A Complete History and Mystery of the Old and New Testament, Part 1 · Chapter 31
CHAP. XXXI.
WHen this Cowardly and Inconſtant Pilate, was thus Sordidly overcome by the preſſings both of Prieſts and People, and overawed by his fear of loſing Caeſar's Favour; and ſo (by Conſequence) his Office of Power and Preſidentſhip, then he that had been as ſtiff as an Oak, in abſolving Chriſt ſo oft before ſaying, [I find-no fault in him,] becomes as ſupple and plyable as a Willow, and complies with the curſed Crew, to Condemn the Innocent and Faultleſs One, that they might lead him away to Execution: Whence do ariſe theſe few Remarks.
Remark The 1ſt. is, That Men of no Principle, (Magiſtrates or others) that Act for pleaſing the People, and fear of Princes, (Duſt and Aſhes) more than the living God, cannot perſevere in their pretended Piety or Honeſty; but yields at laſt to the Temptation:
Remark 2d. Such as do yield to the Tempter, (whether they be Godly or Ungodly) are ſure to be puniſhed for not perſevering, as was Adam for yielding to Eve, Sampſon to Dalilah, and Pilate here to the People, as Adam loſt Paradiſe, and his Primitive Excellency, (both to his Perſon, and to his Poſterity) and as Sampſon loſt his Strength, his Eyes, his God, and his Life thereby: So Pilate (perplexed here with Threats of Impeachment) perſiſts not Honeſt in his Office, ſoon after he was kicked out of it by Cajus, for perverting of Juſtice, Baniſhed into Germany, (as before) where through Grief and Shame, (for looſing both Gods Favour, and Caeſar's) he became his own Death-Man: Euſebius, Hiſt. lib. 2. cap. 7. and which is worſe, he ſtands Branded in the Bible, for Condemning the Juſt One, upon Everlaſting Record, to the end of the World, to ſay nothing of his Torments for it in the other World: N. B. Note well; This ſhould Teach all Perſons to fear God above the World, we may not warp and act againſt the Light of our Conſciences, as he did.
The 3d Remark is, Above all it concerns Magiſtrates to be Men fearing God, Exod. 18.21. Able and Active, Strong and Stout Hearted, well underlayed with Righteouſneſs, as well as Riches, fearing God above all: Judges ſhould be Men of Courage, ceur de Lions, Solomon's Throne was ſupported with Lions, to ſhew what manner of Men ſuch, as Sit in places of Judicature, ſhould be; and what Mettal a Magiſtrate ſhould be made off. The Standard of Juſtice, ſhould be of Caſe-harden'd Steel, and the Main-poſts of a Common-wealth, ſhould be Heart of Oak: Tully tells us, 'tis a Mercy to have Judges [Modò Audeant quae ſentiant] ſo they dare but do according to the Dictates of their Conſciences, which becauſe Pilate did not do, therefore all that Evil aforeſaid, by a Juſt Judgment of God, came upon him: As Joſeph yielded not, though his Sollicitations were ſo oft renewed: So he and Daniel had no fault found in their Grandeur, ſave in the matters of their God, &c.
The 4th Remark is, It was a wonderful providence of God, that Pilate ſhould in theſe his contrary Actings (of Abſolving and Condemning Chriſt) ſerve God's Will (as well as his own) both God's Secret and his Revealed Will. In his Abſolving Chriſt ſo often, he concurred with the Revealed Will of God, which declareth him Faultleſs and without Sin, Heb. 4.15. A Lamb without blemiſh (of Original Sin) and without ſpot (of Actual Sin) 1 Pet. 1.18. and in his Condemning him Pilate ſerved the Secret Will of God, which laid upon Chriſt all the Sins of the whole Elect, Iſa. 53.6. according to the Covenant of Redemption contracted betwixt the Father and the Son, for ſatisfaction of Divine Juſtice, and for the expiation of all our Sins. While he ſtood before the Bar of this Mortal Man, he ſtood in our ſtead according to the Determined Counſel of the Immortal God, Acts 4.27. N. B. Note well; Therefore Pilate ſerveth God's Secret Will in Condemning Chriſt, yet ſinneth therein as it was a Diſſervice to God's Revealed Will, which forbids to condemn the Innocent. A Man may croſs the Secret Will of God, and yet do well in ſo doing, as David did in Praying for the Life of his Child, which was Decreed for Death, 2 Sam. 12.16, 18. on the other hand, Pilate here ſerves God's Secret Will, and doth Ill, &c.
The 5th Remark is; It is marvelous Incouragement to our weak Faith, that our Lord Chriſt (before he was condemned) ſhould be,
(1.) N. B. Note well; So often Abſolved from all Deſervings of any Death, that thereby we might eſcape the manifold Deaths which we have ſo well, and ſo juſtly deſerved. It was neceſſary that the Innocency of Jeſus ſhould by all ways and means be Vindicated and Teſtified both by Pilate often, and by his Wife once, that the believing Soul might the more manifeſtly diſcern that he was not condemned, nor executed for his own Sins, but for ours.
(2.) N. B. Note well; That he was condemned for Blaſphemy (which is the ſum of all Sins againſt the firſt Table of the Law) before the Eccleſiaſtick Court, and for Sedition and Treaſon (which is the ſum of all Sins againſt the Second Table) before the Civil Court, whereby he bore the Imputation of, and made a full expiation for all our Sins both againſt the Firſt and Againſt the Second Table, and ſo prevent our Arraignment and Condemnation, before the Dreadful Tribunal and Juſtice-Seat of the great God, &c.
N. B. Note well; And (3.) 'Tis no leſs an Incouragement to our Faith, when we look upward (beyond thoſe two Courts aforeſaid) at the Diſpenſation of an higher Judge (God the Father) exacting ſatisfaction to his Juſtice upon his own Eternal Son (who ſtood in our Humane Nature as our Surety and in our ſtead) for all our Sins, while he ſtood before Pontius Pilate by whom he was Condemned and Delivered to be Crucified. Divine Juſtice will not Acquit the Sinner without a condign Ranſom, not the Redeemer without a congruous Satisfaction, yet Divine Mercy Accepts Satisfaction for the Sins of many from one Man in the name of all for whom he Died, Mat. 20.28.
The 6th Remark is; When Pilate could not prevail with his three times Juſtifying our bleſſed Jeſus, Mat. 27.24. but the Tumultuous cries both of Prieſts and People prevail'd againſt him, Luke 23.23. He willing to content them, Mark 15.15. Paſſed Sentence upon Chriſt, Luke 23.24. but before he could thus Act againſt his own Conſcience, He took Water and Waſhed his hands before the Multitude, ſaying, I am Innocent of the Blood of this Juſt Perſon, See ye to it, Mat. 27.24. Thus this poor Ignorant Pagan eaſily deceived himſelf, thinking that himſelf was free of that Sin, which the Prieſts and People preſſed him to: Whereas all the Water in the Sea would not be able to Waſh off the guilt of that Sin. N. B. Note well; Water is too weak an Element for purging of that which cannot be purged but by the Blood of Chriſt here, or by the Fire of Hell hereafter. Manus Abluit Pilatus & Cor polluit: He cleanſed his Hands indeed, and groſly miſtaking did as much as ſay [the guilt of this Innocent Blood ſhall no more ſtick upon my Conſcience, than doth any Filth upon my Waſhed Hands now clean wiped off] yet all this while he minded not the main and principal duty of Purifying his Heart, Jam. 4.8. & Jer. 4.14. He did not purge but pollute it by his following Fact, in delivering up Jeſus into the hands of the Jews to be Crucified, Matth. 27.26. Mark 15.15. Luke 23.24. & John 19.16. Though he ſaid to the Prieſts [See ye to it,] wherein they were paid with their own Coin, with their own very Words, for they had ſaid to Judas [See thou to it,] Mat. 27.4. and now ver. 24. their own very words [See ye to it,] are Retorted upon them by a juſt Judgment of God: With what meaſure ye meaſure out to others, the ſame ſhall be meaſured out to you again, Mat. 7.2. They Reap as they Sow, Drink as they Brew, and are ſerved with their own Sauce, according to the Law of Retaliation: Thought Pilate judged Wickedly in condemning Chriſt to be Crucified, yet doth he Judge Righteouſly herein, in ſaying to the Chriſt-Killers [See ye to it,] for whatſoever be the fault of Tools and Inſtruments in any Wicked Fact (as Pilate was) the prime Authours and Inſ…tours (as the Prieſts were) have the deepeſt Tincture of Guilt upon them. The mad multitude anſwered, [His Blood be on Us and Ours,] Mat. 27.25. Behold the ſtupefaction of their ſeared Conſciences, They bid Defiance to the Great God, who ſaid [Amen] to this woful Curſe, wherein They denounced their own direful Doom, which doggs, them to this very Day. Let Dammes read Numb. 14.28. and abhor Imprecations, &c. Theſe Words Pilate ſpake to the Prieſts (as ſome ſay) in the Chief Prieſt's Hall (he going thither to content them, when they ſcrupled to go into his Common-Hall) or it was (as others ſay) in ſome Publick Judgment Seat, ſet up for this purpoſe at his own Gate, where the Prieſts and People at the firſt Aſſembled, and there patiently waited till they had their Will. Now follow the four Preambles or Antecedent Circumſtances of Chriſt's Crucifixion; As,
Firſt, At this Gabbatha or Pavement, John 19.13. of Gabbah to Raiſe (becauſe this Tribunal was Raiſed up for Pilate to pronounce the Damning Sentence upon Chriſt, &c.) did the cruel Kill-Chriſts ſtrip him of his Purple Robes of Mockery, Mat. 27.31. & Mark 15.20. when they had wearied themſelves with Mocking Chriſt in them. Yet did they let the Crown of Thorns (which they had faſt fixed, by driving the Thorns [foreign] into his Holy Head with Batts and Blows, Mat. 27.30, &c.) alone ſtill upon his Head to be Crucified therein, ſo ſome ſuppoſe becauſe the Evangeliſts ſpeak only of putting off the Purple, Mat. 27.31, &c.
Secondly. They put his own Raiment upon him, namely his own Wearing Cloaths, Mark 15.20. wherein was the over-ruling hand of God, that All men ſeeing him to ſuffer in his own Habit, might Acknowledge, that it was the very He himſelf and not Another, that ſuffered in his ſtead, as Mahomet in his Alchoran blaſphemouſly Aſſerteth, though in other things he ſpeaketh honourably of him, yet dareth to Deny that Chriſt was Crucified, but we were cheated with another for him.
Thirdly, They led him away, Mat. 27.31, &c. quite out of the City, unto Golgotha the place of Skulls, in the poſture of bearing that heavy Croſs upon his Shoulders, which ſhould ſuddenly bear the weight of his Body, as Iſaac (his Type) had done before, Gen. 22.6. bearing the Wood that was to burn him. Chriſt was led out of the Gate, fore-ſignified by the Burnt-offerings which were burnt without the Camp, to ſhew that he was the true Piacular and Satisfactory Sacrifice, not only for the Jews within, but alſo for the Gentiles without the Pale, Heb. 13.11, 12, 13. This Golgotha or Calvary was a filthy noiſom place, where not only the Garbage of the City, but alſo the Skulls and Bones of Malefactors (formerly Executed) lay to offend both Chriſt's Sight and Smell.
Fourthly, They Compel Simon of Cyrene to bear the ſmall end of the Croſs after Jeſus (if not the whole Tree) Luke 23.26. 'Tis eaſie to ſuppoſe, that by this time our Lord muſt faint under the Burden, his Agony in the Garden, his being Toſſed too and fro, and toiled all Night by the Soldiers, one while before Caiaphas, and another while before Pilate, his Scourges, Buffets, &c. muſt needs ſpend him very much. Now is he no longer able to bear the Croſs: None of the Multitude (for ſhame) would help him. N. B. Note well; The Death of the Croſs was ſo abhorred of all, no Jew would touch the Croſs, no nor this Simon (whom ſome ſuppoſe to be a Cyrenian-Gentile) therefore was he compelled to do it, Mat. 27.32. & Luke 23.26. coming freſh out of the Field, or Country, him they lay hold of, lays the low end upon him, not ſo much for the eaſing of a fainting Chriſt, as to haſten the Execution, and to keep him alive till he came to it; Hence have we theſe many Remarks.
1ſt, That Chriſt was thus ſtripped twice, to Expiate the Sin which brought the ſhame of Nakedneſs upon the Firſt Adam, and that we may be clothed with the Robes of his Righteouſneſs: And that he might bring us to Paradiſe, out of which Adam was caſt as ſoon as he was clothed, &c.
The 2d Remark is; Chriſt was Mocked in three places. 1. In the Houſe of the High-Prieſt, Luke 22.63. 2. In the Hall of Herod, Luke 23.11. And 3. In Pilate's place of Judicature, Mat. 27.31. Mark 15.20. This was done while the Croſs war making ready, and the Inſcription was a fixing upon it, He was mocked of Wicked Men, that we might be commended by the Moſt Holy God, 2 Cor. 10.18. and have his Euge, Mat. 25.34. This ſhews, Prieſts, Princes, Preſidents as well as People are all mockers of Chriſt.
The 3d Remark is; We are naturally backward, and hang off, ſhrinking in the Shoulder, and all of us come off heavily when we are called upon to take up our Croſs, and follow Chriſt, Mat. 16.24. as Simon here did, who was compelled to carry it after Chriſt, and as Peter was Pinioned and carried Priſoner whither he would not, John 21.18. This cannot be done till Carnal-Self be denied and undone, &c.
The 4th Remark is, Believers have communion with Chriſt in bearing the Croſs, as Simon here, who did but bear up the ſmaller and lighter end thereof upon his Shoulders, the Croſs and heavier end lay ſtill upon the Shoulders of Chriſt. N. B. Note well, This may be very comfortable to us to conſider, that while we are filling up the Afflictions of Chriſt, Col. 1.24. and bearing his Croſs, yet the heavier end lyes upon him, (remember Chriſt has a great load and burden already, add not but be ſparing of Sin.) Our part is but the Small End, yea the Chips and Shivers of his Croſs.
The 5th Remark is; We muſt go out of the Camp of Sin, and out of the Vanities of the World to come to the right Altar, &c. Heb. 13.10, 12, 13. The Jews Law was, that ſuch as were put to Death, it ſhould be done without the Camp, Numb. 15.35. and without the City, 1 Kin. 21.13. when our Lord Chriſt is made [Furcifer] a bearer of his Croſs, Murmur not at any Indignities or Expulſions put upon us.
The 6th Remark is; Let us put all our Sins upon the Head of this Holy Oblation, Lev. 16.27. Chriſt went out of the Old Jeruſalem to bring us into the New, and to fit us for the Society of Angels.
After the Preambles come the Concomitants of Chriſt's Execution, the 1ſt is the place where; Now is Chriſt brought to Golgotha (where, the Antients ſay, Adam was Buried, and where Abraham offered his Son Iſaac) that place of a Skull, not only to encourage us in ſuffering for Chriſt in the worſt of places (as he did for us) but alſo to aſſure us, that his Death is Life to the Dead: As in Adam all dye, ſo in Chriſt all are made Alive, 1 Cor. 15.22. Hereupon ſaith Epiphanius, we may marvel that our Lord was Crucified in Golgotha, the place where Adam's Body lay Buried (for ſaith he) when Adam was caſt out of Paradiſe, he went in his wandrings) to the place where Jeruſalem was after built, and there dying, he was buried in this very ground called Calvary, becauſe his Skull was found there, thence had it this Denomination [The Place of a Skull.] In this Hiſtory (ſaith he) there is a Myſtery, that the Second Adam ſhould be Crucified in the ſame place where the Firſt Adam lay Buried, denoting how the Blood Chriſt ſhed upon the Croſs, beſprinkled the Relicks of our Firſt Father, and thereby all that Defilement (derived from the firſt Sin upon all Mankind) is purged away. To this Opinion (as to a Truth) do Athanaſius (de paſſione Domini) Cyprian (de Reſurrectione) Ambroſe in Luke 23. and Theophylact (in Mat. 27, &c. All unanimouſly ſubſcribe, ſo that Origen, who firſt improved this Tradition, ſtood not alone in this quaint and curious Notion, N. B. Note well; However, this is moſt certain, Chriſt was Crucified in this baſe ſtinking place on Earth, that he might purchaſe a better place for us in Heaven. Abel, (whom Cain decoyed into the Field, and there kill'd him) was a Type hereof, ſo was Iſaac (as above) and Joſeph, whom they caſt into a Pit, and the Brazen Serpent lifted up upon a Pole in the Wide Wilderneſs, Gen. 4. and 22, & 37. & Numb. 21. to this unclean place is our Lord hurried out of Jeruſalem as a Prophane and Unhallowed Perſon, unworthy to Abide in that (ſo called) Holy Cty, Mat. 27.53.
The 2d Concomitant Circumſtance is the Company that came along with Chriſt to his Place of Suffering: Beſides the Rude Rabble which mocked him as a Malefactor after the Rudeſt manner, there were a great Multitude of Good Souls that Abhorred the Rabble's Rudeneſs, and condoled with Chriſt in all theſe his Sorrows and Sufferings, Luke 23.27, 28, &c. eſpecially a multitude of Weeping Women (to whom he had been a bleſſed Benefactor) which the Evangeliſt nameth not, yet ſome of them are named, Mat. 27.56. to thoſe diſconſolate ones Chriſt ſpeaks comforting words, [Weep not for me] that is, do not ye condole my Death, becauſe I moſt willingly lay down my Life, and moſt freely undergo my Death, which I ſhall in a ſhort time conquer by my Reſurrection, and unleſs I Dye, ye cannot Live, neither Spiritually nor Eternally. [But weep for your ſelves,] admoniſhing that they would have greater and more grievous cauſe to bewail their own caſes and calamities which did now hang over their Heads, and the Heads of their Children, &c. N. B. Note well; What Judgment this was, he ſpecifies not; but deſcribes by its Effects, Direfull enough: Saying, it were better and more bleſſed ye were Barren, than bring forth Children to the Murtherets, Hoſ. 9 12, 14. & 10 8. & Revel. 6.16. Hoſea prays there for Barrenneſs, as a Bleſſing on his People: And if all this Evil befall me, (a green Tree ſo unapt to burn) what may the dry expect, (both Mothers and Sucklings) upon which God's Wrath will ſoon kinde: My Death (ſaith he) will hurt the Jews more than it can Jeſus, &c.
N. B. Note here; 1. Chriſt croſſeth not, contradicteth not his own Command of bewailing thoſe in Bonds, as bound with them, &c. Hebr. 13.3, &c. We ought to Sympathize with them as Fellow-Members, and to be moved with Compaſſion toward them, Commiſerating their Miſeries, as if they were our own, and putting their Souls into our Souls ſtead, Job 16.4, as theſe Holy Women did Chriſt here, as in the ſame or like Body:
The 2. Note is; The Hiſtrionical Deſcriptions of Chriſts Paſſions made by the Papiſts, are here Reproved, [Weep not for me,] as Ludibrious and Amick or pedaptick Tricks, &c. For we are not ſo much to Lament the Sufferings of Chriſt, as we are to lay to Heart and Lament our own ſins, which were the cauſe of all: The Jews and Judas, &c. were all ſet on to this Villany, by our ſins, &c.
The 3. Note is; There is a Natural Grief, or Worldly Sorrow, which ſhould be converted into Spiritual and Godly Grief and Sorrow: [Weep not for me, but for your ſelves, &c.] No doubt but among thoſe godly Men (attending here) were good Nicodemus, Joſeph of Arimathea, and many other Men that loved Chriſt while he lived, and now Lamented for him when he Dyed, and loſeing ſo great and ſo good a Friend; yet durſt not weep ſo freely and publickly, as the godly Women did in the preſence of the chief Prieſts, in whoſe Eyes the Female Sex were weak and contemptible; yet in both Sexes, this Weeping was but Natural from their love, (which as fire muſt diſcover it ſelf) for the loſs of a Friend: But our Lord inforceth Paul's Notion here, [of turning Worldly into Godly Sorrow,] 2 Cor. 7.10. like as exceſſive bleeding at the Noſe, is beſt cured by bleeding a Vain in the Arm, for Diverting the Blood: So ſhould we turn the courſe of our Griefs from Worldly Sorrows, for loſs of Friends, &c. into godly againſt our offences, &c.
The Third Concomitant Circumſtance, was their giving cold comfort to a Dying Man: [Vinegar mixed with Gall,] Matth. 27.34. Our Lord was well nigh ſpent, and ready to faint, through his Agony and Bloody Sweat, through all his Toils, and Toſſes all the Night long, and through his Buffetings, Beatings, Scourgings, and bearing ſo far the Burden of the Croſs: Now when he wanted a cup of generous Wine to chear his Spirits, Pſal. 104.15. Prov. 31.6. God the Father out of Juſtice, (for Expiating the ſins of our Surfeitings) and thoſe Miſcreant Men out of Malice, deny him a cup of cold Water, but inſtead of the common favour of ſome Refreſhing Drink, uſually granted even to Dying Malefactors: Here's no Drink for a Thirſty, Fainting, Dying Jeſus; but Vinegar mingled with Gall, no doubt but theſe peſtilent Prieſts, did it in Deriſion to our Dear Redeemer, [Tauntingly talking to him, after a ſordid ſort [Hail King of the Jews, a King's Wine muſt be Rich and Royal, here's a doſe ſuitable to thy Royalty, &c.] N. B. Note well; 'Tis the property of Vinegar to Diſſolve Rocks (ſo Hannibal made his Way through the Alps to Rome) would to God a ſerious conſideration of this Vinegar-Potion (drunk by our Redeemer for us) might effectually Diſſolve our Rocky Hearts, others have another opinion of this bitter Potion, thinking it was given Chriſt not ſo much in Deriſion, as for Intoxication, to ſtupify his Brain, and to make him ſenſleſs of pain, ſo Talmud Babylonicum ſaith.
Some Remarks more may be added here, As 1ſt, Our Lord had probably this bitter Potion twice Adminiſtred at this time, before he was nail'd to the Croſs, and cried [I Thirſt,] John 19.28, 29.30. Twice did he taſte of bitter Potions for us, to purchaſe our Drinking the ſweeteſt Celeſtial Joys Pſal. 16.11.
The 2d Remark is, Mark calls this Drink [Vinum Myrrhatum,] Mark 15.23. Wine mingled with Myrrhe: It may well be ſuppoſed, that thoſe Godly Women prepared ſome Wine (in their bewailings of his Paſſion) to Exhilarate his Spirits, that he might bear his pangs and pains of Death the better, this was a Teſtimony of their Sublime Love: But Chriſt's Enemies mingled it with Myrrhe to make his Miſery the more, &c. This was a Demonſtration of thoſe Miſcreants moſt Matchleſs Malice, in thus notoriouſly aggravating (by ſo many means) the Sufferings of Chriſt.
The 3d Remark is; Suppoſe this Potion was an Intoxicating Drink, &c. Then it diſcovers the moſt execrable Villany, in thoſe curſed Chriſt Crucifiers: For 'tis the Duty of all Executioners of Juſtice, that while they are excuting the Bodies of Malefactors, they ſhould ſhew a ſpecial regard for the Salvation of their Souls. Yet thoſe vileſt of Villains deſign that our Redeemer (as one dead Drunk) ſhould dye.
The 4th Remark is; Though theſe Prieſts and People were in haſt to have him out of hand d…ſpatched, for they had not been yet at their Morning Sacrifice (though now it was about Nine a Clock, their third hour from ſix, Mark 15.25.) ſo give him this Potion to ſhorten his Life (as ſome ſay) but notwithſtanding all their haſt, as haſty as they were to Imbrue their Hearts in Chriſt's Blood (which Pilate had waſh'd off from his Hands) ſo to go reeking and ſmoaking in that Blood Guiltineſs to their Worſhip of God: Yet Chriſt drank it not, for he will lay down his Life at his own pleaſure, and not at theirs; teaching us, that no pain ſhould make us ſo impatient as to do any thing to ſhorten our lives.
The 6th Remark is; We are all apt to condemn the Jews for giving ſo bitter a Potion to a Dying Jeſus, yet ſuch a Jew is every Impenitent Sinner, that dare ſin againſt a living Chriſt, and therein give him a Cup of Gall, and the Poiſon of Aſps, as he complains, Deut. 32.32, 33. They gave me Gall for Meat, and Vinegar for Drink, Pſal. 69, 21. therefore ſhould we Judge our ſelves as well as the Jews for ſerving him with our ſins, Iſa. 43.24.
The 4th Concomitant circumſtance, is an Introduction of the painful paſſion and dolorous Death of our dear Redeemer, which contains ſundry branches; As 1. They ſtrip him again of his own wearing apparel, whereby it was well known that it was the very he, and not another that ſuffered death in our ſtead, there could be no cheat in the caſe, but it was he (his own ſelf) that bare our ſins in his own Body on the Tree as 1 Pet. 2.24. aſſures us. N. B. Note well; Our Lord was thrice ſtripped, firſt of his own Raiment, Mat. 27.28. that a Souldier's Coat might be put upon him for a Ridicule; and 2dly, Off again goes this Robe of Mockery, ver. 31. having ſufficiently ſatiated themſelves with ſporting at him in theſe Ornaments of Deriſion: And now they ſtrip him the third time, &c. That he might hang naked upon the Croſs, and behold his very Garments parted among his Crucifiers, ver. 35. All this was done 1ſt, That the Prophecy might be fulfilled, figuratively in Daniel the Type, and literally in Chriſt the Antitype, Pſal. 22.18. 2dly, That he was Crucified naked, it was to cloath us with the Rich Robe, and Royal Raiment of our Redeemer's Righteouſneſs, that Golden Fleece of the Lamb of God (who taketh away the Sins of the World) to expiate our Sin in the Abuſe of Apparel, and to purchaſe for us the priviledge of putting on comely Raiment, according to our place, &c. 3dly, To teach us patience when ſpoiled of our Goods, and Cloaths torn and taken off our backs, Heb. 10.34. Our Lord, as Elias, being now to Aſcend into Heaven, did willingly let go his Garments. So we, What the Maſter ſends for from us, ſtraightway we muſt let it go, Mat. 21.3. as knowing in our ſelves (which is better than knowing by Books, or by the Relation of others) that we have in Heaven, a better and more enduring ſubſtance, as well as cloathing▪ &c. The Antients do gloſs upon Chriſt's Under-Garments, which were divided into four parts, and given to the four Soldiers that were imployed in Crucifying Chriſt (as the cloaths of the Executed are given to the Executioner) to ſignifie the Church in the four parts of the World: But his Upper Garment or Seamleſs Coat (which, they ſay, his Mother made for him) doth ſet forth the Unity of the Church in the Bond of Love, which is a Grace above all other Graces, 1 Cor. 13.13. as that Coat was a covering above all his other Apparel: Chriſti Tunica eſt Ʋnica, Chriſt's Coat, his Dove, and his Dove-Coat, the Church, is but one, Cant. 6.9. 'Tis one without any Seam or Sewing all over, 'tis Catholick over all the World, and never ſo divided in it ſelf, as that it needeth uniting: They that rent it by Schiſms, are worſe than thoſe Rude Souldiers, who would not rend this Coat without Seam, John 19.23, 24. N. B. Note well; Oh! how good it is to look up to an higher hand in all our Sorrows and Sufferings, the Souldiers could not caſt the Dice upon our Saviour's Garments, but it was foretold, &c. the moſt bruitiſh Men are Bridled by God, like the Blind Horſe in the Mill, knows not the end or tendency of his Work, as his Maſter doth: All is decreed to our very Garments, yea to our very Hairs, Mat. 10.30.
The 2. d Branch of the Introduction of Chriſt's Paſſion is, when they had ſtripped him, they then lifted him up upon the Croſs, and Nailed his Hands and Feet faſt to it: All this was done for ſeveral Reaſons.
Reaſon 1. For fulfiling the Figures of the Old Teſtament, ſo exactly in the New. The Heave offering that was lifted up, and heaved toward Heaven, Exod. 29.27, 28. & Numb. 15.20. which was their Homage Heaved up to their Heavenly Landlord, and 18 30 32. This prefigured the Exalting of Chriſt upon the Croſs; but more peculiarly the Brazen Serpent ſet upon the pole in the Wilderneſs did ſignifie, Numb. 21.8. as Chriſt himſelf Interprets it, John 3.14. This was a Noble Type, and a Notable Figure of Chriſt's lifting up upon the Croſs: The Congruity is great, there it was, [Vide & Vive] look and live, ſo here it is, [Crede & Vive,] believe and live: Look (with an Eye of Faith) and be Saved, ye ends of the Earth, Iſa. 45.22. which is the moſt general promiſe in the Word of God: There it was, they that looked upon their Sores, and not upon the Sign, dyed for it: So here it is, that they which look upon their Sins only, and not upon their Saviour, do Deſpair and Die: There it was, that ſuch as looked upon the Serpent though with a weak Eye, were Cured: So here it is, if we look upon Chriſt Crucified, as he is held forth in his Ordinances, and eſpecially in the Sealing and Confirming Ordinance, Gal 3.1. though but with a weak Faith, ſo we be but Faithful in Weakneſs, we ſhall be Saved, &c.
The 2. Reaſon why Chriſt was thus lifted up, and Nailed to the Croſs, was for aſſuring as, that he bore the Curſe of the Law, (due to us) and the Extremity of the Wrath of God (both in his Body and Soul) for our ſins, Gal. 3.13. 1 Pet. 2.24, No other Death would ſatisfie, not only theſe Mens matchleſs Malice; but alſo the Great God's Holy Juſtice, or could be ſo fit to deliver us from the Curſe of the Law, except this Curſed Death of the Croſs, more accurſed than Stoning, or any other kind of Death; not ſo much in its own Nature, or in the Opinions of Men, or by the Law of the Land, but moſtly by vertue of a particular Law of God (foreſeeing and fore-ordaining what manner of Death our Dear Redeemer ſhould die) Deut. 21.23. & Gal. 3.13. Hereupon this kind of Death hath in all Ages been Branded as the blackeſt kind of Deaths, Numb. 25.4. & 2 Sam. 21.6. And therefore the Apoſtle (in ſpeaking how low Chriſt abaſed himſelf) doth not ſimply ſay, he did ſo unto Death, but adds this Accent, [even unto the Death of the Croſs,] as the worſt ſort of Deaths, Phil. 2.7, 8. But of this more hereafter.
The 3. Branch is, Pilate at the Prieſts Inſtigation, puts an Inſcription over Chriſt's Head upon the Croſs, importing his Capital Crime: This all the four Evangeliſts Record, ſome ſhorter, and ſome larger: He that ſpeaks ſhorteſt, yet ſpeaks enough to the matter of the Accuſation, that Chriſt was Condemned to be Crucified, for taking upon him to be King of the Jews, which they pretended was Treaſon againſt Caeſar, Pilate (by a ſpecial providence of God) far beyond his own Intentions, gives Chriſt a glorious Teſtimonial, which he would not alter, though Solicited thereto by the Prieſts; who deſigned this Superſcription, to be the Brand of his Uſurpation: But as it was thus over-ruled, it tended much to the glory of Chriſt, who was indeed Jeſus the Saviour, and indeed a King, eſpecially of the Jews, or the true Iſraelites of God: N. B. Note well; The Mouths and Hands of wicked Men, are ſo Ordered by the moſt Wiſe God, that they are conſtrained againſt their own Wills to Honour Chriſt, when they deſign to Diſhonour him: This may ſerve as a Cordial and Comfort to the Servants of Chriſt too. Some indeed do ſay, Pilate did this to be Revenged of the Jews, for their Senſeleſs Importunity and Impudency in putting him beyond his Aim, to Condemn the Innocent, which he would not have done, had they not preſſed him to it, beyond his Pagan Power, yet doing it with great Reluctancy, however, our Lord was thus Intitled by his Hand, which was guided by the great God, and whoſe Head and Heart were ſo confirmed in it, that though he underſtood it not, yet would not Retract it with all the Prieſts preſſing him to the contrary: He was unchangably Reſolved, that what he had writ, ſhould ſtand: How much more the Writings of him, whoſe Name is, [I am, that I am,] Exod. 3.14. and the ſame yeſterday, to day, and for ever: Hebr. 13.8. N. B. Note well; We may learn from this Pagan, to be conſtant to a good Cauſe, and in a good Courſe, and not be changlings: But we muſt raiſe our Minds higher, and look beyond Pilate, at the Counſel of God, who would have Chriſt proclaimed his Churches King, by this Publick Teſtimony in Pilate's Inſcription; and that it might be made manifeſt to the World, that Jeſus was Innocent, and that he was Executed for the ſame Truth, for which he was before Condemned by the Sanhedrim of the Chief Prieſts, and therefore was the Title writ in Hebrew, Greek and Latin, (the beſt known Tongues then every where) that this venerable Elogy might be read and underſtood of all; and that Chriſt's Innocency might appear unto all, not only intimating that he was King of that Religion among the Hebrews, of that Wiſdom among the Greeks, and of that Power among the Latines or Romans, (for which three things, thoſe three People were then Famous.) The Jews glory'd in their Law, and the Greeks in their Wiſdom, and the Romans in …heir Power and Dominion) but alſo as preſaging the Future Vocation of not only the Hebrews, but of the Greeks and Latines too, to the Kingdom of Chriſt, N. B. Note well; to which may be added, that hereby the Holy Ghoſt hath commended to us the Dignity and Study of theſe three Learned Languages, (Hebrew, Greek, and Latin) which are to be Retained for ever in the Church of Chriſt; and ſeeing Chriſt hath Sanctified thoſe three Tongues upon his Croſs, by this Inſcription, 'tis but a Brutiſh Notion to call them the Languages of the Beaſt: N. B. Note well; Moreover, this may reprove the Sacrilegious Tyranny of the Romaniſts, who render themſelves worſe than Pilate, in not only forbidding that the Sacred Scriptures ſhould be Tranſlated into the Mother-Tongue of each Land; but alſo Reſtraining the People from Reading them in Hebrew, Greek, or Latin, yea, or in their own Native Language, whereas Pilate (as God's publick Herald) will have Chriſt Read and acknowledged to be King in any Language, both Forraign and Domeſtick: 'Tis pitty a poor Pagan ſhould exceed and excell thoſe Papagans, who profeſs to Adore Ch…iſt.
The 4. Branch of the Introduction is; their Crucifying two Thieves, the one on the Right, and the other on the Left Hand of Chriſt, Matth. 27.38. Mar. 15.26, 27. Luke 23.33. & Joh. 19.18. placing Chriſt in the midſt, not ſo much that he might have Companions in Miſery, for [Solamen Miſeris ſocios adhibere Doloris,] 'tis ſome Comfort to thoſe in Miſery, to have Companions in it: As it was deſigned by thoſe Prieſts to Palliate their wickedneſs, that the People might look upon Chriſt Crucified in the midſt, as the worſt, and as the Prince of Malefactors; and the greateſt of thoſe three, had they Crucified Chriſt alone, he would at leaſt have ſeemed a better Man than any Thief: But Mark the Evangeliſt lifts us up to look beyond this politick deſign of the Prieſts, at the profound Counſel of God, who directed this Deed, that the Prophet's Oracle might be Accompliſhed; ſaying, (He was Reckoned, to wit, by thoſe Prieſts) among Tranſgreſſors, Iſa. 53.12. and not only among them, but as Chief of them: Thus he became the greateſt of Sinners, both by Imputation, as he bare the ſins of many, ver. 6.12. and by Reputation, as he was Reckoned among Thieves, Robbers, Throat-Cutters, and Traitors, yea, in the midſt, as exceeding the worſt of them: N. B. Note well; As this may teach us, how vaſtly prodigious was the wrath of God againſt Man's ſins; for the Expiation of which, our Surety the Son of God, muſt be caſt into the Catalogue of Notorious Malefactors: So no leſs holds it forth, the moſt Immenſe Love of our Lord Jeſus to us, who can ſubmit to be a Companion of Miſcreants, to make us fit Aſſociates with Holy Angels, Zach. 3.7. both Here and in Heaven, &c. but of theſe Thieves more afterward is diſcourſed, &c.