Jesus and the Resurrection Justified by Witnesses in Heaven and Earth, Part 1 · Chapter 6

Jesus and the Resurrection Justified by Witnesses in Heaven and Earth · Part 1 · Chapter 6

p. 317CHAP. VI. Concerning the Second Witneſs upon Earth, the BLOƲD.

COME we now to hear what the next Witneſs ſays, which we ſhall find to give in an Evidence as ſtrong as the former, and that is the BLOUD. By this word every body preſently underſtands the Sufferings and DEATH of Jeſus; when his Bloud, you know, was ſhed upon the Croſs, in a moſt ignominious manner. For that envy which began to riſe in the Phariſees hearts (as I obſerved in the end of the foregoing Chapter, from iv. John 1.) when they ſaw him baptize ſo many diſciples; never ceaſed boiling till it turned into perfect Gall, and the rankeſt hatred and malice in the World: which was never ſatisfied till they had baptized him (as S. Luke ſpeaks, xii. 50.) with his own p. 318bloud. For the preſent indeed, as you read there and in many other places, he avoided their ſnares, and went out of their way when he thought they intended to apprehend him, becauſe he would preſerve himſelf till he had preached all the Country over. But when that was done, he ſuffered them to take him at a publick feaſt, and delivering up himſelf into their hands, let them do with him juſt as their murderous malice inclined them.

Now this voluntary Oblation and Sacrifice of himſelf to ſuffer what they pleaſed to inflict, was ſuch an evidence, that in truth he was the Son of God, as he had made his diſciples believe, that there is a particular mark ſet upon it, to this purpoſe, both by himſelf and by his Apoſtles. He himſelf, in his diſcourſe with Pontius Pilate, juſt before his crucifixion, and when he ſtood before him condemned by the Jews, for ſaying he was the Son of God, expreſly affirms, that for this end he was born, and therefore he came into the world, that he might bear witneſs to the truth, xviii. John 37. Which was as much as to declare, that he had rather die than loſe the end for which he had lived thus long; which was, to ſpeak the Truth, and particularly p. 319this Truth, that he was indeed a KING (as you there read) the very Son of God. This was the thing he would juſtifie, whatſoever he ſuffered for it. God had appointed him to ſeal this with his death, and to atteſt it in the moſt ſolemn manner, even before his Judge here on Earth, and when he was going to be judged by God; and therefore he would not for all the world deny it, or not confeſs it. We ordinarily ſay, when we would affirm any thing very ſtrongly, that if it was the laſt thing that ever we ſhould ſpeak, we would not ſtick to maintain it. And juſt ſo did our Saviour; I came, ſays he, into the world for this end, to bear witneſs to the truth, and here I take it upon my death that I do not ſwerve from it in the leaſt, when I ſay, that I am the Son of God.

S. Paul alſo, as I have noted already, takes particular notice of this, when he remembers Timothy, 1 vi. 13. how Jeſus did WITNESS a good confeſſion before Pontius Pilate. That is, aſſerted this Truth, that he was a KING, though not of this world, by confeſſing it before him, who ſate in judgment upon him, with the apparent danger of his life. He durſt not p. 320retract any thing which he knew to be a truth, though he knew withall it would prove ſo coſtly, that he muſt defend it with his bloud. He ſtood in this to the very laſt, that he was the CHRIST, and durſt not to ſave ſuch a precious life ſpeak one word otherwiſe: for then he knew that he ſhould have been a lyar, like the Jews who denied it.

This that hath been thus premiſed to the following diſcourſe, is very ſerviceable to the demonſtrating what a Witneſs his BLOUD was: becauſe it calls to mind that which is neceſſary to be here again conſidered, how he loſt his life for nothing elſe, but merely becauſe he confeſſed that he was their CHRIST, the Son of the Bleſſed. Many cauſes of death were induſtriouſly ſought for, and ſundry falſe witneſſes boldly roſe up againſt him; and yet none of their teſtimonies, when they came to be ſcan'd, were found to be foreign (as S. Mark's expreſſion is, xiv. 56, 59.) equal to the endictment or charge that was brought againſt him, and to the intended judgment which was to paſs upon him. There was nothing ponderous enough, of ſufficient weight to juſtifie ſuch a ſentence as that of death, which they were deſirous p. 321to pronounce upon him: and therefore they deſpaired of attaining their end, unleſs they could have ſuch words out of his own mouth, as in their opinion would prove him a blaſphemer; for which they might juſtly condemn him. Which of you (ſays he himſelf, viii. John 46.) convinceth me of ſin? No, when they muſt either prove him a ſinner, or themſelves for apprehending him without a cauſe; they were not able, no, not by the help of a great ſin, in bringing falſe witneſſes into open Court, to faſten any crime upon him, which would touch his life. All that they could find to warrant a ſentence ſo heavy, was nothing but what they got out of his own mouth; by adjuring him in the name of God, to tell them whether he were the CHRIST.

His affirming this was the thing for which he was adjudged by the great Council of Jeruſalem, to ſuffer death. This was the only truth they told Pilate, when they brought him into his Court, that he made himſelf CHRIST, a KING, xxiii. Luke 2. xix. John 7. This was the inſcription over his head, the Title upon the Croſs, THIS IS THE KING OF THE JEWS, xxiii. Luke 38. This was p. 322the thing they ſcoffed at, after they had condemned him themſelves, xxvi. Matth. 68. and which they taught the ſouldiers to mock him withall, after he was condemned by Pilate, xv. Mark 18. and which the Chief Prieſt, with the Scribes and Elders, made the ſubject of their taunts and jeers, as he hung upon the Croſs, xxvii. Matth. 40, 41, 42, 43. Read all theſe places, and you will ſee, that the aſſerting of this being the cauſe of his ſufferings and ſhame, S. John had reaſon to alledge his BLOUD as a great evidence or Witneſs to this Truth.

Now that the ſtrength of its teſtimony may the better appear, let theſe things following be diſtinctly conſidered.

I. Firſt, that Bloud is the life of every living Creature; and therefore the pouring out of this is the loſing of ones life. It is not only a frequent Precept in the Law of Moſes, that they ſhould not eat the bloud, becauſe it was the life of the Beaſt; but common obſervation teaches us, that it is the Vehicle or Chariot wherein the Spirits ride their Circuit round the Body; and that if it loſe its way and run out of the Body, all motion ceaſes, the Spirits flying away together with it.

p. 323II. Conſider then further, that nothing is ſo ſweet as Life, and that of all other things we naturally moſt abhor death. All that we eat and drink is to prevent it; and men are too much inclined to do unworthy things to eſcape it, becauſe it robs us of all our enjoyments here, though never ſo near to us. Skin upon skin (ſays he who hath the power of death, ii. Job 4.) one skin after another, though it be never ſo tender and delicate, and never ſo painful to part with it, Yea, all that a man hath will he give for his life.

III. Life therefore being a thing ſo pleaſant and deſirable, and Death ſo diſmal and affrightful; no man ſure in his perfect health and perfect wits, will be perſwaded to part with the one and run headlong into the other, for a mere fancy by which he received no benefit at all while he lived, and can hope for none when he is dead. What rational man is there (as our Saviour appears to be by all his diſcourſes and actions) who knows the value of Life; who that is not in a frenzy (the leaſt ſpice of which is not diſcernible in him) will chuſe to part with his life, p. 324and ſo part with all his Friends, who are infinitely deſirous of his company; when he may innocently ſave it, and comfortably enjoy thoſe lovers, friends and acquaintance, and all other things which he muſt leave by dying? Ask your ſelves, (that's the beſt way) is Life ſuch a trifle, that any of you are inclined to throw it away in a mere humour? Is it ſo contemptible, that a ſerious man and one that need not be miſerable, will ſtudiouſly loſe it, only to be talkt of? Nay, would any of you take the moſt cruel pains and torments in your way to Death, and paſs out of the world with all the diſgrace imaginable, merely becauſe you will? when it is as much in your power to free your ſelves from them all, and to live in pleaſure, honour and good repute among your neighbours?

VI. Much leſs would any man, that is not beſide himſelf, die for a lye. Death being uncomfortable in it ſelf, would become ſtill more diſmal if it ſhould be for that which we ſaw proved an untruth; but moſt of all black and dreadful if it muſt be endured for a lye; that is, for ſuch an untruth as we had deviſed our ſelves, and knew to be a falſity; and whereby we p. 325intended to deceive, and might have choſen whether we would have told it or no. If any man ſhould be tempted to tell a lye, yet what ſhould tempt him to endure the rack, yea to ſuffer death for it; when neither He nor any man elſe ſhall get any thing by it, and he might live far more honourably by telling the truth? Make your ſelves Judges, and enquire of your own minds, whether you can think of any thing that hath ſuch a power of perſwaſion in it. No, no, we all love life better than ſo. When a man will give all that he hath for it (as the Tempter himſelf ſaid) it were very ſtrange if he ſhould not part with a vain lye, that he might enjoy it.

And therefore the Apoſtle here bids us conſider this, that Jeſus CAME not by WATER only, but by Water and BLOUD. That is, He did not only preach this, and by his holy Life juſtifie his integrity in what he ſaid, but He died to atteſt this, and make it good. If the WATER be not enough to perſwade us that he did not falſifie, yet the Water and BLOUD together are ſufficient to confirm us in a ſtrong belief of his ſincerity. For ſhould the tongue of an honeſt man chance to ſlip, p. 326and to ſpeak on a ſudden what he knew to be falſe, yet he would never be ſuch a fool and a villain too, as to die to make it good: whereas Jeſus both ſaid and took it upon his death, that he was Gods Son; in neither of which ſuch a perſon as he could poſſibly deſign to deceive us. He was not ſo ſhallow but he could eaſily ſee that a lye would ſometime or other be diſproved; for all men naturally hate it, and, when they have any ſuſpicion, can never be at reſt till they have diſcovered it. And therefore if he propoſed to himſelf glory and honour, fame and a great reputation after a ſhameful death, he could never be ſecure that he ſhould win it, but rather had juſt cauſe to fear the forgery would be detected: And then it would have proved a greater blot upon him, and more reproached his name, that he was a wilful obſtinate Lyar, than the Croſs or Gibbet, the buffetings, ſpittings, cruel mockings, and all the other indignities that he endured. This would have branded him with eternal infamy, and have made his name ſtink throughout the world. Nothing could have ſtigmatized him like this (unleſs it had been the mark of folly added to that of inſincerity) that he was a ſhameleſs deceiver. And therefore p. 327I conclude that he would have witneſſed a good confeſſion by denying all that he had ſaid concerning his being the Son of God; if he had not known aſſuredly that he had ſaid nothing but that great Truth, which muſt not be denied, whatſoever miſeries and diſgraces it coſt him to make it good.

V. And this truly is much to be conſidered, that if he had been wont to cheat and ſpeak falſely, there could not have been a more ſeaſonable time to make uſe of ſome lye, than now that it would coſt him his life to aſſert this, which, no doubt, he took for a truth. If he would but have denied this one thing, and ſaid that he was not the Son of God; all their malice, as I ſaid, could not have found a crime great enough to warrant the taking away of his life according to their Law. And therefore ſuppoſing him an Impoſtor and deceiver, as the Jews called him, he muſt be a very ſilly one, who would not now make uſe of his art to ſave himſelf; when that one little word NO would have done it, in anſwer to the queſtion, that the High Prieſt put to him. For what reaſon can be imagined why he ſhould now ſcruple to tell an untruth (if he p. 328were a man of that ſtamp) which would bring ſuch a great advantage to him as the preſervation of his life.

VI. He might at leaſt (eſpecially if he had dealt with Beelzebub, as the Phariſees calumniated him) have put ſome trick or other upon them, and ſhifted himſelf out of the hands of his enemies; for that would have got him more credit and fame than dying for a lye. Why did he not eſcape from them, if he had not both believed this, that he was the Son of God, and thought it neceſſary alſo to atteſt it, even with his BLOUD? Had he not opportunity to run away? or rather might he not have kept himſelf among his friends, far enough out of their reach? Was it not a queſtion whether he would come to the feaſt or not? xi. John 56. Nay, after the aſſembly of the wicked had incloſed him, as the Pſalmiſt ſpeaks, had he not power to break through them, and make his eſcape? Yes ſure; for what elſe is the meaning of that which you read, xviii. John 6. that the band of men which came to apprehend him, went backward, and fell to the ground; when he did but tell them that He was the man whom they ſought for? Was not this a fit time to flye and p. 329get away, when they had no ſtrength to lay hold on him? Had not he power as well to depart, as to weaken their hands that they could not approach him? Nay, was it not far eaſier to go away himſelf, than to make them lie proſtrate there? No doubt of it: only he would ſtand to it, as I ſaid, and make it good by his Bloud that he was the Son of God. He ſhowed that he had not loſt his power to baffle them, but his will was not to uſe it. His death was a voluntary Sacrifice; He laid down his life of his own accord, and no man took it from him, as it is x. John 18. All their Armies, had they compaſſed him about (to ſpeak in the Pſalmiſts phraſe) as strong Bulls of Baſhan; had they gaped upon him with their mouths, as a ravening and a roaring Lion, i. e. with the moſt greedy deſire to devour him, could not have touched him, unleſs he had been pleaſed to deliver himſelf up to their fury, and choſen to become their prey, that they might do execution upon him. And therefore it is moſt abſurd, and contrary to nature, to imagine, that He would have thus freely expoſed himſelf to ſuch cruelties and vile uſage as he ſaw was intended for him; unleſs he had certainly thought it a moſt eligible and honourable p. 330thing to endure them, in defence of a great Truth, which it concerned all the world to have well aſſerted, and vindicated from all ſuſpicion of falſhood.

Would it not have angred any man but Him, to be betrayed by a domeſtick ſervant, by a Friend; one whom he had freely choſen to be a great Miniſter in his Kingdom, and had made at preſent the keeper of his purſe, beſides many other favours conferred on him? Was it not a vile diſhonour, firſt to be brought before the Magiſtrate as a Criminal, and then to be abuſed there by baſe ſouldiers, and the dregs of the people; as if there had not been a more contemptible wretch in the whole Country? What was it then to be beaten and cudgelled? to be ſpit upon and mocked? to be loaden with lyes and forgeries? to be condemned to ſuffer among thieves? to be counted leſs worthy to live than a murderer? to be ſcourged? to be crowned with thorns? to be crucified? that is, to endure a tedious, a diſgraceful, a painful and accurſed death; and after all this to be unpitied; to be laught at even upon the Croſs, and called a ſenſeleſs deceiver, who had not the wit to keep ſome of his kindneſs for himſelf; p. 331but having ſaved the lives of others could not now at laſt ſave his own? Can you think of any one that would have the heart to offer himſelf freely to ſuffer ſuch things, but only He, who took all this ſo patiently, that he did not utter one diſcontented or angry word? And who can think that he would have endured them, when he might have eaſily avoided it, unleſs he had thought it neceſſary and worthy to ſubmit himſelf to ſuch torments and reproaches, that he might confirm this Truth, and make it live by his bloudy death?

VII. Which had the greater efficacy in it to ſhow the importance of this Truth, and the certainty which he had of it; becauſe he affirmed it not only before the High Prieſt, when it was apparent they intended miſchief againſt him, but before Pontius Pilate alſo, as I obſerved above from xviii. John 37. when they were importunately deſiring him to condemn him. If we could imagine it was his raſhneſs and heat that made him ſay as he did, before the Council of Jeruſalem; yet he had time enough ſure to have cooled himſelf, before he came to be tried at this other tribunal of the Gentiles. Why did he not think of p. 332ſome other anſwer, now that he ſaw the Jews were not in a ſudden paſſion, and tranſported with a fit of rage to condemn him; but by a concocted hatred were reſolved to purſue him till they had his bloud? There can no account be given of it but this, That his Death was an adviſed thing, and his BLOUD deliberately ſhed, to obtain the greater belief to him; becauſe he profeſſed again and again (though he knew he muſt die for it) that He was CHRIST their KING.

VIII. And obſerve likewiſe, that even when he was in the midſt of his ſufferings, and when he was ready to give up the ghoſt, He again ſets his ſeal to this Truth; calling God his FATHER twice as he hung upon the Croſs. Firſt when he prayed for his Enemies, FATHER forgive them, xxiii. Luke 36. and then when he prayed for himſelf, FATHER into thy hands I commend my Spirit, ver. 46. With theſe words he reſigned up his Soul to God. And had it not been a ſeaſonable time now to retract what he had ſaid, if it had not been a Truth which muſt be juſtified to the laſt gaſp? How can any one think that a man who preached the Life and Judgment to come, and lived as if he believed p. 333it, would venture to die with a lye in his mouth? and that of ſo high a guilt? and which he knew alſo could not be long undetected here, as it would be ſeverely puniſht in another place? nay, which He himſelf, he knew very well, would preſently confute? For he frequently had ſaid, as his very enemies underſtood, that he would riſe again the third day after he was killed; which he muſt needs think would prove a lye, if the other had been ſo, when he told them he was the Son of God.

God who only can raiſe the dead, but cannot lye, would never have juſtified ſo blaſphemous a lye as this; and given it an undeniable authority, by fulfilling his word. For as his bloudy death plainly proved that he believed himſelf to be the Son of God, and took it for an undoubted truth; ſo his Reſurrection was an infallible proof that he was not miſtaken, but had witneſſed that by his death, which was as true as he thought it. His Death ſhow'd that he was certain of it; and his Reſurrection makes us certain that he was not deceived. Theſe two therefore muſt be joyned together to make up a complete evidence: and ſo they are, as p. 334you ſhall ſee, for the Witneſs of the SPIRIT contains the Reſurrection in it. Yet I muſt add that his BLOUD conſidered alone, did not barely prove that he believed he was Gods Son, and thought it the greateſt ſin to deny it; but it proved alſo that he had great reaſon for ſuch a belief; Reaſons ſo weighty that they overbalanced the natural love of life. And therefore this alone may be called one of his Witneſſes, which not only juſtified his integrity, but declared that he had the greateſt aſſurance, and the cleareſt evidence of that which he aſſerted: being ſo certain of it, that the fear of death could not make him doubt it, nor all the torments in the world tempt him to deny it.

IX. And if you conſider what manner of perſon Jeſus was, you will ſoon be ſatisfied alſo, that he was not liable to miſtake ſtrong fancies for weighty reaſons: but was as far from being deceived himſelf, as he was from any intention to deceive others. The principal thing indeed which his Bloud teſtified was, that he did not on ſet purpoſe go about to put a cheat upon the World, or invented his Doctrine himſelf. Yet, all things conſidered, it p. 335proves likewiſe that his Doctrine was true, and ought to be believed by us. For ſuch was the quality of his perſon and of the reſt of his Doctrine, that they plainly manifeſt He was neither led by fancy, nor poſſeſſed with any Demoniacal illuſion, when he ſaid he was the Son of God. So great was his wiſdom and the ſharpneſs of his underſtanding, that any man who hath not loſt his own underſtanding, may eaſily ſee, he could not be apt to be gull'd with the impoſtures of imagination. And ſo great and diſcreet was his Piety, that it is as viſible he was not obnoxious to be deluded any other way. When He was but a child, He amazed the principal men of the Nation with his queſtions and anſwers. And afterward in the whole courſe of his preaching, there appeared nothing but what declared a moſt prudent, ſober and excellently compoſed mind. Nothing of inequality and unevenneſs in his temper. No rapturous diſcourſes or ecſtatical expreſſions. Nothing that ſavoured of Melancholy, which impoſes upon ſome; or of Pride and Vanity which abuſes others. But the greateſt gravity and ſeriouſneſs, mixt with admirable ſweetneſs and humility, is the plain character of our Saviour. Then look over p. 336all his Doctrine, and where ſhall we find any that ever ſpoke ſo clearly, and with ſo much Majeſty, of Righteouſneſs, Temperance, Charity and Piety; of all our duty towards God and Man, as he did? Who had the gift of comprehending much in a few, but perſpicuous words; of illuſtrating his Doctrine with apt and familiar reſemblances; of confirming it with powerful arguments, and of confuting all the cavils of his adverſaries with the ſtrongeſt reaſons. None of which things are to be found in any of thoſe who have been abuſed by their own fancies and paſſions, or by the juglings of evil Spirits: as will appear more plainly by conſidering a little more particularly thoſe two cavils.

Let it be taken then for granted, that there have been ſome men who meant not to deceive, that were notwithſtanding ſo overborn by a ſtrong fancy or haughty imagination, as not only to take their own dreams for Divine Revelations, but alſo moſt vehemently to aſſert them, even with the loſs of their liberties, eſtate, nay, and life it ſelf. And ſuppoſe withall that there have been ſome, who were ſo fully poſſeſſed with a conceit of nearer communion of God, that they took themſelves to p. 337be Chriſt himſelf, or Apoſtles ſent by him; and that no torments could perſwade them to think otherways. Yet ſee what a vaſt difference there is between ſuch vain pretenders and our bleſſed Saviour; even in the very words that they ſpake. And firſt I think it is very conſirable that you never read of any man ſo preſumptuous, as to fancy he was the very Son of God, who ſits at his right hand, and rules over all, and hath power to judge the quick and the dead. No, theſe vain Enthuſiaſts have only conceited, that they were, after I know not what ſpiritual manner, made one with Chriſt, and ſo united to God; that, as they phraſe it in ſwoln words of vanity, they were Godded with God, and Chriſted with Chriſt. But who diſcerns not the diſparity between this fooliſh language and the words of ſoberneſs which our Saviour ſpake? Which indeed is the moſt remarkable thing. If you conſider all the Doctrine of theſe empty Pretenders, there is nothing more ridiculous. They have ever affected big words, lofty and high-flown phraſes, and myſtical expreſſions, wherewith they love to ſtuff their Books and their diſcourſes: which either have no meaning; or if they have, it is very poor p. 338and deſpicable, when it comes to be ſtript of the fantaſtical language wherewith it is cloathed. And therefore ſuch men have been ſo far from amazing any conſiderate perſons, that they have rather moved their laughter and ſcorn, while they heard them babble nothing but myſtical nonſence, with abundance of confident boldneſs.

And if they have found any followers, they were ſuch as had no depth, no ſolidity of judgment; but were carried away merely with the ſound of ſeemingly myſtical words; which they could never make any ſober perſon underſtand the ſence of. Whereas, on the contrary, the words of our Saviour are not only intelligible, but penetrate into the very heart and ſoul of him that reads them. Every man bears witneſs to moſt of them in his own Conſcience: And the reſt are ſuch as plainly aim at the ſame end, to oblige and encourage us to be more ſtrictly pious. And therefore He aſtoniſhed all his Auditors; who acknowledged an Authority in his words, greater than was in the diſcourſes of the wiſeſt men among them. They ſaid, never man ſpake like him. Whole Synagogues, as I have ſhown, wondred at the gracious words, that proceeded p. 339out of his mouth. They enquired one of another, how a man ſhould come by all that wiſdom, who had no learned education. His adverſaries were often ſilenced by his anſwers. They found themſelves ſo non-pluſt, that they durſt not ask him any more queſtions, merely for fear of being more confounded. All which, and much more that might be ſaid, is a ſufficient evidence that he knew very well what He ſaid, and underſtood his doctrine, and was a perſon of a clear reaſon; who could not be abuſed by the impoſtures of fancy and imagination.

X. And as for the other cavil, that poſſibly a man may ſuffer the illuſion of evil Spirits, which may make him confident without reaſon: Let it be alſo granted, becauſe the Devil hath ſometimes tranſformed himſelf into an Angel of light, as the Apoſtle S. Paul ſpeaks; and ſo might perſwade men that God or an Angel had ſpoken to them, or that they had viſions and revelations from above; with which conceit He might ſo poſſeſs them, that they might be ready to take it upon their death, that they ſaid nothing but the Truth. But withall it is notoriouſly evident that ſuch a perſon as our Saviour could not be p. 340liable to ſuch diabolical impreſſions. For firſt, the holineſs of his doctrine, which overthrows the Devils kingdom and authority, plainly ſhows how much he was in the favour of God. And ſecondly, his conqueſts over the Devil when he aſſaulted him with his temptations, his turning him out of his poſſeſſion every where, and making him acknowledge his authority, is an evident token how much ſuperiour he was to him, and ſo not obnoxious to his abuſes. And thirdly, they who had been the followers of Jeſus, but a little while, were too ſtrong for the Devil, and much above his power to hurt them: and therefore how could he himſelf be touched by him. They are S. John's words in this Epiſtle, ii. 14. I have written unto you, young men, becauſe ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. And again, the further his doctrine was propagated, the more was the kingdom of the Devil overthrown, and all his cheats detected and diſcovered. As all impiety was plucked up by the roots, and godlineſs planted in the room of it: ſo all ſuperſtitious devices, all Magick, all Divination, wherewith he had long gull'd and couzened the World and kept them in Idolatry, were p. 341laid ſo naked and bare, that they were aſhamed, and preſently vaniſhed. There is an excellent diſcourſe concerning this in Athanaſius his Book, concerning the Incarnation of the Word; which muſt not here be entirely tranſcribed, but only theſe few words of it. foreign; Who then, let it be conſidered, and how great is this CHRIST? who by his name and preſence obſcures and aboliſhes all things every where; and alone prevails over all, and fills the whole world with his Diſcipline? Let the Gentiles that bluſh not to deride and laugh at us, tell me, whether He be a mere man who does theſe things. If he be, why do they not bluſh to ſee one man ſtronger than all their Gods? How comes he to demonſtrate by his power, that they are nothing? But if they will call him a Magician, let them tell me again how it comes to paſs that he deſtroys all Magick, and doth not rather eſtabliſh it?

He that can fancy all that I have now mentioned to have been done by the Devil, which was ſo much to his prejudice; muſt, one would think, be poſſeſſed with ſome evil Spirit himſelf. There is nothing p. 342can declare a man not to be deceived by the Devil, if this will not; that He is the very perſon who lays open all the Devils frauds, and diſcovers his wiles, and delivers men from all his ſubtil impoſtures. So did our Saviour; and therefore we may conclude that as he believed his doctrine even concerning himſelf, to be true, ſo that was true which he believed: and that he was not deluded, either by his own private Spirit, or by any elſe. And the truth is, his Adverſaries never took him for a vain Enthuſiaſt, or for a man that was ignorantly deceived; but ſtill they accuſe him as a ſubtil Impoſtor, and would fain have had it thought, that he craftily invented what he preached, to deſtroy their credit, and eſtabliſh his own. But this I have ſhown is incredible: For who could imagine that he ſhould gain any credit and reputation by being put to death upon a ſhameful croſs; into which he was not enſnared by their cunning, but foreſaw and frequently foretold, and voluntarily offered himſelf to ſuffer it? Allow him but to be a man of common ſenſe, and you muſt think he would not have contrived this way to procure fame, and to propagate his doctrine in the world: unleſs he had verily thought it to be ſo true, that p. 343his Croſs, which proved the laughter of the Gentiles, and the ſtumbling-block of the Jews, could not hinder him from being honoured in the World as the Son of God. Nothing elſe could make him chuſe to die on this manner, but his ſincere belief of what he preached: and there being no cauſe in the world to ſuſpect any thing of a melancholy proud imagination, or a diabolical illuſion that ſhould impoſe upon him ſuch a belief; it remains that our Saviour by his very death proved and confirmed the truth of what he preached. He firſt came by WATER and then he came by BLOUD. And as his BLOUD proves he did not abuſe us, with that which he knew to be falſe; ſo the WATER, his holy Doctrine and Life proves that he had no flaw in his underſtanding, nor was abuſed himſelf with any fancies or illuſions, when he took himſelf to be ſo certainly the Son of God, that he ſealed it with his precious BLOUD.

XI. And it ought to be conſidered alſo, that it was propheſied before by the holy men of God, that their CHRIST ſhould ſuffer, and be deſpiſed of men, and be in nothing more remarkable than in his ſorrows. And therefore his BLOUD was p. 344a ſign to thoſe who believed thoſe prophecies, that Jeſus was the CHRIST, eſpecially his bloud ſo diſgracefully ſhed; becauſe He appeared hereby, as well as by other marks, to be the perſon, whom all their inſpired men pointed at and foretold ſhould come to be their King. For the deſcriptions they have left of the cruel uſage and horrible ſufferings of the Meſſiah or Chriſt, were anſwered to the life, and exactly fulfilled in our Saviour Jeſus, whoſe torments rather exceeded than fell ſhort of the tragicalneſs of all their expreſſions. Thence it is that when He had ended all his ſufferings, he ſaid, xix. John 30. IT IS FINISHED: and ſo bowed his head (i.e. did reverence to God) and gave up the ghoſt, i.e. reſigned his Spirit to God in that prayer which S. Luke mentions. By which words [It is finiſhed] He bad them mark that now all things that were written of him in the xxii. Pſalm, liii. Iſaiah, and other places of their holy Books, were perfectly fulfilled, and received ſuch a punctual completion in him, that there remained nothing more to be done, but only to die. He had done all his Fathers will, and finiſhed his whole work in every point, and ſo, having no further buſineſs here, He worſhipped God that p. 345ſent him, and departed the world to go to him.

XII. It will alſo much advantage this diſcourſe to obſerve the accidents that hapned at our Saviour's death, and accompanied his bloud-ſhedding; which have no ſmall force to verifie what he ſaid concerning himſelf. And to omit the death of Judas which prevented our Lord's, and declared that he thought Jeſus innocent, and himſelf guilty; together with ſeveral other things which may be better mentioned afterward; let us only obſerve how the Sun contrary to its uſual courſe, when the Moon could not interpoſe it ſelf between its light and them, was eclipſed three whole hours, as he was in his paſſion, xxiii. Luke 44, 45. And that in the concluſion of it, the veil of the Temple (of that Temple wherein the Jews ſo much confided) was rent in twain from the top to the bottom, xxvii. Matth. 51. The Earth quaked, the Rocks rent, and the Graves were opened, and many bodies of Saints which ſlept aroſe, and went out of the Graves after his Reſurrection, and appeared unto many in the holy City, ver. 52, 53. What judgment can any ſober man make of ſo many ſtrange things concurring at p. 346this moment? When was it ever heard that the Sun bluſht, as one may ſay, to ſhow its face, and look upon him; when any malefactor or innocent man either was hang'd upon a gibbet? or that the holy place was torn, together with that man's body? or that the Earth groaned when he expired? and the hearts of Rocks trembled when he cried out, and the monuments of the dead opened at his death, which three days after gave them life? All theſe things were peculiar to the death of Jeſus, and never met together but only to honour his bloud. And ſo notorious they were, that the Centurion and thoſe who under him had the charge at that time to ſee the execution done, were convinced by them and by the words that he ſpake, that he was no Deceiver, but in truth the Son of God.

So S. Matthew there relates, ver. 54. that when the Centurion, and they that were with him, watching Jeſus, ſaw the Earthquake, and thoſe things that were done, they feared greatly, ſaying, Truly this man was the Son of God. Whatſoever the Jews had decreed, they ſaw by the diſpleaſure of the Heavens, by the trembling of the Earth, by the hand of God upon the p. 347Temple (which was ſoon known by the Prieſts) that Jeſus had exceeding great wrong done him; having ſpoken nothing but the truth, when he confeſſed to Pilate, that he was the Son of God. They dreaded to think what would be the conſequences of this horrid murder; and were ſorely afraid that they themſelves, who had attended upon it, ſhould feel ſome of thoſe tokens of Gods wrath, which elſewhere was very viſible. But S. Mark tells us that the Centurion alſo obſerved the words of our Saviour, as well as was ſtruck with theſe miraculous accidents, and that they helped to convince him, xv. 39. And when the Centurion which stood over againſt him, ſaw that he ſo cried out, and gave up the ghoſt, he ſaid, Truly this man was the Son of God. That is, when he heard him call God FATHER (for thoſe were the words, as you heard out of S. Luke xxiii. 46. which he cried with a loud voice at the giving up of the ghoſt, Father into thy hands I commend my Spirit) and when he ſaw that he ſtood in this to the very laſt breath that God was his Father, and alſo beheld ſuch ſtrange teſtimonies of it, both in the Heaven and in the Earth, he ſaid without all doubt he ought to have been acknowledged to p. 348be no leſs than he ſaid, and not crucified as a malefactor. And S. Luke relates it thus, that Jeſus crying with a loud voice, and ſaying thoſe words before mentioned, The Centurion ſaw what was done (that is, all ſpoken of in the precedent verſes, xxiii. Luke 44, 45, 46.) and GLORIFIED God ſaying, Certainly this was a righteous man. Which was as if he had ſaid, God be praiſed for ſhowing us the truth, or let us do God honour in acknowledging the truth, whatever come of it; I make no queſtion but this man was innocent, and ſaid true when he affirmed he was God's Son; though the Jews have got him crucified for this ſaying, and brought us to wait upon his execution.

That, as I have often noted, was their quarrel with him, That he being a man made himſelf equal with God, x. John 33. v. 18. This was the blaſphemy they accuſed him of, that he ſaid, They ſhould ſee the SON OF MAN (that is, Himſelf) ſitting at the right hand of power. But the Centurion, an honeſt Gentile, acquitted him of this crime; and ſeeing the things that were done, and hearing the words he uttered, concluded him to be Righteous, free from all blame, and not at p. 349all guilty of that blaſphemy for which he was arraigned and ſuffered: but ought to have been believed and acknowledged as the CHRIST, the Son of the bleſſed. Thus was that fulfilled which our Saviour had foretold, viii. John 28. When ye have lift up the Son of Man (upon the Croſs) then ſhall ye know that I am He, (that is, the CHRIST) and that I do nothing of my ſelf, (aſſume not this authority of preaching thus without Gods leave) but as my Father hath taught me, I ſpeak theſe things; that is, even this that I am his CHRIST is that which he bid me affirm. And he that ſent me is with me (to juſtifie what I ſay and do) the Father hath not left me alone: (no not upon the Croſs, nor after death, as appears even by this Teſtimony which he forced the Centurion to give him) For I do always thoſe things that pleaſe him. Keep to my office, that is, both now, and when I ſuffer you to lift me up to the Croſs; for God declared that he was never better pleaſed with him, than when he laid down his life in this manner, to teſtifie to the truth.

XIII. Which was very much juſtified likewiſe by all that paſſed before this, from the time that the Sanhedrim had judged p. 350him worthy of death. In the whole proceſs againſt him, before his condemnation to the Croſs, there were the plaineſt marks of his innocence: and it may juſtly be reputed a notable teſtimony to him, that their very charge againſt him, cleared him; and that he who gave judgment upon him, declared all along he did not deſerve it. Which will make it worthy our conſideration, I think, if I give you as brief a relation as I can of all thoſe paſſages which were preparatory to his Bloudy death, after the Chief Prieſts had bound him and led him away and delivered him to Pontius Pilate the Governour of Judea. Who, as ſoon as he had examined him whether he was the King of the Jews, and received our Saviours anſwer, that he was, xxvii. Matth. 11. preſently diſcerned that it was no Earthly Kingdom (as the Jews would have had him believe) to which he pretended, and that he did not at all intend to intrench upon the Roman rights: as you may ſee evidently if you mind what follows this in S. Luke xxiii. 4. Then ſaid Pilate to the Chief Priests, and to the people, I find no fault in this man. This netled them very much to hear him pronounced innocent, whom they had judged guilty of the higheſt crime, and therefore p. 351they began with more than ordinary fierceneſs to endeavour to make good their charge; and ſaid he stirred up the people (to ſedition, which was an argument, had it been true, that he affected a Kingdom in this world which would have been prejudicial to Caeſar) teaching throughout all Jewry, beginning from Galilee to Jeruſalem, ver. 5. But Pilate ſo little believed that his Doctrine tended to the raiſing ſedition, that, to be rid of any further trouble, he lays hold on that word Galilee, where they told him he began to preach, and ſent him to Herod the Tetrarch of that Country, who was at that time at Jeruſalem, ver. 6, 7. But he was ſoon weary of the buſineſs, and remitted him back to Pilate, arrayed in a gorgeous robe, ver. 10, 11. as much as to ſay that he could determine nothing, but that he was a ridiculous Monarch, a mock-King, nothing elſe.

Being returned to Pilate, He received from him many teſtimonies of his innocence (notwithſtanding that he affirmed he was a KING) and Pilate deviſed by ſundry means to deliver him, becauſe as he told them, neither He nor Herod could find any fault in him, which ſhould make p. 352him worthy of death, xxiii. Luke 13, 14, 15. Firſt of all, he gives them their choice (but plainly ſhowed that his inclinations were to diſmiſs Jeſus) whether he ſhould releaſe him, or a notorious villain, who had committed murder in an inſurrection, ver. 17, 18, &c. And when they moſt ungratefully preferred that ſeditious murderer before him who had given life to ſo many among them, Pilate was diſpoſed ſtill to favour him, by reaſon of an admonition he received from his wife (at this very inſtant, when he was ſet down again in the Judgment-ſeat) to have nothing to do in the condemnation of ſo righteous a perſon; for ſhe had ſuffered ſo many things, and been diſturbed with ſuch troubleſome thoughts in her ſleep about him, that ſhe was confident he would ſuffer much if he were guilty of his death, xxvii. Matth. 19. This ſtartled him ſo much, that he laboured more than before to ſet him at liberty. He asked them indeed, which was unbecoming a Judge, what he ſhould do with Jeſus which is called CHRIST (ver. 22.) as if his accuſers, not He, were to determine his puniſhment: But yet he askt them again and again, no leſs than three times, Why, what evil hath he done? for he proteſted he found no p. 353cauſe of death in him, xxvii. Matth. 23. xxiii. Luke 22. In which laſt place, you may read, that having declared his innocence, he next of all contrived how to appeaſe their blind rage, only by giving him the chaſtiſement of ſcourging. Which S. John tells us was beſtowed on him, xix. John 1. and that the ſouldiers alſo added ſome ridiculous enſigns of royalty, which they put upon him to expoſe him to the greater ſcorn, and made a mock-proclamation, ſaying, Hail King of the Jews, ver. 2, 3. This Pilate imagined would have given ſatisfaction to their wrath; and therefore went forth again (ver. 4.) to let them know that he found no fault in him. But they might ſee that he had rendred him ſo contemptible, that no body hereafter would follow him as their King. For he brought him forth in that ridiculous dreſs into which the ſouldiers had put him (ver. 5.) and bid them look upon him, whether he was not deſpicable enough. That ſeems to be the meaning of thoſe words that follow, Behold the man. See what a poor deſpicable perſon they have made him. You need not fear that ſuch a man will do you any harm; for there is nothing of royal Majeſty in him, more than this which you laugh at.

p. 354But they would not be content with this contempt which was put upon him; their malice was implacable, and nothing would ſuffice them but to have him crucified. Which at the inſtigation of the Prieſts, was demanded by the rabble, who bawled as loud as ever they could, ſaying, Crucifie him, crucifie him, ver. 6. As much as to ſay, Go on ſir, thou haſt begun well, proceed to finiſh the execution. For ſcourging uſed to go before Crucifixion, as S. Hierom obſerves upon xxvii. of S. Matthew. It was appointed by the Roman Laws, that they who were crucified ſhould firſt be ſcourged. The Jews themſelves who were taken in the ſiege of Jernſalem by Titus (five hundred commonly every day, ſometimes more) were firſt miſerably laſht, and as it were, crucified before-hand with great torments, and then faſtned to a croſs over againſt the wall of the City, as Joſephus **Lib. 6. c. 12.relates in his Book of the Jewiſh war. By a juſt judgment of God they themſelves ſuffered that from the Romans, which they had made our Saviour ſuffer unjuſtly by the ſame hands. For they never left their yelling againſt him, and beſeeching the Governour not to leave off thus; till Pilate p. 355bid them do the reſt themſelves if they would, for he had rather it ſhould be their act than his: Take ye him, faith he, and crucifie him; for I find no fault in him, ver. 6. One would think that the very manner of this ſpeech was a ſufficient declaration of the Governours mind; beſide that he again repeats it, that he ſaw no pretence for the putting him to death. But yet they continue to preſs him with an obſtinate violence to gratifie their deſires. And ſince they ſaw there was no good to be done, as we ſay, in this way wherein they had hitherto proſecuted him; they form a new endictment againſt him: and tell Pilate (ver. 7.) that if he could not find him guilty of death, according to the Roman Laws, yet by their Law he ought to die, becauſe he made himſelf the Son of God.

This was to make a new Proceſs againſt him, and to forſake the former endictment, which accuſed him of Treaſon againſt Caeſar. Now they make him guilty of Treaſon againſt Almighty God, and ſeem to lay hold of a Licence which Pilate had given them before, xviii. John 31. to take him and judge him according to their Law, which pronounced the ſentence of p. 356death upon him. But, as they add there, they had no power remaining among them to execute ſuch a ſentence: and therefore implore his favour to help them out, and to puniſh capitally this high crime of blaſphemy, which, as things ſtood, they could only condemn. And though they might be willing enough to underſtand his words juſt now ſpoken (when he ſaid, Take ye him, and crucifie him) to be really meant for an enlargement of his former grant, and to give them liberty to execute their own ſentence: yet it was more than they could do, they muſt be beholden to his power for it. They were extremely deſirous, it appears by the ſtory, to have him crucified, for his greater diſgrace; but this was a puniſhment proper only to the Gentiles, and never uſed among the Jews: and therefore that they might neither act againſt the cuſtoms of their Country, nor yet let him eſcape that ignominious puniſhment, they continue to beg of Pilate that he would pronounce the ſentence of crucifixion upon him, and then command his ſouldiers to ſee it executed; for ſaying that he was the Son of God.

When Pilate therefore heard this (xix. John 8.) that he called himſelf the Son of p. 357God (which the Jews took for blaſphemy) it put him into a greater fear than ever. He imagining, I ſuppoſe, according to the opinion of the Gentiles, that he might poſſibly be ſome Son of Jupiter or Apollo, or ſome other of their Deities. And therefore he went back again into the Palace (ver. 9.) and askt our Saviour, Whence art thou? To which our Saviour replied nothing: either becauſe he was unworthy to hear, or uncapable to underſtand ſo weighty a Truth. This put him into ſome indignation, for he asked him again with arrogance enough (ver. 10.) Doſt thou not ſpeak to me? knoweſt thou not who I am? and that I have power either to crucifie thee, or releaſe thee, which I pleaſe? To which he received ſuch an anſwer (ver. 11.) as ſatisfied him, that whatſoever power he had, he ſhould abuſe it, though not ſo much as the Jews did theirs, if he imployed it to his condemnation. For from thenceforth (ver. 12.) he laboured more than before to releaſe him, whoſe innocence, modeſty, conſtancy, and contempt of death were ſo apparent. But being told that if he did, it would be in effect to declare himſelf Caeſars enemy, as you read in the ſame verſe; He had not the courage to befriend our Saviour any longer, p. 358but reſolves at laſt to ſacrifice him to their rage, that he might ſave himſelf. For the very ſuſpicion of a crime, he knew, had been the ruine of divers perſons with Tiberius; who would not want informers, he imagined, of what was now ſaid. He thought it better therefore by the condemnation of an innocent perſon (ſuch are the counſels of worldly wiſdom) to preſerve his intereſt in the Emperor, and in the Jews, and perchance prevent a popular tumult, than hazard the loſs of their favour and of the publick peace, by preſerving one who was poor and mean, and for whoſe death he was not like to be called to any account, nor incur any danger.

But yet (ſo pure and free from all ſpot was this Lamb of God) he would not pronounce the ſentence againſt him, till he had firſt, in as publick a manner, pronounced him innocent, and waſhed his hands of his bloud. For he took water, ſays S. Matthew xxvii. 24. and waſhed his hands before the multitude, ſaying, I am innocent of the bloud of this juſt perſon; ſee ye to it. This very WATER, as well as the other, I have mentioned, was a witneſs to Jeſus, that his very Judge thought p. 359him guiltleſs, though he had openly confeſſed himſelf to be the Son of God. If it had been left to his free choice, he ſhould have been acquitted, even by him that condemned him: He had ſuch a regret in his mind, at that very time when he brought him forth to paſs the ſentence upon him, that he tries again if he could move thoſe obdurate hearts from their cruel reſolution; ſaying, (xix. John 13, 14.) Behold your King. That is, ſay what you will, this is your King, whom I am going, becauſe you will not elſe be ſatisfied, to condemn. Or elſe, this is ſpoken by way of upbraiding and deriſion, that they ſhould make ſuch a do about ſo poor a man as this; who had no power to do any harm if he had a mind. Why ſhould they deſire ſo eagerly and impatiently to be rid of him? If he was their King, how could they anſwer it? if he were not, what hurt could he do? But the former ſeems to be the ſence of his words: for the Jews turned away their heads, and cried out, Away with him, away with him, crucifie him, ver. 15. As much as to ſay, This is none of our King, we have nothing to do with him: And therefore they would not have him trouble himſelf about their affairs any further, than only to order him p. 360to be crucified. Let him not be ſo much concerned for them, or for their King; they would look to themſelves (as he had bidden them) and be content to bear all the blame, if their King were crucified. They did not deſire any of the guilt ſhould light upon him. No, for their part they declare they will perfectly acquit him, and take all upon themſelves and theirs. So all the People anſwered and ſaid, His blood be on us, and on our Children: xxvii. Matth. 25.

And yet, as if he would vie with them in pertinacious reſolution (ſo ſenſible he was of his innocence) he deſires them once more, to conſider of the buſineſs, and not thus raſhly deſtroy him whom they ought to preſerve. What, ſays he, Shall I crucifie your King? xix. Joh. 15. To which the chief Prieſts immediately returned ſuch an anſwer as ſtopt his mouth, and made him not dare to ſpeak one word more in his behalf. And indeed it is a great wonder he had ſaid ſo much, conſidering his natural diſpoſition; which, if we may believe Philo **Legation. ad Caium., was ſo fierce and cruel, that he little regarded any body; or cared what crimes he committed. Strange! that he ſhould be ſo nice and tender in this point: p. 361So extremely unwilling to paſs ſentence on our Saviour (a Man that had not one friend appeared for him) that nothing could make him do it, till they reminded him of his duty to his Maſter, ſaying, We have (i. e. acknowledge) no King but Caeſar. Then, as it follows in the very next words, verſ. 16. delivered he him therefore unto them to be crucified. When he heard they ſtill obſtinately pretended reſpect to Caeſar, and would have him to be concerned in the caſe; he thought it was time to make an end, and give ſentence that their new King ſhould be crucified. For this at laſt was the crime, for which he muſt ſuffer, verſ. 19. Pilate wrote a title (ſhowing the cauſe of his death) and put it on the Croſs. And the Writing was, JESUS OF NAZARETH, THE KING OF THE JEWS. Which Pilate knew was falſe, in the ſence wherein they meant it, a King oppoſite to Caeſar: and therefore the words were ſo contrived that he might ſtill expreſs the opinion he had of him, and yet ſatisfie Caeſar too. To the very laſt he would give teſtimony to the innocence of Jeſus, as far as he durſt: and even then proclaimed him their King in ſeveral Languages (an Omen of the proclaiming it ſhortly in all Countries) to their everlaſting reproach; when he p. 362hung upon an infamous Gibbet. And therefore they were not yet ſatisfied; becauſe they ſaw themſelves plainly indited by this Title, in the face of the World; as the Murderers of their KING. Which made them renew their Petitions to Pilate that he would alter the Inſcription; and not write The King of the Jews, but that he ſaid, I am King of the Jews, verſ. 21. But now Pilate grew as obſtinate as they, and gave them this ſhort anſwer, verſ. 22. What I have written, I have written. That is, content your ſelves; for the firſt writing ſhall ſtand, let the World make what they can of it. And there is no queſtion but there was a Divine Providence in the buſineſs, that the cauſe of his death ſhould be ſo expreſſed, as that the Jews ſhould be openly condemned and Jeſus ſtill cleared by Pilate; even after he had not only given ſentence againſt him, but ordered it to be put in execution. All things concurred to juſtifie him when his BLOUD was ſhed. Which this very Title declared was upon this account, to teſtifie that he was their KING: and told the World withall, that in the judgment of him who was his Judge, He was no deceiver, when he affirmed that he was their KING; but the Jews, villainous Traytors, who had crucified p. 363that Perſon whom they ought to have honoured and obeyed.

XIV. For which the terrible vengeance of God followed them; and never left them till they had their own wiſh. His BLOUD was required at their hands, and at the hands of their Poſterity. For they never thrive from that time forward: but declined more and more, till about Forty Years after, their City was beſieged by thoſe whom they had importuned to crucify our Saviour; multitudes of them were crucified (as I told you before) in the face of all their Brethren; far greater numbers were famiſht; Jeruſalem and the Temple at laſt deſtroyed; the People of the Nation baniſhed; and their Children became Vagabonds, even to this day. For it was not very long, before thoſe very Men, who (when they ſaid thoſe words, We have no King, but Caeſar) in the ſame breath had for ever renounced their CHRIST, and pronounced themſelves Rebels, if they were not obedient to Caeſar; took up arms to deliver themſelves from their ſubjection to him, whom they really hated, though, now, to ſerve a turn, they courted and flattered. They who had rejected their true CHRIST and KING by whom they might p. 364have been reſtored to true liberty, were ready upon all occaſions to run after thoſe falſe CHRISTS (of whom our Saviour propheſied, xxiv. Matth. 5.24.) who by the promiſes of a falſe liberty, led them into perdition. They could never be quiet till they had undone themſelves, by provoking the only King whom they pretended to reverence, to be the Inſtrument of our Saviour, to make them the vileſt ſlaves, and the moſt miſerable wretches upon the face of the Earth. S. John lived to ſee the day of Jeſus his COMING WITH POWER to execute Judgment upon them; and we ſee their wiſh ſtill more and more accompliſhed upon their Children. Who, as they never yet ſolemnly indeavoured to wipe off the guilt of his BLOUD from them, by acknowledging the crime of their Fore-fathers (as the manner of former times was, we ſee in the examples of Nehemiah, and Daniel) ſo they continue to taſte of the bitter fruits of this execrable Treaſon againſt their Soveraign Lord and King, CHRIST JESUS. By which you may ſee, that his BLOUD both upon the Croſs and upon their Heads (by the heavy guilt it loaded them withall) is very fitly here alledged by S. John, as a great WITNESS that He was ſent of God as his only p. 365Son. For Pontius Pilate himſelf did not wholly eſcape, but ſome of it lighted alſo upon his Head. Though he was not ſo guilty, our Saviour confeſſed, as they who purſued him out of hatred, whereas he having no unkindneſs for him, delivered him to be crucified, only out of fear: yet he felt the weight of this crime, and was oppreſſed himſelf, as our Saviour had been, by falſe accuſations which the Samaritaus brought againſt him. Whereupon he was deprived of the Government of Judaea by Vitellius then Preſident of Syria. And having loſt the authority, which he abuſed in condemning our Saviour; he was required to go to Rome, and there anſwer the crimes that ſhould be objected to him. There indeed he found Tiberius dead; but he did not live long after him. For he fell into ſo diſtreſſed a condition, that, about the third year of the ſucceeding Emperor Caius, foreign (as Euſebius his word is **L. 11. Hiſt. Eccl. c. 7.Eccl 7) he was conſtrained, either by the grievous afflictions he endured, or by the command of Caeſar (which was an uſual thing) to become his own Executioner, and puniſh himſelf with Death for all the crimes he had committed.

p. 366But I ſhall not purſue either his or their ſtory any further; it being time to put an end to this Argument, which I ſhall conclude with theſe Two obſervations.

1. Firſt, That after our Saviour was dead, one of the ſouldiers pierced his ſide with his ſpear, and forthwith came thereout WATER and BLOUD, as this very Apoſtle hath recorded in the Chapter ſo often mentioned, xix. John 34. Now ſome have from hence imagined, that he being the only Evangeliſt that takes any notice of this, and ſetting a particular remark upon it, as a thing that he ſaw and bears witneſs of, ver. 35. it is moſt likely he hath ſome reſpect to that paſſage in his Goſpel, and to the Water and Bloud there mentioned, when he ſpeaks of the witneſs of WATER and BLOUD here in this Epiſtle. For the Water and Bloud which flowed out of his ſide, were an argument of the truth of his humanity, which ſome wild Hereticks then denied, and teſtified alſo that he was truly dead, and not merely in appearance.

But it muſt be obſerved that S. John is not here proving Jeſus Chriſt to be a true p. 367man, conſiſting of Body and Soul like ours, and that this Body and Soul were ſo ſeparated, that he was really dead: but ſomething far greater and more excellent, viz. that he was God's Son: which the Water and Bloud that came out of his ſide were no competent argument to prove. That Water and Bloud therefore, if they have any relation to theſe Witneſſes here mentioned, were only emblems and adumbrations of theſe two grand Proofs of our Saviours being the CHRIST, viz. his PURITY and innocence which appeared in his whole preaching and life, to which the Water bears a reſemblance; and his conſtant confeſſion of the truth even unto the DEATH, which was lively repreſented by that Bloud. Theſe two flowed from him with ſuch force, that they have overſpread the world with his Faith; and the knowledge of the glory of the Lord hath covered the Earth, even like to the waters which cover the Sea.

2. The ſecond Obſervation is, That they who by apoſtaſie from the Faith of Jeſus, denied him to be the CHRIST after they had acknowledged it, are ſaid to tread under foot the Son of God, and to count his BLOUD an unholy thing, x. Heb. 29. p. 368Which expreſſion could not be juſtified, if the Apoſtles had not lookt upon his Bloud as an unreproveable Witneſs to him. For the meaning is, that thoſe men who fell back to their old Religion again, and deſerted Chriſtianity, made nothing of the Teſtimony which God had given of his Son. As for his Reſurrection they did not give any credit to that, though ſo ſtrongly atteſted, but TROD UNDER FOOT the Son of God, as if he lay ſtill in his grave: and as for his Bloud which was ſhed at his Death, they look'd upon that as if it were but COMMON BLOUD (ſo the word UNHOLY may be taken) or rather as if it were the bloud of a malefactor, which may be properly called impure and unholy. Which is the reaſon that he ſays they ſhall be judged worthy of ſorer puniſhment than the contemners of Moſes; becauſe theſe men in effect made Jeſus (who was infinitely greater than He) to be a mere Impoſtor, a falſe Prophet, and a Blaſphemer, who had done things worthy of the vileſt death. They juſtified thoſe that murdered him, and crucified the Son of God afreſh (as it is in a parallel place, vi. Hebr. 6.) by diſowning him and denying that he was the CHRIST. For this was to acknowledge that he was juſtly p. 369put to death, for taking upon him that office: and that if he were upon Earth again, they ſaw no reaſon why they ſhould not treat him, as the Jews had done. This was the ſence of every Chriſtians apoſtaſie; it renewed the charge of impoſture againſt Jeſus, and put him, as the Apoſtle there ſpeaks, to open ſhame. They did as bad as publickly declare him to be a deceiver; and that he deſerved to loſe his life in that infamous manner wherein he ſuffered upon the Croſs. For which cauſe ſuch vilifiers of Jeſus deſerved to partake in that judgment and fiery indignation, which he ſays was ready to devour the adverſaries (ver. 27.) that is, thoſe who actually crucified Chriſt, and now perſecuted his ſervants: for they had his BLOUD in the ſame contempt, and made no more of it, than of the bloud of one of the Thieves that were crucified with him.

Now from hence it follows that his BLOUD teſtified his innocence (as I have ſhown) and was look'd upon by others as well as by S. John to be a witneſs that he was the Son of God. Elſe they could not have been guilty of ſo great a crime, and faln under ſuch an heavy puniſhment, p. 370who deſpiſed his Bloud, and were no more moved by it than if it had been common, like the bloud of other men; nay, relinquiſhed him, as if his bloud had been profane, like that of the malefactors who ſuffered with him. This was their condemnation, that they caſt ſuch a vile reflection on that bloud, which heretofore they thought ſo powerful, that thereby they were SANCTIFIED; that is, perſwaded to devote themſelves to his ſervice, as the only means to obtain remiſſion of their ſins, which they had by his Bloud. This is a ſign that they look'd upon it once, not only as a thing moſt ſacred, but alſo moſt powerful to make men believe in Jeſus. And this increaſed the ſin and guilt of diſhonouring his Bloud by Apoſtaſie; becauſe it was of great authority and force to draw men to the Faith, and to preſerve them in it: which, by forſaking the Faith it confirmed, they made to be of no efficacy, nor conſideration at all.

Moſes his Covenant and Law were ſealed only by the bloud of Bulls and Goats, and yet thoſe men ſuffered death without mercy, as the Apoſtle here obſerves, who either fell away to other gods, or did any thing preſumptuouſly in contempt of his p. 371precepts. By which we may judge, ſays he, what they are like to ſuffer (a much ſorer puniſhment ſure) who renounce the Chriſtian Religion, which was confirmed by a much greater perſon, and by a more noble bloud, even by the bloud of the Mediator of this better Covenant. Who did more than Moſes ever thought of to atteſt what he delivered, and to prove that he came from God, and that all his promiſes ſhould be made good (for he ſealed them with his own bloud) and therefore might juſtly expect that men ſhould prove more faithful to him, and remain firmer in his obedience; at leaſt not be ſo preſumptuous as to deſpiſe him by reproaching his precious Bloud. Now if his Bloud was not an argument to induce men to believe, and to continue in the ſtate of Chriſtianity; they could not be charged with ſuch diſreſpect to it, when they left this Religion, nor be puniſhed for the undervaluing or rather ſcorning that which was of no force to tye them to the Faith. But if they were guilty of great contempt of it, and were to ſuffer ſorely, extream ſorely upon this account, that they gave no more reverence to his bloud, then we ought to conclude the Apoſtles thought it of great efficacy to engage p. 372their belief, and make them conſtantly adhere to Chriſt, by the witneſs that it bare to him. Which teſtimony, together with the reſt, thoſe apoſtates plainly rejecting, they became liable to a far heavier condemnation than any formerly could fall into, for affronting Chriſt, and all thoſe who were his Witneſſes. In ſhort, they who did not look upon his bloud as Holy, muſt condemn him for a Malefactor. But they that did confeſs the ſacredneſs of it (which appears many ways) muſt needs acknowledge him not to have been a Criminal, as the Jews pretended, but, the Son of God, as at his death he profeſſed himſelf.

A PRAYER.

I DO again acknowledge thee, O bleſſed Jeſus, to be the Son of God moſt High. I behold thy Glory ſhining through the blackeſt cloud of thy ſhameful ſufferings. Then thou appearedſt to be the choſen of God, even when thou waſt ſcorned and rejected of men. Great was the ſplendour of thy Majeſty, under the p. 373mockery of a Crown of Thorns, and under the reproach of the Croſs it ſelf. And great was thy Love, O thou Lover of Souls, who wouldſt ſhed thy own moſt precious Bloud to work and confirm thy Faith in our hearts, that believing on thee, we might have life through thy Name. O how expenſive was thy Love, which never thought it had done enough, till thou hadſt aſſured our hearts, by giving thy ſelf for us! How infinitely are we indebted to thee, who haſt ſo dearly purchaſed our eternal joy, with thy moſt bitter ſorrows! I ought to have the greater regard to all that thou haſt ſaid, either concerning thy ſelf, or concerning the obedience I owe thee, or the happineſs thou haſt promiſed me; becauſe thou haſt ſealed all in ſo ſacred a manner, and choſen to die that thou mighteſt bear witneſs to thy Truth.

For this end thou cameſt into the world, and haſt honoured thy ſelf with the Name of the True and faithful witneſs, the beginning of the Creation of God; who haſt ſhown us the path of life, by thy bloudy and moſt ignominious death. O that none of us who are called by thy Name may ever prove ſo baſe and unworthy, ſo ungrateful and diſreſpectful to thee, ſo inſenſible or forgetful of thine amazing goodneſs, as to forſake that p. 374courſe which thou thy ſelf haſt begun, and into which thou haſt led us by thine own example. Let none of us prove unlike thee who art the beginner and the finiſher of our Faith. Let us never degenerate from the Original from whence we come; nor diſhonour the very Author of what we are, by actions unworthy of his children. But be pleaſed graciouſly both to excite and aſſiſt our pious endeavours to follow thee, and to witneſs a good confeſſion, as thou haſt done, at leaſt in our lives and converſation. That they may teſtifie to all how much we reverence thee, by our obſervance of thy commands; and juſtifie the truth of thy Word, that thy yoke is eaſie and thy burden light, by our chearful, free and ready obſervance of them. And if thou wilt have us to witneſs a good confeſſion alſo by our bloud, or by parting with any thing that is as dear unto us, for thy names ſake; O that we may then imitate thee, the true and faithful witneſs, by continuing faithful to thee unto death. Let no Soul of us ever faint in our mind, much leſs draw back for fear of any thing that may befall us: But still go on, and couragiouſly meet whatſoever oppoſes us in our way to Heaven. Help us to ſtand faſt in the Faith, to quit our ſelves like men, and to be ſtrong, as becomes thy faithful ſervants and ſouldiers, who have vowed to be true to thee unto our lives end.

p. 375O Bleſſed Jeſus, who can think that he does or endures too much for thee? Who can complain of thy ſervice, or repine at the ſufferings it may require? When he thinks of thy labour and pains to ſecure our hope in God of an eternal redemption from all miſeries and troubles, and from all ſin the cauſe of them, by ſhedding thy own moſt holy bloud? We are unworthy to bear the Name of thy ſervants, if we ſhould be ſo ungrateful to thy memory, as not to celebrate that love with perpetual praiſes and thankſgivings. And how fearfully ſhall we reproach our ſelves if we continue to commemorate it, and yet grudge to deny any thing for thy ſake, or behave our ſelves as if we would renew thy ſufferings by our continued ſins? Far be it from any of us to think any thing ſo dear to us as Truth and Righteouſneſs; that holy Truth which thou hast delivered to us. O that we may read with ſuch an affection the whole hiſtory of thy love, and all the Laws thou haſt left to govern us, and the gracious grants thou haſt made us; as if we ſaw them written in thy moſt precious bloud: By which thou haſt teſtified the greatneſs and ſincerity of thy love, and aſſured us of the truth of thy Word, and conſecrated thy ſelf alſo to be a merciful and faithful High Prieſt; who canſt have compaſſion on us, and ever p. 376ſuccour and relieve us when we are tempted as thou waſt. And may we be ſo ſenſibly affected herewith, as to depend on thy interceſſion with the stronger Faith; and with greater care and diligence tread in thoſe steps which thou haſt in ſuch a manner markt out to us; and perſiſt in them ſo stedfaſtly, that none of the terrors of this world may make us step aſide, and turn from thy Commandments.

Give us grace, O Bleſſed Lord, in the worst condition, to expreſs that reſolution, that undaunted reſolution, that conſtancy, that confidence in God, that zeal for his honour and glory, that charity towards our enemies, that humble reſignation, and that patient meekneſs, which appeared in thee under thy greateſt ſufferings. Arm us with the very ſame mind and ſpirit, which we ſee in thy ſelf. That we who believe in a Saviour who abaſed and humbled himſelf ſo low, who was ſo content to be poor and little regarded, to bear all the ſlanders and ſcorn, as well as the cruel torments which the malice of men could inflict upon him; may not be proud and inſolent, covetous and ambitious, impatient of pain, or a little diſparagement: but constantly endeavouring to conform our ſelves to thy glorious pattern which we have before us, p. 377may rejoyce in that faithful ſaying, That if we be dead with thee, we ſhall alſo live with thee; if we ſuffer, we ſhall alſo reign with thee. Amen.

Now unto the faithful Witneſs, the firſt-begotten from the dead, and the Prince of the Kings of the Earth: Unto him that loved us and waſhed us from our ſins in his own Bloud, and hath made us Kings and Prieſts unto God and his Father; to him be glory and dominion for ever and ever. Amen.