A Complete History and Mystery of the Old and New Testament, Part 1 · Chapter 32

A Complete History and Mystery of the Old and New Testament · Part 1 · Chapter 32

p. 226CHAP. XXXII. Of Chriſt's Crucifying.

NOW come we (after thoſe five Introductions) to Diſcourſe upon the Paſſion and Death of Chriſt Crucified upon the Croſs, wherein many moſt Eminent Remarks are comprehended in the Bowels of that one Act of Crucifying Chriſt: As Moſes turn'd aſide to behold that great wonder of the Buſh burning, yet not conſumed, Exod. 3.3. So let us turn aſide here to ſee this great Sight; to behold the grand Sin-offering burnt without the Gate, yet not conſumed to Corruption, Levit. 9.11. & 16, 27. Hebr. 13.12. Pſal. 16.10, 11. Acts 13.35, 36, 37. and to behold the High-Prieſt (himſelf) of our profeſſion, Hebr. 3.1. As the great Sacrifice for the whole World, was now laid upon the High Altar, his Croſs; and there was Roſted with the Hot Fire of the Wrath of God, and of Men, and of Devils: Behold the Son of God Bleeding, Mocked, Tortured, Dying, and Reconciling God and Man, and Marrying Juſtice and Mercy together, &c. Pſal. 85.10.

The Firſt Remark is; Behold the Man, He muſt Die the worſt of Deaths for us, ſo Angry was God with Man, for Eating the Forbidden Fruit of Sin, that he ſpareth not his own Son, when he became a Surety for Sinners: He ſhall die, (ſaith Saul) though the Lot fall upon my Son Jonathan, 1 Sam. 14.39. We Read of Zaleucus's Law, that the ſin of Adultery, ſhould be puniſhed with the loſs of two Eyes, his own Son was found faulty herein. Zaleucus put out one of his Sons Eyes, as he was a Juſt p. 227Judge; but that he might ſave his Sons other Eye, and not make him quite blind, he, to ſatisfie the Juſtice of his own Law, is content to put out one of his own, as a Compaſſionate Father: This Reſemblance, falls far ſhort of the matter Reſembled. Yet thus far they do Symbolize in an Apt Parallel Congruity: The Creator, gave this Law to the Creature, [If thou Eat the forbidden Fruit, thou ſhalt ſurely dye,] Gen. 2.17. Man Tranſgreſſeth that Law of God, even Adam call'd the Son of God, Luke 3.38. Now that Juſtice might be ſatisfied, Man the ſinner loſeth one Eye only, to wit, his Paradiſe-Happineſs, &c. and God (the Father of Adam) is content to give his Son, (who was as Dear to him, as his Right Eye) out of his Boſom, to make full Satisfaction for the Breach of that Law: N. B. Note well; Sinfull Man may ſay, here is both a Juſt Judge to the Law, and yet a Compaſſionate Father to me, not my ſelf, but my Surety Dyeth for me, &c. N. B. Note well; This Surety for ſinfull Man, (Heb 7.22.) muſt dye the worſt of Deaths, ſuch as had all theſe Aggravations, the moſt Accurſed, the moſt Shamefull, the moſt Painfull, moſt Lingring, and the moſt Open and Expoſed Death.

Remark 1. The moſt Accurſed Death, (whereof ſomething is ſaid before) of all other Deaths: Though Stoning, Burning, Sawing Aſunder, Slaying with the Sword, &c. Heb. 11.37. were Torturing and Tormenting Deaths, yet no Curſe is Annexed by the Law of God to any one of them, as there is to this of Hanging on a Tree, Deut. 21.23. Gal. 3.13. So that Chriſt dyed the Curſed Death of the Croſs, to take away the Curſe due to us; and that we may be Bleſſed: Oh! How ſhould we wonder that he ſhould Humble himſelf to ſuch a Curſed Death, Phil. 2.6, 7, 8. Did Peter wonder that he Humbled himſelf ſo far, as to waſh his Feet, John 13.6. Sure I am▪ we may much more at his Dying thus to Save our Souls, and to pay all our Debts for us, as Paul did for Oneſimus, Philemon, ver. 18. If he owe thee any thing, put that upon my Account, we are all Run-away Servants, and have wronged our Lord much; Chriſt ſaith, I will pay all, &c. never forget that love in him.

Remark 2. The moſt ſhamefull and ignominious Death, not only as he did Hang Naked on the Croſs, (at which the very Heavens bluſhed; and therefore was that Curtain of Darkneſs drawn over them, (that they might not behold his Nakedneſs) but alſo, as he was moſt rudely mocked by all ſorts of Paſſengers and Spectators: Yet he endured the Croſs, (ſaith the Apoſtle) and Deſpiſed the ſhame, &c. Heb. 12.2. Though Man's Nature be impatient of ſhame, yet Chriſt ſhamed even ſhame it ſelf, as if it had been below him to take notice of it, and as unworthy of any Obſervation, in Compariſon of his ſo Glorious a Deſign: Hereby the moſt ſhameful Death that Saints can be put to, is Sanctified to them: They that dye in Faith, do all dye in a Bed of Honour, Heb. 11.2, 13.

Remark 3. The moſt Painfull and Dolorous Death: This muſt be ſo, becauſe he was 1. Sore Racked, when his Hands were Nail'd wide aſunder upon the Head-poſt, and his Feet wide aſunder, alſo upon the Foot poſt, not as Papiſts falſely Picture Chriſt in their Crucifixes, with one Nail only in his Feet, whereas two Nails were neceſſary to Nail his two Feet, unleſs they do abſurdly ſuppoſe that one Foot only was faſt, and the other looſe; but if both were Nailed one upon another, according to their Images, then the Souldiers could not break both the Leggs of the Thieves, but only the outmoſt; becauſe one of them, (if ſo) lay upon the other, beſides where ſhall we find (if ſo) the five Wounds of Chriſt, ſo much ſpoke off by both Antient and Modern Authors; The Popiſh Picture, (whereof a great Jeſuit was the firſt Founder) Repreſents Chriſt with one only Nail in his Feet, placed one upon the other. Then our Lord had ſaid Amiſs, in ſaying to his Diſciples, [behold my Hands and my Feet,] Luke 24.39. and to unbelieving Thomas, [behold the print of the Nails, &c] John 20.27. If both his Feet had not been Nailed upon the lower overthwart, wide aſunder, as his ſide was pierced with the Spear, &c. This is the 1. Evidence that Chriſt's Death was exceeding Dolorous and Painful, being ſo extreamly Racked, both in his Hands and Feet, forcibly ſtretched wide aſunder each from other, to the utmoſt ſtraining of all thoſe Joints: 2. Which is the 2d Evidence, his four Wounds with the four Nails, were made in the Hollow of his Hands and Feet, which ſhews, that Chriſt ſuffered moſt Exquiſite Torments, in thoſe moſt Senſible Parts, being quickeſt and fulleſt of Senſe, as they are fulleſt of Sinews, that (as Anatomiſts Demonſtrate) all make their meeting together in thoſe places, this muſt needs be moſt unexpreſſibly painfull, eſpecially in ſo fine a Body as God had fitted him with, Hebr. 10.5. Undoubtedly of the fineſt Conſtitution, God made his Sons Body, that was to be joyned with the Deity, and was to be the grand Expiatory Sacrifice, for the ſins of the World.

p. 228Remark 4. The moſt Lingring Death, thoſe Malefactors whom the Romans Crucified, commonly remained many days alive upon the Croſs, they were two or three days at the leaft a dying: Therefore were the Souldiers ſent to diſpatch thoſe three that were here Crucified by breaking their Leggs, that they might not hang ſo long as was uſual; becauſe it was the preparation for the Seventh day Sabbath, (which began at three a Clock on that Afternoon) an High Day, not only as the Sabbath, but alſo one of the Seven Paſſover days, John 7.37. & 19, 31, 32. And this would not conſiſt with the Solemnity of that double Sabbath, to have them Roaring under their Tortures; therefore their Law provided, (contrary to the Roman Cuſtom) that their Bodies ſhould not Remain all Night upon the Tree, but Bury them that Day, that their Land might not be Defiled, Deut. 21.23. otherwiſe it was a Lingring, as well as a painfull Death, a Death that might have lingred and laſted many Days: Praeſtat Semel Mori quàm ſemper metuere & ſentire Mortem: 'Tis better to dye at once, than to dye by Inches, and to lye long under the ſmarting Senſe and Horrour of a protracted Dying: 'Twas the Language of a bloody Beaſt to a Martyr, [thou ſhalt not only dye, but thou ſhalt feel thy ſelf a long time to be a Dying:] The Cruelty of the Croſs, [the weight of the Body hanging by the Hands till Death, and practiſed by the Roman Tyrants upon the Chriſtians,] was ſo Inhumane, that good Conſtantine the Great, Aboliſhed it out of the Empire, never to uſe it more, &c.

Remark 5. The moſt Publick, Open, and Expoſed Death, not like the fore-runner John Baptiſt's Death, whoſe Head was taken off privately in Priſon, without any more ado or obſervation: But Chriſt's Death was Apparent to be ſeen. Thoſe cruel Crucifiers of Chriſt do daringly outface not only the Sun of the Firmament, but alſo the God of Heaven, both with this Execution and with their preparations to it. For, 1. Their cauſing Chriſt to bear his own Croſs (till he tyred, which comported not with their haſt for his Execution) to Golgotha. 2. Their throwing the Croſs upon the ground there, in order to its Erection, while all requiſites were prepared. 3. Their drawing forth all their dreadful Inſtruments for their Crucifying cruelty. 4. Their ſtripping Chriſt of his own wearing Apparel, that he might dye naked, &c. 5. Their laying his naked Body upon the Croſs as it lay along, with his Face forward on his Back. 6. Their ſtretching out his Hands and Feet with their utmoſt ſtrength, as upon a Rack of the Spaniſh Inquiſition. 7. Their Nailing his Hands and Feet (thus extremely Racked out) to the Upper and Lower overthwart of the Croſs. And Laſtly, Their rearing up the Croſs into the Air, and fixing it in the Ground, as if he had been unworthy either to live or dye on Earth: And ſo left him to live in miſery ſo long as he could, &c. All theſe things they tranſacted in the very Face of the Sun, and in Defiance to the Great God. Here our Lord was expoſed by thoſe Miſcreants to be Mocked, &c. Here was nothing done in a Corner, nor was Chriſt Crucified below, but he muſt be lifted up into the open Air for three Reaſons.

Firſt, That he might conquer the Devil (that Prince of the Air) upon his own Dunghill, his own Territory and Country, no doubt in the Three hours Darkneſs, all the Powers of Darkneſs were let looſe to ſpit their utmoſt Venom upon our dear Redeemer, yet he ſpoiled all thoſe Principalities and Powers, Col. 2.15. a plain Alluſion to the Roman Triumphs, or like that of Tamberlain over Bajazet, ſo Chriſt couped the Devils up in an Iron Cage, and expoſed them (as they had done him) as a publick Spectacle of Scorn and Deriſion.

The 2d Reaſon was, That he might pave a free paſſage for his Redeemed, from the Earth through the Air (the conquered Devil's Territories) up into Heaven: He here became Jacob's Ladder, whereon Lazarus's Soul ſafely paſſed.

The 3d Reaſon is, That he might Anſwer the Brazen Serpent upon the Pole (as before) and heal us when the Old Serpent hath ſtung us, may we but creep to the Croſs, and give the leaſt look of true Faith upon a Crucified Chriſt.

The 2d Grand Remark (next the five notorious Aggravations of the Manner of Chriſt's Death) is the Multitude of Mockers and Mockings he met with, as ſoon as he was Reared and Raiſed up from the Ground into the Air upon the Croſs, whereunto he was faſt Nailed and Expoſed to Publick Scorn.

Remark 1 ſt, The Mockers are deſcribed in their Perſons, Poſtures and Places or Conditions, and Capacities in the World. As this Dying Redeemer had a great company of People, and of Women that bewailed him, Luke 23.27. out of a tender compaſſion to him, and a cordial commiſeration of him, So he had a prodigious crew of Crucifying Miſcreants that managed this moſt cruel Villany, and that (like Villains) were Mockers of Chriſt, while he was Tortured under their matchleſs cruelty p. 229for full ſix hours together, without the leaſt Reſpite or Reſpiration, until his Final Expiration; whereas the Light and Law of Humane Nature, teacheth all Mankind to pity thoſe that are in Miſery, but theſe Monſters of Men (void of all Humanity) Mocked him all along during and enduring his long Miſery. Theſe Mockers (or the Aſſembly of Mockers, Jer. 15.17.) have here a threefold character.

Mark 1ſt, Who their Perſons were, and they are of four ſorts, the People, the Prieſts, Souldiers, and the Thieves. As Chriſt had the good company of Condolers, ſo he had the bad of Deriders, and ſuch as were of all theſe ſorts of Perſons: When the Devil had done his worſt that Malice could do againſt Chriſt's Body, now he ſtirs up all thoſe Deviliſh Inſtruments to Aſſault Chriſt's Mind with their cruel Mockings, (ſo called, Heb. 11.36.) at his Holineſs and his Communion with God, and all this God's Juſtice will have done, that all our Sins might be condignly puniſhed in Chriſt's Perſon, who became Surety for Sinners to the Father. And Mark here, what an overſpreading Leproſie and Sour Leaven was this Sin (or rather Devil) of Chriſt-mocking? Here is the whole Body covered over with the putrifying Scab of this Fretting Leproſie (far worſe than ever Job was, Job 2.7. where Biles covered him from Top to Toe, or than the Jews were, Lev. 13.7, 8, 12. when the Scab ſpread from Head to Foot all over) and here is the whole lump leavened with the ſour Leaven of Malice, as 1 Cor. 5.6. One ſcab'd Sheep ſpoils the whole Flock, ſaith the Proverb; This vileſt of Sins was as catching as the Plague, and all theſe ſorts of Perſons, drank one after another of this Cup of Poiſon, the Prieſts handing it to the People, they to the Souldiers, and they to the Thieves, &c.

Mark, The 2d Character of thoſe Mockers, as who were the Perſons, ſo what was their Poſture, this the Evangeliſts (comparing them, as we ought to do in other points, all together) do intimate alſo,

Firſt, Some of thoſe Mockers were in a paſſing poſture, [They that paſſed by, reviled him,] Mat. 27.39. and Railed on him, Mark 15.29. Sure I am, thoſe Paſſengers were not paſſing in the Way of Truth, but paſſed out of the right Road, when they paſſed their ſcoffs at him Who is the Way, the Truth, and the Life.

Secondly, Some of thoſe Mockers were in a ſtanding poſture [The People ſtood by deriding him] Luke 23.35. and [Some of them that ſtood by mocked him, in his calling for Elias's help] Mark 15.35, 36. as after, and ſome of them that ſtood there,] Mat. 27.47. but though they ſtand here to deride a dying Jeſus, yet could none of them ſtand to what they had done, nor did they or their State ſtand long after.

Thirdly, Some of thoſe Mockers (we may well ſuppoſe) were in a ſiting poſture, as the Chief Prieſts, Mat. 27.41. and the Rulers, Luke 23.35. for whom (no doubt) Seats were provided, for to ſtand ſo many hours of Chriſt's Crucifying to Death, muſt needs be look'd upon as too much below their Grandeur. However, ſoon after, the Roman Armies pluckt their Lordly Seats of State from under them, and their Scarlet Robss over their Ears, &c.

Fourthly, Some of theſe Mockers were in an Hanging poſture, as the Thieves upon the Croſs, Mat. 27.44. and all the other Mockers muſt have met with no better poſture, might they but have met with their due demerit, and the deſert of their wicked doings: The Crucifiers ſhould then have changed places with the Crucified.

Fifthly, There is yet another poſture (though a ridiculous one) mentioned in Scripture concerning thoſe Mockers, to wit, [Wagging their Heads,] Mat. 27.39. which is indeed the poſture of Fools, theſe alſo wagged their wicked Tongues againſt Chriſt, but becauſe they were of the more Barbarous ſort, and had not Wicked Wit enough wherewith to revile him, thereof do they ſupply the want therefore with Antick Tricks, making foul Mouths, and blowing their Noſes (as the word foreign, Luke 23.35. doth ſignifie) throwing their ſnot at our bleſſed and bleeding Saviour, they wagged their empty Noddles, and gave him the moſt Judicious Nods that thoſe Fools could make. Thus was the Lord of Life and Prince of Glory content to expoſe himſelf to the worſt of Reproaches from the worſt of Raſcals to purchaſe Honour and Glory for us.

Mark, The 3d Character of thoſe Mockers is, what was their place and capacities they lived in? If it be asked what figure thoſe Mockers bore in the World, it is anſwered in General, the moſt of them were mere Cyphers, ſuch as did what they did merely to pleaſe the Chriſt-Killing Prieſts, who are called Chief Prieſts, and who indeed were the chief Agents in Crucifying Chriſt, All the other Mockers were but their under Tools and Inſtruments: For as they had ſet on their Servants (whom they had made like their Maſters) to mock Chriſt, and to make a laughing ſtock of him, p. 230as ſoon as they had condemned him in their Eccleſiaſtick Court, Mat. 26.67, 68. ſo now they Influenced and Animated all thoſe other Mockers, by their malicious and monſtrous Example; therefore as it is not any miſtake or miſſing the Mark, to ſay (as is ſaid before) that thoſe Chief Prieſts began the Round in drinking this Poiſonous Cup of Mockery, ſo in giving a more particular Account of thoſe Mockers capacities, it may not be judged Irrational to begin with thoſe Chief Prieſts.

N. B. Note well; Firſt, The place of the firſt rank of Mockers (thoſe firſt-rate Ships Satan launched out into this Chriſt-mocking Sea) was high and honourable, had they not been Uſurpers of Moſes's Chair, and ſuch as came in not at the Door, but at the Window like Thieves and Robbers, John 10.1, 8, therefore becauſe they were ſuch, they preferred a Thief and a Robber before Chriſt, Mat. 27.21. and here become Ring-leaders to ſuch in this Damning Work. Whereas, had thoſe Prieſts come to their Holy Anointing in due order, their Lips would have preſerved knowledge, &c. Mal. 2.7. to have Inſtructed thoſe their Inferiours into the Way of Salvation: Therefore were they the worſe, becauſe they ſhould have been better, and the worſe for this, that they had ſo little to do, as to Attend ſo long at an Execution, unbecoming enough to their pretended Holy Garments; this they would never have done, had they not been ſick of an foreign, a rejoicing in Evil (which is peculiarly the Devil's Diſeaſe) aſſuredly their Satanical Sarcaſms caſt at Chriſt, was but a very bad preparation to that ſolemn Day's Sacrifice, &c. It may be thoſe Chief Prieſts were of the ſame Reſolve with a Popiſh Prelate, that our Martyrologiſts mention, who was reſolved not to go to his Dinner, till he had ſeen the full Execution of a poor Martyr'd Miniſter. Thoſe Monſters of Men (it ſeems) would neither ſerve God (in their Paſſover-Feaſt) nor themſelves in their Corporal Feaſtings, until Chriſt had breathed out his laſt by their contrivances.

N. B. Note well; Secondly, As to the place or capacity of all the other ſort of Chriſt-Mockers, it may eaſily be ſuppoſed, that they were Men of the loweſt form and figure, ſuch as were thoſe Perſecutors of Paul, [A company of Rude fellows of the baſer ſort] Acts 17.5. ſuch were thoſe poor Paſſengers that were Travelling Footmen paſſing along the Road, and ſuch were the Souldiers, poor, pityful, Mercenary Men, who might be hired to do any Jobb by the Chief Prieſts; yea what was the Mocking Thief but a Raſcal condemned in their own Courts, and no better were thoſe Cringers that bowed the Knee to him, crying [Hail King of the Jews] the like, and of the ſame brann was that Stander by, who gave Chriſt Vinegar in the midſt of his Horrour, to Extort ſome Anſwer to the Vile Reproaches of all thoſe Villains, but could not, becauſe Chriſt's Patience was Inexpugnable. All theſe Dogs-Heads (as 2 Sam. 3.8.) or Cur-dogs do with one conſent Bark at the Sun of Righteouſneſs (Mal. 4.2.) Juſt as the common houſe-dogs do at the Moon of the Firmament, which ſtill holds on her courſe in her ſplendid luſtre, looking [upon her looking down to take notice of their Bawlings,] to be Infinitely below her Grandeur. Nor could it conſiſt with Chriſt's High and Holy capacity to Anſwer the Snarlings of thoſe Curs; who were ſet on by the Prieſts (as if they had been their Bandogs) to worry the Lamb of God: 'Tis the common cuſtom of every Cur to fall furiouſly upon any Dog that is a Worrying, and half Worried by other Dogs, how much more upon a Lamb where Antipathy and Appetite (to ſuck the Blood and Eat the Fleſh) Eggs them forward. Now there is the ſtronger Preſumption, that the Prieſts did Animate thoſe? Railing Curs, if it be well conſidered what was the Matter of thoſe Mockers Mockings, which is the Second Head here to be gloſs'd upon, next after the Deſcription of the Mockers, what their Mockings were?

Mark, The Firſt cruel Mocking theſe Mockers laboured to Wound Chriſt's Mind with (as an Addition to his wounded body) was borrow'd from the Eccleſiaſtick Court of the Chief Prieſts, to wit, [Thou that deſtroys the Temple, and raiſes it up in three days, &c.] Mat. 27.40. & Mark 15.29. which words were the very Depoſition of the Two falſe Witneſſes before Cajaphas againſt Chriſt, Mat. 26.61. & Mark 14.58. If this were a Falſe Witneſs then (as both thoſe Evangeliſts do brand it) aſſuredly it was a worſe wounding word now, and not only farther off from the Truth than they were before, but were at this time cutting and killing words, the Reproaches of thoſe Raſcals were as a Sword in his Bones, Pſal. 43.10. and their Tongues cut like a, ſharp Razor, Pſal. 52.2. So that thoſe Railers may be reekon'd among the Kill-Chriſts alſo. Our Lord had been oft mocked by his Adverſaries before (who had dealt deſpitefully with him in other injuries as before) while he was in condemning. Theſe were more bearable, but now while he hangs on the Croſs in Crucifying, and p. 231was in unexpreſſible horrour (as one forſaken of God, aſſaulted by Devils and moſt cruelly tormented by wicked hands, to be now mocked by thoſe black and blaſphemous Mouths, as thoſe brute Beaſts were void of all Humanity (which commonly dictates pity to thoſe in Miſery) ſo no ſorrow was ever like his ſorrow, Lam. 1.12. which is ſpoke to thoſe that paſſed by to move them unto compaſſion at the Deſolation of Jeruſalem: But the paſſers by here, had no Bowels to yern over a dying Jeſus, whoſe ſufferings Infinitely exceeded thoſe ſufferings of Job, which yet were the greateſt of any Mortal Man we read of, and came neareſt of any to thoſe of Chriſt, but ſtill the ſufferings of Job fall far ſhort of the ſufferings of Jeſus: Now if Job was ſo ſorely grieved that he was had in deriſion by the baſer ſort, ſuch as he would have diſdained to ſet them with the very Dogs of his Flock, Job 30.1, 2, &c. how much more might it have-moved Jeſus to be ſcorn'd and ſcoffed at by thoſe ſcoundrels, when John Baptiſt himſelf accounted himſelf unworthy to looſe the very latchets of Jeſus's Shoes, Mat. 3.11. & Mark 1.7. Mark here, 'Tis the very Topſtone of Trouble to taunt the troubled: The cruel mockings our Lord met with here, are marked as the laſt upſhot of Malice from Chriſt's Enemies, who ſhewed more compaſſion to thoſe vile Malefactors the two Thieves (whom they mocked not) than they did to this Prince of Glory.

Mark, The Second of thoſe cruel Mockings was; The next words of thoſe Mockers to Chriſt on the Croſs, are [Save thy ſelf,] our bleſſed Redeemer met with ſuch ſour Reflections three ſeveral times.

N. B. Note well; 1ſt, The Firſt was, Luke 4.23. [Phyſician Heal thy ſelf,] This Objection againſt him, he (knowing their Thoughts) doth Anticipate and Anſwers, ſaying, I know you will ſurely ſay thus, that is, Go heal thy own Country Nazareth; Alas! their Unbelief did Incapacitate them for his Miracles and Oracles, 'tis ſaid, [He could not do any Mighty Works there,] Mark 6.5. & Mat. 13.58. He could not, becauſe he would not, for their Ʋnbelief (as it were) transfuſed a kind of a Dead Palſie into the very Hands of Omnipotency it ſelf, yet Chriſt himſelf muſt bear the blame of their Sin: The deſpiſing of Chriſt turns to the diſadvantage of the deſpiſer, and as God manifeſts himſelf in mighty works to the Believer, ſo he hides his Power from the Misbeliever.

N. B. Note well; 2d, The Second time of ſuch Reflections was, Mat. 16.22, 23. When Peter took upon him to teach his Teacher, ſaying, [Maſter ſpare thy ſelf, &c.] that is, [do not thou ſuffer thy Adverſaries ſo to Abuſe thee, as thou ſayeſt they will, &c.] This was Simon's carnal Wiſdom, which is at enmity with God's Will, Rom. 8.7. natural Wit will ſtumble at the Croſs, not knowing its Appointer nor its Tendency to God's Glory and Man's Good, therefore will it be preſumptuouſly preſcribing of Divine Wiſdom, and Correcting the Sun by its fallacious Dial: Yea may Riſe ſo high as to make Oppoſition both to God's Diſpenſation and to Man's Salvation, as Simon Peter doth here, that he might not be involved in his Maſters Sufferings. But Chriſt ſo loved to work out our Redemption, that he could not bear with his own dear Diſciple that diſuaded him from it. but was even ſtraitned till it was Accompliſhed, Luke 12.50. hereupon our Saviour ſmell'd Satan in Simon's Corruption, which was puffed up by the Tempter from his late Exaltation by his Maſter, ver. 16.18. and this hindrance of Chriſt's Paſſion even from a Godly Man (as Peter was) became an offence to our Lord.

N. B. Note well; 3d, How much more when this was done the third time from Wicked Men, as here, who ſaid to him, [Save thy ſelf,] as Simon had ſaid to him, [Spare thy ſelf,] no doubt but the Devil was in both theſe ſayings, for what he cannot do immediately by himſelf, he will eſſay it by Inſtruments; and Sin, whether in the Godly or Wicked will ſerve Satan's turn; As thoſe Wicked Railers took up the falſe Accuſations (about deſtroying the Temple, &c. for which Chriſt was unjuſtly condemned) As if thoſe depoſitions had been true: So they ground their Mockings upon that Baſis, that it was alike eaſie to build up the Temple as to ſave himſelf.

Mark, The Third Mocking matter was [If thou be the Son of God, come down from the Croſs,] The Devil ſpake theſe words through thoſe blaſphemous Mouths, that the price of Man's Redemption might not be paid had Chriſt come down from the Croſs (as they commanded) and ſo we all have ſtill remained Satan's Captives, [If thou be the Son of God, &c.] They think it impoſſible that the Son of God can be Crucified, thus the World thinketh that the Croſs and Chriſtianity cannot poſſibly conſiſt together, no wonder if the Adoption of God's own Children be ſo oft obſcured, and queſtioned through the Tempter's Buffetings, Satan would ſtill perſuade the Saints and p. 232Servants of God, that they cannot be his Sons if Sufferers, as if carrying the Croſs and Communion with God were two inconſiſtent things, but the Scripture of Truth ſaith otherwiſe: For, God hath no Son that he Correcteth not, &c. Heb. 12.6, 7, 8. He had only one Son ſine flagitio, without Gorruption: But not any one Son ſine flagello without Correction. Though the Lord Jeſus was the Son of God, yet was he Crucified; for this was the very work for which the Son of God took upon him our Nature, and came into the World to die as the Son of Man.

Mark, The Fourth Mock was, [He ſaved others, himſelf he cannot ſave,] ſtill worſe and worſe, as the Hearts and Mouths that ſpake the mocking words were worſe and worſe (Out of the Abundance of the Heart, the Mouth ſpeaketh, Mat. 12.34.) for the three foregoing Mocks came out of the Mouths of the Paſſengers (the common People) who yet were ſuch Fools as to ſhoot thoſe Bolts that were framed for them in the Sa…hedrim's Forge, as is aforeſaid: But theſe cutting and killing words, [He ſaved others, &c.] came out of the Mouths of the Chief Prieſts, &c. Mat. 27.41, 42, 43. who ſhould have known better things, [Corruptio optimi eſt peſſima] they were the worſe, becauſe their Gifts, Place, and Office ſhould have made them better, but here God brands them for their Mockings in an higher degree than their Tools had done, and more Inſolently Inſulting over a Dying Jeſus: 'Tis probable thoſe Prieſts expected (or at leaſt; feared) that Chriſt would deliver himſelf from the Croſs by a Miracle, therefore did they moſt malitiouſly ſet ſome to ſit down and watch him, ver. 36. That if it were poſſible thoſe Watchmen might diſappoint his dlawing the Nails which faſtened him, and ſo deliver himſelf, which when they ſaw he did not, then did they fall upon this inſulting over him, as an Impoſtor, ſcornfully upbraiding him with ſaving others, whereas they ſhould have thankfully Acknowledged God's Goodneſs therein. N. B. Note well; It may not be omitted to obſerve here the over-ruling Power and Providence of God: For though humane malice provideth a Guard of Watchmen to ſecure Chriſt upon the Croſs, yet Divine Wiſdom ordered it ſo, that, ſeeing the Son of God muſt not ſave himſelf (as they bad him) but ſuffer death …according to the Eternal Decree and Covenant betwixt the Father and the Son) theſe very Watchmen muſt be Witneſſes of the certainty of Chriſt's Death, which may certifie us not only of the reality of his Dying (contrary to the lying Legend of Mahomet's Alchoran, as above) but alſo of his compleating the full payment of the Ranſom for our Sins. Thus while Chriſt's Enemies are moſt maliciouſly acting their worſt againſt him, the great God (who is higher than the higheſt) over-powers and orders theſe ſame Actings to be moſt highly for him, ſo God overſhoots the Devil in his own Bow. And though thoſe Prieſts here knew Chriſt's Miracles in ſaving others (as they acknowledged in this their taunt, yet did the light and luſtre of his being a Saviour of others ſo dazzle them, that they could not ſee Wood for Trees, for his miraculous ſaving of ſo many, was a manifeſt evidence, that he was the Son of God, and that by the ſame power he could have ſaved himſelf alſo; nor did they underſtand that thoſe preſent Sufferings of Chriſt upon the Croſs was now the proper and peculiar work of a Saviour, more than in any of his Miracles, for not his Miracles, but his Sufferings are the Price of our Redemption, as is at large aboveſaid, beſides thoſe Prieſts were ſo blinded that they deſpiſed his very Miracles now as nothing (though clear demonſtrations of his Deity) becauſe of his preſent Sufferings.

Mark, Their Fifth Taunt or Mocking is, [If he be the King of Iſrael, let him now come down from the Croſs, and we will believe him.] And ſay you ſo Sir, yea but when Sir will you do it, ſuppoſe Chriſt ſhould exert his Almighty power for his own deliverance (which he could do, if he would) might this gratifying your curioſity, have made you to Believe? Nay certainly you would not do ſo, but rather have ſaid, that he had delivered himſelf by the Devil's help. It was a more mighty evidence of his Divine power to raiſe himſelf from the Dead, Acts 2.24. Rom. 1.4. than had been his coming down from the Croſs, for the power of the Grave is ſtronger than that of the Croſs, Hoſ. 13, 14. yet could it not poſſibly hold him, but by his Reſurrection he was declared with Power to be the Son of God, yet when this was done, you (Sir Prieſts) would not believe, nor would you do ſo now, ſhould he come down, &c.

Mark, The Sixth Satanical Sarcalm or Sacerdotal Scoff was, [He truſted in God, let him deliver him, if he will have him,] This wickedly imptoved Shaft (ſhot here at the Lord Jeſus) was borrowed out of Holy David's Quiver, Pſal. 22.6, 7, 8. what was there done to David the Type, was much more done to Chriſt the Antitype, of whom David was both Father and Figure. The Title of that Pſalm is, Aijleth-Shahar, the Morning Stag, ſuch an one was David, hunted upon the Mountains by the Devil's p. 233Blood-hounds▪ And ſo was Chriſt (David's Son) upon the Croſs here. Behold the Man, even he who was more than a mere Man, even [foreign] God-Man. N. B. Note well; Oh what a wonderful Divine condeſcenſion and care over us is there, that the Lord of Angels, thoſe higheſt of created Beings) ſhould ſtood ſo low as to become a Worm (the loweſt of Creatures) yea that the Creator (Chriſt) ſhould become a Creature, and the moſt contemptible Creature, even a Worm to be trampled upon and troden under foot, that he might raiſe us up (when fallen under the forbidden Fruit-Tree, Cant. 8.5. and thereby made worſe than ſinleſs Worms, and place us into an equality with Angels, Mat. 22.30. As they ſhoot out the Lip, and ſhake the Head at, and Derided David there ſaying, [He truſted in God, that he would deliver him, let him deliver him ſeeing he delighted in him] All which was Prophecied and more fully Accompliſhed in this Myſtical David here, who Truſted in or rolled himſelf up on God, Hebr. and who delighted in God, and God in him, Mat. 3.17. & 17.5. and not only would have delivered him above all according to his Promiſe, [call upon me in time of trouble, and I will deliver thee, Pſal. 50.15.] If God will do this for his Servants in General, how much more for his own only beſt beloved on in ſpecial had it now been conſentaneous to the Counſel of his own Wiſdom, N. B. Note well; but did alſo indeed deliver him (when he had paid the Decreed Ranſom) at his Reſurrection, which was a greater Deliverance than that from the Croſs could have been▪ notwithſtanding all that you (Sir Prieſts) did to Secure him, &c.

Mark, The Seventh Sacerdotal Scoff was, [For he ſaid, I am the Son of God,] this gall'd thoſe wicked ones moſt of all, for the Doctrine of the Godhead of Chriſt is the very Rock and Foundation, whereupon all Believers are builded, therefore the Devil and Reprobate ones do Rage againſt it: Thoſe Wicked Wretches do offer to believe this great Truth indeed, but it is upon condition they may have ſuch proofs as themſelves preſcribed; to wit, [of coming down from the Croſs, &c.] N. B. Note well; But ſuch as will not believe upon ſuch ground of Faith as God had given, ſhall not have ſuch grounds as they require. All his matchleſs Miracles (ſuch as never any Man did, John 9.32▪) were now nothing to them, if the would not gratifie their preſent demands, and except he would ſave himſelf (at their Directions) they will look upon his ſaving others to be no better than a Cheat, N. B. Note well; Whereas the truth was his not ſaving himſelf, was the appointed expedient for his ſaving of others, nor will they look upon his Faith in God, no better than a fancy of Man, if this proſperity laſted not ſo long as his Life, and if God did not now deliver him from Death, as if his truſt were vain if he were ſuffered to die upon the Croſs: Not knowing that the Way to the Crown was by the Croſs.

Mark, The Laſt of thoſe Mookings was, from the Malefactors that were Crucified with him, Mat. 27.44. They caſt the ſame in his Teeth, and Mark 15.32. They alſo Reviled him, both theſe Evangeliſts do intimate, that at the firſt both theſe Thieves were Mockers of Chriſt, and therein they were more to blame than the People, becauſe they were Fellow Sufferers with him, and ſo ſhould have had ſome more commiſeration of him, from the ſenſe of their own Miſery. N. B. Note well; But this reviling is fixed upon one of the Thieves only, Luke 23.39. who railed on him, ſaying, Save thy ſelf and us, from this Death inflicted upon us by the Roman Power, if thou be the King of the Jews, or the Son of God. 'Tis probable this was the Speech of the bad Thief, and the good Thief being ſilent a while, ſeemed to give conſent by his ſilence to his Fellows Railing, but when he heard Chriſt's Prayer for his Enemies, notwithſtanding their outrage againſt him, eſpecially ſeeing that three hours Darkneſs (a Miracle, and of thoſe ſeven Miracles wherewith our Lord honoured the Ignominy of his own Death) both theſe in Conjunction with his own preſent Affliction (which God was pleaſed ſo far to ſanctifie to him, as to make his Heart mallable and tender, &c.) did cauſe him to break out into that brave Confeſſion, worthy to be Written in Letters of Gold, Luke 23.40, 41, 42, 43. N. B. Note well; Or the Speech [They Railed on him] might be Synecdochical, the Plural for the Singular, it being uſual in Scripture to ſpeak Plurally in inſtancing of ſomething done by one of that ſort, So this is ſaid to be done by both, which was by one only. N. B. Note well; The Thief that Railed had an hard Impenitent Heart, and his Miſery upon the Croſs, &c. took no more Impreſſion upon him, than doth the Smiths Hammer upon cold Iron: No torment will tame a Reprobate, neither Miniſtry, nor Miſery, nor Miracle, nor Mercy, will mollifie him here, but when at the very Mouth of Hell, and juſt ſtepping over the Threſhold thereof, he dares blaſpheme God and Mock him, who is the Saviour of Mankind, and that without the leaſt Provocation offered to him on Chriſt's part, he was juſtly p. 234condemned for Robbery, yet had a Scoff to caſt at Innocent Jeſus, who was unjuſtly Crucified. N. B. Note well; Wonder not that the Innocency of Chriſt's Servants are now railed at by Raſcals, when Chriſt himſelf was ſo, whom none could convince of ſin, John 8.46.

The Third Grand Remark is; Chriſt's carriage upon the Croſs, during the ſix hours of his hanging thereon, which conſiſts of ſeveral branches; the firſt is, his praying for his Enemies, Luke 23.34. Where

The 1ſt Note or Mark is; Chriſt is held forth to be an Interceſſor with his Prayer, as well as a Redeemer with his Blood as he hung upon the Croſs, and do the▪ efficacy of his Prayer, Acts 2.36. The Father forgave them, when thoſe very Nails which they had pierced Chriſt's Hands and Feet with, now pricked their Hearts, and made them cry out, [not What ſhall we ſay? But; What ſhall we do, ver. 37. that they might …e ſaved, &c.] Their Repenting and Believing, was the Return of Dying Jeſus his Interceeding Prayer. So let us pray for our Enemies.

The 2d Mark is; That Chriſt ſhould Pray for ſuch Enemies, as had ſo notoriouſly …baſed▪ Abuſed and Injured him, and ſtill perſiſted in their villanous cruelties toward him, Behold the Man thas praying, with his Face all ſwell'd by their Barb…r…ns Blows and Buffetings, with his Shoulders all torn by their ſcourging Whip…, and with his Head, and Hands, and Feet, all trickling down with his precious Blood by the Thorns and Nails that wounded all thoſe parts, and for ſuch as had not only taken away his Garments, but were alſo taking away his Life; even then when he was bleeding by them to death.

The 3d Mark is; That Chriſt ſhould take all this care to pray for ſuch murdering miſcreants, before he took care for his own dear Mother (to be after mentioned, as it falleth out after this in order of time) he prays his Enemies (who ſeeme… a People of God's Curſe) out of a ſtate of Damnation into a ſtate of Salvation (ſo many of them as were ordained to Life) before he provides for his bleſſed Mother. Behold was ever any love like his love to Enemies, &c▪

The 4th Mark is; He pray'd for pardoning Grace in their behalf [Father forgive them] this was no Foot-ſtool mercy, but a Throne-Mercy, the beſt of all kinds of Mercy for the worſt of all kinds of miſerable Sinners, even for ſuch as were putting to Death the Lord of Life, &c. N. B. Note well; Let none therefore deſpond, nor none ſuch Sinners deſpair of pardoning Mercy.

The 5th Mark is; He grounded his praying for them upon their Ignorance. [They know not what they do] therefore Father forgive them; ignorance excuſeth a tanto, but not a toto; it ſelf is a Sin, yet Sins of Ignorance are leſſer Sins than Sins againſt Knowledge, eſpecially when it is Invincible and not Affected Ignorance, then God winks at it, Acts 17.30. and ſuch may find mercy as ſinful Saul did, 1 Tim. 1.13. N. B. Note well; Oh that all ſorts of Sinners would conſider, that in Swearing, Quaffing, Whoring, &c. They know what they do, &c.

The 6th Mark from this firſt branch of Chriſt's praying for his Enemies is; His prayer was ſo powerful and effectual for them, that within fifty days after it, no fewer than eight thouſand of thoſe Enemies were converted through the efficacy of it by the word, Acts 2.41. ſpeaks of three thouſand, and Acts 4.4. of five thouſand more, though ſome ſay this latter number was but an Addition of two thouſand, to the former three thouſand, ſuppoſe it ſo, (though others think them diſtinct numbers) yet no fewer than five thouſand ſhould repent by vertue of this ſingle prayer to Chriſt for them, is much, God hears him always, John 11.42. N. B. Note well; Oh happy is that Soul (friend or foe) that hath an Intereſt in his Prayer.

The Second Branch of Chriſt's Carriage upon the Croſs was, his care for Friends as well as his prayer for Foes. He was now hanging upon the Croſs in the greateſt Dolour imaginable, yet in the midſt of his Miſery cannot forget his Mother, but takes care for her Weal after his Deceaſe, John 19.26, 27. commending her to John his Diſciples care. Here again we have theſe few Marks.

1ſt, The Occaſion, The Mother of Jeſus (with other Godly Matrons) creeped as nigh the Croſs of Chriſt as ſhe could get, ver. 25. Jeſus ſaw her ſtanding there with an heavy heart: Then was fulfilled old Simeon's Prophecy, concerning both the Mother and the Son, Luke 2.34, 35. as the Son was now become a Sign, much ſpoken againſt, and baſely abuſed by Wicked Men, whoſe Villanous Thoughts were now diſcovered: So the Mother ſtood now with a Sword of Sorrow pierced through her own Soul, in beholding her Son under ſuch exquiſite Torments. And John (the Diſciple whom Jeſus loved moſt tenderly, though He loved them all to the end, John 13.1, 23.) ſtood p. 235by the Croſs alſo, and was not a little Affected and Afflicted with this ſad ſpectacle of the Tortures of his beloved Lord, this was the occaſion.

The 2d Mark is the Tenour of Chriſt's Speech to them both, Jeſus ſaw John as well as his Mother, and bids him [Take her for his Mother,] and bids her [Take him for thy Son] Chriſt's Tenderneſs towards her here is very obſervable, not only in making Proviſion for her for the future, but alſo in the Title he gives her in his ſpeaking to her, calling her [Woman] and not [Mother] not only becauſe that Relation and Subjection to her as a Son, was now done, but alſo leſt that compellation of [Mother] might create in her more conſternation of Spirit, her grief was great …nough already, by the Sword piercing through her Soul, and the Title [Mother] might have added to her Trouble, and broke her Heart out-right, &c.

The 3d Mark is the Time (as well as Tenour) of Chriſt's Speech to his Mother, &c. It was when the time of Unſpeakable, Unconceivable Horrour and Torture was upon him, for now not only the Weight of all the Sins of the whole World did Hang heavily upon Chriſt, while he did hang by his Hands and Feet with the whole weight of his Body upon the Croſs, but alſo the heavy wrath of Heaven (for ſatisfaction of Divine Juſtice for humane offences) yea and the Implacable Wrath of Hell too (to be Revenged on him for breaking the old Serpent's head) both theſe lay intolerable loads upon him, ſo that Eye hath not ſeen, not the Ear heard, nor can it enter into the Heart of Man to think what Dolour and Horrour of Torture and Torment our Dear Redeemer was in at this Juncture of Time, while he hanged on the Tree, notwithſtanding all this, that (one would think) he had enough to do, to mind himſelf in his unſupportable Sufferings; yet in the midſt of all his own woful miſery, he is mindful of his dear Mother (who was now a Widow, and a poor Widow too, deſtitute of ſubſiſtency) and careful for her future Maintenance.

The 4th Mark is, The effect of Chriſt's Speech for that purpoſe, 'tis recorded in Scripture, that the Laſt Will and Teſtament of Dying Jeſus was faithfully performed by his Executor John, [From that hour that Diſciple took her to his own home,] John 19.27. We do not read that Chriſt had either Houſes or Lands, (much leſs Lordſhips with Mannors and Halls, leaſt of All, Realms with Royal Palaces) to bequeath to his beſt beloved Diſciples, nor read we of any thing elſe that was now given as a Legacy by our Lord to this Diſciple, ſave his Virgin Mother only, and as little do we read of any Farm or Houſe that John had of his own to bring Chriſt's Mother unto: The Antients do indeed Affirm that this Diſciple had an Inheritance from his Father, but (as they farther tell us) he had now ſold it to the High-Prieſt ſeeing his Maſter and Himſelf were under ſuch ſad Perſecutions: However he takes the Bleſſed among Women (ſo ſhe is called, Luke 1.28, 48.) to the beſt home he had, that ſhe might fare as he fared, looking upon her as a bleſſed Depoſitum, and ſuch an happy truſt as would make all places, where ſhe ſojourned to fare the better by her Abode there, and doubtleſs it was ſo. N. B. Note well; As we may not Deify her with Papiſts ſo we dare not vilifie her with Atheiſts: Soon after this John was call'd to office and wanted not, either for himſelf, or for her, &c.

Inferences from hence are, 1ſt, Oh what a bleſſed poſture of Heart it is to creep ſo near the Croſs of Chriſt as poſſibly we can, that ſome ſaving drops of the Soveraign Blood of our Bleeding Redeemer may fall upon us, as upon Mary here, who got crouded in among this crew of Chriſt-Crucifiers, and crept ſo nigh the foot of the Croſs as ſhe could: This was very acceptable to our Lord, as had been that pious performance of that other Mary to him, ſaying [ſhe hath done what ſhe could,] Mark 14.8. both of thoſe Mary's had their Rich Reward; N. B. Note well; While others creep nigh to ſin, let us creep nigh to Chriſt, &c.

The 2d Inference is; Hence we may learn a moſt rare and eminent pattern of even natural Piety, to wit, the duty of Children to Relieve their Parents in their old Age: 'Tis one of thoſe filthy Dregs of the laſt and worſt of Times, that men ſhall be without natural Affection, as well as Diſobedient to Parents, unthankful, &c.] 2 Tim. 3.1, 2, 3. Our Lord (whoſe Life is the Light of Men, John 1.4.) durſt not be ſo, but in the midſt of his moſt Intolerable Torments cannot forget his dear Mother, but makes Proviſion for her in her old Age, well knowing that God and Parents can never be competently requited. Thus it was even from the beginning, even prophane Eſau provides ſavoury meat for his old Father Iſaac, ſuch as he loved, that he might bleſs him before he died, Gen. 27.1, 2, 3. how much better did good Joſeph to his old Father Jacob, Gen. 45.9.10, 11, 18. who therefore got the double Patriarchal Bleſſing both of God's Throne and of his Foot-ſtool. Gen. 49.26, 27. N. B. Note well; To have p. 236the bleſſing of dying Parents (whether Natural or Spiritual) is no ſmall priviledge, Heb. 11.21. John 17.11. & Acts 20.32. &c.

The 3d Inference is, That Chriſt Jeſus taketh care of his Saints Bodies as well as of their Souls, ſo he doth here for his dear Mother's bodily maintenance. This Heavenly Father (Iſa. 9.6.) knows we have need of Daily Bread for the Body as well as for the Soul, Mat. 6.11, 25, 26, 28, 32. God keepeth all the Saints Bones, Pſal. 34.20. and numbreth the very Hairs of their Heads, Mat. 10.30. Luke 12.7. much more the Integral parts of their Bodies, to provide both [Victum & Amictum] Food and Raiment for their neceſſary ſupply, &c. God hath ſaid, [I will not fail them in theſe things,] Heb. 13.5. Pſal. 37.3, &c.

The 4th Inference is, If Chriſt take care of his Natural Mother, How much more will he take care of his Spiritual Bride (the Church) how ſhe ſhall live for the future in her old Age in the World? Aſſuredly he hath not left her comfortleſs, John 14.18. but provides due proviſion for her by his Providence, and doth in her Worſt and Wilderneſs-ſtate, feed and nouriſh her (to keep her Alive) Rev. 12, 6, 14. even then, when he will not Feaſt her with a Feaſt of Fat things upon his Holy Mountain, &c. Iſa. 25.6, &c.

The Third Branch of Chriſt's carriage upon the Croſs was, his ſaving compaſſion upon one of his Fellow-Sufferers, who had been a Thief and a Sinner all his whole Life, and now effectually called by Chriſt to Chriſt at the very point of his Death, even at the eleventh hour of his Day, as Mat. 20.6, 12. The Remarks of obſervation out of this hiſtory of the Penitent. Thief, recorded in Luke 23.39, 40, 41, 42, 43. are theſe that follow.

The 1ſt Remark is; This holds forth ſuch a Specimen and Inſtance of the free Grace of Chriſt, as is almoſt (if not altogether) without a Parallel. Though this Thief had run out all the days of his Life in running into all exceſs of Riot and Robbery, yet the ſame Jeſus who in the midſt of his matchleſs miſeries, remembers to make ſome comfortable proviſion for his Mothers Body, taketh no leſs notice in providing for this Malefactor's Soul; for he here, in the greateſt Dolours of Humane Nature, lets out a moſt powerful Beam of Divine Grace, and freely darts it upon the Heart of this Habituated Sinner, whereby he plucked this Fire-brand of Hell out of the Fire of Hell, juſt when he was got into the very Mouth of it, and dropping down into the bottom of that bottomleſs Pit; by making him truly penitent even at the laſt Gaſp, &c.

The 2d Remark obſervable is this; That thoſe two Malefactors (with whom our Lord was numbred, Mark 15.28. Iſa. 53.12.) are a clear Emblem of the Elect and Reprobate, the Sheep on the Right Hand and the Goats on the Left Hand of Chriſt, as Mat. 25.35. The Railing Robber, that Reviled a Dying Redeemer, when himſelf was juſt dropping out of this Life into the Flames of Hell (ending the leſſer though killing miſery, and beginning greater and endleſs) was a ſtinking Goat turned off upon the left hand of Chriſt, but this other (who had been long a Coat) was now by Grace become a ſweet ſmelling Sheep, and ſo turn'd upon Chriſt's right hand to grazing with him in the fruitful fields of Paradiſe; N. B. Note well; Here alſo the Refractory Jews are reſembled by the ſtubborn Thief in their Impenitency and Rejection, and the called Gentiles by this Penitent one, who was called home in the Sixth hour of the Day, (for it was thereabout) but in the Eleventh hour of his Life. N. B. Note well; As Pharaoh's Butler and Baker were Joſeph's Fellow-Priſoners, and the one was Hanged and the other was Advanced: So theſe Malefactors were Fellow-Sufferers with Joſeph our Brother, our Dear Jeſus, the one was Damned and the other Saved, to ſhew that God will have Mercy on whom he will, and whom he will he hardeneth, Rom. 9.15, 18.

The 3d Note of obſervation is; The Repentance and Faith of this Dying Malefactor, the truth of the former, and the ſtrength and greatneſs of the latter may be in this manner plainly demonſtrated. (Firſt) That he was truly Penitent is made Apparent thus.

1ſt, By his rebuking the Raillery of his Fellow-Thief, ſaying, [Doſt thou not fear God, ſeeing thou art in the ſame Condemnation,] Luke 23.40. This ſpeech clearly diſcovers, that this Malefactor had the Fear of God upon his Heart, which the other Thief wanted, for which this Penitent reproved him, intimating hereby, that the Fear of God is the beginning of Wiſdom, Pſal. 111.10. & Prov. 9.10. 'tis not only the Beginning, but 'tis alſo the Middle and the Ending of Wiſdom; A Man never begins to be Wiſe, till he begin to fear God, which is the beſt Wiſdom, and without which Rein, to reſtrain and retain them within compaſs, all Impenitent ones run riotouſly p. 237into all Extravagancies and Exorbitant Courſes. Thus Abraham told Abimelech [Surely the Fear of God is not in this place, therefore they will not ſtick at committing any Sin] Gen. 20.11. Whereas Joſeph tells his Brethren, [I dare not wrong you becauſe I fear God, Gen. 42.18. The ſame ſaith Nehemiah to the People. Nehem. 5.15. but becauſe the Curſed Amalekites feared not God, they met Iſrael with Fire and Sword, when they ſhould have met them with Bread and Water, Deut. 25.17, 18, 19. Exod. 17.8. and the Apoſtle ſaith, [Where the Fear of God is not before Mens Eyes,] Rom. 3.18. there the Throat is an open Sepulchre (belching out ſtinking blaſphemies, as this Impenitent Thief, did, againſt Chriſt) and breathing forth the Poiſon of Aſps, and bitter Curſings, ver. 13, 14. and their Feet are ſwiſt to ſhed blood, &c. ver. 15, 16. Thus was it the fear of God that cauſed Job to commiſerate thoſe that were in miſery and periſhing, Job 31.19, 20. which becauſe this Penitent Thief ſaw his Fellow-Thief did not, therefore he reproved him (in love to his Soul) that was now almoſt ready to depart out of his Body by Death, and juſt upon going to be judged by the Great God, ſo he moſt ſeaſonably exhorted him, that he ſhould not die in his Sin, &c.

The 2d Demonſtration of the Truth of this Thief's Repentance is, by his Ingenuous Confeſſion, and from his free and full acknowledgment of his own wickedneſs: Aſſuredly the ſenſe of his own ſin lay with much weight upon his Spirit, otherwiſe he would never have ſo taken ſhame to himſelf, and ſo publickly (before ſo many People as then were preſent) have owned his own juſt condemnation, ſaying juſt as the Church of God ſaith, [I will bear the Indignation of God, becauſe I have ſinned againſt him,] Mic. 7.9. This was his hour of God's finding him, when he had wearied himſelf all along in his ways of Wickedneſs, Jer. 2.24. This was the time of God's love to his Soul, when he had been wallowing all his life long in the polluted blood of his own Iniquity, Ezek, 16.8. even then was God's Promiſe to his Church made good to him. [there remembring his own Wicked Ways and Diabolical doings, while he hanged in the midſt of his miſery, and loathing himſelf for them,] Ezek. 20.43, 44. even then on the Croſs did he thus know the Lord, &c. Judging himſelf, as receiving but his juſt reward (his ſinning, he was ſenſible, was the cauſe of his ſuffering) Luke 23.41. that he might not be judged of God nor condemned with the World, 1 Cor. 11.31, 32,

The 3d Demonſtration of his true Penitency is taken from his Apology for, and Vindication of the Innocency of our Saviour, ſaying, [This Man, though a Fellow-Sufferer with us, hath done nothing Amiſs,] Luke 23.41. who can but wonder, that this poor wretch, and miſerable dying Malefactor ſhould thus boldly and publickly proclaim the unjuſt condemnation of Jeſus, and ſpeak thus confidently and conſcientiouſly for Chriſt, when all the Chief-Prieſts, and ſo many of the People were Impudently making their Mocks at him (as above) and ſo blaſphemouſly ſpeaking againſt him; N. B. Note well; Some ſay that the other Thief Mocked Chriſt deſignedly to pleaſe the Prieſts, that they for this meritorious fact might Interceed with Pilate for ſaving his Life, and for taking him down from the Croſs before he was dead, minding himſelf and his own Body, his bodily good only: But ſo was it not with this good Thief, he was more concerned for the Glory of Chriſt's Innocency (which he vindicated) than he was for his own bodily deliverance, not much unlike Moſes (that Man of God, and the Meekeſt Man upon Earth) who was a Lamb in his own cauſe and concerns (when himſelf was Affronted, he carried meekly, not ſpeaking one Angry Word) Numb. 12.1, 2, 3, &c. but was no leſs than a Lion in God's cauſe, Exod. 32.19. where this meekeſt of Men was tranſported into ſuch an high pang of Paſſion, as to break all the Ten Commandments in one Act, [He was hotly Angry, and brake the two Tables in pieces, &c.] When he ſaw God's Glory ſo notoriouſly diſhonoured by the Peoples Calf-Worſhip and their Groſs Idolatry. Thus this Thief bad not one word to ſay for his own Juſtification: Yet will juſtifie Juſt Jeſus to the laſt breath in his Body, &c.

The Second Branch of this third Note of Obſervation is, To demonſtrate the ſtrength and greatneſs of his Faith, together with the Truth of his Repentance, this is done thus.

The 1ſt farther Demonſtration hereof is, by this Penitent Thief's Prayer for Mercy upon his Soul, Luke 23.42. Lord Remember me, &c. This muſt be the Prayer of Faith and Repentance: The other Thief was all for his Body, and nothing for his Soul. 'Tis thought by ſome, N. B. Note well; That another reaſon of his Railing ſo againſt Chriſt was, becauſe he who had ſaved ſo many other Bodies from Diſeaſes and Death, yet would not ſave his ſinful Body from the Tortures of the Croſs (oh how oft is p. 238God murmured at by a Wicked World, becauſe he doth not gratifie their Bodies with ſuch and ſuch Accommodations?) but this Good Thief prays not [Lord Remember my Body,] that is, let theſe Spikes and Nails, that faſten my Body to the Croſs, be drawn out, that I may be delivered from Death, not a Word of that Nature; no, now is he under ſuch a neglect of his Body here, as if he cared not what became of it, ſo his Soul might but be ſaved: Would to God it were our care when we die to do ſo, &c.

The 2d Demonſtration hereof is▪ By not only his praying (being now diſpoſſeſſed of the Dumb Devil, for now behold he prayed, as Acts 9.11.) but alſo by his praying ſo humbly, asking only Remembrance [Lord remember me] for as he was ſenſible of his ſo great ſins, this great ſinner dare ask no more but barely to be remembred, and that not ſo much for his Body (as before) but principally yea ſolely for his Soul. And this he prayed, not that God ſhould remember him in the way of his Wrath and Judgments, as God ſaith, [I will remember them that ſhed Innocent Blood, when I make Inquiſition for Bloods of the [Iſh Dammim Hebr.] or Man of Blood, Pſ. 9.12. But Lord Remember me (he cries) in the Way of thy Grace and Mercy, as thou didſt Righteous Noah, Gen. 8.1. and Holy David, Pſal. 132.1, &c.

The 3d Demonſtration that this good Thief's Prayer was the Prayer of Faith, is, His ſhort Prayer, [Lord remember me when thou comeſt into thy Kingdom] contained in it a very large and long Creed, the Articles whereof are theſe that follow. He believed, 1. That the Soul died not with the Body of Man. 2. That there is a World to come for rewarding the Pious or Penitent, and for Puniſhing the Impious and Impenitent. 3. That Chriſt though now under Crucifying and Killing Tortures, yet had right to a Kingdom. 4. That this Kingdom was in a better World than this preſent evil World. 5. That Chriſt would not keep this Kingdom all to himſelf. 6. That he would beſtow a part and portion hereof, upon thoſe that be truly Penitent. 7. That the Key of this Kingdom's Gate (to let in or keep out) did hang at Chriſt's Girdle, though he was now dying upon the Croſs. 8. Which is above all, that he dare Roll his whole Soul (for its Eternal Salvation) upon a Dying Saviour: Our Lord in his Gracious Anſwer to this Penitent Thief's Prayer, Luke 23.43.) ſaith equivalently and in effect to him [Oh Man! great is thy faith] as he had ſaid to the Syrophenician Female, [Oh! Woman, great is thy Faith,] Mat. 15.28. yea ſo acceptable was his ſtrong Faith to Chriſt, that he did not only ſay to this Man, as he ſaid to that Woman, [Be it unto thee even as thou wilt] but he moſt graciouſly granted him even more than he asked, [This Day thou ſhalt be with me in Paradiſe, That is, I will not only Remember thee (and not forget thee as the Butler did Joſeph, Gen. 40.23, with 16. & Amos 6.6.) but alſo added, that [that very Day his place of Torment ſhould be turned into a place of Pleaſure, a better place than that which the firſt Adam loſt to himſelf and to all his Poſterity, for that was but a Terreſtial Paradiſe, out of which he ſhut himſelf, but this is a Celeſtial one, into which I (the ſecond Adam) will open the Door for thee, there thou ſhalt have my Preſence and Company [Thou ſhalt be with me] and there ſhalt thou fare as I my ſelf fare. Oh! wonderful condeſcenſion, &c.

The Inferences from hence are, 1ſt, That If Chriſt did thus gratifie ſuch a notorious Thief, one of the Vileſt of Mortals, in granting his Requeſt, and more than he Requeſted (as above) becauſe he was truly Penitent at his laſt Gaſp, though he had led a moſt licentious life all along, and had been hitherto profuſely Impenitent, how much more will Chriſt hear the Prayers of his own Servants and Children, who have faithfully followed him all their Days?

The 2d Inference is, Though this Penitent Thief had Paradiſe promiſed to him, as to one that was both an Heir of the Promiſe and an Heir of Paradiſe too; yet dyeth he that miſerable death of the Croſs, and hath his Bones broken, &c. to ſhew that even the Heirs of Heaven may meet with their Croſs (from which they are not exempted) upon Earth, and may have their Bone-breaking Afflictions, Pſal. 51.8.

The 3d Inference is, Here we have a fair Specimen, and a Pious Pattern of the beſt poſture of the Heart of Man in a dying hour, to be more careful of the Soul than of the Body at that Juncture. All the care that Wicked Ahaziah took at his Death was, [Shall I recover of this Bodily Sickneſs,] 2 Kings 1.2, 16. there be many that ſay, [Who will ſhew us any bodily good?] Pſal. 4.6. but few ſay, [Lord lift up the Light of thy Countenance upon my Soul,] and there be many that cry, [Lord Heal my Body for I am Sick] but few cry, [Lord heal my Soul for I have ſinned.] Pſal. 41.4. David did deſire thoſe two Soul comforts, whatever became of his Senſe-comforts. There be alſo many that in Ship-wracks at Sea, and in Houſe-firing at Land, can be careful enough p. 239in ſecuring their beſt Goods, their Caſh, Plate and Jewels, but how few there be that can take half that care in ſecuring that Precious Jewel the Soul (though of more worth than the whole World, Mat. 16.26,) when the Body (as the Ship) is juſt a ſpliting upon the Rock of Death by ſome burning Fever, &c and ſo leting out the Soul into another World.

The 4th Inference is, Becauſe this Penitent Thief was called in the Eleventh hour of his Life and Repented of his long and laſting lendneſs at his laſt gaſp, ſo had hope in his Death with the Righteous, Prov. 14.32. and a Promiſe of a place in Paradiſe after Death, &c. yet let no profligate, prophane and profuſe Sinner promiſe to himſelf the like priviledge. For a particular Inſtance ought not to be drawn into an univerſal Favour, and both the Promiſe here and the Performance of it did peculiarly belong to him, ſeeing his Converſion was one of the Seven Miracles, that Chriſt honoured the Ignominy of his own Death by, and none can expect ſuch an happy Exit, but ſuch as can Attain to his great Grace and Faith upon a Dying Saviour, &c.

The Fourth Grand Remark is the Miracles that Chriſt wrought upon the Croſs, puting forth ſome mighty Beams of his Divine Nature, even at that time when the ſtate of his Humane Nature was at its loweſt ebb, that the Indignity of his Diſgraceful Death might be Graced and Dignified thereby.

The Firſt of thoſe Miracles was the Converſion of the Thief already diſcourſed upon, adding thereunto only this here, that his Converſion was the very firſt Fruits of the Power of Chriſt's Death, even while he was but a Dying, and before he was Dead: Who can but admire both thoſe branches of this firſt Miracle? That 1ſt, There ſhould be ſuch an Efficacy and Verine in a Dying Jeſus, while he was but juſt now paying that prodigious Debt for Man's Sin (according to the Covenant made betwixt the Father and the Son before the World began) which Debt was not fully compleated, before the Death of the Son of God was fully Accompliſhed. And 2dly, That this Penitent Thief ſhould have ſuch a power of Faith given him, to hang the whole weight of the Pardon of his (almoſt) unparallelled Sins, and of the Salvation of his precious Soul upon a dying Saviour, while both He and his Redeemer were both Hanging upon the Croſs, and before the Ranſom-Money for Sins was yet paid, and Redemption for Souls was yet purchaſed. N. B. Note well; If this Penitent Sinner had ſuch Incouragement to believe in Chriſt while He was but a Crucifying, and ſo but in paying the Debt for [his Sin] how much more may we do, ſeeing Chriſt is now Crucified and the whole Debt is paid▪ and our Surety (who paid it) is now ſet down (having done all that Work) at the Right Hand of God.

The Second Miracle Chriſt wrought upon the Croſs was, that ſtrange Ecclipſe of the Sun at that Juncture, which was not a Natural or Ordinary, but a Miraculous and Extraordinary Eclipſe, becauſe it was upon the Fifteenth day of the Paſchal Feaſt, which was always in Plenilunio or Full-Moon, whereas every cuſtomary Eclipſe is alway in Novilunio or New-Moon. Thoſe curſed Kill-Chriſts call'd for a Sign, and then they would believe, behold here is a greater Sign and Miracle than if Chriſt had come down from the Croſs, &c. Such a wonderful Eclipſe, not made by the Interpoſition of the Body of the Moon betwixt the Earth and the Sun (as always happeneth in the New-Moon meeting the Sun's Body in the two Nodes, either the Dragon's Head, or the Dragon's Tail) but by the Almighty Power of our Wonder-working Redeemer even at the Full-Moon, when in a direct oppoſition to the Sun; which brought an univerſal Darkneſs upon the whole Land, to the Amazement of all Beholders, and which was the more Aſtoniſhing, becauſe it began at Noontide or Twelve a Clock (when the Sun is in its greateſt ſtrength for Heat and Light) and laſted full three Hours, till three a Clock in the Afternoon, and therefore muſt be Miraculous and Extraordinary, ſeeing no Natural and Ordinary Eclipſe laſteth ſo long, becauſe in the common Courſe of Nature, the Interpoſition of the Moon taketh away the Light of the Sun only Gradually and by Inches, and the Sun by his ſwift Motion ſoon wadeth out of the Moon's ſhadow, and accordingly recovers his Natural Luſtre Gradually and by Inches again. So that no natural Eclipſe can cauſe any Darkneſs of ſuch a long continuance as this was, beſides there cannot properly be a total Eclipſe of the Sun by the Interpoſing Moon, becauſe her Body is much too narrow in its Circle, to cover the vaſtly more large Body of the Sun, no, not with all its Advantage of being Situated in the loweſt of the Seven Celeſtial Orbs, wherein the ſeven Planets have their ſeveral diſtinct Motions, Eclipſing one another at their full Conjunctions. But this extraordinary Eclipſe, cauſed by Chriſt's Miraculous might, covered the whole Land with a continued uninterrupted Darkneſs, more like that p. 240Plague of Darkneſs which Moſes by a Miracle did puniſh the Land of Egypt with, Exod. 10.21, 23. A Darkneſs that might be felt, yet could not the Egyptians ſee one another, or ſtir out of their Places, &c. It was a thick, ſudden, and a continued darkneſs, without any ſucceſſive Increaſing or Decreaſing as is done in a Natural Darkneſs. Such a Darkneſs was this for three Hours (at Mid-day to three) as was that for three Days without ſucceſſion of Degrees, yet differing in this (as well as in time) that the Egyptians were more ſenſible of their Plague, than the Jews were of theirs here; though this Darkneſs (for the time) was worſe than that, becauſe there was light in Goſhen, when Darkneſs overſhadowed Egypt, but this was Univerſal, no place was exempted from it as Goſhen was: It covered (at the leaſt) all that whole Country of Judea, even the whole Land (without any exception) Mat. 27.46. & Mark 15.33. and though many. Expoſitors do confine this Darkneſs to the Jews Country only, as underſtood by that phraſe [The whole: Land] yet other Authors do judge it more extenſive, both becauſe the Evangeliſt Luke affirms it [to be over all the Earth,] Luke 23.44. but alſo becauſe the ſame Miracle Amazed many men in the Remoter parts of the World: 'Tis true, Luke's phraſe [of the whole Earth] may be Interpreted thus narrowly by his other phraſe, [The whole World,] Luke 2.1. which is no more than the Roman World, to wit, thoſe Provinces only that pertained to the Empire of Rome. But this limited ſenſe is oppoſed by various Teſtimonies that this ſtrange Eclipſe was Obſerved and Admired in other Countries far diſtant from Paleſtine; Phlegon, Lucian and Dionyſius (learned Heathens, good Hiſtorians, and great Philoſophers all three) recorded both the Day of the Week, and the very Hour of the Day when it happened, and that in Plenilunio or Full Moon too. It was ſo Amazingly obſerved in Egypt by Dionyſius, that he wrote of it to Policarp, as Hiſtory tells us, which farther affirmeth, that it was ſeen of Tiberius the Emperor at Rome, as alſo that Pro…omy was ſo affrighted with it, that he broke out into that paſſionate ſpeech, [Aut Natura terminatur, aut Deus Naturae pa…itur,] Either Nature in the whole World was about Determining, or the God of Nature, and the Maker of the World was now in Suffering, &c.

Many Reaſons may be rendered why our Dying Redeemer wrought this Miracle of Darkneſs, at this juncture.

As Firſt, That by this ſtupendious Prodigy, the Divine Majeſty of Chriſt the Meſſiah might be vindicated even in the loweſt ebb, of his humane Infirmity, for he did not ſo empty himſelf in his ſtate of Humiliation as not at ſome times to let out ſome ſparklings of his Glory and Deity, thus that he might ſhew himſelf the Lord of Heaven and Earth, here, he commands the Sun to be Eclipſed in Heaven, and this Darkneſs to cover as with a black Curtain the whole Face of the Earth.

The Second Reaſon was, Our Lord hereby did (as it were) ſpread a black Vail, and draw this Curtain of Darkneſs over his own naked body, while he hung on the Croſs in open view, that the Good Women might be preſent and himſelf die with Modeſty▪ Therefore ſuffered he not the Sun to ſhine out with its light, and to ſhew forth its Luſtre and Glory, while its Maker is ſuffering the extremity of ſhame.

Thirdly, This prodigy was wrought at this time to demonſtrate the heinouſneſs of the prodigious ſin of thoſe Kill-Chriſts, at which the very Sun of the Firmament hid his Head, and wrapped it ſelf up as in a Mantle of black Darkneſs, as diſdaining to behold ſo ſad a Spectacle, and even aſhamed to ſee thoſe indignities and injuries done by thoſe worſt of the Sons of Men to that Innocent Lamb of God, the Sun of Righteouſneſs, Mal. 4.2.

Fourthly, This Work of Wonder might be now wrought alſo, to declare the Aggravation of our Mediator's Suffering, as well as his Murtherers Sinning, inſomuch as our Lord had not that common comfort and benefit of Sun-light, while he ſuffered death upon the Croſs. Solomon ſaith, 'tis a comfortable priviledge for the Eyes to behold the Sun, and the Light thereof is very ſweet, Eccleſ. 11.7. yet is dying Jeſus denied of this alſo and of other Allays of his Sorrows and Sufferings.

Fifthly, This three hours Darkneſs, was to give an opportunity for all the Powers of Darkneſs to make their Aſſault and Battery upon our Bleſſed and Bleeding Redeemer. The Devils in Hell concurred with thoſe Incarnate Devils the Jews to lay load upon Chriſt on the Croſs, but he proves too hard for them, he Conquers and Captivates thoſe Aſſaulting Devils, and (as the Roman Conquerors in their Triumphs uſed to do) tyed their hands behind their backs, leading Captivity Captive in Triumph, Eph. 4.8. & Col. 2.15.

Sixthly, This prodigy was an alarming providence to awaken thoſe wretched Prieſts and People, whoſe Eyes were blinded with too much light that they could not (for p. 241light) ſee light, ſo labours to blow out the Light of the World. Yet all this (without Grace) would not awaken their ſeared Conſciences. As God gave the Egyptians three Days Darkneſs to Repent in (during which time Iſrael might have made an eſcape out of Egypt, but that they ſcorned to ſteal a deliverance) ſo God gave thoſe Peſtilent Jews three hours Darkneſs to Repent in, but they were like Jezabel's Children, to whom God gave a ſpace to Repent in, but they repented not, Rev. 2.23. They had the Space, but not the Grace of Repentance, N. B. Note well; God is quicker and ſhorter now in his long-ſufferance of Sinners. They of old had three days, and theſe but three hours to Repent in.

Seventhly, This portentous Darkneſs, did portend the Black and Gloomy days that were drawing nigh to fall upon the whole Nation of the Jews. Thus the Prophets predicted moſt diſmal calamities coming upon Judea under this very Notion of Darkneſs, as Iſa. 5.30. & 8.22. & Lam. 3.2, 6. & Jer. 13.16. Joel 2.2. Zeph. 1.15. Theſe Propheſies came to paſs in Babyloniſh, Captivity, but what Chriſt foretold that ſuch a diſmal day of Darkneſs ſhould come upon the Land of Judea at the final deſtruction of Jeruſalem, and now at hand, as had not been ſince the Creation of the World, Matth. 24.29. Mark 13.19. where 'tis called Affliction it ſelf, as if all Evils were in its Bowels.

Eigthly, There be other curious Criticiſms which I ſhall ſum up together under this laſt head of Reaſons. As 1ſt, That there might be an harmonious congruity betwixt the two Adams: The firſt Adam did fall from his ſtate of light into darkneſs (as ſome ſay) about the midſt of the Sixth Day, and continued for three hours in that darkneſs after the Fall, before the Promiſe of Grace by Chriſt came to him: So long laſted this darneſs alſo at the Second Adam's Death. Yet others do affirm, that Chriſt died at the ſame hour of the Day wherein Adam Fell and brought in Death into the World, &c. 2dly, That theſe three hours darkneſs did denote the three days of Chriſt's lying (after his Death) in the darkneſs of the Grave, after which came light in his Reſurrection, &c. And 3dly, That though this darkneſs laſted till Three in the Afternoon, yet then began the light again: So though darkneſs be now upon the Jews and light upon the Gentiles, yet when the fulneſs of the Gentiles be come in, in the Afternoon of the World, the Jews recover light again.

The Third Great Wonder Chriſt wrought upon the Croſs was, that at the very moment of his dying, he could cry with a ſtrong and with a loud voice, and that two ſeveral times, Mat. 27.46, & 50. after he had hung ſix hours upon the Croſs with ſo many unſupportable Burdens upon his Back (as is before related) ſtill his natural ſtrength was not at all Abated, nor any decay of Nature was upon his Vitals, his Voice was loud and ſtrong ſtill even at the very point of his giving up the Ghoſt, Mark 15.34, 37. Whereas in the common courſe of the World, Dying Men (who die a lingring death as our Lord did) become weaker and weaker, the nigher that death approacheth toward them, they thrattle in the Throat, and their Voices can heardly be heard by the By-ſtanders. This Wonder is recorded not only by Matthew and Mark (as above) but alſo by the Evangeliſt Luke, chap. 23.46. that he cried with a loud voice at the very minute of his breathing out his laſt breath: And thoſe ſtrong cryings are mentioned alſo by the Authour to the Hebrews, Heb. 5.7. Therefore Pilate (with the Centurion and Souldiers) marvelled that he was ſo ſoon dead, Mark 15.44, 45. & John 19.33. now no natural Reaſon can be rendered why Chriſt died ſo ſoon, before the two Malefactors that were Crucified with him (who, becauſe they were not already dead as our Lord was, had their Legs broke to diſpatch them) for it happened beyond the common courſe and cuſtom of ordinary Nature, ſeeing thoſe that died this death, of the Croſs, uſually lived ſeveral days (as above) yet Chriſt died at the end of Six hours. The reaſon hereof muſt be ſupernatural, to wit, though his death was a violent death as to wicked men; yet was it a voluntary death as to himſelf. He laid down his life when himſelf pleaſed; No man (ſaith he) can take my life from me, but I lay it down of my ſelf, I have power to lay it down, and I have power to take it again; and becauſe I lay it down ſo voluntarily of my ſelf, therefore doth my Father love me, John 10.17, 18. N.B. Note well; Thus alſo, the more voluntary our Services are both in Dying or in Suffering, the more grateful they are to God. Moreover the ſtrength our Lord had at the ending of the three hours Darkneſs was an evidence that his Wonder-working hand wrought both the beginning and continuance of it ſo long; for as Moſes ſtretched out his hand toward Heaven, to bring the three Days Darkneſs upon Egypt, Exod. 10.22. So the Meſſias here ſtretched forth his Voice and Power (when his hands were ſtretched forth upon the Croſs) and commanded this Plague of the three hours Darkneſs-upon p. 242Judea. Moſes was a Miniſter of Legal wrath, ſo he inflicts a longer date of Darkneſs than the Meſſias (who was a Miniſter of Evangelical Love) did. Yet Judea (though the Land of Promiſe, and the Lord's own or Immanuel's Land, Lev. 25.23. Iſa. 8.8. & Hoſ. 9.3.) muſt not altogether eſcape unpuniſhed, Amos 3.2, &c. but ſhall have a ſhorter date of darkneſs than Egypt, notwithſtanding its ſinning againſt ſo much light and love. But beſide all this, the very poſture of Chriſt's dying makes his Death the more wonderful, for 'tis ſaid [He bowed his Head and gave up the Ghoſt] as if he bowed it to meet Death in the Teeth. Whereas in the common courſe of Nature dying men do not cuſtomarily fall, or bow down the head until they be downright dead, but our Lord, in his Dying, comes forth to be a Conquerour over Death, for before Death could come at him (as it doth at Weaklings that can live no longer, but are ready to drop down and die at every breath) he ſets upon Death it ſelf, and Conquers it. So ſtrong was Chriſt, as to cry with a loud voice, and to give up the Ghoſt at his own choice and pleaſure, not at Death's demand. N. B. Note well; Now it was, that Death (as the Bee) loſt its ſting upon Chriſt, and can ſting no more, but hath quite loſt its Victory through Chriſt's Death, 1 Cor. 15.54, 55, 56. Chriſt hereby hath delivered us from the commanding power of Sin, from the condemning power of the Law, and from the conquering power of Death. Though the redeemed in Chriſt do die, yet can they not be kill'd with Death as Jezabel's Children were, Rev. 2.23. the ſecond death hath no power over them, Rev. 2.11. & 20.6, 14. & 21.8. Our Lord's ſtrong voice may be the more wondered at, conſidering how he was ſpent with blows, blood, &c. yet now it was the loud voice of his Triumph over Death, &c. There be yet four Miracles behind (to be diſcourſed briefly upon) all wrought wonderfully by a dying Chriſt upon the Croſs by the power of his Deity.

The Fourth Wonder is, [The Rending in twain of the Vail of the Temple from the top to the bottom,] which the Evangeliſt puts a [Behold] upon, as a thing very wonderful, Mat. 27.51. and as wrought by the force of Chriſt's laſt loud cry, ver. 50. then the Angels (Preſidents of the Temple) departed from it, as Jerom ſaith. As Chriſt's laſt cry upon the Croſs was the ſign and ſymptom of frail Man dying, ſo his promiſing of Paradiſe-Happineſs to the Penitent Thief, was a clear demonſtration that he was alſo the Great God Living, for none hath the Key of Paradiſe but the Great God only. Nor did our Lord only demonſtrate his Deity (as above) while he was yet living, and while his Humanity was in the way of dying. But alſo when he was verily dead and had given up the Ghoſt, he ſtill declares himſelf to be a Wonder-Working God in all the following Inſtances whereof this of [Rending the Temple's Vail in Twain, &c.] was the firſt wonder after his Death. The diſtance of the Temple from the place out of the City where Chriſt was Crucified could not exempt it from the ſtroke of this Wonder-working Hand when thoſe wretched Prieſts had made that Houſe of Prayer a Den of Thieves this Vail now Rent was the Partition-Wall that divided betwixt the Holy Place (or the Prieſts-Court) and the Sanctum-Sanctorum, into which the High-Prieſt entered only once in the year, Exod. 26.31, 33. 1 Kin. 6.19, 21, 31. 2 Chron. 3.14, &c. Heb. 9.3, 4, 6, 7, 8, &c. N. B. Note well; This Wonder; to wit, of rending this Mid-Wall, was wrought, upon a threefold Account. 1ſt, To ſhew that Chriſt's Death was the Accompliſhment of the Levitical Law, and that now all the Ceremonies thereof were rent down and done away. 2dly, That now by the Goſpel (ſealed up in his Death) a new way to Heaven was opened, Heb. 10.19, 20, 21, 22, &c. And 3. To ſhew that the Mid-Wall of Partition betwixt the outward Court of the Gentiles, and that of the People of the Jews was broke down by the death of Jeſus, Eph. 2.14, 15. This Vail is call'd [the Separation betwixt the Prophane Place and the Sanctuary,] Ezek. 42.20. Now the Ceremonial Law ſhould no longer divide thoſe two, but Chriſt became the bleſſed Cement to unite all believing Jews and Gentiles into one Goſpel-building, himſelf being the knitting Corner-ſtone, &c.

The Fifth Wonder Chriſt wrought upon the Croſs (which is the ſecond after his Death) was the dreadful Earthquake, Mat. 27.51. now that our Lord was dead as to his Man-hood, he ſtill letteth forth the Power and Glory of his God-head, more than he had done before, and whereas he had ſhewed himſelf the Lord of Heaven, by cauſing an extraordinary Eclipſe of the Sun, and covering the whole face of the Firmament with a Curtain of Darkneſs: So now he appears to be Lord of the Earth alſo, by cauſing it to ſhake and tremble; As the Heavens had given their Teſtimonial, and Acknowledged their Homage to his Lordly Dominion over them, in hiding their Glory while their Lord was Suffering Shame; So the very Earth here payeth her Reſpect and Reverence in an humble Submiſſion to her Almighty Landlord, in her Trembling before p. 243his powerful Preſence, when the Lion (that King of Beaſts) doth Roat, all the Beaſts of the Field do Tremble. Now did this Lion of the Tribe of Judah roar with a loud Voice, and we may well ſuppoſe what a Trembling ſeized upon thoſe Beaſts of the Temple (the Chriſt-Killing Prieſts) when they ſaw the Vail of their Temple Rent in Twain from top to bottom (at their haſtening now to their Evening Sacrifice. Thus well prepared with the Tincture of this Innocent blood) more eſpecially when they felt that ſad ſight ſeconded by an Earth quake, this could not but cauſe an Heart-Quake and a conſternation in them, fearing that the Earth might now cleave Aſunder and Swallow them all up as it had done Korah's Company of Conſpirators, theſe, as well as they, being now become a Burden too heavy for the Earth to bear, and (as weary of them) would bury them quick. This Earthquake might alſo predict the performance of what God had promiſed, that Chriſt would ſhortly ſhake not only the Earth once more (as was done in Sinai at the Promulgation of the Law) but even Heaven alſo by the Goſpel, Hag. 2.6, 7, Heb. 12.26, 27. eſpecially when the deſire of all Nations ſhall come, and ſhake all Wickedneſs out of both the Heavens (of Church) and the Earth (of State) and then give thoſe promiſed New Heavens and New Earth, wherein dwelleth Righteouſneſs, 2 Pet. 3.13.

The Sixth Wonder was the Rocks were Rent, Mat. 27.51. where the firſt word [Behold] doth ſpread it ſelf over all the parts and ſeveral parcels, of all thoſe Miracles mentioned in that verſe. Behold the Vail was Rent, &c. Behold the Earth did Quake, and Behold the Rocks were Rent to denote the marvellouſneſs of thoſe things, and moſtly in this, becauſe herein Rocks are rent by the Rock, and one Rock rendeth many Rocks, the Rock that rent the Rocks was Chriſt, 1 Cor. 10.4. he was the creating Rock, Deut. 32 4.31. 1 Sam. 2.2. & 2 Sam. 22.2.32. that rent all the other created Rocks, &c. This was a Work of greater difficulty to rend the Rocks, than it was to rend the Vail, &c. yet the Power of the Death of Chriſt doth effect this Work of Difficulty; N. B. Note well; To ſhew that no Heart is ſo hard and rocky, but the vertue of Chriſt's Death can rend it into Repentance. Though thoſe Chriſt-Killers had made their Hearts as hard, yea harder than an Adamant, Zech. 7.12. yet when their time of love came, Ezek. 16, 8. their Month of Chriſt's finding them, Jer. 2.24. and when the Hammer of God's Word. Jer. 23.29. began to beat upon them, as Animated and Actuated by the power of his Death, oh how kindly did their Hearts Thaw, Break and Melt into Tears and Tenderneſs, Acts 2.36, 37. with 41. & 4.4. When Moſes ſmote that Rock (upon which God ſtood) with his Rod, then there guſhed out Streams of Water, Exod. 17.6. no Heart can be ſo hard or obſtinate but Chriſt can conquer and overcome it, when he pleaſeth to put forth his power upon it, Manaſſeh had made himſelf an obdurate Sinner, yet is greatly humbled proportionably as he had greatly ſinned, 2 Chron. 33.12.

The Seventh Wonder was the opening of the Graves, Mat. 27.52, 53. which might be the Iſſue of the Earth quake, and of rending the Rocks out of which they uſed to Hew their Sepulchres, ver. 60. this was done to ſhew that our Lord died indeed, but not to remain under the Power of Death, for his Grave muſt be opened alſo, as well as the Graves of thoſe Saints that had only ſlept in their Bodies until his Death, then are they Quickened and Raiſed up from the Sleep of Death to Life again, and came forth out of their opened Graves, &c. And all this was done; N. B. Note well; To let us underſtand, that the power of Chriſt's Death, and even thoſe that believed on the Meſſiah before his Incarnation, have an Intereſt in Chriſt's Death, &c. and when Chriſt ſeems dead, then comes the opening of the Graves, Ezek. 37.12, &c.