial; yet they will not want ſome to countenance them, when God ſeeth it meet; for, here of all his followers a very few did ſtand by the Croſſe of Jeſus, and yet a few ſtood by it, his mother, and his mothers ſiſter, (or kinſwoman) who was Mary of Cleophas, and Mary Magdalene, with the diſciple whom he loved. 3. Such as ſeem but weak in reſpect of others, may yet prove ſtronger then they in a trial; and theſe of the weaker ſexe may be enabled to out-ſtrip others; for, all theſe (except John) who ſtood by him when the reſt are gone, are weak women. And albeit we are not to aſcribe this courage to any thing in themſelves, even of what they had received; yet it may be conſidered, that as all of theſe were eminently gracious, and as grace did excite his mother, and his mothe…s ſiſter, to teſtifie their natural affection to him; ſo alſo in particular, John was much beloved of Chriſt, and Mary Magdalen had ſeven devils caſt out of her by him: And it may be expected that ſuch as enjoy the ſenſe of Chriſts love, and do entertain the ſenſe of his ſpecial kindneſſe, will cleave to him as long as any. 4. Chriſt takes notice of all who ſincerely teſtifie their affection toward him, and doth indeed reſpect them, though poſſibly they get not all alike expreſſions of his reſpect; for, here all are recorded who ſtood by the Croſſe of Jeſus, as a teſtimony that he took notice of their affection, though he ſpeak to none but to his mother and John, and doth take particular care of her only, and becauſe of this it is recorded that he ſaw them. 5. That Chriſt, in the midſt of this his extream pain and agony, is at leiſure to take notice of his mother and John, and to expreſs his care of her; it may teach, partly, How wiſely the Lord doth order the trials of his own, and that he will give them ſuch intermiſſions of the extremity of exerciſe, as may be needful for them or their affaires; for, hereof hath he given proof in the ſuffering of his Son, who though he ſtill continued in bodily pain, yet he got ſome intermiſſions and caſe of that overwhelming cloud of ſoul-trouble which purſued him becauſe of our ſins, ſo that he can think of ſomething beſide. Partly, it may teach, That Chriſt, even in his extream ſuffering, began his triumph over it in part, and teſtified himſelf a Conquerour; for, ſo much appears, not only in that he was alwayes free of any ſinful perturbation which might confuſe his thoughts; but in that his ſinleſſe perplexities alſo are at his command as God, to moderate them when his thoughts were otherwiſe to be employed. And partly, it may teach, That Chriſts heart is at all times upon his people, to perform all duties toward them to which he is bound, either as a man under the Law, or as Mediatour; for, in the extremity of his pain, his free thoughts are upon his mother, to care for her, and upon a beloved diſciple, to give him a proofe of his love in this honourable emploiment. And if his thoughts were at this time thus employed, how much more are they ſo in glory, when he hath no exerciſe or ſuffering of his own to take him off? 6. By Chriſts care of his mother at this time, recommending her to John, as a mother to a ſon to be cared for, he would teach, 1. That it is the Will of Chriſt, that children honour their Parents, and have a care of them in their decayed and deſolate condition; for, ſo much doth he teach in his own perſon, who was not only ſubject to his mother and his ſuppoſed father in his life, but hath a care of his mother at his death. See Mat. 15.4, 5, 6. 2. No perſonal trouble or trial upon our ſelves, doth exempt us from the performance of duties toward others, in our relations, nor warrant us to lay thoughts thereof aſide; for, Chriſt in his extream ſuffering, accounts it his duty to provide for his mother at his death. 3. Chriſt is ſo tender, as he will not faile to have a care of them who are little minding their own condition and trials but are chiefly taken up with what concernes him, for, while his mother ſtands by his Croſſe, afflicted and affected with his ſufferings, he is finding out a way how ſhe may be provided and cared for. 4. The Lord never removeth one comfort or mean of ſubſiſtence from his people, but he will provide ſome other to put in the room thereof, in ſo far as is for their good; for, now he is to be removed, who was not only her Redeemer, but comfortable to her as her Son; and albeit none could fill his room, even in that reſpect, yet he provides one who by taking her home, might ſupply her want in ſome meaſure as a Son to her, Behold, thy Son! Behold thy mother! Doct. 7. Chriſt calls her woman, and not mother, in this his care. Not becauſe he would reprehend any fault in her, as chap. 2.4. nor yet only becauſe he would not diſcover her to the ſouldiers, who were ſtanding by to be his mother; but that he might teach, That it is the duty of all, eſpecially in their ſuffering, to have the moderation of their affections toward their relations, mixed with the conſcientious diſcharge of duty toward them; that ſo their affections may not blunt them in their great ſervice, and yet they may not neglect any needful or poſſible duty, which might b…ing ſcandal and reproach upon what they ſuffer for, or their ſuffering for it, Therefore doth he call her woman, to teſtifie how far he was above theſe relations in his ſuffering, which teſtified his obedience to the Father, and his love to his people, and yet he neglects not to provide for her. 8. That John gets this truſt put upon him, and he takes it on, it may teach, 1. Such as are beloved of Chriſt, and do dwell in the faith thereof, may expect that peculiar advantages ſhall be caſt in their way daily by Chriſt; for, it is to the diſciple whom he loved, that he ſaith, Behold thy mother, and puts him on this honourable ſervice. 2. Such as do poſſeſſe and feed upon the love of Chriſt, will deſire no greater benefit and advantage, then to be honoured to do ſervice to any of his; for, this is Johns advantage, that Chriſt will ſay to him. Behold thy mother! and it ſo affects him, that from that houre that diſciple took her unto his own home, or looked upon her, and took care of her, as his mother and one of his family.

Verſe 28. After this, Jeſus knowing that all things were now accompliſhed, that the Scripture might be fulfilled, ſaith, I thirſt.

29. Now there was ſet a veſſel full of vineger: And they filled a ſpunge full of vineger, and put it upon hyſſope, and put it to his mouth.

p. 385The ſixth branch of this part of the Chapter, contains the accompliſhment of a Scripture-prophecy, in Chriſts thirſting, and their giving him vineger to drink, immediately before his death. In recording whereof, it is inſinuate, that his thoughts, in his ſuffering, ran upon his work, and what was appointed him to accompliſh; And that, finding all was accompliſhed which he was to do before his death, but only that paſſage, Pſal. 69. 21. He, for the accompliſhment thereof, intimates to them that he thirſted, and gets but vineger to drink, according to the prediction. It appeares here, that it was their cuſtome to have vineger at the place of execution; though it be not needful to determine for what uſe they had it; whether, to ſprinkle it in the aire, or for men to make uſe of it to prevent infection, or any evil ſmell by reaſon of the dead bodies; or whether, to apply it to the wounds of the condemned, either to haſten the effuſion of blood and their death, or (as ſome will) contrariwiſe to prolong their pain, and keep them from fainting. It ſufficeth us to know, that it was not ſo made uſe of here, but given him for drink in their cruelty. It appears alſo from Mark 15.23. that before he was crucified, they offered him wine mingled with myrrhe, whereof it ſeems they made uſe of to ſtupifie the ſenſes of the ſufferers, that they might feel no pain; and that they mixed this with vineger and gall when they offered it to Chriſt, Mat. 27.34. But he refuſed it, and having taſted it would not drink of it; yet now he received ſo much of it, as may be an accompliſhment of the prediction. Doct. 1. All that Chriſt was to endure and ſuffer, came not at randome, nor at the pleaſure of men, but was fore-determined by God, and accordingly recorded in Scripture; for, ſo is imported in that he was about the accompliſhing of all things, which were recorded in the Scripture, and to be fulfilled. See Acts 4.27, 28. 2. Chriſt in his ſuffering did not reſpect his own eaſe, but his great care was to fulfil all things that were enjoyned & appointed for Redemption of his people; that ſo he might teſtifie his love to them, which was not aſleep in his trouble: and might by his example teach us, to make it our great care in ſuffering, rather to do our duty, then how to get eaſe and deliverance, Acts 20.24. Therefore, upon the Croſſe, his ſtudy was to ſee that he did all things requiſite, till he might know that all things were now accompliſhed. 3. Chriſt is moſt faithful in fulfilling and making good whatever he hath ſpoken in his Word, and will not have that made void on any termes; for, knowing that all things were now accompliſhed, which were to be ſuffered before his death, only this one p…ediction remaines, and therefore, that the Scripture might be fulfilled, be ſaith, I thirſt. He did not expreſſe his need to them, as hoping or expecting to be refreſhed by them, but only that he might fulfil the Scriptures which foretold of this part of his ſuffering. And when all other things are accompliſhed, he will continue in pain upon the Croſſe, and endure this cruel uſage, that the Scripture might be fulfilled. 4. Chriſts extream thirſt may ſerve, partly, to point out unto us the extream violence of his ſuffering, that he was ſo heated with inward agony, and exhauſted with watching, pain, and effuſion of blood, as drew on a burning thirſt; In all which we ſhould reade his love and condeſcendence, and acknowledge that it is from him we have the eaſe of our ſuffering and exerciſe; partly, to point out, that as Chriſt ſuffered in all his members, to expiate our ſin, ſo particularly, he endured thirſt, which was a ſtroak on his tongue, Pſal. 22.15. that he might ſuffer for, and expiate the ſinnes of our tongue; And partly, to point out, that for expiating our ſin in eating and drinking and pleaſing our palate and taſte, and to purchaſe unto us the uſe of the creatures with a bleſſing, he would ſuffer this thirſt, which will be the eternal puniſhment of gluttons, Luke 16.24, 25. and gets no refreſhment, as after followeth. 5. Sufferers for righteouſneſſe may expect to meet with all …he cruelty, deſpight, and mockery, in their extremity, that malicious enemies can invent; for ſo much doth Chriſts lot teach us: when he ſaid I thirſt, they filled a ſpunge with vineger, and put it upon hyſſope, and put it to his mouth, that he might ſuck out the vineger in ſtead of drink. We need not curiouſly determine whether that re…d (upon which it is ſaid the ſpunge was pu…. Matth. 27.48. that ſo the ſpunge might reach his mouth on the croſſe) was of hyſſope, which was not the herb commonly ſo called, but in that countrey a ſort of tree, or whether both the hyſſope and reed were joyned toge…her But this is certain, that they did this out of cruelty and ſpight, and that the Lord ſo ordered it, not only that he might expiate our abuſe of refreſhments (as hath been ſaid) but that we might expect the like lo… 6 It pleaſed Chriſt to undergo this ſad lot for our ſakes that when he expreſſed his need of drink, he gets not ſo much as a drink of water, but only vineger, that ſo he might teach his people, That their ſins deſerved they ſhould be deprived of the leaſt and moſt common comforts, and that he hath drunk all the bitter of what they do deſerve; and, That by his being inſulted over when he expreſſeth his need, he hath purchaſed unto them a right conſtruction of, and a meet and comfortable anſwer unto their prayers; for, ſo much alſo may we gather from this, that when he ſaid, I thirſt, they put vinegar to his mouth. 7. It is the ſweet way of reading the cruel uſage of enemies, to ſee them over-ruled by God in all they do, and that they will not get their malice vented, further then he hath appointed, and that in all they do, they are but fulfilling his counſel, though they little minde this: Therefore it is ſaid of this their inhumane carriage in particular, that they did it, that the Scripture might be fulfilled.

Verſe 30. When Jeſus therefore had received the vinegar, he ſaid, It is finiſhed, and he bowed his head, and gave up the ghoſt.

In the laſt branch of this part of the Chapter, we have Chriſts Teſtament and death recorded. After he hath received of the vinegar, he publickly proclaimeth that by what he had ſuffered and was even now to undergo, he had finiſhed all that was committed to him, and ſo voluntarily and ſubmiſſively yeilded up the ghoſt. Whence learn, 1. Albeit Chriſt refuſed the wine mingled with mirthe, (as was marked on the former verſes) becauſe he would not be ſtupified in p. 386ſuffering, but would be active and voluntary in it; that ſo he might commend his love, and teach us to avoid unſenſibleneſſe under trials: Yet now he receives the vinegar, and (at leaſt) taſts of it, in teſtimony of his ſubjection to God who had foreprophecied of this lot, and to teach us ſubjection to what God appoints for us in all things. 2. Chriſt cloſed not his ſufferings till all was finiſhed he had to do; He not only endured the utmoſt extremities of enemies malice, and bare them all, but, He fulfilled all Scripture-prophecies, and the ſubſtance of all the types were accompliſhed in him. He fulfilled all that God determined to be payed for expiating of ſin, ſo that no more ranſome is to be payed; And ſo did finiſh the work of our Redemption, and purchaſed that whereby we are perfected for ever: for, ſaith he, It is finiſhed, whereby he not only gives an account that he had finiſhed what was hitherto required or fore propheſied, but by this teſtament he gives a comfortable account of his immediatly enſuing death alſo. See Joh. 17.2. 3. Death, and no leſſe then death, is the wages of ſinne: Therefore, after the former ſufferings, our ſurety behooved alſo to give up the ghoſt, to finiſh his work. 4 Chriſt, by undergoing bodily death for his people, hath hereby purchaſed that however they muſt die, yet death is no puniſhment of ſin to them; for, his ſuffering of death hath taken that ſting out of it …. Chriſt did not die by conſtraint, but voluntarily, and of his own accord, yeilded himſelfe deaths priſoner; for, whereas the bowing of the head is naturally a ſigne of death, Ch…iſt before he died, bowed his head, in teſtimony that he died voluntarily, and went to meet death, and gave up the ghoſt, by a real ſeparation of ſoul and body, which could not have been if his body had been every where 6. Whatever deſertions Chriſt endured as our Surety, yet it tends to our great comfort, that he died at peace and reconciled to his Father; So much is imported in that he gave up, or rendred the ghoſt, or his Spirit, into the hands of his Father, as is further cleared from his laſt prayer, Luke 23.46.

Ver. 31. The Jewes therefore, becauſe it was the preparation, that the bodies ſhould not remain upon the croſſe on the Sabbath day (for that Sabbath day was an high day) beſought Pilate, that their legs might be broken, and that they might be taken away.

Followeth the third part of the Chapter, containing two conſequents following upon his death. The firſt whereof (to v. 38.) contains ſome paſſages tending to the confirmation of this truth, that he was really dead, and to clear the accompliſhment of ſome further prophecies concerning him; In which, the Jewes, the Souldiers, and John, do each of them act their part.

In this verſe we have the Jewes part in clearing up this truth, and making way for the accompliſhment of theſe predictions. They deſire Pilate (who had power of the bodies of condemned men) to have the bodies of theſe now crucified taken away from the croſſe and buried; and leſt, by this deſire, they ſhould ſeem to encline to the ſparing of their lives, they propound that their legs may be broken to haſten their death, that ſo they might be removed. The reaſon of which deſire, was, that, ſeeing according to the law, the land was defiled with theſe who were hanged, (eſpecially if not timeouſly buried) Deut 21.22, 23. They judged more eſpecially, that their continuance on the croſſe on that high Sabbath, (when the ordinary Sabbath, and the firſt day of the feaſt of unleavened bread, did concurre together, as is mar…ed on John 13.2.) might pollute them and their feaſt: And therefore, and becauſe of their preparations and eating the paſſeover that night, they would have it ſpeedily done. And this deſire, and the granting thereof by Pilate, did make way for that which followeth. Whence learn. 1. Chriſt our Lord was content to be made a curſe for us, Gal. 3.13. and to bear the curſe, that it might not be ours. He was looked upon as one who would defile all things, that he might expiate our peſtiferous and infectious diſpoſitions: And, he ſubmitted to be accounted a polluter of their ſolemn feaſts in his ſuffering, that ſo he might expiate our being ſpots in the feaſts of charity, Jude v. 12. So much may we gather from his condition here, and the Jewes eſteem of him, that his body (among the reſt) might not remain upon the croſſe on the Sabbath day. 2. It is a commendable care in all the members of the viſible Church, to endeavour that curſes or accurſed things abide not upon their land, or, that it be not defiled by others; for, ſo much doth the common equity of this law, upon which they found their deſire, point out in the general; And though the ceremony be ceaſed, yet the ſubſtance remaineth, providing it be rightly applied in particular caſes. See 1 Cor. 5.2, 6, 7. 3. The Lord can make uſe, even of bloody enemies, to do ſervice to his ſuffering people as they need, whatever their intentions and deſignes be; for, Chriſt now hanging on the croſſe, with ignominy, and as a curſe, his very enemies are conſulting and careful to have him taken out of that condition, and that the bodies ſhould not remain upon the croſſe, though they intend him no courteſie in ſo doing, but do it only upon other grounds; yea, they deviſe to put him to further pain, and that his legs might be broken. 4. God ordereth ſo by his providence, as he will prevent any cruel purpoſes of his enemies, which might make void his purpoſes concerning his own; Therefore, it is ſaid, Therefore the Jewes beſought Pilate, &c. which doth not import any connexion with the former purpoſe concerning his death, as if they had known of it, but that God keept them off from any ſuch purpoſe, till the time that he was dead, and ſo prevented the breaking of his bones, which would have made void a prediction. 5. Men, through formality and cuſtome, may be ſtrictly bound to performe the duties of ceremonial or external worſhip, whoſe conſciences, notwithſtanding, never ſcruple to violate the moſt weighty precepts of the law; for, they obſerve the ceremonial precept, that the bodies ſhould not remain upon the croſſe, and therefore, beſought Pilate that they might be taken away, and yet they ſcruple not to crucifie the Son of God, yea, and to uſe him with all rigour, and beſought that their legs might be broken. See Prov. 7.14, 18. 6. It is agreeable p. 387to the will of God, that ſpecial reſpect be had to the obſervation of the Sabbath, and that it be remembred and thought of aforehand, that we may prepare for it; for, this in general and in it ſelfe was commendable, that they ſo reſpect the ceremonial precept concerning theſe who were hanged, as they account it a ſpecial pollution that their bodies ſhould remain upon the croſſe on the Sabbath: And their ceremonial obſervance of the preparation, (not only to the feaſt of the paſſeover, but to the ordinary Sabbath) may put us in minde that we ought to remember the Sabbath-day, that we may keep it holy. 7. The more ſolemnities, or conſiderations exciting us to ſerve God, do, in his providence, concurre at one time, the greater ſhould our care be to emprove that time, and to obſerve it according to the rule; for, ſo much may we learn from their care of the Sabbath, upon this conſideration, that that Sabbath-day was an high day, for the reaſon formerly given. And albeit it was but from a tradition of their own (as hath been obſerved on John 13.2.) that two ſolemnities concurred at this time, yet when ever, in following Gods inſtitution, the Sabbath and ſome extraordinary feaſt fell to be on one day, they did obſerve it the more ſolemnly, as their practice in this caſe maketh evident; and this ſhould point out our duty unto us.

Ver. 32. Then came the Souldiers, and brake the legs of the first, and of the other, which was crucified with him.

33. But when they came to Jeſus, and ſaw that he was dead already, they brake not his legs.

34. But one of the Souldiers with a ſpeare pierced his ſide, and forthwith came there out blood and water.

In theſe verſes we have the Souldiers part, contributing to clear this truth and accompliſh prophecies; They (upon Pilates granting this deſire, and commanding of them, both which are to be ſuppoſed here) do execute what the Jewes deſired, upon the other two, v. 32. But finding Chriſt already dead, they do not break his bones, v. 33. but one of them will make all ſure, by thruſting a ſpeare into his ſide, and ſearching for life at the well-head thereof, and accordingly, there came out blood out of his heart, and water from about it, proving that he was really dead, v. 34. In all which the Lord had an over-ruling hand, to ſee to the accompliſhment of prophecies, as is after cleared. Whence learn, 1. All things outward may come alike to all, and however men may be in different conditions before God, yet he may let their outward lot be equal; for, here, albeit (as the reſt obſerve) there was great difference betwixt theſe two, the one being penitent, and the other not, yet they are alike handled, they came and brake the legs of the firſt, and of the other which was crucified with him. 2. Albeit where the Lord pardons ſinne, there remains no ſatisfactory puniſhment, to be payed by the ſinner to juſtice; yet the Lord may ſee it fit to purſue pardoned men with rods, for their own exerciſe, and the inſtruction of others; for, albeit the one was pardoned, yet he not only ſuffered death, but his legs were broken. 3. Chriſt our Lord was not only nailed to the croſſe, but did really die and give up the ghoſt, to ſatisfie divine juſtice; for, of this the Souldiers were witneſſes, who when they came to Jeſus, they ſaw that he was dead already. And that he was ſo ſoon dead, before the other two, doth not only evidence that he, having death at his command, might die when he liſted, and when he had done his work; But alſo, that he had more upon him then any of them, and therefore was the ſooner diſpatched by death, and taken away as a priſoner. 4. No oppoſition will make void the purpoſes of God, but oppoſition and difficulties in the way of what he hath purpoſed, are let forth for this very end, that he may manifeſt the immutability of his counſel; for, albeit the Jewes deſire, Pilates command, and the Souldiers intentions, concurred to break his bones; And albeit there was great hazard that they ſhould execute it, having broken the legs of theſe on every ſide of him; nor was there any great ground to expect that theſe bloody ſouldiers would not exerce their cruelty upon him, though dead, (as they did in piercing of his ſide;) Yet ſeeing God had determined the contrary, they are impeded, they brake not his legs. 5. The Lord needs not miraculous waies and actings, whereby to fulfill his purpoſes; But he may bring about his eſpecial providences and purpoſes in a very common way, and in the ordinary actions of men; for, this purpoſe of God is fulfilled of their own free accord, upon a clear and rational ground; when they ſaw that he was dead already, they brake not his legs. 6. Albeit Chriſt over-ruled his enemies, that they ſhould not make void his purpoſes; Yet no cruelty was omitted toward Chriſt, dead or alive, which might teſtifie the great deſert of our ſins; nor was there any needful evidence wanting, which might make clear the truth of his death; for, But one of the Souldiers with a ſpear pierced his ſide, &c. Albeit they were over-ruled that they ſhould not break his legs, yet they ceaſe not to exerciſe cruelty upon his dead body, and they put the truth of his death out of contraverſie. 7. That Chriſts ſide was thus pierced, may point out unto us, how deeply he was wounded for our ſins; and that, as his ſide was pierced, and a paſſage opened to his heart, ſo by his ſuffering we may look into his heart wounded with love to us, and pouring out it ſelfe for us; and, That as an hole was made in Adams ſide, to take out a wife, ſo a hole was made in his ſide, to take in his beloved bride to his heart. All this may we gather from this, that one of the Souldiers with a ſpear pierced his ſide. 8. That water and blood came out at this wound, it ſerveth not only to confirme that he was really dead, the ſpear piercing his heart, and drawing out the blood thereof, and the water that was about his heart to refreſh it: But it may further point out that it is he who came by water and blood, 1 John 5.6. and that from the merit and efficacy of his death, there floweth out water, to regenerate and waſh us from our uncleanneſſe, and blood, for obtaining remiſſion, and for ſprinkling and quieting of the conſcience.

p. 388Verſe 35. And he that ſaw it, bare record, and his record is true, and he knoweth that he ſaith true, that ye might beleeve.

36. For theſe things were done, that the Scripture ſhould be fulfilled, A bone of him ſhould not be broken.

37. And againe another Scripture ſaith, They ſhall look on him whom they pierced.

In theſe verſes, we have Johns part in this buſineſſe, who, 1. Bears witneſſe of the certainty of his death, and of the truth of theſe proceedings confirming the ſame, for confirmation of the faith of others, v. 35. 2. He clears theſe proceedings of the Souldiers, by comparing the ſame with Scripture, ſhewing how they were accompliſhed thereby. And particularly, that their not breaking his bones, was an accompliſhment of the truth of that type of the paſſeover, Exod. 12.46. Num. 9.12. and that the promiſe made to all the godly, Pſal. 34.20. was eminently accompliſhed in him. And that their piercing of his ſide was agreeable to that prediction, Zecb. 12.10. wherein it is foretold that the Meſſiah was to be pierced, which is all that John points at here; though there it be further intimate, that they (or, the Jewes, of whom the Prophet is ſpeaking) pierced him, their malice and cruelty being the chief wheel that moved in this matter, and ſet Pilate, and the ſouldiers on work; and therefore the Jewes are ſaid to crucifie him by the Souldiers hands, as Act. 2.36 There is alſo further intimate in that prediction, a promiſe of the converſion of theſe who thus pierced him, the full accompliſhment whereof is yet to come; and this imports further, that he was not only pierced by their cruel perſecuting of him, but by and for their ſinnes alſo, as hath been cleared in its proper place.

From v. 35. Learn, 1. John is ſo careful to adde his teſtimony concerning theſe things, and particularly his death; Not only to ſtop the mouths of cavillers, who might be ready to alledge that he was taken away before he was dead: But further, yet again to teach us, that it is a point about which faith ought to be much employed, that Chriſt truely died for our ſins, 1 Cor. 15.3. that ſo we may ſee that divine juſtice is truely ſatisfied for ſin, and may employ faith to get ſin truely ſlain and ſubdued, by the vertue of his death. 2. It is alſo firmly to be beleeved, that Chriſt and his followers are not in the hands of enemies, to be diſpoſed of as they pleaſe, but that God over-ruleth all of them, to bring about his purpoſes by them; for, this alſo was a part of Johns remark and teſtimony, not only that Chriſt died, but that the Souldiers did omit or exerciſe cruelty toward him (in not breaking his legs, and yet piercing his ſide) according as had been purpoſed by God, and foretold in Scripture; as is after cleared. 3. The doctrine of the Goſpel, concerning Chriſt, is a doctrine of faith; And it is to be aſſented to by faith, whoever there be to ſay to the contrary; for, his ſcope in publiſhing of this, as of other Goſpel truths, is, that ye might beleeve. 4. As faith loveth not to walk on ſlippery and unſure grounds; So, the Word affordeth ſufficient ground of certainty for faith to faſten upon; for, John here declareth the certainty of this truth, that ye might beleeve. 5. It is a great confirmation of the certainty of the doctrine of the Goſpel, that the Penmen thereof were eye and ear witneſſes of what they publiſh; for, he that ſaw, bare record, &c. See 1 Joh. 1.1, 2, 3, 4. 6. Such as are made witneſſes of any thing concerning Chriſt, it is their duty, and will be their care (if they be affected therewith) to publiſh the ſame in their ſtations, to the edification of others; for, ſo did John in his ſtation, And he that ſaw it, bare record, that ye might beleeve. 7. Whatever exceptions unbeleevers have againſt the doctrine of the Goſpel; Yet is ſufficient to condemne them, and to encourage beleevers, That the doctrine is true in it ſelfe, That the publiſhers were aſſured of the truth thereof, both by ſight and by faith; and, That they were ſo guided by God, as they would have been loath to publiſh any thing for a ground of faith, which was not a truth: All theſe are imported here, His record is true, in it ſelfe, and he knoweth that he ſaith true, not only in reſpect of his ſeeing what he ſaith, but by the Spirit of faith comparing what he ſaw, with the Scriptures, (as after followeth) and he knoweth that he ſaith true, and publiſheth only ſuch things as he is ſo perſwaded of, that ye might beleeve.

From v. 36. Learn, 1. The only beſt way of reading and being edified by the paſſages of providences about Chriſt and his followers, is, to compare the ſame with Scripture; for, ſo doth John clear theſe paſſages, for theſe things were done, that the Scripture ſhould be fulfilled. 2. Such is our weakneſſe and inadvertency, that we need help to take up theſe Scriptures, which point out Chriſt in the Old Teſtament, and which ſerve to expound the lots he met with, and to confirme our faith concerning him and his ſufferings; Therefore doth John help the Church in all ages, by pointing at the Scripture, which ſhould be fulfilled. 3. Chriſt is the truth and ſubſtance of that type of the Paſchal Lamb, and the true paſſeover ſacrificed for us, 1 Cor. 5.7. in whom, and in his ſufferings, all that is really to be found which is pointed out and typified by that ſhadow; Therefore, what was ordained concerning the Paſchal lamb, is applyed here to him, as the ſubſtance of that type, A bone of him ſhall not be broken. 4. Chriſt was not cruſhed by or under his ſufferings, but did ſubſiſt under all of it, till he triumphed over it; for, whatever was the reaſon of not breaking the bones of the lamb, (as, their great haſt in going out of Egypt, that they might not ſtay to break the bones and eat the marrow) yet in the ſubſtance it pointed at this, that he was not broken under his ſuffering, but his bones were keeped whole, as being ſhortly to riſe again and triumph over it. And to this alſo may that paſſage, Pſal. 34.20. be applied, which proveth true of beleevers under their trials, that they are not quite cruſhed by them, becauſe it was true of him firſt. 5. Chriſt and his followers are in the hand of God in their ſufferings, who carveth out the meaſure, weight, and every circumſtance of their trouble, and leaveth it not to the will of adverſaries; p. 389for, ſo much alſo doth that paſſage, Pſal. 34. hold out, that God ſo keeps them as not ſo much as a bone is broken when he will have it otherwiſe; And this is true of Chriſt firſt, and of others through him. 6. Albeit Chriſt endured ſo much from men, as might put him to death; Yet he would have it ſeen that he died voluntarily, and that he was not violently compelled to die; for, ſo much further doth the truth and ſubſtance of that type point out, A bone of him ſhall not be broken, He voluntarily prevented their cruelty, by yielding up the Ghoſt, ſo that they needed not violent him, nor haſten his death, as they did with the reſt.

From v. 37. Learn, 1. Chriſt is pointed out, not in one only, but in many of the writings of the Old Teſtament; And they need to ſtudy much in all the writings thereof, who would underſtand what is foretold of him, and compare the ſame with the accompliſhment, for their own edification: Therefore doth John make uſe yet of more Scripture, to clear theſe proceedings, And againe another Scripture ſaith. 2. All the Scriptures are divine and of alike infallible verity, ſo that one of them will prove true and be accompliſhed, no leſſe then another; for, in theſe proceedings, as one, ſo another Scripture is fulfilled and gets accompliſhment. 3. God in his providence hath determined and appointed the leaſt circumſtance and manner of the ſufferings of his people; for, ſo appears particularly in the ſufferings of Chriſt, concerning whom it was forepropheſied that he ſhould be pierced, as the Souldiers did. 4. The Scripture is the true and infallible determiner, who are moſt guilty of perſecution in Gods account; And according to this Rule, it will be found, that malicious upſtirrers unto cruelty, are more guilty then the ignorant executors thereof: Therefore doth the Scripture aſcribe this act to the Jewes, they pierced him, by the hand of the Souldiers, as either giving a particular command for this deed, or being generally guilty of all that followed upon their malicious perſecuting of him, and by their interpoſing with Pilate, v. 31. occaſioning this cruelty. 5. The Lord may be ſo gracious to perſecutors, as to give them a ſight of their cruelty, in mercy, and a ſight of mercy together with it; for, ſo is this prediction held out in a promiſe of their converſion, as is cleared on Zech. 12. They ſhall look on him whom they have pierced.

Ver. 38. And after this, Joſeph of Arimathea (being a Diſciple of Jeſus, but ſecretly for fear of the Jewes) beſought Pilate that he might take away the body of Jeſus, and Pilate gave him leave: he came therefore, and took the body of Jeſus.

39. And there came alſo Nicodemus, which at the firſt came to Jeſus by night, and brought a mixture of mirrhe and aloes, about an hundred pound weight.

40. Then took they the body of Jeſus, and wound it in linnen cloths, with the ſpices, as the manner of the Jewes is to bury.

41. Now in the place where he was crucified, there was a garden, and in the garden a new ſepulchre, wherein was never man yet laid.

42. There laid they Jeſus, therefore, becauſe of the Jewes preparation day, for the ſepulchre was nigh at hand.

The ſecond conſequent following upon Chriſts death, is his honourable burial, performed by Joſeph of Arimathea (who belonged to that place Arimathea, the ſame with Ramah, or Ramathaim, but dwelt at Jeruſalem, as appears by his Garden and grave in it, Matth. 27.59, 60.) and Nicodemus; the firſt whereof begged his body of Pilate, and, (as the other Evangeliſt Mark) provided fine linnen, and the ſecond brought fine ſpices; and they jointly wound and embalmed his body after the Jewiſh manner, and do bury him in a new grave near the City, where they lay him with ſome haſt becauſe of the Jewes preparation.

In all this procedure, we may conſider, firſt, that it behooved Chriſt not only to die, but to be buried, and lie a while in the grave, as the loweſt ſtate of his humiliation: Whereby, 1. He would have all yet further confirmed of the truth and certainty of his death, which is ſo neceſſary to be beleeved; Therefore is all this ſolemnity uſed, and Pilates doubting of his death, Mark. 15.44. with other circumſtances, are ſo narrowly marked. 2. He would teach us, that ſin doth not only deſerve death, but that the ſinner alſo ſhould remain deaths priſoner; As he continued under the power thereof for a ſeaſon. 3. He would accompliſh what was foretold in the type of Jonah, Matth. 12.39, 40. and would point out that by his death and burial he hath appeaſed the wrath of God which was burning againſt his people, as upon Jonahs caſting into the ſea, it was calmed and ceaſed from raging againſt others. 4. He would publiſh his entire conqueſt over death, in that lie purſued it into its place, and there triumphed over it, by his Reſurrection, Act. 2.24. and would aſſure us that the grave can retain none of his followers longer then he pleaſeth, ſeeing he hath looſed and broken the bands thereof. See 1 Cor. 15.55. 5. He would ſanctifie and perſume beleevers graves, and make that cold bed ſweet unto them, by his lying down there. 6. As his loweſt ſtep of his humiliation was his paſſage toward his glorious reſurrection; So he hath purchaſed unto his people, that their low abaſements ſhould tend to their higher exaltation. 7. He would alſo by this point out that vertue and efficacy which is in his death, extending to the very burial of ſinne, as he himſelfe was not only dead, but buried. See Rom. 6.4. Col. 2.12.

Secondly, we are to conſider the perſons employed in this action, the one being deſcribed by the other Evangeliſts to be a rich man, and an honourable counſeller, and (as here alſo) a ſecret diſciple, or one of theſe, Joh. 12.42. And the other being a Maſter and Teacher of Iſrael, and deſcribed here rather from that timorous act, p. 390ch. 22. then from his more bold (though not yet full) pleading on Chriſts behalfe, Joh. 7.50, 51. This conſideration, and their owning Chriſt, in the general, may teach us. 1. A ſuffering Chriſt is nothing the leſſe precious in the eyes of a right diſcerner; for, here, he is thought worthy to be owned by theſe eminent men, and they run much hazard, and beſtow much coſt upon his burial. 2. Such as are taught to live contentedly under want, and are ready to ſuffer, and to be forſaken of all, when God calls them to it, may expect Gods remarkable care of them when they need it, and to get needful proofes thereof, after their trial is over; for, ſo is verified in Chriſts experience, who being content to become poor, and being now in his ſuffering left, even by his diſciples, yet he wants not honourable perſons (perfumed with the ſmell of his death) who beſtow expence upon his burial, Theſe who reſolve, on theſe terms, to follow God, may expect all things to be theirs, as they need them. 3. The Lord may have ſpecial favours to bring about for his people, not only when they are aſleep, (as Adam was when the Lord prepared him a wife) but even when they are dead, and ſo altogether without them; As here alſo Chriſts experience doth teach, who when he died, had neither windingſheet nor a place of burial provided; and yet both are provided for him in an honourable way. And though this was ſingular in Chriſt, that he lived ſtill as God, to provide what was needful for him; Yet in this alſo hath Gods love kithed toward many of his people, in his care of their poſterity after they were dead and gone. 4. There may be many friends to Chriſt, who for a long time may lurk through fear and weakneſſe; and yet they may (through Gods mercy to them) become more bold afterward; for, here, Joſeph of Arimathea being a diſciple of Jeſus, but ſecretly for fear of the Jewes, and Nicodemus which at the firſt came to Jeſus by night, do now at laſt openly avow and own him. 5. Such may be the Lords mercy toward his own, as they may become more couragious in a time of great trial, then they have been in times of leſſe hazard; for, they who before were timorous and fearful to own Chriſt, do now in this great hazard, openly appear for him, the one going to Pilate, (and that boldly, as it is, Mark 15.43) and both of them openly concurring to bury him: Such courage did then ſpring up out of the aſhes of Chriſts death. And indeed, when God looſeth the bonds of faint-hearted friends, how eaſie will it be for them to come over all their former fears?

Thirdly, we are to conſider the particulars of their preparation before his burial, here mentioned, Namely, That Joſeph craves liberty of Pilate to take away his body, and obtains it, and takes down his body; That Nicodemus brought abundance of fine ſpices; and, That both together wound his body in linnen cloath, applying the ſpices after the Jewiſh cuſtome, which was not to unbowed the dead, and then to enbalme them, but only to apply the ſpices outwardly, and it is like that being in haſt here, they took not ſuch leiſure as otherwiſe was uſual. Theſe particulars may teach us, 1. It is the will of God that zeal and affection run in a right channel, and keep his way, being (as pure, ſo) peaceable and orderly; for, Joſeph goeth firſt and ſought Pilates leave, who had power of the dead bodies, v. 31. and obtains it, before he do any thing. 2. It is the will of God, and very commendable, that the living do performe due honour to the dead bodies of Saints; And ſuch as have received mercy from Chriſt, will think no expence too much, were it even beſtowed on his dead body; for, a mixture of mirrhe and aloes, about an hundred pound weight, is employed this way, together alſo with fine linnen, as it is Mark 15.46. See 2 Chron. 16.14. Jer. 22.18, 19. Pſal. 79.2. 3. It was beleeved, even in the Church of the Jewes, that there ſhould be a reſurrection of the ſame bodies which were dead; for, ſo much alſo did this practice of embalming among the Jewes, point at, (though the Heathen alſo borrowed it from the Patriarchs, albeit they were ignorant of the reſurrection) they wound his body with linnen cloaths, with the ſpices, in expectation of the reſurrection thereof, though, it may be, not beleeving that he ſhould riſe on the third day. Only ſeeing Chriſt hath now given a clear pledge of our Reſurrection, by his own riſing from the dead, there is no cauſe why that cuſtome ſhould be continued for that end.

Fourthly, Their burying of him in a new grave in a garden, (which was Joſephs own, Matth. 27.60.) may teach, Not only that he would be buried in a garden, to expiate Adams ſinne in the garden, and that he was buried in another mans grave, who ſuffered for the ſins of others. But further. 1. It is mens duty to acquaint themſelves with the thoughts of mortality in time, that ſo they may be the more ready when death comes; Therefore had Joſeph his ſepulchre ready in the garden, daily before his eyes. 2. Selfe-denying affection unto Chriſt, will quit any thing to him, that he calls for or needs; for, Joſeph quits his grave to Chriſt. 3. All ſuſpition of any others riſing in ſtead of Chriſt, or of his riſing by the vertue of any other, was prevented by his being buried in a new ſepulchre, wherein was never man yet laid: And ſo none could riſe out of it, but he, nor could be raiſed by any vertue from any other buried there before him, as a man was raiſed at the touch of Eliſha's bones, 2 Kings 13.21.

Fifthly, a reaſon is given why he was buried there; Namely, That being the preparation day, wherein they could not attend long, therefore they haſtily laid him there, as being near at hand, and, belike alſo, they did not, by reaſon of this, attend upon all the particular circumſtances required in embalming of him. This may teach, 1. Albeit ceremonial performances give place unto moral duties, and men may lawfully omit the one, when they come in competition with the other; Yet men ought ſo to follow the one, as they ſtrive (ſo far as is poſſible) to overtake all: Therefore, they ſo go about the burying of Chriſt, as they make all the haſt they can, to obſerve the Jewes preparation day. 2. When the Lord doth not let things frame with his people as they would, it doth oft-times prove to be ſo, becauſe they ſhall not need what he is not pleaſed to give; for, they got not leaſure to wait upon this buſineſſe, but haſtily laid him in that ſepulchre, for it was nigh at hand, becauſe he was not to need a grave long, nor to need that way of embalming which they would have uſed toward him. 3. The Lord alſo did ſo order, that every paſſage about Chriſts burial, and even theſe p. 391which his friends would have had done otherwiſe, did contribute to his great ſcope of glorifying Chriſt; for, therefore alſo was it ordered, that they being haſtened, laid him in the ſepulchre, which was nigh at hand, that ſo he might riſe in the view of all his enemies, where they had the ſtone ſealed, and a guard to keep him in; whereas, had he been carried further off, the matter had been more obſcure, and might have ſeemed more doubtful. And thus alſo doth he bring about his glory, by that wherein his people could little expect it ſhould be ſo.