The Rule of Faith, Exegesis of Apostles Creed · Article 4 · Tenet 1 · Objection and solution 2

The Rule of Faith · Exegesis of Apostles Creed · Article 4 · Tenet 1 · Objection and solution 2

p. 313Ob. 2. How can it ſtand with Gods iuſtice to puniſh the moſt righteous man that euer was, and that for ſinners ſake, ſeeing Tyrants will not doe ſo?

Anſw. Chriſt is not to be conſidered as a priuate perſon, but as a publike ſurety for the Elect, and ſo it is iuſt to require their debts at his hand that becomes ſurety for them.

The conſideration of theſe principall ends of Chriſts ſufferings may ſerue for great vſe. For firſt we may hence ſee cleerely, how wicked the doctrine of the Church of Rome is, that tels vsus of ſatisfactions for mens ſinnes to be made by the works partly of themſelues, and partly of Saints departed: when the Scripture acknowledgeth no other propitiation than the paſſion of Chriſt, nor can there be need of any other, ſeeing it is the paſſion of him that is God. Secondly, hence we may be confirmed againſt the ſcandal of the Croſſe of Chriſt: though Iewes and Gentiles declaime againſt Chriſt for that very cauſe, becauſe he was ſo vile and contemptible in the eyes of the world, yet we ſee there was great reaſon for it, he ſhould be ſo abaſed, for elſe our ſinnes had not beene ſatisfied for, nor heauen purchaſed. Thirdly, hence we may ſee the difference betweene Chriſts ſufferings and the ſufferings of the Martyrs: For firſt, the ſufferings of the Martyrs were not puniſhments for ſinnes, but only trials or chaſtiſements; whereas Chriſts ſufferings were maledictions and puniſhments laid vponupon him for our ſins. Againe, the ſufferings of the Martyrs were not meritorious, they deſerued nothing for others, becauſe they are conſidered but as priuate men; but Chriſts ſufferings were meritorious, becauſe he vndertooke them as our ſuretie, and was ſuſtained vnderunder them by the immediate aſſiſtance of the Diuine Nature, in reſpect of which they were the ſufferings of God. Fourthly, hence we may take occaſion to be grieued at heart for our ſinnes; for our ſinnes were the cauſe of the ſufferings of Chriſt, and brought vponupon him all the miſeries he endured: p. 314when we ſee Chriſt crucified, we ſee him who was ſo pierced for our ſinnes. Fifthly, ſeeing we are bought with ſuch a price, as the ſufferings and bloud-ſhedding of Ieſus Chriſt, we ſhould therefore not be the ſeruants of men; ſeeing Chriſt paid ſo deare for vsus, we ſhould be aſhamed to applie our ſelues to the humours, and luſts, and vanities of the men of this world, as if we were ſtill their ſeruants. He knowes not Chriſt, or the price of his redemption, that for baſe and corrupt reſpects will leaue the ſinceritie of Chriſts ſeruice to humour or pleaſe men, 1 Cor. 7. 23. Sixthly, ſeeing Chriſt laid downe this price to redeeme and ſaue his people from their ſinnes, wee ſhould goe away reſolued to ſinne no more, and to walke worthy of ſo great redemption. Shall wee againe crucifie the Sonne of God, by returning with the dogge to our vomit, or the ſwine to the wallowing in the mire? Seuenthly, how ſhould we admire the louelove of Chriſt to vsus, that hath waſhed vsus from our ſinnes by his owne bloud! Oh glorious medicine! Oh how vnſpeakable was that louelove! What tongue can vtter it? What heart can conceiue of it? Reuel. 1. 5.

But the eſpeciall vſe is for conſolation: for theſe ends of Chriſts ſufferings doe manifeſtly import the fruits and benefit of his ſuffering to vsus, which is ſo great, as we ſhould euer exult and glory in the Croſſe of Chriſt aboue althings, and deſire no better a way of liuing, than to liue by the faith of the Sonne of God that gaue himſelfe for vsus, Galat. 2. 20. and 6. 14. For ſince Chriſt did ſuffer for thoſe reaſons before ſpecified, it will manifeſtly from thence follow;

1. That the hand-writing that was againſt vsus is cancelled, our bond which we forfeited cannot now be ſued againſt vsus, Col. 2. 15.

2. That God is pacified and well pleaſed with vsus, Mat. 17. 5. 1 Ioh. 2. 12.

3. That death and damnation is now ſwallowed vp into victory, that we need not liue in ſuch feare of them, Ro. 8. 1. 1▪ Cor. 15. Heb. 2. 14, 15.

4. That the deuill, being but Gods Sergeant or Iaylor, hath now no power ouer vsus, Heb. 2. 14.

p. 3155. That we are abſolued and diſcharged from the guilt of all our ſinnes, and may by faith lay hold vponupon all the promiſes of grace and pardon in the Scripture.

6. That ſinne ſhall hauehave no more dominion ouer vsus; for the bloud of Ieſus Chriſt cleanſeth vsus from all our ſinnes, as well in reſpect of vertue, as in reſpect of merit; and againſt the power of it, as well as againſt the guilt of it, Rom. 6.

7. That we ſhall be ſure of heauen when we die.

And in generall, the paſſion and bloud-ſhedding of Chriſt doth ratifie and aſſure to vsus all the good things of the new Couenant or Teſtament, Heb. 9. 16. &c. and for matters may be needfull for vsus in this life, how can we doubt? for if God hauehave giuen vsus his Sonne, how ſhall he not with him giuegive vsus all things, Romanes 8. 32. Thus of the fourth point.

The fifth point is, what he ſuffered for vsus: and this will be large in the explication of it: For though his ſufferings vnderunder Pontius Pilate be mentioned, and his ſuffering of what fell out at the end of his life be called the Paſſion (by an excellencie) yet in as much as Chriſt ſuffered nothing caſually, or for himſelfe, but for vsus, therefore we muſt reckon all the parts of his ſufferings as parts of his Paſſion for vsus; and ſo remouing the Synecdoche which is in the words of the Creed, and conſidering at large of Chriſts ſufferings euen thoſe parts which are not men…ioned in the Creed, as well as thoſe that are, the whole Syſteme or Method of the doctrine of Chriſts Paſſion may be diſpoſed as followeth.

The Paſſion of Chriſt is both Priuatiue and Poſitiue.

His Priuatiue Paſſion did conſiſt in this, that he wanted that glory, ioy and felicitie, which he might and ought to hauehave had, if he had not voluntarily for the redemption of man depriued himſelfe of ſuch glory and felicitie: and this kinde of Paſſion did extend it ſelfe to both Natures. For firſt his Diuine Nature ſuffered as it were an eclipſe of glory all the time of our Sauiours dwelling on earth; it was hidden as it were behinde the veile: for if his Diuinitie had ſhone out in the brightneſſe of the glory of it, when he came to dwell amongſt vsus, (Iohn …. 14.) it would hauehave beene as p. 316wonderfull on earth amongſt men, as it was and is in heauen amongſt Angels. And beſides, though the glory of Chriſts Diuinitie be ſo infinite, as nothing can be added to it, or taken from it in it ſelfe, yet is it ſaid to be glorified or obſcured according to the conceptions of it in the minds of men, and ſo he ſuffered a priuation of glory, or rather a defect of it, in that light came into the world, and the darkneſſe of mens hearts was ſuch as they did not comp…ehend it. Yea it was a great Paſſion, that the Diuinitie of Chriſt ſhould be ſo ſlowly and by ſo few acknowledged al the dayes of Chriſts being in the fleſh on earth. And as for his humane Nature, there was due to it all abundance of glory, and happineſſe, and ioyfull life, in as much as he was a iuſt man, and did perfectly fulfill the whole Law of God; for he that doth that ſhould liue, the meaning is, he ſhould liue a moſt pleaſant and happy life for euer. But this glory alſo for our ſakes he was contented to want for a time to his very humane Nature. Of this kinde of Paſſion is ſpoken, Ioh. 17. 5. Phil. 27. and this priuation of glory he ſuffered, that wee might be brought to perfect glory in heauen; and that wee may ſee how hatefull the clouds of our ſinnes were, that could darken and hide from ſhining the beames of ſuch glory; and to teach vsus to be content though our liues be alſo hid with Chriſt, as his was when he liued in this world, expecting the reuealing of our glory, when he appeares in glory, Col. 3. 3, 4.

Thus of his priuatiue Paſſion. His Paſſion conſidered poſitiuely, comprehends both the euill was imputed to him, and the euill was inflicted vponupon him.

His ſuffering by way of Imputation was very grieuous: for the Lord Ieſus ſtanding before the Iuſtice of God as our Suretie, all our ſinnes were charged vponupon him, as if he had committed them himſelfe: and this was a moſt fearfull kinde of Paſſion, which the Scripture takes expreſſe notice of. Saint Paul ſaith, he that knew no ſinne was made ſinne for vsus, 2 Cor. 5. 21. and the Apoſtle Peter ſaith, hee bare our ſinnes in his owne body on the trce, 1 Pet. 2. 24. and this is a conſideration of great neceſſitie and vſe: for hereby the p. 317hearts of the godly may be wonderfully ſetled in cōſolation, ſo as to liue out of the feare of Gods wrath for our ſins. All our ſinnes are charged already vponupon Chriſt, and therefore God in iuſtice cannot charge them vponupon vsus: and it is an increaſe of comfort, to know that therefore our ſinnes were imputed to him, that his righteouſneſſe might be imputed to vsus, 2 Cor. 5. 21. And withall we ſhould hence learne, ſeeing all our ſinnes are taken off our ſhoulders, and laid vponupon him, therefore to ſpend our daies in righteouſneſſe and holineſſe of life, 1 Pet. 2. 24. And thus alſo of his imputatiue Paſſion.

Concerning the Euill he endured for vsus, which was inflicted vponupon him: it is true that the Scripture doth moſt frequently mention his death and bloud-ſhedding, but yet that muſt be vnderſtood Synecdochically, for into the Doctrine of the Paſſion ought to be taken all the things he ſuffered from his Conception to his Reſurrection: and that for theſe two Reaſons: Firſt, It is moſt manifeſt he ſuffered nothing for himſelfe, but for vsus: and if all he ſuffered were for vsus, then all his ſufferings muſt be reckoned, as concurring to the price of our Redemption. Secondly, Hee was to ſuffer the Curſes and malediction of the Law, which was due to vsus for our ſinnes. Now by our breach of the Law, wee deſerued not only death, but a miſerable life alſo: and though it is true, that ſuch puniſhments as are inflicted vponupon men, conſidered in their particular perſons, and not common to the Nature of man, he was not bound to ſuffer, as hee was not bound to ſuffer the paines of the ſtone, or gout, or other like diſeaſes, which are not the maledictions which belong to the whole Nature of Man, but ſpeciall iudgements God inflicts vponupon ſome men: yet the common Miſeries of mans life, which may ſtand with the Libertie and freedome of the execution of his office in the chiefe ſorts of them he did ſuſtaine, & to increaſe the merit of his Paſſion, in ſome things he extends his ſufferings further, as will appeare afterwards.

Now the contemplation of the Miſeries our bleſſed Sauiour ſuffered, which were poſitiuely inflicted vponupon him, may bee diuided into theſe parts: viz.

p. 3181. The Humiliation of his Incarnation.

2. His abaſement from his Birth to his Baptiſme.

3. His ſufferings from his Baptiſme to his laſt Supper.

4. His Araignment.

5. The miſeries he endured after his araignment, which are comprehended in the words of the Creed, Crucified, dead, &c.

Firſt for the Humility of his Incarnation. He did not only take the Nature of Man, but he tooke vponupon him the forme of a ſeruant, and was borne in a moſt meane and contemptible condition, of a poore Mother, not allowed the common entertainment of an lnne, but thruſt out to be borne in a ſtable amongſt the beaſts, and laid in a very manger, not looked after or regarded, either by his own or by ſtrangers, Phil. 2. Luke 2. And thus he was abaſed for diuers reaſons: For firſt hereby the ſecond Adam paies for the extreme arr… gancie of the firſt Adam: The ſecond Adam is thruſt downe below the ordinary condition of a man, becauſe the firſt Adam affected a condition aboue the Angels, euen to be like to God himſelf. Secondly, he thus hides the glorie of his eternall Natiuity in a meane and temporary birth, that he might purchaſe for vsus an heauenly and eternall birth: Our Lord takes vponupon him the forme of a ſeruant, that we might enioy the ſtates of ſonnes. Thirdly, he refuſeth the glory of greatneſſe and pompe of entertainment at his birth, to reach the great ones of the world, not to be proud of their births in Nature, but to ſeeke after the heauenly new birth, as the only true glory: And the poore of the world may be comforted againſt the meanneſſe of their prouiſions for themſelues and their children, by remembring that the Sauiour of the world had not ſo good entertainment as vſually the pooreſt of their children hauehave.

For the ſecond (to wit) his Abaſement from his Birth to his Baptiſme, two things are to be reckoned as parts of his Paſſion, namely his exile, and his contemptible condition. A little after the birth of our Sauiour, wee reade that Ioſeph and Mary were forced to flie out of Iury into Aegypt: and in this ſuffering he beares the ſimilitude of the firſt Adam: As p. 319the firſt Adam ſhortly after he was created in Paradiſe, was baniſhed out from thence: So Chriſt the ſecond Adam ſhortly after he was borne in Iudaea, is driuen out to goe into Aegypt. And this alſo he ſuffered, that the prophecie might be fulfilled, that ſaid long before, Out of Aegypt hauehave I called my Sonne, Hoſea 11. And this part of his ſuffering had alſo comfort in it, for he therefore loſt his liberty in his owne Countrey, that he might purchaſe for vsus the right and libertie of our heauenly Countrey: and that ſuch godly men as ſuffer baniſhmēt, might comfort themſelues in his example.

Now for the other Branch, we may obſerue that for thirty yeares, which was the greateſt part of our Sauiours life on earth, he liued in a moſt obſcure condition, reckoned euen in Iſrael, but as the Carpenters ſonne, and made ſubiect to the authoritie of that poore man Ioſeph: In all which time no man regarded him, or once acknowledged his glory, either as the Sonne of God, or King of the Iewes, or Sauiour of the world: and in this time was the old prophecie fulfilled, He was as a Root growing vp out of a drie ground, he hath no forme or comlineſſe, and when we ſhall ſee him, there is no beautie that we ſhould deſire him: he is deſpiſed and reiected of men, and we hide our faces from him; he was deſpiſed, and we eſteemed him not, Eſay 53. 2, 3. And hence godly men may learne to be patient, and contented, though the world know them not, and acknowledge not their glory of the ſonnes of God, though he liue many a day, month, and yeare, without being deſired, or eſteemed in the world. It was thus with the Naturall Sonne, and therefore the Adopted ſonnes ſhould not thinke it ſtrange, 1 Iohn 3. 1, 2▪ If our life be hid, ſo was Chriſts alſo, Coloſſ. 3. 3. And this Example of Chriſt ſhould greatly checke the vnquietneſſe of the minds of many, that cannot abide to be neglected, and ſo violably hunt after acceptation and fame in the world. And thus much for his ſufferings from his Birth to his Baptiſme, in all which time our Sauiour carried himſelfe but as a priuate man, and ſpent his time in performing a moſt exact obedience to the Law of God, and the commandement of Ioſeph his reputed father.

p. 320His publique ſufferings began from his Baptiſme, when he was about thirtie yeares of age; and the firſt Diuiſion of them I make to be from his Baptiſme to his laſt Supper: and about theſe firſt obſerue the circumſtance of the time: We know that Chriſt as the Lord our righteouſneſſe was to doe two things for vsus: (viz.) to performe a moſt abſolute obedience to the Law, and to ſuffer the malediction of the Law for our ſinnes. Now as he began the publique profeſſion of his obedience to the Law at his Circumciſion, ſo he began the publique enduring of the malediction of the Law at his Baptiſme: or thus, The obedience to Moſes Law he begins at his Circumciſion, his open obedience to that ſingular Law giuen him by his Father about redeeming the Church by his Paſſion, he begins to execute from the time of his Baptiſme.

Now the things that hee ſuffered in this part of his life were theſe:

1. Temptation: As ſoone as he was baptiſed, and had ſolemnly vndertaken in publique the Redemption of the Church, the Deuill ſet vponupon him with diuers helliſh and furious aſſaults, as you may reade, Matth. 4. And vntounto this conflict doth our Sauiour voluntarily offer himſelfe, being led to the combat by the Spirit, and begins to wraſtle with the Prince of all aduerſarie power, enduring with great patience, and reſiſting and vanquiſhing with great skill his fiery and blaſphemous Darts. And in the Deſert by ſingle combat, as in an open field, before God and Angels was this battell fought. And in the Deſert doth our Sauiour ſuffer this conflict with the Deuill for diuers reaſons. Firſt, that hee might redeeme vsus, that with our firſt Parents did wander vp and downe in the vaſt deſert of this world, being baniſhed from Paradiſe, and might by ſubduing the Deuill, the Lion of the wilderneſſe, the god of this world, leaue vsus a ſecure habitation all the dayes of our pilgrimage, and purchaſe our returne to a better Paradiſe, Secondly, He was tempted of the Deuill, that hee might feele what wee ſuffered when wee are tempted, and might be able to ſuccour them that are tempted, Hebr. 2. 17, 18. and 4. 15. Thirdly, That he might ſhew vsus a p. 321way how to reſiſt the Deuill, and to wreſtle with Principalities and Powers, that we may ouercome them. For hence we may learne many things: for firſt here we may know our Aduerſarie, and what Enemie wee ſhall hauehave, if wee giuegive our names to Chriſt, and binde ourſelues by the Sacraments to enter into a courſe of holy obedience to God. The Deuill …s well as the world will oppoſe vsus. Secondly, we may gather from hence that no true Chriſtian may promiſe himſelfe freedome to be ſpared from this warre, nor ought to deſire to be diſcharged from this Triall, ſeeing the Sonne of God was not free from it. Thirdly, wee ſhould hence learne, that a godly Chriſtian, who is Gods Champion, is not brought to the combat of temptations at the meere luſt, or when the Deuill out of his malice will, but he is ſolemnly led to the fight by Gods Spirit, who will ſtand by him, and giuegive iſſue, and make a way to eſcape the danger: they ſhall hauehave no more laid vponupon them than they are able to beare. Fourthly, from the practiſe of our great Commander, we ſee with what weapons wee muſt reſiſt: wee muſt get ſtore of the written word of God into our hearts, and with the force of Gods ſacred and true words, wee muſt beat backe and vanquiſh the blaſphemies and prouocations of the Deuill. Chriſt beats the Deuill by quoting the Scripture; which word of God is called the Sword of the Spirit. Finally, hence our ſoules may draw euerlaſting comfort, and courage againſt all temptations, by faith and confidence in Chriſt, who hath not only ouercome the Deuill, but did it in our ſteads, and that he might merit our victory, and hath promiſed to helpe vsus with his power, 2 Cor. 12. 7, 8, 9.

2. Extreme pouerty of Eſtate: The ſecond thing he ſuffered in this part of his life, was grieuous pouertie and want of the ordinary comforts and poſſeſſions of life, ſo as hee complaines, The birds of the aire hauehave neſts, and the foxes hauehave holes, but the Sonne of Man hath not where to lay his head, Matth. 8. 20. And we reade that when he was to ride in triumph, as it were, into Ieruſalem, as the King of Sion, (Zach. 9. 9.) he was faine to ride of a borrowed Aſſe, and the foale of an Aſſe, Matth. 21. Now this meanneſſe of Eſtate he endured p. 322for theſe reaſons. Firſt, Hee became poore, as the Apoſtle ſaid, that he might make vsus rich, 2 Cor. 8. 9. He wanted earthly things, that he might enrich vsus with heauenly things. Secondly, our King comes to vsus thus meeke and lowly, hiding his Maieſtie, and applying himſelfe to the meane cond…on of his ſeruants, that he might entice vsus to ſeeke more heartily thoſe great things of our ſaluation from him, Zach. 9. 9. And from hence we may learne diuers things. Firſt, we ſhould know and acknowledge this grace of our Lord Ieſus Chriſt, and bleſſe his bleſſed pouerty, that hath opened a way for ſuch riches for our ſoules, 2 Cor. 8. 9. Secondly, ſuch as are rich ſhould learne not to contemne poore Chriſtians for their pouerty, ſeeing Chriſt himſelfe was poore; and withall they ſhould imitate Chriſt, euen to make themſelues poore (as it were) through their abundant liberality to the diſtreſſed Saints, as Paul vrgeth it 2 Cor. 8. 9. And further, they ſhould not place their felicitie in the poſſeſſion of worldly things, ſeeing the Heire of all things, and the fountaine of all happineſſe, did by willing pouertie ſo trample vponupon the glory of the riches of the world. Thirdly, ſuch as would follow Chriſt in this world, muſt hence learne not to ſeeke great things from his ſeruice in earthly things: for ſo our Sauiour vrgeth this point, as you may reade Matth. 8. 19, 20. Laſtly, poore Chriſtians may wonderfully reioyce, and ſerue God in their meane places with much gladneſſe of heart, ſeeing the Sauiour of the world was as poore as they, and liued in as much want of all things as they doe.

3. Infirmities of all ſorts, eſpecially bodily weakneſſes, as famine, and thirſt, and wearineſſe, and teares, and the like, reported in the ſtorie of the Goſpell: as alſo infirmities of the minde, as anger, ſadneſſe, trouble of heart, and the like: and theſe he ſuffered for diuers reaſons alſo. Firſt, that in all things he might be made like vntounto vsus, ſinne only excepted, Heb. 4. 15. Secondly, that he might aſſure vsus that he knowes how to hauehave compaſſion of our infirmities. Thirdly, Chriſt was made weake for vsus, that we might be ſtrong in his might, and might each of vsus ſay with Paul, p. 323I can doe all things by Ieſus Chriſt that ſtrengthneth me. Laſtly, it is a ſhame for vsus to be impatient when we ſuffer theſe things, ſeeing the Prince of our ſaluation hath abaſed himſelfe to ſuffer ſuch things in his owne perſon.

4. Ignominie and extreme diſgrace. And his ſufferings that belong to this head were of diuers kinds: As firſt, vile eſtimation and neglect, as to be reckoned but as a Carpenter, or the ſonne of a Carpenter, Mark. 6. 3. and to be regatded of none of the Rulers, and great men, Iohn 7. 48, 49. Secondly, the expreſſe deniall of his chiefe glories. Thus the Iewes denied his Diuinitie, as is recorded in diuers places of the Goſpell. They likewiſe would neuer acknowledge the glory of his birth of a Virgin, but ſtill reckoned him for Ioſephs ſonne. Nor would they receiue him as their Sauiour and King, Ioh. 1. 10. and his Miracles they ſaid he wrought by the Deuill. Thirdly, vniuſt accuſations and vile reproaches: and thus he is charged with all ſorts of vices, againſt God, and the Magiſtrates, and againſt his owne Soule. Againſt God he is charged with blaſphemy, and ſeducing the people, and to be a Samaritane: Againſt the Magiſtrate he is charged with treaſon and ſedition: and againſt his owne Soule▪ he is charged with gluttony, and working with a Familiar, & madneſſe, and to be a friend of Publicans and ſinners: and theſe Indignities were the more grieuous, becauſe hee ſuffered them from the Prieſts and Scribes and Phariſes, as well as from the people, they being men that profeſſe learning and religion: and becauſe he ſuffered them alſo from his owne, euen thoſe amongſt whom hee was borne and bred: and becauſe alſo theſe things wrought ſuch an impreſſion in the hearts of the people, that they not only diſliked him, but were ſcandalized and offended in him, Mark. 6. 3. and ſome of his Diſciples fell away from him, Iohn 6. All this ſhame and reproach he bare for diuers reaſons: Firſt, hee thereby ſuffers the imputation of our ſinnes; being our ſurety he endures it to be charged with all ſorts of crimes, becauſe though he were innocent, yet we were guilty: and that may be the reaſon, why he ſaith ſo little to excuſe himſelfe againſt theſe p. 324aſperſions. Secondly, that thereby he might deliuer vsus from that eternall ſhame was due to vsus, and merit for vsus eternall honour, and glory, and praiſe, Ioh. 19. 2. Thirdly, that therein he might giuegive an vnanſwerable prooſe of that naturall hatred of goodneſſe that is in the men of this world, of what degree ſoeuer. Fourthly, that hee might leaue vsus an example of patience vnderunder the like ſufferings, and that we might prepare and looke for the tryals of reproach for well-doing, and not thinke it ſtrange to be reckoned for euill doers, and to lie buried vnderunder the diſgrace of foule aſperſions, Matth. 10. 24. Heb. 12. 3, 4.

5. Many dangers of the loſſe of his life. The Nazarens would hauehave caſt him downe headlong from the brow of a Hill, Luk. 4. 29. The Iewes tooke vp ſtones to kill him, Iohn 8. 59. The Phariſees and Herodians tooke counſell how to deſtroy him, Mark. 3. 6, 7. Diuers conſultations of this kinde we reade of, as Iohn 7. 1. and 11. 53. And theſe dangers he ſuffered as the fruits of our ſin: they are neuer ſafe that liue in ſinne. And alſo he endured theſe dangers, that he might redeeme our liues, and ſaue vsus from danger of eternall deſtruction. And further, that he might teach vsus how to carry our ſelues in time of danger, viz. to reſt vponupon God without feare, as knowing that our times are in Gods hand, as Chriſt did when he ſent that meſſage to Herod, Goe tell that fox, I worke to day and to morrow, &c. and yet withall to vſe all lawfull waies of preuention or eſcape from danger, as we reade our Sauiour often did, Iohn 7. 1. & 11. 53, 54. And further, that we might reſt vponupon this experience of his power; He that was able to preſerue himſelfe from ſuch deſperate dangers, is able and will keepe vsus in all our waies. Finally, it ſhould teach vsus patience vnderunder loſſes, croſſes and dangers, ſeeing, as the Apoſtle ſaith, We hauehave not reſiſted vntounto bloud, Heb. 12. 4. our dangers are not ſo great as his: and therefore it is a ſhame for vsus to faint or be diſcouraged.

Thus of his ſufferings from his Baptiſme till about the time of his laſt Supper. His Arraignment followes.

VnderUnder his Arraignment I comprehend thoſe dreadfull p. 325things he ſuffered, which containe the firſt part of his extreme Paſſion: And here we are to conſider, firſt, what went before his Arraignment; and then the things he ſuffered in the Arraignment it ſelfe.

Before his Arraignment fell out three things.

1. The conſultation of his Aduerſaries.

2. The treaſon of Iudas.

3. His apprehenſion.

But before I open theſe points, two things in generall that concerne his laſt Paſſion are to be conſidered, (viz.) the place where he ſuffered, and the time when.

The place where he ſuffered was Ieruſalem: which was ordered ſo of purpoſe in the prouidence of God for three reaſons. Firſt, that ſo the types of the Old Teſtament might be fulfilled: for there it was that Abraham would hauehave ſacrificed his ſonne Iſaack as a type of Chriſt. Secondly, that ſo our Sauiours owne prophecies concerning the place of his Paſſion might be fulfilled: for hee had foretold his Diſciples that it muſt be at Ieruſalem, Matth. 20 17, 18, 19. Luk. 13. 31, &c. Thirdly & chiefly, that by his Death and Paſſion, he might obtaine for vsus the viſion of eternall Peace, which the word Ieruſalem ſignifies.

The time when he ſuffered was at the Paſſeouer: At which time was the greateſt aſſembly and concourſe of people of all ſorts, and from all parts of the world. Hee being our ſurety, payes our debt publikely before thouſands of witneſſes; and withall thereby ſignifies, that hee is the true Paſchall Lambe, which was offered vp for people of all Nations: and the better to confirme our Faith, and affect vsus, chuſeth to be killed about the ſame time the Paſchall Lambe was eaten: And it might ſignifie, that God that would ſend the Deſtroyer againſt the world, would yet paſſeouer the Elect that are ſprinkled with the bloud of his Son: and that Chriſt Ieſus will guide vsus out of the Egypt of this world into the heauenly Canaan; and at the time of the Paſſeouer doth the Lambe of God paſſe out of this world. Thus of the place and time.

The firſt thing we are to conſider of that fell out before p. 326his Arraignment, is the conſultation of his Aduerſaries, which is recorded, Matth. 26. 3, 4. where obſerue, firſt what they did, viz. they call a Counſell, they doe not goe about the worke without aduice. They gather a great aſſembly together to conſult of the buſineſſe. They vnite their forces againſt Chriſt, to let vsus know, that the authoritie of Councels is not infallible: There hauehave beene Councels againſt Chriſt as well as for Chriſt: and to teach Chriſtian Rulers in Church and Common-wealth, to lay their heads and hearts together, how they may deſtroy Antichriſt. It is much to be lamented, that Chriſtians can no better agree together againſt Antichriſt: It is eaſier to get a Councell againſt Chriſt, than againſt Antichriſt. Secondly, note where they aſſemble, viz. in the Hall of Caiaphas, who was the man, that before in another Councell, had giuen his ſentence for the killing of Chriſt, and was the firſt that deliuered his opinion expreſly for the death of Chriſt, Ioh. 11. Thirdly, conſider who were of this wicked Councell, viz. the chiefe Prieſts & Scribes, and Elders of the people: euen the neerer men come to God by place and office, the more deſperately vile they are when they once fall to oppoſing the truth: Chriſt had no enemies more malitious than the Prieſts and Scribes, and therefore it is not ſafe to reſt vponupon men in the buſineſſes of ſaluation: Things are not therefore to be beleeued or done, becauſe they are graced with the authority of great men in Church or Common-wealth. And it is not vnprofitable to note the cauſes of theſe mens proceedings againſt Chriſt. Firſt, they enuied his glory and reſpect among the people, which had ſo much eclipſed their glory: then this Enuy begat the darkneſſe of affected Ignorance, ſo as neither Scripture, nor his teaching, nor the often foyles he had giuen them, nor his Miracles could conuince them: Then their affected Ignorance begat hatted and loathing of the Truth: and that hatred of the Truth, made them fall into this mad and vnappeaſable Rage and Malice againſt Chriſt, which appeares by the laſt thing I note in their conſultation, which was the end why they aſſembled, viz. to take him by ſubtletie and to kill him. Note p. 327here that Malice in the enemies of Religion is very cruell: Nothing but his bloud will ſatisfie them, and they make no conſcience to vſe ill meanes to take him, they profeſſe to deſire to take him by ſubtlety. There is a world of wickedneſſe committed by ſuch as ſit in ſeats of Iuſtice and Iudgement: and the Iudge of the world will hauehave it brought to light, it ſhall bee knowne many times to their eternall ſhame amongſt men. I may adde one thing more about this conſultation, and that is about the time of it: Now when they ſhould hauehave beene preparing themſelues for the Paſſeouer, they are met here in a Councell to take Armes againſt the true Paſchall Lambe: and had it not beene for feare of the tumulting of the people, they would hauehave as ſecurely ſought his deſtruction at that time as any other.

Queſt. But where was our Sauiour now?

Anſw. He was at Bethany, and got himſelfe of purpoſe out of the way, that they might hauehave full ſcope to meet and conſult about his death, as knowing that his houre was come, & thereby declaring that he did willingly lay downe his life for vsus. Thus of the conſultation of his Aduerſaries.

Concerning the Treaſon of Iudas, diuers things are worthy the noting, as

1. The parts of it: and ſo his treaſon conſiſted of two deuilliſh practiſes: The firſt was his compact with the Prieſts about betraying Chriſt; of which reade Mat. 26. 14. &c. The ſecond was the villanous execution of the Treaſon, according to that agreement: of which reade Matth. 26. 47. &c. where you ſhall finde that he betrayed him with a kiſſe.

2. The qualitie of the Traytor: He was a Miniſter, a choſen Diſciple of Chriſt, yea preferred to the higheſt Calling in the Church, viz. to bee an Apoſtle, one of the Twelue that was called out of the reſt of the Diſciples, and made one of Chriſts owne family, and amongſt the Twelue of ſome ſpeciall reckoning, for he was, as it were, the Steward, and bare the Bagge.

3. The cauſe of the Treaſon, or what moued Iudas to this p. 328deuilliſh practiſe, and that was his couetouſneſſe, which is expreſſely noted by the Euangeliſt S. Iohn, Chap. 12. 6. And his couetouſneſſe was the more vile, and may be aggrauated againſt him diuers wayes. As firſt, becauſe hee was an Apoſtle: Couetouſneſſe is more hatefull in a Miniſter than in any other. Secondly, Becauſe he would ſell his Lord and Maſter at ſo meane a price; that he ſhould offer to ſell the Lord of all things, as if he had beene a vile bond-ſlaue, and that he ſhould reckon him to bee made for his owne priuate gaine, that did vouchſafe to become a common price for the redeeming of all men, was a grieuous offence: but that hee ſhould ſell him for ſo meane a price, as thirtie peeces of Siluer, was extremely baſe: Nay it was the more exceſſiuely vile, that he vſeth Chriſt worſe than a Clowne would doe his hogge; for if a country clowne were to ſell his hogge, hee would not leaue the price to the diſcretion of the buyers, as Iudas did.

4. The Patience of Chriſt towards the Traytor, vſing ſo many wayes to warne him, and reclaime him: For firſt, after the Treaſon began, our Sauiour vouchſafeth to waſh the very feer of the Traytor, thoſe feet that were ready to ſhed innocent bloud, Ioh. 13. 2, 5. Secondly, He thence taketh occaſion to ſay, Yee are cleane, but n…t all, Ioh. 13. 10, 11. Thirdly, He comes nearer, and: by a prophecie tells them, that one of them that did eat bread with him ſhould file vp his heele againſt him, verſ. 18. Fourthly-Heyet more plainly ſaith, One of you ſhall betray mee, not naming him, Ioh. 13. 21. Fiftly, To awaken him, ſie…hreatens him, Woe vntounto that man by whom the Sonne of Man is betrayed, &c. Mut. 26. 24. Sixtly, When all this would not melt the heart of Iudas, he falls into a grieuous Agony for very compaſſion, and vexation at the ſinne of Iudas, ſo as be was troubled in Spirit, as Saint Iohn ſhewes, Chap. 13. 21. Seuenthly, Though hee knew him to be a curſed Enemie and a Wolfe, that wayted to prey vponupon him, (though now in a ſheepes skin) yet he giues him a Sop: He gaue vsus a patterne, how to practiſe that ſaying, If thine p. 329enemie hunger feed him, if he thirſt giuegive him drinke.

5. Why was it neceſſary Chriſt ſhould be betrayd by Iudas? Anſw. He ſuffered this betraying: Firſt, that the Scripture might be fulfilled that had fore told this Treaſon, Ioh. 13. 18. Secondly, in abiding this Treaſon, hee paid for our perfidiouſneſſe and ingratitude in Adam; our perfidiouſneſſe in betraying the Truth to the Deuill; and our ingratitude, that had receiued of God ſo many benefits by Creation, and yet ſo euill rewarded him: and hee was betrayed with a kiſſe, that hee might ſatisfie for vsus, that in Adam had admitted the flattery of the Serpent, when hee told vsus wee ſhould be like God; yea that had as it were flattered the Serpent, obeying him rather than God.

6. What end this Traitor had: viz. He died miſerably, liued to ſee Chriſt ſuffer ſo much, as filled his conſcience with cruell torments, and afterwards hanged himſelfe, ſo deſperately, that he burſt afunder in the middeſt, and all his bowels guſhed out, as you may reade in the Goſpell, and the Acts, Matth. 27. 3, 4, 5. Act. 1. 18.

Out of all this diuers vſes may be made: As,

1. For Information, and ſo two things may benoted: Firſt, that Miniſters if they be corrupt, and lye in the practiſe of any groſſe ſinne, proue very deuils incarnate; Iudas for this cauſe is called a Deuill, Iohn 6. 70. Nothing is more loathſome to God than a wicked Miniſter; and no men proue more vile, and impudent, and fenſeleſſe than they, if they make not conſcience of their wayes. If Salt be vnſauoury, where with ſhall it be ſalted? Seldome doeiwe reade or heare of the conuerſion of theſe men. Againe, if God forſake a man in his iuſt iudgement, we ſee how impoſſible it is for a man to get out of the ſnare of ſinne. Iudas, after Couetouſneſſe had infected him, was ſtill an Apoſtle, had excellent gifts of preaching and working miracles, enioyed the benefit of the daily doctrine & holy example of our Sauiour, ſaw his Miracles, was enterrained into his familiar acquaintance, and had manifeſt warning giuen, Ioh. 6. 70. And now at the time of his Treaſon frequent admonitions, as p. 330was ſhewed before, and yet ſo corrupt was his nature, and ſo had the Deuill bewitched him, that he giues not ouer till he had fully finiſhed his wicked deuice. Yea let all men take heed how they truſt vponupon vaine euaſions, or pretended proiects, to auoid the hurts and miſchiefe may follow vponupon their wicked actions. It is probably gathered by ſome Diuines, that Iudas though hee meant to betray Chriſt, yet hee meant not to hauehave him killed, but thought he might get the money of the Prieſts, and yet Chriſt when he came to the pinch would eſcape from their hands, as he had often done. And this may beegathered two wayes: For firſt, when he comes to Chriſt, and giues the ſigne to the Iewes by kiſſing him, he ſo ſpeakes to Chriſt, as he ſeemes to will him to ſhift for himſelfe; when he ſaid, Maſter ſaue thy ſelfe, or haile Maſter. And ſecondly, the Euangeliſt obſerues, that when Iudas ſaw that Chriſt was condemned, he was horribly troubled, and falls into deſpaire: which imports that he thought he ſhould neuer hauehave beene condemned. But all this forecaſt notwithſtanding, by betraying him, he became guiltie of Innocent bloud, which he ſaw when it was too late. Yea yet further, all men may take warning too from Iudas, to looke to the beginnings of diſcontent. The Deuill can work ſtrange miſchiefes out of ſmall beginnings: for though Iudas was couetous, yet what made him fall vponupon this practiſe of betraying Chriſt at this time? The Text notes that he was diſcontent about the loſſe of the oyntment, & grew ſullen & diſpleaſed, that the woman was iuſtified in her courſe, & his reproofe not allowed. Now vponupon this diſcontent, it is ſaid the Deuill entered into him. Let men receiue information from thence, and take heed of anger, and grudge, and diſcontent, for by giuing place to theſe things, they may let in the very deuill into their hearts, who may leade them to deſperate and vile concluſions and practiſes: as we reade the like in Ioſephs brethren, Saul, Achitophel, and diuers others, Math. 26. 14. Ioh. 12. 4. Epheſ. 4. 26, 27. Againe, we may from hence note, that a man may be a monſtrous vile creature, and yet liue amongſt good company, and ſpeake Chriſt faire, and profeſſe to be his Diſciple, and ſalute him p. 331with a kiſſe, and yet be a notable enemy to Chriſt. Many Chriſtians amongſt vsus draw neere to Chriſt with their lips, when their hearts are farre from him. Notorious wicked liuers are yet ſo impudent, as to come and ſit downe with Chriſt, and eat at his table, and dip their hands with him in the ſame platter: but let them not deceiue themſelues, their place ſhall not priuilege them, nor their hypocriſie couer them; Chriſt knowes them to be Iudaſſes, and will make them knowne in due time.

2. For inſtruction: and ſo all men from hence ſhould learne to beware of couerouſneſſe; if they doe not; that which vndid Iudas will vndoe them. Now that men may both diſcerne what couetouſneſſe is, and what reaſon they hauehave to auoid it, I will briefly define couetouſneſſe. Couetouſneſſe is a ſpirituall diſeaſe in the heart of man, ariſing from Nature, corrupted and inſnared by Satan and the world, inclining the ſoule to an immoderate (yet vaine) care after earthly things, for his owne priuate good, to the ſingular detriment of the ſoule. I call couetouſneſſe a diſeaſe, becauſe it hath ſuch a priuation, as hath not only want of vertue and happineſſe, but a diſpoſition to euill and painfull diſquietneſſe: and ſo Solomon cals it an euill ſickneſſe. I ſay it is a ſpirituall diſeaſe, to awaken couetous perſons, for that imports it is hard to be cured: no medicine but the bloud of Chriſt can heale it; and it is the worſe, becauſe it is not felt of the moſt, but hated only in the name of it. The ſubiect of the diſeaſe is the heart of man, there is the ſeat of it, and therefore Saint Marke addes couetouſneſſe to thoſe vices Saint Matthew had ſaid did defile a man, Mark. 7. 22. Matth. 15. The internall efficient cauſe of this ſinne is Nature corrupted: it had need to be looked to, becauſe it is a diſeaſe the Nature of man is apt to be infected withall. Yet I ſay Nature corrupted, for Nature it ſelfe is content with a little. The outward cauſes are the deuill and the world: A couetous heart is neuer without the deuill in it, or not for any long time; and therefore the text notes, that vponupon the ſtirring or fits of this diſeaſe in Iudas, the deuill entred into him. The world alſo by varietie of baits and obiects excites p. 332this diſeaſe. The forme of this ſinne lieth in the inclination of the ſoule to an immoderate and confident care of earthly things. I make earthly things the obiect, becauſe it were a great vertue to couet ſpirituall things, 1 Cor. 14. I ſay immoderate, becauſe honeſt labour and deſire after neceſſary things is not condemned: and care is immoderate, when it hath any of theſe ſignes following, all which are euident ſignes of couetouſneſſe.

1. When a mans affections are ſo ſet vponupon earthly things, that he is in louelove with them, and placeth his felicitie in them: and therefore couetouſneſſe is called the louelove of money, by a Periphraſis, 1 Tim. 6. 10.

2 A ſecond ſigne of couerouſneſſe or immoderate care, is, when the minde is ſo taken vp about earthly things, that it can not attend to Gods word or his ordinances, Pſalm. 119. 36. Matth. 13. Ezech. 33. 31. and therefore the couetous cannot brooke Gods Sabbath, and deſires greatly to hauehave it ouer, Amos 8.

3. A third ſigne is, when men will vſe ill meanes to compaſſe gaine, as when men will vſe lying, flatterie, oppreſſion, vſurie, falſe weights and meaſures, or any other wayes of fraud and crueltie, Pro. 28. 16. 1 Theſſ. 4. 6.

4. Fourthly, when men giuegive ſparingly, or grudgingly, or ſlackly to charitable vſes.

I adde, that this care is vaine, and that in diuers reſpects: For firſt, he that loueth filuer ſhall not be ſatisfied with ſiluer; and beſides, after all his trauell, his earthly riches will periſh while he lookes on; or if they doe continue, he muſt not continue with them: for as he came forth of his mothers belly ſo ſhall he returne, naked, to goe as he came: he ſhall carry away nothing of all his labour; in all points as he came ſo ſhall he goe, and then what profit hath he that hath trauelled for the winde? I ſay inclining the ſoule, to take in the loweſt degree of couetouſneſſe: for ſome hauehave their hearts and eyes, and hands, and tongues, all exerciſed in it, 2 P…. 2. 14. Now others are only ſecretly drawne with it, and infected with the daily inclinations to it. I adde, for his owne priuate good, to note the end of couetouſneſſe: for if p. 333he ſought theſe things only for Gods glory, or the good of the Church, it were to be allowed. The laſt thing in the definition, is, to the ſingular detriment of the ſoule; for many are the vile effects of couetouſneſſe: Firſt, it infatuates a man, and makes him without vnderſtanding, Eſay 56. 11. Prou. 28. 16. Secondly, it leaues a man in continuall danger to erre from the faith, 1 Tim. 6. 10. Thirdly, it is the root of all euill, it drawes a man to many a ſinne, as we ſee here in Iudas; and ſeldome is couetouſneſſe mentioned in the Scripture, but ſome vile ſinne or other is ioyned with it. Fourthly, it angreth and vexeth God exceedingly, eſpecially when men are exerciſed in it, Eſay 57. 17. Ezech. 22. 13. Ier. 6. 13. beſides temporall iudgements, it cauſeth the damnation of the ſoule in hell, Epheſ. 5. 5, 6. and therefore it ſhould not be ſo much as named amongſt Chriſtians, Epheſ. 5. 3. And as couetouſneſſe ought to be auoided by all men, ſo eſpecially by Miniſters: Couetouſneſſe in them is very abominable and pernicious; the Prophet cals ſuch Miniſters greedy dogs, Eſay 56. 11.

Againe, this lamentable example of Iudas ſhould make men abhorre the ſinne of betraying Chriſt. Many men deteſt the fact of Iudas, and yet commit it or the like themſelues: for Chriſt is betrayed many wayes, as when his truth and honour is denied before men, and men dare not ſhew their faith or puritie before others: ſo alſo when men profeſſe true religion, and yet denie the power of it, and liue wickedly, and cauſe the aduerſaries of Chriſt to blaſpheme: this is to deliuer Chriſt to be accuſed, arraigned, and condemned of euill Iudges. Againe, when for reward a man will betray the truth by bearing falſe witneſſe; for to betray the truth, is to betray God who is Truth: and ſo when men violate brotherly louelove, they betray God who is LoueLove. Miniſters alſo betray Chriſt (with Iudas) when they betray the flocks of Chriſt, and following their owne ambition or gaine, leaue their flocks to the Wolfe to be daily deuoured, and beſides ſtaruing them for want of fodder, or wholſome food. And ſuch Iudaſſes are they that will ſell Religion and their owne ſoules to get vnlawſull gaine, by lying, and p. 332duplicate page p. 333duplicate page p. 334ſwearing, and falſe commodities and weights, &c. or will breake Gods Sabbaths to follow their gaine: yea in ſome reſpects they are worſe than Iudas, for he was neuer a Traitor but once, and then it was to get thirty peeces of ſiluer; but a great number of men amongſt vsus will ſell Chriſt and their owne ſoules for one peece of ſiluer, and doe make a practiſe of it, they doe it daily. Againe, let all men take heed of groſſe ſinnes, or any extraordinary cauſes of corruption, for ſtrange puniſhments will follow ſuch workers of iniquitie. The fearfull iudgement of God vponupon this poore creature, may affright the Sodomites & Effeminate, the curſed Swearers and Blaſphemers, the damned Drunkards and Atheiſts, the helliſh Traitors and Hereticks of our time.

Further, wee ſee that all godly Chriſtians in this world had need to looke well to themſelues: this world is full of treacherie, and falſhood, and diſſimulation: We ſee Chriſts familie was not without a Iudas in it; and there are few ſorts of men, or priuate families of any note, but there is one Iudas or other there. It is and will be ſtill true, A mans enemies are they of his owne houſe: Sometimes the very wife that lieth in a mans boſome proues falſe and treacherous, ſometimes to a mans ſtate, ſometimes to a mans reputation, and oft times to his ſoule and Religion, Mich. 7. 5, 6, 7. The vſuall complements of the world proue but as Iudas his kiſſe.

Laſtly, ſuch as ſuffer for the ingratitude or perfidiouſneſſe of others, ſhould comfort themſelues in this part of the Paſſion of Chriſt: they may the more patiently abide it, ſeeing Chriſt himſelfe was ſo vſed, and by ſuch a one as Iudas was.

Thus of the Treaſon of Iudas. The apprehenſion of our Sauiour followes: and there we are to conſider two things; Firſt, What Chriſt did: Then, What was done to him.

For the firſt, the Euangeliſts with great care record what our Sauiour did now that the time was come that he muſt be apprehended and brought to his laſt Paſſion: and ſo they ſhew how he prepared himſelfe for theſe ſufferings, immediately before he was to be apprehended: and ſo they report fiue things that he did.

p. 3351. He made a Feaſt to his Diſciples: he choſe to ſuffer at the time of the great Paſſeouer, that thereby he might confirme the hearts of the Diſciples, and ſhew how little he feared death, and how willing he was to obey the Commandement of his Father, by being obedient to the death.

2. He made his will and laſt Teſtament, and therein he appoints a ſolemne aſſembly to bee yearely and oft in the yeare obſerued in commemoration of his Paſſion, by all that louelove him to the worlds end: and further grants a generall pardon of all ſinnes, to all that ſhall worthily partake of that ſolemnitie at all times till his comming againe: and beſides, bequeathes vntounto godly Chriſtians all the merits and benefits of his Paſſion, and all the good things contained in Gods Couenant made with the Church in Chriſt, and all this is comprehended in the inſtitution of his laſt Supper.

3. He tooke his leaue of his D…ſciples, and made an admirable ſpeech to them, recorded in the 13. 14. 15. and 16. Chapters of Iohn: which ſpeech may be all referred to three heads, Prediction, Exhortation, and Promiſe: By way of Prediction we ſhall finde in that ſpeech, that he tels them before hand of the things hee ſhall ſuffer, and the glory he ſhall hauehave after his ſufferings, and withall the glorious prouiſion he will make for them in heauen after his Aſcenſion, & comforteth them againſt his departure from them. Secondly, by way of Exhortation he earneſtly perſwades them by theſe his laſt words, to looke to their cariage in the world after he was gone, in theſe points eſpecially; namely, that they ſhew forth the continuall proofe of their vnfained and feruent louelove one to another, and that they arme themſelues with all patience, to ſuffer all the indignities and troubles ſhould befall them from the Deuil, and the world: and chiefly that they abide in him, as the branch doth in the Vine, bearing good fruits to the glory and honour of his Name. Thirdly, By way of promiſe, he labours to fill them with comfort, by aſſuring to them three ſingular fauours: Firſt, that he would ſend them the Holy Ghoſt to be their Comforter all their daies. Secondly, p. 336that they ſhall at all times hauehave audience in heauen for all ſuits whatſoeuer, if they be made in his Name. And thirdly, that what troubles ſoeuer they ſhall hauehave in the world, yet in him they ſhall hauehave peace. Neither did he intend this ſpeech only for his Diſciples, but for all the godly in all ages that ſhould mourne for his abſence.

The fourth thing our Sauiour did for preparing him for his Paſſion, was the choice of the place where he would begin his Paſſion: and therein two things are worthy to be conſidered: viz. The kinde of place he chooſeth, and his great willingneſſe to ſuffer for vsus. The place he choſe was a Garden: and that he did of purpoſe, for as the firſt ſin was committed in a Garden, ſo he is pleaſed to offer himſelfe to ſuffer the firſt part of his great Paſſion in a Garden. Thus is our bleſſed Sauiour pleaſed by his obedience in a Garden, to make ſatisfaction of the ſin of Rebellion committed by our firſt Parents in Paradiſe: The next is the demonſtration of our Sauiours willingneſſe to ſuffer for vsus, which hee ſhewes plainly in chooſing the place: for firſt it would be hard for the Prieſts to apprehend him in the Citie, becauſe of the people, therefore hee gets out of the Citie to a place that was neare. Againe, the Euangeliſts note that he went to a place he was accuſtomed to goe to, that ſo it might not be difficult to finde him, Luke 22. 39. And to make it out of all doubt, S. Iohn ſaith, That Iudas that betrayed him knew the place. And it is profitable for vsus to know that our Sauiour did ſuffer willingly, becauſe that addes to the price of his ſatisfaction; for vnleſſe his Paſſion had beene voluntary, there had not beene a iuſt ſatisfaction for our ſinnes to Gods Iuſtice: And beſides, that circumſtance ſhould the more ſtirre vp our hearts to admire the greatneſſe of his louelove to vsus. And finally, it is a moſt liuely preſident to teach vsus with all willingneſſe to take vp our croſſe and follow him, that hath ſo willingly ſuffered ſuch grieuous things for vsus.

The fifth thing our Sauiour did in his preparation, was the offering vp of prayer to God before hee entered vponupon his Paſſion. Now the prayers Chriſt made, were partly for the Church, and partly for himſelfe: The prayer for the Church, p. 337which he made immediatly before his apprehenſion, is at large recorded in the 17. of Iohn, which prayer he made as the High Prieſt; whoſe office was two-fold, to make interceſſion for the people, and to make ſatisfaction and atonement for their ſinnes. And though the interceſſion of Chriſt be chiefly performed in heauen as hee ſitteth at the right hand of God, yet that we might know what he ſaith for vsus in heauen, he conceiues that moſt ſacred frame of Interceſſion, which is there recorded for our euerlaſting conſolation. Now concerning that prayer of our Sauiour, many things may be obſerued.

1. For whom he prayes and makes interceſſion; and ſo hee expreſly ſaith, That he did not pray for the world, but for the Elect, verſ. 9.

2. Why he made that prayer on earth, and did not reſerue it till he came to heauen? And to that he anſwereth himſelfe, verſ. 13. that hee ſpake thoſe things on earth, that his ioy might be fulfilled in vsus, for it muſt needs bee an vnſpeakable comfort to vsus to know what Chriſt prayes for in heauen to obtaine for vsus.

3. What things he aſſumes, as taken for granted, before hee puts vp his petitions to God: and ſo hee reckons vp before God diuers admirable priuiledges which belong to the godly, which God did neuer deny, but alwaies granted to belong to them: and theſe were,

1. That God had giuen Chriſt full power to beſtow eternall life vponupon the godly, verſ. 2.

2. That the godly were Gods owne people, and that he had beſtowed them all vponupon Chriſt to redeeme them, and prouide for them, verſ. 6, 10.

3. That Chriſt is glorified in them, verſ. 10. meaning that God had giuen him leaue to make himſelfe glorious by aduancing them, and that he did account himſelfe to hauehave no glory on earth, but what he had in and from them.

4. That he did ſanctifie himſelfe for them, verſ. 19. that is, that God was to account all his merits to belong to them, and that all he endured when he was ſet apart as a Sacrifice, was for their ſakes.

p. 3385. That all he was to pray for, did belong to all beleeuers as well as to the Apoſtles, euen to all that did or ſhould beleeue to the worlds end, verſ. 20.

6. That by the Goſpell Chriſt was to make all the godly feele, that God loued them, as well as he loued him, verſe 26.

4. What he did begge of his Father for vsus: and ſo we ſhall finde that hee hath fitted his ſuits to our deſires. For looke what in this world the godly moſt deſire to be freed from or to hauehave, that he hath asked, namely,

1. That God would vndertake to keepe vsus ſo as we might not any of vsus be loſt, verſe 11, 12.

2. That God would preſerue and keepe vsus from euill, both the euill of ſinne, and the euill of danger that might oppreſſe vsus, verſe 15.

3. That God would ſanctifie vsus by the power of his word, and ſo furniſh vsus with all gifts needfull to a holy life, verſe 17.

4. That we may be admitted into fellowſhip and indiſſoluable vnion with the bleſſed Trinitie, and amongſt our ſelues, that in a ſort wee might bee ioyned to God as Chriſt was, verſe 21.

5. That God would ſo perfect this holy vnion in them, that he might make the very world to know that God loued them, as well as he loued Chriſt, verſe 23.

6. That God would in his due time bring them all to him in heauen, that they may for euer behold his glory there, verſe 24.

Theſe are maruellous things, and ſhould wonderfully affect vsus and comfort vsus.

5. By what arguments our Sauiour vrgeth theſe pe…itions: for his very reaſons doe ſhew what care he had of vsus, and how he pities vsus, and that he ſtands vponupon our right. And ſo we ſhall finde that hee vſed foure Reaſons why God ſhould grant all he asked for them. The firſt was becauſe we are Gods: thine they are, verſ. 9, 10. and therefore God ſhould defend vsus in that we are his owne, and belong to his charge and care. The ſecond was, becauſe p. 339the world hates vsus, verſ. 14. we are likely to be ſo ill vſed in the world, that God muſt needs looke to vsus, to protect, and prouide for vsus. The third was becauſe our Sauiour himſelfe ſhould be now no more in this world to looke to vsus in his owne perſon, and therefore hee praies God to looke to vsus, verſ. 11. The laſt was becauſe hee had ſanctified himſelfe for our ſakes, and therefore pleads his owne merits for vsus, verſ. 19.

Laſtly, it is profitable for vsus to marke the intimation our Sauiour giues all along his prayer, by which he lets fall a deſcription of what we muſt be if we would hauehave our part in his Interceſſion. For in the 20. verſe wee may ſee it plaine, we muſt be beleeuers, and verſes 6, 7, 8. with 26. We may ſee further that we muſt be ſuch as will receiue the words which God gaue to Chriſt to deliuer to vsus, & by them will know Gods name, and ſuch as will keepe the word as the greateſt treaſure in the world. They that heare not Chriſts preaching on Earth, ſhall not hauehave benefit by Chriſts praying in Heauen. Nor will hearing ſerue turne, but there muſt be knowledge and beleeuing, and keeping of the word as a treaſure, and for practiſe.

Thus of the prayers our Sauiour made for the Church.

The prayers he made for himſelfe, concerne either his Glory in Heauen, or his Paſſion on Earth. His prayer for his Glory in Heauen is recorded, Iohn 17. v. 1. to 6. and in that prayer our Sauiour firſt layes downe the ſubſtance of his requeſt, verſ. 1. Secondly, hee vrgeth it with arguments, verſ. 1, 2, 3, 4. Thirdly, hee explaines his meaning for the manner how he would hauehave his petitions granted. The ſubſtance of his ſuit is, that God would glorifie his Sonne. The Reaſons are: Firſt, becauſe God is his Father and he his Sonne, verſ. 1. Secondly, becauſe if God glorifie him, hee will glorifie God againe, verſe 1. Thirdly, becauſe God had giuen him power before to beſtow glory vponupon others, and therefore much more he ſhould hauehave it himſelfe, verſe 2, 3. Fourthly, becauſe hee had glorified God on earth, and ſhould within a little time finiſh all his hard taske, verſe 4. Now the manner how p. 340hee would be glorified, was, by receiuing the ſame glory againe, which hee had with the Father before the world was; which referred to his humane Nature, muſt be vnderſtood of his exaltation aboue all things that are made in heauen or earth, and ſo to be worſhipped with the diuine Nature. And as it is referred to the diuine Nature, it muſt bee vnderſtood of manifeſtation to the world, that as alwaies he as ſecond Perſon had glory equall with the Father, ſo that God would let it be knowne to be ſo through the world, which was accompliſhed after his reſurrection, when the Diuinitie of Chriſt was publiſhed to all Nations.

Thus of his prayer for his Glorification. The prayer that concernes his Paſſion was made in the Garden a little before his enemies came to apprehend him. And concerning that prayer diuers things may be obſerued.

1. The company was with him, or neere to him at the time of his prayer, and ſo the Text notes that he ſingled out of all the Diſciples three of them whom he loued moſt, viz. Peter, and Iohn, and Iames. Now this company hee tooke for two Reaſons: Firſt, that they might bee witneſſes of this part of his Paſſion. Secondly, he choſe them to be by him, as ſuch as to whom he could more freely diſcouer himſelfe: and in this our Sauiour did expreſſe that which is ſetled in the natures almoſt of all men, and ſo of all godly men, in the buſineſſes of religion. There be ſome perſons before whom a man would more willingly pray or preach or doe any dutie; and yet others hauehave no iuſt cauſe to take exceptions as if they were neglected, or it was partialitie, for we ſee here Chriſt himſelfe did ſingle out theſe men, and leaue the reſt of the Diſciples further off, Matth. 26. 36, 37. and withall from hence we may learne that the very preſence of ſuch as we louelove, doth vsus good when we are in diſtreſſe, though they ſhould ſay nothing to vsus; as here our Sauiour giues theſe Diſciples a great charge to tarry by him, and yet they ſay not a word to him, no not when he makes his moane, that his heart was heauy to the very death: yea it ſeemes our Sauiour was not willing to be without them, though they p. 341ſlept by him, and ſeemed to take little notice of his diſtreſſe. Further, theſe three were they that had ſeene his Transfiguration on the Mount, and therefore are now the fitteſt to behold this great abaſement, without wauering in the faith of his Diuinitie, becauſe they had ſeene him glorious, whom now they are to behold ſo infirme.

2. The geſture he vſed in prayer, viz. He felt on his face and praied. Euen the more grieuous the diſtreſſe was vponupon him, the more humbly did he demeane himſelfe towards God: When his heart was ſo heauy, nothing but praying to God would helpe him; for he had made his moane to the Diſciples, and that eaſed him not. Nor doth hee reſt in that, ſimply to pray, but his Agonie being great, hee applies himſelfe to that geſture might beſt fit the greatneſſe of his diſtreſſe, to teach vsus what we ſhould doe, when our hearts are heauy, and how we ſhould ſtriue to inlarge our affections, and ſuit our whole behauiour in Gods preſence according to his hand vponupon vsus, or the great need we hauehave of his helpe.

3. What befell him when he went to pray, viz. a moſt grieuous Agonie in ſoule, which with ſuch ſpeed increaſed vponupon him, that he cried out to his Diſciples, that his ſoule was eueryevery way compaſſed about with ſorrow euen vntounto the death, and he ſweat in that Anguiſh very bloud, as is noted by the Euangeliſt, and he was maruellouſly amazed and afraid. Now if any aske, what made our Sauiour Matth. 26. 38.Matt 26:38fall into this perplexitie? I anſwer, that wee muſt not thinke, that it was the feare of bodily death that thus affrighted our Sauiour, ſeeing we know that the Martyrs that were infirme men, did yet embrace death without theſe Agonies: though by the way we muſt remember, that it is a thouſand times more eaſie to ſuffer the death of a Martyr, than for Chriſt to ſuffer bare death of any kinde, becauſe Martyrs in death are freed from the guilt of all their ſinnes, whereas Chriſt in death, as our ſurety, ſtands charged with ſinne: but it was not the feare of death thus troubled our Sauiour; he had many other more dreadfull things to thinke of: As firſt, the tyrannie p. 342of Sinne, Death, and Sathan, that had preuailed ouer mankinde. Secondly, the great ingratitude of the greateſt part of mankinde, who would not regard redemption though made in his bloud. Thirdly, the diſperſion of his Diſciples, and the ſcandall that euen they would take at his death. Fourthly, the ruine would come vponupon the Iewiſh Nation by making themſelues guilty of his bloud. Fifthly and eſpecially, the ſenſe of the moſt horrible wrath of God againſt the ſinnes of the world, which he muſt endure, and did begin to feele, for our ſakes, as being our ſurety. It was not death then ſimply that he feared, but death ioyned with that powring out of the dreadfull wrath of God vponupon his ſoule: this bred that incredible and deadly ſadneſſe, and paine, and inward feare in our Sauiour.

Now this mournfull conſideration of his grieuous feare and agonie, may ſerue vntounto vsus for great conſolation, and that in diuers reſpects: For firſt herein we may ſee his louelove to vsus, that can be content to take vponupon him our infirmities, euen thoſe that are moſt troubleſome, ſuch as this dreadfull feare and perplexitie was: he was here truly transfigured: for as on the Mount by transfiguration hee ſhewed what glory he ſhould hauehave in heauen, ſo in the Garden, by this transfiguration he ſhewes what weaknes cleaues to his members on earth: only we muſt ſtill remember, that he tooke vponupon him only vnblameable infirmities; for in this he ſinned not. If any aske how could ſuch vnſpeakable feare and ſadneſſe be without ſinne, ſeeing the affections were ſo violently moued and troubled? I anſwer, that the perturbation that was in our Sauiours heart, was like to cleane water in a cleane glaſſe; if it be ſhaked neuer ſo violently, yet it is cleane ſtill, becauſe there is no mud in the bottome. But on the other ſide, if cleane water be put into a cleane glaſſe, and mud withall be ſetled in the bottome, then the leaſt ſtirring that is makes it foule: and ſo it is with vsus, there is ſinne in almoſt all perturbations that ariſe in our hearts, becauſe eueryevery ſhaking of our hearts ſtirs vp ſome corruption that is in our nature; but it was not ſo with Chriſt. Againe, fearefull p. 343Chriſtians may take ſome comfort from hence, to ſee that their Sauiour was afraid as well as they. His Agonie may comfort them againſt their puſillanimitie; and further ſuch as finde ſtrange accidents in prayer, and are ſuddenly oppreſſed with feares and doubts or terrors, may profitably remember what befell their Sauiour when he went to pray. Laſtly, ſuch as are afflicted in conſcience vnderunder the ſenſe of Gods wrath, may wonderfully from hence be releeued: Firſt, by conſidering that Chriſt himſelfe did feele the ſame, or much greater ſorrowes than they doe, and therefore doth pitie them, and will ſuocour them. Secondly, by conſidering that Chriſt hath borne in his owne ſoule the brunt of Gods diſpleaſure for ſinne, and therefore they ſhould not be ſo diſmayed, but behold his ſoule as made a ſacrifice for their ſinnes. And thus of his Agonie. There was yet another great diſcouragement befell him in his prayer, and that was the maruellous ſenſleſneſſe, and drowſineſſe, and want of compaſſion in his Diſciples, who were ſo farre from comforting him, or mourning with him, that they could not watch with him one houre: That Peter that a little before ſaid, If all men were offended in him, yet he would neuer be offended, yea he was ready to die for him, yet now he doth not reſiſt his very ſleepe, but neglects his Sauiour in his greateſt diſtreſſe. And from this obſeruation we may gather diuers Vſes. For hereby it is manifeſt, that the whole burden of ſatisfaction lies vponupon Chriſt only: Here is no bodie to helpe him to pay one farthing, nor ſo much as pitie him, or incourage him: when our ranſome is in paying, the great Apoſtles are a ſleeping. Beſides, men in miſery muſt learne to truſt vponupon God only, for there are none ſo neare or deare to vsus, but in times of diſtreſſe may come farre ſhort of that compaſſion or ſuccour which we may expect from them: and if any ſuch thing befall vsus in our paines or other miſeries, we muſt labour to comfort our ſelues with this example of the like caſe of our Sauiour. Moreouer, men that are giuen to bodily ſleepineſſe in time of Gods ſeruice ſhould be warned from hence: Euen ſuch a bodily infirmitie, if it be nouriſhed, may bring p. 344vsus into fearefull temptations, and makes vsus guilty of grieuous offence againſt God and Chriſt; as is imported by our Sauiours milde reproofe of the ſleepie Diſciples, Matth. 26.

4. The forme of prayer hee vſed, and that was, Abba father, let this cup paſſe from me if it be poſſible; yet not my will but thy will bee done, Mark. 14. 36. In which forme we may note three things: Firſt, the Titles he giues to God. Secondly, the ſubſtance of his ſuit to God. And thirdly, the clauſes limiting his petition.

1. The Titles are recorded by Saint Marke: and wee ſhall finde them giuen to God in three places of the new Teſtament: viz. in this prayer of Chriſts, and Rom. 8. 15. and Galat. 4. 7. The tearme Abba, is an Hebrew or Syriacke word: and the other word Pater, is both a Greeke and Latine word: Now in that Chriſt calling vponupon his Father giues him his title in diuers languages, it is thought, that thereby Chriſt would intimate that he was the God of both Iewes & Gentiles, and in as much as the time drew on in which the partition wall was to be broken downe, and God was to bee beleeued on, and called vponupon by both ſorts of people, Chriſt himſelfe firſt beginnes to treat with God in both languages. And it may well be, that being now in infinite torment he would intimate by theſe tearmes, that he ſuffered them both for Iewes and Gentiles.

2. As for the ſubſtance of the petition, a great doubt may ariſe in a mans mind how this could be in Chriſt without ſinne, or contradiction to himſelfe. He that had foretold his death, and profeſſed ſo often to bee willing to die, and was ſent into the world for this purpoſe, and if he died not all the Elect were vndone: how can it bee that now hee prayes that if it be poſſible he may not die? I anſwer this obiection two wayes: firſt, that he doth not expreſly pray againſt his death, but his words may be vnderſtood as well (as I conceiue) of the Agonie he was in, in his ſoule: and ſo what inconuenience can follow, if we grant that hee deſired of God that it might paſſe from him, or bee quickly remoued, if it were poſſible and might ſtand with Gods will: there p. 345was no neceſſity that his Agonie ſhould abide ſtill vponupon him. Secondly, if it be vnderſtood of his death, yet all that might bee without ſinne, becauſe they are the words of Chriſt, now aſtoniſhed and amazed, his vnderſtanding and memory by the violence of the paine being interrupted in their working for a ſhort time. As a Clocke may be perfect, and yet ſtand by reaſon of ſome outward cauſe, as a mans hand, or the weather, or the like: ſo the frame of our Sauiours affections and deſires was moſt perfect, though by the violence of the hand of God vponupon him for a time, his nature remembred only the preſeruation of her ſelfe. From this frailty of our Sauiour ſhewed in the matter of his petition, weake Chriſtians may gather much comfort, and perſwaſion, that their weakneſſe and frailties in prayer ſhall be paſſed by of God and Chriſt.

3. The clauſes limiting his petition are two. Frſt, if it bee poſſible▪ Secondly, not my will but thy will be done: which as they ſhewed the holineſſe of Chriſt, in deſiring to auoid the requeſting of abſurd & contrary things, and to ſubmit himſelfe & his deſires to Gods will notwithſtanding the tormēt he was in: ſo it is a notable example to teach vsus what to do in all diſtreſſes, yea the bittereſt croſſes can befall vsus, euen to ſtriue vehemently to beare Gods ſharpeſt ſtroakes, with all humble ſubmiſſion to his good will and pleaſure.

Thus of the fourth point in his prayer.

The fift point, is the iſſue and euent of his prayer, and that is reported partly by the Euangeliſt, and partly by the Apoſtle to the Hebrewes. The Euangeliſt ſaith that an Angell came from heauen and comforted him in his Agonie, Luk. 22. 43. which may teach vsus to know, that when God will not preſently deliuer vsus from the croſſe, yet he is able to comfort vsus vnderunder the croſſe: and if ordinary meanes faile, he can ſupplywith extraordinary: If men on earth will not pitty vsus, he can ſend his Angels from heauen to releeue vsus. The Apoſtle to the Hebrewes further tels vsus, euen that this prayer was heard of God as he reports, Heb. 5. 7. Now from hence ariſeth another great ſcruple, and that is how it can be ſaid this prayer was heard, ſeeing hee was not deliuered, p. 346but did ſuffer death. I anſwer, if you vnderſtand his prayer only of the ſpeedy taking off of Gods hand, then there is no difficultie or doubt: and if it bee vnderſtood of death, wee muſt fly to a diſtinction, which is thus: God heareth prayer two wayes, the one when he directly grants what we expreſly aske, the other when he giues vsus ſo much of our ſuit as is good for vsus, and what he denies, recompenceth in ſome other thing which is anſwerable thereunto, and more profitable for vsus. So he dealt with Chriſt here, though he did not free him from death, yet he did free him from the hurt of death, ſo as he was able to beare it, and was deliuered from it in due time, which was all that which the nature of Chriſt in diſtreſſe in effect ſought, viz. the preſeruation of it ſelfe: and this may bee very vſefull for vsus to obſerue: God may ſeeme to deny vsus many things, which yet he grants, and our weakeſt prayers may get vsus ſome bleſſing, though wee feele it not for the preſent: and if God change with vsus, and giuegive vsus that which is better for vsus than that which we aske, he doth vsus no wrong. In hearing prayer God conſiders not ſo much the pleaſing of our wills, as the furthering of our Saluation. And therefore wee muſt take heed we grow not froward, or diſcouraged, and iudge that God heareth vsus not, becauſe he lets vsus pray often, and yet according to the letter of our praier we ſee not that we are heard: let this example of Chriſt that prayed thrice, and the like of Paul praying thrice againſt the temptation of the Deuill, ſtay our heart, and teach vsus as to get skill and reſolution to pray, ſo to ſeeke the skill of Gods different manner of hearing of prayer. Thus of what Chriſt did: now followes to conſider what was done to him, and that both by the Iewes, and by his owne Diſciples.

Concerning the behauiour of the Iewes in the apprehenſion of Chriſt, I obſerue two things: Firſt, how they came to Chriſt, and met him. Secondly, how they laid hands vponupon him, and bound him and led him away.

About their comming to Chriſt, three things would be noted: 1. Who came: 2. How they came furniſhed: 3. What communication paſſed betweene Chriſt and them, when they were come.

p. 347For the firſt: The perſons that came to Chriſt, were the Iewes and Iudas, ſouldiers and feruants, all ſent from the High Prieſts and Phariſies, and Elders of the people, Matt. 26. 47. Iohn 18. 3. And they were a great multitude of them. So naturall is the hatred that the men of the world beare to Chriſt, that it is eaſie to get men enow to beare armes againſt Chriſt, or to doe hurt to Religion, or religious perſons: but wee ſee in our times what a wonderfull hard thing it is to get men or money to doe any ſeruice againſt Antichriſt.

For the ſecond: Iudas and the Iewes came thus furniſhed; They firſt get a band of men, (which being not in the power of the Prieſts) they muſt needs hauehave them, as borrowed from Pilate: And with this Band they ſend their owne officers, and all were furniſhed with weapons, ſwords, and ſtaues: and the Text notes that they were a great multitude of them. Now what was all this to doe? It was to take Chriſt, Chriſt I ſay, that was knowne to be ſo peaceable a Man, and ſo quiet, as no man came neere him for meekeneſſe and lowlineſſe; and beſides, he was vſually in the Temple, and ſo eaſie to be taken at any time, or in any place, if they will needs lay violent hands vponupon him. But obſerue two memorable things: Firſt, the effect of an ill conſcience, in Iudas and the Prieſts: they knowing the cauſe to be ſo naught, ſuffer ſuch a conflict with an armie of feares in their owne hearts, that fearing leſt both God and men ſhould be againſt them, they raiſe an armie of men, for the effecting of their wicked purpoſe: Oh the force of conſcience! What a fearefull baſeneſſe is it to be wicked, or to ſet vponupon wicked purpoſes? It is a very troubleſome and chargeable thing, to be engaged for the effecting of miſchieuous deuices. Secondly, note how iuſt God is: theſe ſinfull men hauehave drawne their ſwords and bent their bowes againſt the Iuſt one: How deſeruedly therefore afterwards did God make the ſword enter into their owne breſts. Theſe men that entertaine but one Band of Romans againſt their Lord and King, euen Chriſt, ſhall afterwards receiue into their owne bowels and boſomes the ſwords of the whole armie of the Romans, to reuenge their p. 348rebellion, not againſt them, but againſt Chriſt.

Now for the communication that paſſed betweene Chriſt and the Iewes, the ſtorie of it is recorded, Ioh. 18. 4, 5, 6. And in the whole ſtory I note three things: Firſt, how willing Chriſt was to be apprehended. Secondly, how miraculouſly he ſhewed his diuine power vponupon his enemies. Thirdly, how carefully he prouides for his Diſciples.

His willingneſſe to ſuffer, appeares by thoſe words, that affirme that he knowing all things ſhould come to him, went forth, and as it were offered himſelfe, by asking, Whom ſeeke yee, and by anſwering that it was He, when they name him. Euen the more he feared in the Garden at prayer, the more he ſtriues to ſhew vndauntedneſſe now; yea to ſhew how great difference there is between affliction of ſpirit, and outward diſtreſſes: when the fit of the diſtreſſe of his Soule vnderunder Gods wrath for our ſinne, is for a while intermitted, hee goeth out to ſeeke his Aduerſaries, that ſought him, as being moſt willing to take vp a croſſe, hee accounted ſo eaſie in compariſon of what he had felt.

The demonſtration of his diuine power vponupon his enemies he thus ſhewed. When he had anſwered that he was that Ieſus of Nazareth, whom they ſought, then all went backward and fell to the ground, ſuch amazement fell vponupon the hearts of the ſtouteſt of them. They ſought the Man Ieſus, but that God whoſe Name was I am, out of the temple of his body giues that anſwer, I am he, with ſuch impreſſions of his Diuinitie as ſtrikes them to the ground like dead men. And this he did for diuers reaſons: Firſt, to preſerue the vndoubted teſtimony of his Diuinitie. He that was ſhortly to be ſacrificed as a Lambe, now warres like a Lion for a ſeaſon, that at leaſt the Chriſtian world might know, that it was God that did ſuffer for our ſinnes, Act. 20. 28. Secondly, hereby his enemies are conuicted, and left without excuſe, that will lay hands on him iniuriouſly, that had firſt laid hands on them ſo iuſtly, and made them know how able hee was to binde them ouer to eternall perdition. Oh how incorrigible is the heart of a wicked man! Here may a man behold men ſmitten to the ground by the hand of God, and yet ſee them riſe vp p. 349againe as deſperately bent as before: Yea, here ſtood with theſe men, and among them fell, Iudas, the Apoſtle, the ſeruant of Chriſt, and yet riſeth againe ſtill a Deuill, a Traitor, and a Standard-bearer of the Iewes malice, who hauing the Deuill in his breſt, doth moſt impudently giuegive the ſigne of peace with his mouth. Thirdly, hereby he giues euident demonſtration to all the world, of the terror of his voice againſt wicked men at the laſt day. Hee that can fright them thus, when he is about to die, being yet in the forme of a ſeruant on earth; how will he be found then, when he comes in his Kingdome to iudge them from heauen, and ſhall ſhew himſelfe in the forme of God, as well as Man? What tongue of man can expreſſe the terror of that voice, at that day, Goe yee curſed into euerlaſting fire prepared for the Deuill and his Angels. And impenitent men may gheſſe at this, by the power they hauehave felt in the voice of Chriſt in the preaching of the Goſpell. Another demonſtration of his diuine power may it be reckoned, that ſuch as knew him ſhould looke vponupon him, and not know him, when hee asked them, Whom ſeeke yee; they doe not anſwer, thee, but Ieſus of Nazareth, yet Iudas was amongſt them.

Thirdly, his care of the ſafetie of his Diſciples he ſhewed two waies: Firſt, by going out alone to meet his Aduerſaries, leſt in the tumult his Diſciples ſhould be ſeazed vponupon. Secondly, by ſpeaking to the armed men to take him, and let them depart without in…ury. Now the reaſon why he was ſo carefull of them, was (as the Euangeliſt notes) that the word of Ieſus might be fulfilled which he ſpake in his prayer to his Father, Of thoſe which thou haſt giuen me, I hauehave not loſt one: And loſt they had beene (in our ſenſe) if they had not beene preſerued to do the worke they were elected to, (viz.) to be witneſſes of Chriſts Death and Reſurrection throughout the world; which worke might hauehave beene hindered by their apprehenſion. Againe, note how our Sauiour carries himſelfe towards them: Hee ſpeakes to them as their Lord and King, and therefore ſaith, Let theſe depart, which are words of authoritie, cōmanding them to let the Apoſtles go; which thing is the more cleare, becauſe they did let them go accordingly.

p. 350And thus of their comming to Chriſt: The taking of him, and binding of him, and leading him away followes, the ſtory of it we finde in all the Euangeliſts. Now the reaſons why he ſuffered theſe things are to be conſidered. He that giues libertie to Captiues, was taken himſelfe, that hee might deliuer vsus from captiuity vnderunder Satan, by whom wee were detained, and that his captiuitie might comfort the Martyrs that ſuffer for the Teſtimony of Ieſus, and might ſanctifie their reſtraints, and ſo he was bound, that we might be freeed from the bonds of our ſins, and of the Deuill, and euill examples and cuſtomes of the world in which we were fettered, and that he might comfort ſuch as are in bonds for righteouſneſſe ſake. He was vnciuilly led out of the Garden, that ſo he might lead vsus into the heauenly Paradiſe, out of which we were caſt.

Thus of what the Iewes did to him. What was done by his Diſciples is briefly noted, and that was, that they all forſooke him and fled: ſo as he was forſaken on all hands. And he ſuffered this deſertion for diuers reaſons. Firſt, that ſo no iot of our redemption, no not the leaſt parcell of it, might be aſcribed to any other than to one Ieſus alone. Secondly, that hereby he might ſatisfie Gods iuſtice for vsus, that had forſaken God, and fell away from him by our ſins. Thirdly, that this example might ſomewhat eaſe and comfort ſuch as are left and forſaken by their friends, in their diſtreſſe. Fourthly, the Scripture was herein fulfilled, Smite the ſhepherd and the ſheepe ſhall be ſcattered: and Chriſts words came to paſſe, All of you this night ſhall be offended in mee.

I omit here the reſiſtance made by the Diſciples, eſpecially by Peter, and the diſcourſe and behauiour of our Sauiour vponupon it, becauſe that was no part of Chriſts Paſſion, though it were ſomething that fell out in the ſtorie.

Hitherto of Chriſts Apprehenſion, and ſo of the things that went before his Arraignment.

The things he ſuffered at his Arraignment follow: and theſe may be referred to two heads. The one is the things he ſuffered (when he was brought bound before the Iudges or p. 351Rulers) in the night, when things were carried tumultuouſly and without any order. The other containes the things he ſuffered when they would proceed iudicially with him, and that was in the day time.

In the night he ſuffered three things. Firſt, he was carried vp and downe bound from one High Prieſt to another. Secondly, he was three times denied by Peter his owne ſeruant and Diſciple. Thirdly, he was ill intreated by the men that kept him bound. And that theſe things fell all out before the ſolemne Councell of the High Prieſts, and in the night, appeares by Saint Lukes narration of it, Chap. 22. though the other Euangeliſts obſerue not the order ſo preciſely.

For the firſt: The Captaine of the band, and the Souldiers and Officers of the Iewes, carried Chriſt firſt to Annas that was father in law to Caiaphas, and then to Caiaphas afterwards, Iohn 18. In which dealing two things may be noted. Firſt, the glory theſe wretched men take in ſhewing their Priſoner one to another: How glad they are to ſee Ieſus bound, and to know but that their deuices proſper ſo farre; now was the time that the world reioyced, and the Diſciples wept, Iohn 16. 20. Secondly, it ſeemes Caiaphas playes the Politician, for ſince the time he had beene author of that counſell, that one muſt die for the people, all the worke is directed to him. If great men once become authors of miſchiefe and ill counſell, they know not how farre they may be lead on in wickedneſſe: but Caiaphas perceiuing the worke muſt light vponupon him, ſubtilly giues order (as is likely) that he ſhould firſt be carried to Annas, that ſo hee might either decline the enuy of the people, or hauehave him partner in it.

For the ſecond: The ſtorie of Peters deniall is at large ſet downe by the Euangeliſts, and therein three things are noted; the occaſions of his fall, the manner of it, and the euent. The occaſions are obſerued by the Euangeliſts to be foure: or, by foure ſteps and degrees he is brought into the ſnare of this temptation. For firſt he followed Chriſt afarre off, Matth. 26. 58. That he followed him, it was his affection p. 352and deuotion; but that he followed him afarre off, it was his feare: and in this feare is laid the firſt ground of his fall. To expoſe himſelfe to danger, when he felt his heart afraid of it, eſpecially when there was no neceſſary cauſe to venture himſelfe vponupon it, was a ſtrong occaſion to the temptation. Secondly, a Diſciple that was knowne to the High Prieſts, and …ent in with Ieſus into the Palace, ſpake to him that kept the doore, and ſo got Peter in, Iohn 18. 15, 16. and this was a ſecond ſtep to his temptation. The courteſie of his friend proues a ſnare to him, and the rather becauſe he went in out of curioſitie, and not out of any ſetled reaſon or cauſe to glorifie God: for Saint Matthew ſaith he went in but to ſee the end, that is, to obſerue what would become of Chriſt, Matth. 26. 58. Thirdly, he ſate and warmed himſelfe by the High Prieſts fire, with the ſeruants of the High Prieſts, Iohn 18. 18. He that was for a long time accuſtomed to the holy conuerſation of Chriſt, and his fellow Diſciples, where he was accuſtomed to goodneſſe in words and deeds, now comes into the company of the vngodly without calling, whoſe tongues were bent to miſchiefe, and their throat an open ſepulchre, and here as a man comming ſuddenly into a new world, receiues ſtrong impreſſions of euill, his fearefull heart being not able to caſt vp the poiſon hee receiued from their Societie: and this was the third degree or ſtep to his fall. Fourthly, he was examined and accuſed to be one of Chriſts followers, and ſo charged in that part in which he was weakeſt: For firſt, a Damoſell that kept the doore, asked him whether he was not one of them, Ioh. 18. 19. and then the ſeruants by the fire-ſide charge him againe, verſ. 25. gathering belike from his behauiour that hee was not one of their ſide, in that he did not ioyne with them to diſcourſe againſt Chriſt, and therefore it was likely that he was Chriſts Diſciple, and they told him his ſpeech bewrayed him, hee ſpake like a Galilaean. Then in the third place, a kinſman to Malchus, whoſe eare he cut off, charged him that hee ſaw him in the Garden, Ioh. 18. 26. The Deuill that deſired greatly to ſift him, and to increaſe his miſery, plies him with obiections, and all ſuddenly till his ſinne was brought to the p. 353height. Thus of the occaſions of his fall. The manner of it followes: & ſo the Euangeliſts ſhew, that firſt he denied Chriſt, ſaying that he knew him not. Then he denied him again with an oath: Then thirdly, he began to curſe & ſweare, ſaying, he knew not the man: Oh Peter knoweſt not thou the man, that before hadſt confeſſed him to be God? The euent was his Repentance; & there is obſerued the means of it, and the maner of it. The means leſſe principal, was the crowing of the Cock, according to the prophecie of his Sauiour. The principall was, that Chriſt looked backe vponupon him, and then Peter remembred Chriſts words, which preſently brake his heart, Luk… 22. 61. The manner of his repentance was, that he went out of that wicked place, and wept bitterly. He forſakes the needleſſe ſociety of the wicked, and with much ſorrow bewailes his great ſinne. Thus of the Story.

Now the reaſon why our Sauiour ſuffered this kinde of affliction, to be denied thus of his owne ſeruant, was, that ſo he might ſatisfie Gods iuſtice for vsus, that had denied God in Paradiſe: becauſe we had denied God, he was content to be denied by his owne ſeruant.

There may be many vſes made of this lamentable Story of Peters fall: 1. For firſt, we may all be warned by his fall, to take heed of the occaſions that led him into this ſinne; and ſo eſpecially to take heed of ſecurity and truſt in our owne ſtrength. This is the man that a little before ſaid he would not deny him, though he ſhould die with him. Let him that ſtandeth take heed leſt he fall: No man is ſtrong by his owne might, and therefore let vsus work out our ſaluation with feare and trembling, and know that we are kept onelyonly by Gods power and true faith in him. Againe, we ſee how pernitious a thing it is to fall ſuddenly into carnall company, without a Calling: It is hard to touch Pitch, and not be defiled, eſpecially in euill times when men are heated with malice, we ſhould altogether auoid their preſence, if it be poſſible: The High Prieſts fire vndid Peter.

2 Wicked men muſt take heed of abuſing ſuch examples as this, by gathering from thence any libertie to ſinne: think not to ſinne ſecurely, becauſe Peter ſinned ſo grieuouſly: p. 354Remember two things, if thou take liberty to ſinne, becauſe Peter ſo ſinned. Firſt, that Peters ſinne brought bitter griefe to his heart: He went out and wept bitterly, ſaith the Text: If thou wouldeſt as well conſider the ſorrowes Gods ſeruants brought vponupon themſelues for their ſinnes, as the greatneſſe of their offence, thou wouldſt finde ſmall prouocation from ſuch wofull preſidents. Againe, it is true that Peter ſinned and yet was ſaued, and yet it is as true that Iudas ſinned and was damned, and yet was an Apoſtle of Chriſt as well as Peter.

3. We may hence learne what is neceſſarie to true repentance, viz. Firſt, to get out from the ſociety of wicked men: a man cannot repent, and yet remaine ſtill by the High-Prieſts fire. Secondly, to bewaile our ſinnes by true godly ſorrow in ſecret: without mourning for ſin, there can be no true repentance for ſinne; and therefore the afflicting of our ſoule for our ſinnes is peremptorily required, Ioel 2. 12. Iam. 4. And the ſacrifices of God are a broken and contrite heart, Pſal. 51.

4. Here are diuers things worthy the marking about the meanes of a mans conuerſion: For firſt hence we may learne, that the Doctrine a man heares, though it doe not preſently worke vponupon him, yet the remembrance of it in after-times may be very powerfull to turne a mans heart to God: as here Peter is turned by remembring what Ieſus ſaid vntounto him, though when he ſaid it, Peter made no good vſe of it. Againe, wee may gather hence, that God can awaken the conſcience of a man by ſtrange operations, by very ſimple and vnlikely meanes; as here the conſcience of Peter is excited by the crowing of a Cocke; but eſpecially the heart of Peter is diſſolued, and grownd almoſt to powder, with the very lookes of Chriſt: Ieſus looked backe vponupon him, and he went out and wept bitterly.

5. Here is alſo matter of Conſolation: for penitent ſinners may bence gather, that great offences may be forgiuen, if they be truly humbled: If we weepe for our ſinnes as Peter did, we may be receiued to fauour as Peter was. Beſides, our Sauiour that foretold his fall, annexeth two admirable p. 355conſolations: Firſt, that he prayeth for the godly that their faith ſhould not faile, though they fall grieuouſly. Secondly, that how far ſoeuer the Deuill preuailes, yet all his temptations ſhall be but like a winnowing: God can tell how to draw light out of darkneſſe, and to waſte the maine heape of corruption, euen from his working vponupon mens hearts through the ſight of their falls into ſome particular corruptions, Luk. 22. 31, 32.

Laſtly, the example of the falls of godly men ſhould teach vsus to vſe all meanes to ſtrengthen one another, that wee may be vpheld from falling; eſpecially ſuch as hauehave fallen, and are recouered, ſhould ſtriue by all meanes to warne others, and to helpe by all waies they can to preſerue others, When thou art conuerted ſtrengthen thy brethren, ſaid our Sauiour to Peter, Luk. 22. 32.

Thus he was denied by Peter.

3. He was ill intreated by them that kept him bound: for as Saint Luke ſhewes chapter 22. they mocked him and ſmote him, and when they had blindfolded him, they ſtroke him on the face, and asked him, ſaying, Prophecie vntounto vsus, who it is that ſmote thee. And many other things blaſphemouſly ſpake they againſt him. Here we may behold a lamentable ſpectacle, of that diſorder into which wretched men fall, when they giuegive the reynes to their wicked malice, and thinke they may doe it without puniſhment. What wofull indignities are theſe, theſe baſe Iewes offer to our bleſſed Sauiour? They blindfold and buffet that face, which their godly Forefathers and Prophets ſo longed to behold, euen that face that was fairer than the children of men. And what was of more authoritie than the ſacred Prophecying of Ieſus, who ſpake as neuer man ſpake, and confirmed it by miracles, and yet ſee how this baſe vulgar ſcornes his Prophecying? They that before perſecuted the Prophets of the Lord, now blaſpheme and deride the Lord of the Prophets. Thus it is ſtill with vsus in places where the wicked multitude dare oppoſe the Meſſengers of Chriſt, with opinion they may doe it without puniſhment. When Magiſtrates are wicked & haters of goodneſſe, theſe things fall out amongſt p. 356the multitude. There are two ſignes of a childe of God: The perſonall louelove of the Lord Ieſus, 1 Pet. 1. 8. and the high eſtimation of the word of Chriſt. Now on the contrary, there cannot be more palpable ſignes of a wicked or reprobate heart, than to loath Chriſt, and deſpiſe Prophecying. Againe, note another madneſſe and folly in theſe beaſts: They thinke they can hoodwinke Chriſt: What, can their baſe couering hide the eies of the Son of God, that had ſo often made them know that he could ſee into their very hearts? Will God be blindfolded? Thus fooliſh are wicked men: and this mad folly is not out of the hearts of ſuch men amongſt vsus, that thinke they hauehave the skill ſtill to hoodwinke God, that he ſhould not ſee their hypocriſie, and know their ſecret corruptions. But ſome one may ſay, it was wonder Chriſt would endure ſuch meane vſage: I anſwer, we muſt looke higher than the wickedneſſe of theſe men: Chriſt as our ſurety ſuffers all this, that he might make expiation for our ſinnes, that had loſt the face or image of God, and that he might deliuer vsus from thoſe contumelies might iuſtly follow vsus for our ſinnes: and withall might leaue vsus an example of patience, if we ſuffer meane vſage from the men of this world: and the rather becauſe we ſee in the Text, what interpretation was made of this dealing of theirs, it is reckoned as blaſphemy againſt God.

And thus of the things done in the Night tumultuouſly: Now followes the things he ſuffered in the Day, when they proceed to Iudgement; for in the morning early they bring forth Ieſus to be indited, and heare Iudgement, and that both in the Eccleſiaſticall and in the Ciuill Court. But before I open the particulars, our hearts ſhould make a ſtand, and thinke of the generall, with amazement at the worke was done that day. There was neuer ſuch a dreadfull ſight to be ſeene, in any age of the world: for on that day, the Sonne of God, the King of Heauen and Earth, ſtood at the barre of mortall creatures, was indited and condemned of ſinfull men, and had many grieuous things laid to his charge. Oh, in what Labyrinths are our dead hearts ſleeping, that ſo prodigious a thing as this cannot waken vsus to p. 357vnſpeakable ſenſe and wonder! But let vsus conſider the reaſons of his Paſſion in this kinde in generall.

1. Our Sauiour would not die in a tumult or ſecretly, but came ſolemnely to his triall in both Courts, that ſo his innocency might be fully cleared, and the wicked enuie and malice of the High Prieſts and the Iewes might be made manifeſt.

2. He ſtood there as ſurety for vsus, that were obnox ous to the ſentence of the eternall Iudge, and had deſerued by our ſinnes to bee indited and condemned to eternall perdition.

3. He was indited and condemned on earth▪ that he might free vsus from the furie of Gods iudgement, that we might neuer appeare before Gods Tribunall to be arraigned for our ſinnes, but only to heare iudgement for our abſolution, and entrance into the poſſeſſion of that euerlaſting kingdome.

And therefore the Vſe of this ſhould be for ſingular comfort to the godly, euen to all that beleeue in Ieſus. He was arraigned before the Prieſts, and Pilate, that they might not be arraigned before God. He was purſued in eueryevery Court, that no Court of Iuſtice might lay hold on them. He was accuſed before an earthly Iudge, that they might be freed by the heauenly Iudge. He was condemned on earth, that we might be abſolued in heauen. And withall here is terrible diſcomfort to the wicked, that will not repent of their ſinnes and beleeue in Ieſus. They may geſſe what ſhall become of them: if Chriſt endured to bee arraigned on earth, and to be ſo vſed at mans Tribunall, how ſhall they eſcape the terror of their arraignment at the dreadfull day of Iudgement? He that hath beene abaſed to theſe indignities, will pay them home with iuſt vengeance, when …hey ſhall fall into his hands at the laſt day: and i… God ſpared not his owne Sonne, but arraigned him for our ſinnes, how ſhall he ſpare them?

Thus in generall. Now in particular in the arraignment of Chriſt we are to conſider: Firſt, his accuſation: Secondly, his condemnation or ſentence. In his accuſation p. 358there was a double proceeding: For firſt he was brought into the Eccleſiaſticall Court, before Caiaph as the High Prieſt, in a great Councell or Synedrion at Hieruſalem; and then after he was brought before the Politicall Tribunall of Pilate the Romane Gouernour.

Firſt of the arraignment of our Sauiour in the Eccleſiaſticall Court: The Storie of the Euangeliſt ſhewes with what corruption and iniuſtice he was vſed in their Conſiſtorie: For firſt the Iudges themſelues, before they heare the cauſe, take counſell how to put him to death, intending by all their courſes to deuiſe all the wayes they could to get colour of matter againſt him, to complaine to the Ciuill Magiſtrate that hee might put him to death. Secondly, it is expreſly ſaid, that they ſought falſe witneſſe againſt him: and this was a groſſe iniuſtice to ſuborne falſe witneſſes. Thirdly, in the very Court before the face of the High Prieſt, Chriſt is ſmitten on the face with a rod by a baſe ſlaue that was ſeruant or officer to the High Prieſt, Iohn 18. 22. Fourthly, he was accuſed of double blaſphemie, the one againſt the Temple, and the other againſt God. Againſt the Temple, becauſe he ſhould threaten to deſtroy it, and pull it downe, and ſet it vp againe by his owne power, within three daies. Againſt God, becauſe he ſaid he was Chriſt the Sonne of God. And this is the ſumme of the proceedings in that Court. Now out of the whole Storie many things may be noted which may ſerue for good vſe, as

Firſt, we may ſee hence, that Chriſt and true Chriſtians may be perſecuted and monſtrouſly abuſed in Spirituall Courts as well as Temporall. Chriſt neuer had worſer enemies, nor more corrupt and malicious than Churchmen. In his owne perſon none hated him more deadly than the Prieſts and great ſpirituall Counſellors of the State Eccleſiaſticke. And in times after of all the great ones that oppoſed Chriſt and his Kingdome, none deſerued the name of that Antichriſt more than the Biſhops of Rome. And certainly if he ſuffer ſuch wrongs in their Courts, if they repent not, and reforme, he will iudge them in his Court one day to their eternall confuſion. Againe, it is moſt cleare from hence, p. 359that the reſtimonie of Councels, or the outward glory of learned men profeſſing a religion, are not infallible marks of the Truth. Here is a great Councell, and here ſit the great Rabbies in their Pontificalibus, when Chriſt ſtands amongſt them in the condition of a poore priſoner. Now what could the Papiſts ſay in Queene Maries times to the Proteſtant priſoners, that might not be ſaid by theſe Iewes againſt true Religion? Againe, we may obſerue out of this Storie, what horrible iniurie may bee done to a man in reporting his words, though the moſt of the words be reported that were ſpoken, and how a mans meaning may be vilely peruerted by a little change of the words: Chriſt had ſaid, Deſtroy this Temple, and I will build it up againe in three daies: he meant his body by the Temple, and his Reſurrection ſhould be the building vp of it againe. Now the falſe witneſſes vrge this ſentence contrary to his ſenſe, and in ſtead of the word Deſtroy yee, they report it thus, I will deſtroy: and ſo out of all frame that accuſation, that hee would pull downe the Temple. Let all men take heed what they heare, and what they report: eſpecially in hearing doctrine let them take heed that by their fault they doe not make their Teachers ſinne in the word as the Prophets phraſe was, that is, that they doe not by miſtaking make ſuch report of their Teachers doctrine, as may bring them into danger, when they meant or ſaid no ſuch thing. And yet moreouer wee may note one thing more for information, and that may be gathered from the behauiour of the High Prieſts feruant, in ſtriking Chriſt ſo proudly and vniuſtly, without any bidding or warrant; and the rather, if we marke how the night before Ieſus was vſed by theſe Seruing-men and officers, and ſo afterwards: That I would obſerue, is, That it often falls out that ſeruants are like their Maſters. If the Iudges of Courts be not louers of goodneſſe, and good men, but rather ſuch as ſeeke all occaſions againſt them, & diſgrace and diſcountenance them, it is ordinarily ſeene, that their ſeruants and officers, their Sergeants and Apparitors, and ſuch like, carry themſelues with vile iniuſtice and ſcorne towards the godly. What vermine p. 360in the world can be more odious than the ſeruants and officers of great men, or Iudges, or Biſhops, or ſuch as hauehave Authority in Eccleſiaſticall or Temporall things, when the Maſters proue to be men of corrupt minds, and not louers of goodneſſe and iuſtice. And ſo it is in all States, euen in the family. How often doe the ſinnes of Maſters and parents breake out in their children and ſeruants? Certainly the complaint of ill ſeruants would be in the greateſt part of it, taken away, if Maſters were better themſelues.

And thus for information. Now beſides here may be diuers things learned for our inſtruction, from the behauiour of our Sauiour at this time, from the things he ſaid or did. Yea there is one thing to be learned from theſe wicked Rulers, though they did ſinfully: We reade here of them, that they riſe early in the morning & getto the Court, & diſpatch the buſineſſe quickly: Now if to doe miſchiefe, their feet make ſuch haſte to ſhed bloud; ſurely good Iudges ſhould learne expedition from them, ſo it be in good cauſes: Iudges of Courts ſhould prouide, if it be poſſible, to cut off theſe miſerable delayes in ſuits: and when they fully vnderſtand the cauſe, diſpatch the Iuſtice of it quickly.

Now from the behauiour of our Sauiour we may learne diuers things.

1. Whereas he was examined both of his doctrine and his Diſciples, he anſwers to the point of his doctrine, but ſaith nothing of his Diſciples, and yet he might hauehave anſwered that one of them betrayed him, and another denied him, and the reſt ranne away from him: To teach vsus that no extremity befalling our ſelues, ſhould make vsus diſcouer the weakneſſes of others to the Enemies of Religion, when it may any way doe hurt to the honour of the profeſſion of Religion. And againe, we may learne to be patient vnderunder the aſperſion of Schiſme, & not to be vnquiet at it. Our Sauiour was examined about his Diſciples, vponupon pretence that he had made a Schiſme in the Church, by admitting ſo many followers, and ſuch concourſe of people to heare him, with intimation that he might intend ſedition in the State: Now to all this he giues no anſwer, p. 361but reſts ſatisfied, as knowing that the conſciences of his aduerſaries were perſwaded otherwiſe of him.

2. When he anſwers about his doctrine, it is in generall, and ſparingly, to teach vsus wiſdome in euil times, and to learne how to bridle our tongues, when we ſpeake before men in authority, eſpecially if they be enemies to Religion.

3. From his anſwer about his doctrine, the Hearers of godly Teachers may learne one profitable leſſon, namely, to marke the doctrine of their Teachers, and to grow ſo cunning in it, that they may be able to defend their Teachers and the Truth. Chriſt referred himſelfe to his Hearers, Iohn 18. 19, 20.

4. What admirable patience was that in Ieſus Chriſt, when he was ſmitten by the High Prieſts ſeruant, to ſpeake to him ſo coolely, ſaying, If I hauehave euill ſpoken, beare witneſſe of the euill: but if I hauehave well ſpoken, why ſmiteſt thou me? Iohn 18. 23. He deales like a wiſe and patient Phyſitian: if he hauehave a patient that is madde, he doth not rage if his madde patient ſhould ſtrike at him, but rather quietly will ſtriue to pacifie the fury of the madde man, or elſe binde him: So doth our ſweet Phyſitian of our ſoules: they are ſpiritually madde, that will ſtrike Ieſus their ſpirituall Phyſitian, or offer indignities to ſuch as come in his name. Let vsus all learne patience of our bleſſed Sauiour.

5. We ſhould from the conſideration of all this vniuſt proceeding with our Sauiour, be ſtirred vp from our hearts to praiſe God for the publique peace wee enioy in preaching and hearing the Goſpell: We little know what we ſhould ſuffer, if we ſhould fall into the hands of vnreaſonable men, whether in the Eccleſiaſtical or Ciuil Courts: but if at any time, without our fault, we ſhould hauehave experience of corruption, and enuious and malitious proceedings againſt vsus for our conſciences ſake, wee ſhould comfort our ſelues by the remembrance of theſe things that befell our bleſſed Sauiour.

Before I leaue this part of his Paſſion, one queſtion may be asked, and that is, why our Sauiour held his peace when the falſe witneſſes gaue euidence againſt him; yea he held his p. 362peace, though the High Prieſt vrged him to ſpeak to the accuſation of the witneſſes: Now for anſwer to this queſtion we may conceiue that our Sauiour was ſilent for theſe Reaſons.

1. Becauſe he knew that he came thither to ſuffer, not to defend himſelf, as being ſent thither to ſuffer by God himſelf.

2. Becauſe he knew he ſhould be condemned, though he did cleare himſelfe of their accuſation.

3. That by his patience and ſilence, he might intimate the vanitie of their accuſation, and the falſeneſſe of it.

4. That the Scripture might be fulfilled, that ſaid, He was as aſheepe dumbe before his ſhearer, Eſay 53. 7.

5. That ſo he might pay for our ſhiftings and excuſes.

6. That he might thereby acknowledge our ſin-guiltineſſe: as ſuretie he ſtood there for men that were iuſtly accuſed of God; and therefore as one confeſſing a fault, he forbears to defend or excuſe himſelfe.

7. That hee might by his example teach vsus to bee ſilent in euill times, when truth will not take place.

Thus of the Arraignment of our Sauiour in the Eccleſiaſticall Court. Now followes the things he ſuffered in the Ciuill Court before Pontius Pilate: And here firſt in generall we may conſider the reaſons why Chriſt would be iudged in the Politicall Court of Iuſtice: and he did it,

1. That his innocence might be made more publike; which fell out, as appeares by the ſtory, in many things.

2. That ſo he might be ſentēced to die by the ordinary Iudge: for the Iewes had not power to put any man to death.

3. That ſo it might appeare that the Gentiles had intereſt in his death as well as the Iewes; and therefore the Gentiles lay their hands vponupon the head of this Sacrifice.

4. That the crueltie and vnequall dealing of the Chiefe Prieſts and their counſell might be more manifeſt, when it ſhould appeare that the Politicall Iudge ſhall vſe Chriſt with more reſpect, than they did. And thus it often comes to paſſe ſtill in the caſe of his Miniſters and ſeruants.