The Rule of Faith, Exegesis of Apostles Creed · Article 4 · Tenet 2

The Rule of Faith · Exegesis of Apostles Creed · Article 4 · Tenet 2

p. 382Crucified.

1 COR. 2. 2.

For I determined not to know any thing among you, ſaue Ieſus Chriſt, and him crucified.

HItherto of the Arraignment of Chriſt. The parts of his Paſſion after his Arraignment follow in the Creed: and ſo his crucifying is the firſt to be conſidered of. And about the crucifying of our Sauiour ſix things are memorable in the ſtorie.

1. The place where he was crucified.

2. What fell out in the way, and before he was crucified.

3. The cauſes why he was crucified.

4. The manner how he was crucified.

5. The things that befell him on the Croſſe.

6. The glorious teſtimonie was giuen concerning him, when he was on the Croſſe.

Firſt, for the place where he was crucified, and that in generall was without the Citie, and in particular it was called Golgatha. Now he ſuffered without the Citie of Ieruſalem for foure reaſons. Firſt, that thereby he might fulfill that which was foreſignified by the figures of the old Law. For the bodies of thoſe beaſts, vponupon which the ſinnes of the people were put, (whoſe bloud was offered by the High Prieſt in the holy place) as things accurſed, were burnt without the campe of the people of Iſrael, Leuit. 1. 11, 12. and 6. 30. and 16. 27. Heb. 13. 11, 12. So Chriſt as the Sacrifice that bare the curſe due to the ſinnes of the people, as vnworthy the ſocietie of men, was led to be crucified without Ieruſalem. Secondly, that thereby he might teach vsus to take notice of it, that we hauehave here no abiding Citie, and muſt not looke for any long peaceable entertainment in the p. 383world, but muſt ſeeke an abiding Citie in the world to come, Heb. 13. 14. Thirdly, that thereby we might be armed and reſolued to goe to him without the campe, bearing his reproach, not caring what indignities we finde from the world, ſo we may meet with Ieſus, Heb. 13. 13. Fourthly, he was caſt out of the earthly Ieruſalem, that he might bring vsus into the heauenly Ieruſalem. The particular place was called Golgotha, (that is to ſay,) a place of a Skull. Why this place was called Golgotha is not with one conſent affirmed. Many of the Fathers ſay it was called the place of the Skull, becauſe Adam was buried there, and his Skull was found there. Some hauehave ſaid it was called ſo of a little Hill that was in the place, of the likeneſſe of a mans Skull. But the moſt likely opinion is, that it was ſo called, becauſe it was a place full of Skuls of dead men that had beene executed there: and ſo it muſt needs be a place, whither only notorious offenders were brought, and beſides a place of pollution, by reaſon of the touch of dead bodies. Now our Sauiour ſuffered in this place, Firſt, that the Scriptures might be fulfilled, that ſaid, he ſhould be deſpiſed and reiected of men, Eſay 53. 3. Secondly, that ſo for our exceeding conſolation, he might cure the barrenneſſe of our iuſtification and ſaluation in the very place of condemned men, whom Iuſtice had ſentenced to die: and that he might deliuer vsus from the place of eternall Iudgement, where wee ſhould hauehave all lyen as ſo many dead mens skuls, and bring vsus to a place of eternall ioy. Thirdly, hee is defiled with the dead, that we might be deliuered from the filthineſſe that is in the world, and be preſented pure before God, being waſhed in his bloud.

For the ſecond point, that is, the things that fell out before his crucifying, we hauehave three things noted in the ſtorie. The firſt is about his carrying of his Croſſe. The ſecond is about his ſpeech to the women that met him on the way. The third is about a potion they gaue him, when he was come to the place where he muſt ſuffer.

About the cariage of his Croſſe, it is noted in the ſtorie, both that they made him carry his owne Croſſe, and that p. 384when by reaſon of his former Agonie in the Garden, and ill vſage by Pilate and the ſouldiers, he was not able to carry it any further, they compelled one Simon of Cyrene to carry it to the place of execution.

Our Sauiour carried his Croſſe for diuers reaſons. Firſt, that thereby he might fulfill the figures of the Old Teſtament: for Iſaack who was a type of Chriſt, carried the wood for the Sacrifice, when Abraham would offer him vp to God, Gen. 22. 6. Secondly, that thereby he might ſignifie that he had taken vponupon him the malediction of the Law due to vsus, and carried it vponupon his owne ſhoulders.

About Simons carrying of the Croſſe diuers things are thought to be ſignified in the ſtorie. Firſt, that when godly men faint vnderunder the burthen of their croſſes, God will ſend ſome helpe; he will prouide one Simon of Cyrene or other to helpe vsus. Secondly, that there is a ſpirituall fellowſhip and conſociation betweene Chriſt and the Saints in ſuffering: The Martyrs carried Chriſts croſſe; their afflictions are Chriſts afflictions, as Paul ſaid of his ſufferings, Coloſſ. 1. 24. Thirdly, this Simon was a Cyrenian, a ſtranger to Chriſt, and not a Iew, and is now made to beare his Croſſe, and in bearing it, is firſt diſcouered to be a diſciple of Chriſt; which might ſignifie two things: The one that the Gentiles ſhould hauehave their part in Chriſt crucified: and the other that men are ſtrangers to Chriſt, till they ſuffer for him: if wee be at peace in the world, and are not put to beare Chriſts croſſe, we are ſtill ſtrangers to Chriſt. Some conceiue that the intereſt of the Gentiles in the Croſſe of Chriſt was intimated by that that the Euangeliſt ſaith, Simon came from the country Evilla ſ…a, now Pagos was the Greek terme for a village, whence came vp the terme of Pagans, which now noted the Gentiles.

Concerning our Sauiours ſpeech to certaine women that met him by the way, the Euangeliſt Saint Luke, chap. 23. 27. to 32. notes both the occaſion of it, and the matter of it. The occaſion was, that as he went to execution, a great company of people followed him, and women alſo which bewailed and lamented him. Now it is noted of our Sauiour, p. 385that paſſing ouer the forlorne multitude, as men that were ſenſleſſe, and not yet ripe for repentance for their late horrible crime in crying to hauehave him crucified, he turnes his ſpeech to the mournefull women: and in that ſpeech, Firſt, he compaſſionately ſeekes to reſtraine their lamentation for him. Secondly, he foretels the horrible miſery ſhall fall vponupon that Citie, which he deſcribes both by intimation, when hee bids them weepe for themſelues and their children, and by way of aggrauation expreſſes the horror of the deſtruction ſhall fall vponupon the Iewes, by telling how they ſhall be affected in that day, wiſhing they neuer had had poſteritie, v. 29. and that they might ſpeedily die before they felt it, v. 30. Thirdly, he giues a reaſon of it by an argument taken from the leſſe to the greater: If God ſuffer men to ſhew ſuch ſeueritie vponupon Chriſt that flouriſhed in grace and good workes like a greene tree, how can they eſcape Gods terrible vengeance that hauehave beene voide of all goodneſſe and good works, like a dry tree fit for nothing but the fire? And out of all this I will obſerue a few inſtructions.

1. We may ſee what power teares hauehave ouer Chriſt. Hee that for no words or terrors would ſpeake to Pilate, Herod, or the Iewes, now of himſelfe with great compaſſion anſwers the teares of theſe women. God is much moued with the teares of tender-hearted perſons. He muſt needs ſpeake to a melting heart. Howſoeuer theſe women were wrought vponupon we know not, but ſure it is that God can deny nothing to a broken and contrite heart. The teares of ſuch perſons are ſtrong arguments with God. The like to this we reade of Chriſt, Iohn 11. 33.

2. The vniuſt death of godly perſons hath more comfort in it, than the life of wicked men. They muſt not weepe for Chriſt dying that hauehave great cauſe to weepe for the Iewes liuing.

3. Publike miſeries vponupon the Church and State where we liue are to bewailed. And out of verſe 29. and 30. we may obſerue theſe things.

1. That ſtrange puniſhments ſhall be to the workers of p. 386iniquitie: Notorious offenders ſhall be followed with notable iudgements. Though God may ſpare for a time, yet there daies are comming vponupon them, Eccleſ. 8. 12. Iob 31. 3.

2. Wicked men are monſtrous impatient when God viſits them for their ſinnes. They bleſſe the barren and wiſh to die. Iudgements when they come from God hauehave ſuch a face of terror, and a guilty conſcience is ſo outragious, and beſides when outward things are taken from the wicked, they are vtterly vndone in their owne ſenſe: and if they be no better able to beare temporall iudgements, what will they doe when they come to ſuffer eternall torments? And here is implied, that a Chriſtian that can ſtand in the euill day vndaunted, is an excellent creature, one of a thouſand: if godlineſſe did neuer appeare to be of great worth, yet in the euill day it is moſt remarkable, for that it works vponupon godly perſons.

3. To ſay, It is good to be barren, or to be dead, only for temporall croſſes, is the ſaying not of God, nor any godly, but of wicked men only.

4. Wicked men neuer begin to talke of their miſery till it be vponupon them.

And out of verſe 31. we may …ote

1. That Chriſt and ſo godly Chriſtians are like a greene tree, they alwaies flouriſh whether they be in proſperitie or aduerſitie, they are good, and they doe good.

2. That wicked men are like a dry tree: and ſo to hauehave a heart void of gifts, and the affections of godlineſſe, and a conuerſation void of good works, is a ſigne of a wicked man.

3. That if iudgement begin at the houſe of God, where ſhall the wicked and ſinners appeare? If profitable Chriſtians ſuffer from men, how ſhall vnprofitable people eſcape ſuffering from God? 1 Pet. 4. 17.

Thus of his ſpeech to the women. The third thing that befell our Sauiour before his crucifying, was a Potion which they gaue him when he was come to the place of execution. Concerning which Saint Marke ſaith, They gaue him wine mingled with mirrhe, Mark. 15. 23. Saint Matthew ſaith, p. 387They gaue him vineger mingled with gall, chap. 27. 34. As for the reaſon of this fact, it is generally receiued amongſt Diuines, that either the Iudges appointed, or that the women of Ieruſalem out of pitie to the malefactors, going to execution, prepared a Potion of ſtrong wine the better to comfort them againſt death, or to inebriate their ſenſes, ſo as they ſhould not feele the paines of crucifying. And it is gueſſed that this was a cuſtome euen in Solomons time, becauſe of that ſentence hee vſeth, Prou. 31. 6. GiueGive ſtrong drinke to him that is ready to periſh, and wine to him that is of a heauy heart. If the Potion were giuen only to cheere their hearts, it was a worke of mercy, at leaſt in their intendment, but if it were to make them drunke, it was horrible cruelty to the ſoules of the poore creatures, that ſhould be better prepared for death. Now for reconciling of the difference betweene the Euangeliſts, (to omit many opinions) I thinke their iudgement is the moſt probable, that ſay that the women of Ieruſalem gaue him wine mingled with mirrhe, but the Souldiers and the Iewes out of very ſpight and cruelty changed it into vineger mingled with gall. Now it is ſaid of the firſt Potion, he receiued it not, and of the latter when he had taſted he would not drinke of it. By all which was ſignified,

1. That Chriſt hath paid for our vicious pleaſures, by taſting of the cup of gall.

2. That true ſolace and comfort is not to be found or ſought from the earth, or the men of this world, who in ſtead of ſweet incouragements, vſually doe of purpoſe giuegive vntounto Gods ſeruants drinke of gall and vineger, that is, proffer them all occaſions of vexation and diſcontent.

And for further vſe let vsus conſider, that it was our ſinnes that were this gall and vineger to Chriſt. If we blame the Iewes for giuing him ſuch a Potion, let vsus iudge our ſelues for our ſins, for it was we that gaue him this gall to drinke, Deut. 32. 22, 23.

Now for the third queſtion in the diuiſion: Chriſt was crucified for theſe Reaſons or Vſes. Firſt, that thereby it might appeare that he was the true Meſſias and Sauiour promiſed p. 388to the Fathers, as he himſelfe ſaith, Iohn 8. 28. Secondly, that thereby he might deriue the malediction of the Law vponupon himſelfe which was due to vsus, and that we might poſſeſſe and inherit the bleſſing, Gal. 3. 13, 14. Thirdly, that by a vertue flowing from his crucifying, the viciouſnes of our corrupt natures might be aboliſhed, that we might not afterwards ſerue ſinne, Rom. 6. 6. Fourthly, that our debts being there paid, the hand-writing that was againſt vsus might be cancelled, ſo as our ſinnes ſhould be no more remembred of God, Col. 2. 14. But the ſpeciall thing to be conſidered in Chriſts crucifying is to looke vponupon it as a ſacrifice offered vp to God for the ſinnes of the elect, in which an atonement and expiation is made for our ſinnes. About this Sacrifice diuers things are to be inquired into: As firſt, who is the Prieſt? And that is Chriſt, conſidered in both Natures, as is proued in many chapters of the Epiſtle to the Hebrewes. And he is indeed the only Prieſt of the New Teſtament, conſidered really, for he came in ſtead of all the Leuiticall Prieſts, & his Prieſthood is euerlaſting, Heb. 7. 24. becauſe it doth not paſſe from man to man by ſucceſſion, as the Leuiticall High Prieſthood did. Secondly, what is the Sacrifice? and that is Chriſt as he is man, or the manhood of Chriſt: ſo we are ſaid to be ſanctified by the offering vp of the body of Ieſus, Heb. 10. 10. and this Sacrifice of his was not an Euchariſticall, but an whole burnt offering, or a propitiatorie Sacrifice, ſuch a Sacrifice as was ſeized vponupon by the fire of Gods wrath and all burnt to aſhes. Thirdly, what was the Altar? And that was the Godhead of Chriſt, not the Croſſe properly, becauſe the Altar ſanctifieth the gift, Matth. 23. 19. and that which ſanctified the Humanitie, that it might be a meritorious Sacrifice, was the Diuine Nature vponupon which it was laid and preſented to God. Fourthly, how often this Sacrifice was offered? viz. but once only, as is proued, Heb. 10. 14. and 9. 28. 25. Fifthly, the excellencie of this Sacrifice, which appeares by the fruit of it, and by the continuance of it: The fruit of it was both the bearing of our ſinnes, Heb. 9. 28. and the taking away of our ſins from before Gods ſight, Heb. 9. 26. ſo as he made p. 389thereby a perfect atonement and propitiation for our ſinnes, God ſmelling a ſauour of reſt, and his ſacrifice being a ſweet ſmelling ſauour vntounto God, ſo as he is well pleaſed, Gen. 8. 21. Epheſ. 5. 2. And beſides, by this Sacrifice we are conſecrated as a holy and peculiar people to God, as the Prieſts were conſecrated in the Law, Heb. 10. 14. Thus of the fruit of it. The continuance of the Atonement and fruit of this Sacrifice is for euer, it was not ſuch as needed to be renued, Heb. 10. 14. for he is a Prieſt for euer after the order of Melchiſedech. Sixtly, what is required of vsus, that we may hauehave benefit of his Sacrifice and crucifying for vsus? And ſo three things chiefly are required: Firſt, that we be crucified with him, not only in ſorrow for his ſufferings, Zach. 12. 12. but in bewailing our ſinnes, and croſſing the corrupt diſpoſition of our Natures, and forſaking the vaine pleaſures and glories of this world, Rom. 6. 6. Gal. 6. 14. Secondly, that we looke vponupon Chriſt by faith, as the Sacrifice offered for vsus, or the brazen Serpent lifted vp vponupon the Croſſe for vsus, Ioh. 3. 14. Thirdly, wee muſt be ſanctified as a people willing to conſecrate themſelues to God as a liuing ſacrifice, ſoule and body for his ſeruice, Heb. 10. 14. Rom. 12. 1.

The fourth point is the manner how he was crucified, and ſo ſix things are diſtinctly to be noted.

1. That he put off his garments, and ſuffered naked.

2. That he was lifted vp vponupon the Croſſe.

3. That he was faſtened to the Croſſe, and faſtened with nailes driuen into his hands and feer.

4. That he hanged with his armes ſpread abroad.

5. That he was crucified in the middeſt of two Theeues.

6. That he ſuffered the effuſion of his precious bloud on the Croſſe.

For the firſt, our Sauiour being to be crucified, put off his garments for diuers reaſons.

1. That he might thereby ſhew that he was ready for death, and did willingly imbrace it.

2. That he might ſatisfie for the ſin of our firſt Parents, that made themſelues naked, by loſing the garment of innocencie, in which they were created; and ſo make expiation p. 390for their abominable nakedneſſe.

3. That hee might vn…loath vsus of ſinne and mortalitie, of which the garments giuen to our firſt Parents were a Monument: for when they had ſinned, God made them garments of the skinnes of dead beaſts, and put them vponupon them as memorials of mortality inflicted for their ſinne.

4. He vnapparrelled his body amongſt men, that our ſoules might be clothed with his Righteouſneſſe before God.

5. That as the firſt Adam entred into the earthly Paradiſe naked; ſo the ſecond Adam might enter into the heauenly Paradiſe alſo naked in body, but graced and apparelled with glory and innocencie and immortalitie, and that we might likewiſe ſo enter into heauen.

6. That we might be comforted in the example of his Paſſion, if at any time we be vncloathed of earthly things, and ſuffer the ſpoile of our goods by the hands of vnreaſonable men.

7. That he might teach vsus, that he that prepares for heauen, as a man that hath vanquiſhed the world, and the Prince thereof, muſt not ſeeke earthly things, but rather forſake them as hinderances to his paſſage: The world muſt be crucified to him, and he to the world.

For the Second, he was faſtened to the Tree.

1. That as by the Tree death entered into the world, ſo vponupon the Tree it might be conquered, and driuen out of the world, and life and immortality brought backe againe.

2. That the old ſhadowes might be fulfilled, Iſaack was laid vponupon the wood for ſacrifice: and the brazen Serpent was faſtened to the tree, and ſo the ſacrifices were laid vponupon the wood.

3. He was faſtened with nailes for foure reaſons: The one that the Scriptures might be fulfilled that ſaid of him, They hauehave digged into my hands and my feet, Pſal. 22. 17. The other that he might thereby declare, that the handwriting that was againſt vsus, was cancelled, and therefore he nailed it on high on the Croſſe, that it might appeare to be of no force, and ſo that we might be deliuered from the Ordinances of Moſes, which were but as ſo many confeſſions p. 391or Bills of our hands againſt vsus. Thirdly, that by his wounds, we might be cured of the ſpirituall wounds, with which the old Serpent had wounded our Natures, Iohn 3. 14. Fourthly, that when we are wounded by the enemies of the Truth, we might beare them as the markes of the Lord Ieſus in our bodies, Gal. 6. 17.

For the Third point, hee was lifted vp on high on the Croſſe for three reaſons. Firſt, that thereby he might fulfill the figure of the old Law, for the ſacrifices were lifted vp vponupon the Altar, and there ſacrificed, And as Moſes lifted vp the brazen Serpent, ſo muſt the Sonne of Man be lift vp, Iohn 3. 14. Secondly, that he might thereby carry on high in his body our ſinnes, and ſo take them away, and make it manifeſt he was ſacrificed for vsus, 1 Pet. 2. 14. Ioh. 1. 29. Hebr. 9. 26. 28. Thirdly, that being lifted vp into the Aire, he might ſubdue and triumph ouer the ſpirits that rule in the Aire, that is, the Deuill, Coloſſ. 2. 15.

For the fourth point, hee was crucified with his hands ſpread abroad: Firſt, that he might draw all men vntounto him, and vnite both Iewes and Gentiles among themſelues. This day of his crucifying was the day which the Prophet Zacharie ſpake of, Chap. 3. 9, 10. in which he ſhould remoue and take vp the ſinnes of the world, and make peace amongſt men, ſo as men ſhould call one another by the preaching of the Goſpell into the communion of the Church, which hee reſembles to a Vine and Fig-tree: ſee alſo Ioh. 12. 32. Epheſ. 2. 16. Secondly, that thereby he might ſignifie his great louelove to vsus, readie to imbrace vsus, and take vsus into his armes, and beſtow vponupon vsus the benefits of his Paſſion, and that his torments made him the more to long after vsus.

For the fift point, our Sauiour ſhed his bloud on the croſſe for diuers reaſons: Firſt, that he might fulfill the figures of the old Law; for the bloud of the ſacrifices ſhadowed out the effuſion of Chriſts bloud. Secondly, that thereby he might make expiation for our ſinnes, and reconcile vsus to God, and ſo make peace betweene God and vsus, pacifying his diſpleaſure, Heb. 9. 28. Rom. 3. 25. Coloſſ. 1. 20. and ſo get forgiueneſſe of all our ſinnes for vsus; for without effuſion of bloud p. 392there could be no remiſſion, Heb. 9. 18, &c. Matth. 26. 28. Thirdly, that his bloud might be a fountaine and lauer, in which our ſoules might be waſhed and purged from all our ſinnes, Zach. 13. 1. 1 Cor. 6. 11. Reuel. 1. 5. & 7. 14. Heb. 9. 14. & 20. 22. Fourthly, that the partition wall might be broken downe, and Iewes and Gentiles be made one, Epheſ. 2. 12, &c. Fiftly, that we might be deliuered from the Ceremoniall Law of Moſes, 1 Pet. 1. 18, 19. Sixtly, that his bloud might be our drinke to eternall life, Ioh. 6. 55, 56. Seuenthly, that his bloud might be an vniuerſall medicine for all the infirmities and languiſhings of our ſoules, 1 Ioh. 1. 7. Laſtly, that thereby he might open heauen for vsus, and obtaine an eternall Redemption for vsus. Hebr. 9. 12. & 10. 19, 20.

For the ſixt point, he was crucified in the middeſt of two theeues, for diuers reaſons: Firſt, that the Scripture might be fulfilled that ſaid, Hee was reckoned among the wicked in his death, Eſay 5. 3. 12. Secondly, that he might ſanctifie the death of malefactors, that turne to God by repentance, that they might know that their kinde of death ſhall be no hinderance to their Saluation. Thirdly, that hee might thereby ſhew, that the fruit of his death ſhould be diuided amongſt ſinners, and that he came to die for them, Mat. 9. 13. Fourthly, that thereby he might ſhew that he ſhould be the Iudge of the quicke and dead, of good and bad, hauing the good on his right hand, and the bad on his left.

Thus of the fourth thing in the Hiſtory of his crucifying.

The fifth point, is the things he ſuffered, while he hanged on the Croſſe: and thoſe were,

1. The diuiſion of his garments.

2. Deriſion from the High Prieſts and people.

3. Grieuous torment both of ſoule and body.

4. Thirſt of body.

Concerning the diuiſion of his garments, the Euangeliſts ſay that the Souldiers diuided them into foure parts, to each one a part; and for his Coat without ſeame, for it they caſt Lots who ſhould hauehave it: and all this was done.

p. 3931. That the Scriptures might be fulfilled that had foretold of ſo much, as Pſal. 22. 1….

2. That thereby might bee ſignified, that the goods of Chriſt and his grace ſhould be diuided euen amongſt his enemies, and that he would inrich them that were ſometimes enemies to him: which we reade was fulfilled in the Story of the Acts of the Apoſtles, and is ſtill found to be true by experience.

3. The diuiſion of his garments into foure parts, ſignified that the grace of Chriſt ſhould be caried into all the foure parts of the world, and diuided amongſt the Elect, whoſe ſinnes crucified Ieſus.

4. The not diuiding of his Coat without ſeame, imported ſome Myſtery, as that the whole righteouſneſſe of Chriſt is giuen to the godly without parting of it.

5. The caſting of lots for it whoſe it ſhould be, ſhewed that m… do not attaine the righteouſneſſe & merits of Chriſt, by …eir owne deſerts, induſtry, or skill, but by lot, that is, … the immediate gift of God. Our portion amongſt the S…ints in light is by lot, Coloſſ. 1. 12.

Concerning the deriſion he ſuffered, it is obſerued by the Euangeliſt Saint Matthew, Chap. 27. 39, &c. that they that went by wagged their heads at him, vpbraiding him with the deſtruction of the Temple; and the chiefe Prieſts, and Scribes, and Elders derided him many wayes, and tempted him, mocking at his Miracles and truſt in God: and the Theeues alſo that were crucified with him, vpbraided him; alſo the ſtanders by mocked him about the very prayers hee offered vp to God, peruerting his words wilfully, as if he called to ſome creature to helpe him: ſo that he was here on all hands deſpiſed as a worme and no man; and all this he ſuffered.

1. That from thoſe often extreme contempts powred out vponupon Chriſt at other times & now, we might be throughly made to know how hatefull our ſinnes are to God, eſpecially the ſinnes by which we and our firſt Parents hauehave deſpiſed or ſlighted God, and diſhonoured him, and cauſed others to blaſpheme his Name, in that God doth p. 394ſo reuenge our Tranſgreſſions vponupon his Sonne.

2. That wee being deliuered from that eternall ſcorne and contempt which was due to vsus, might in this life inioy the comfort of a good name, and in the life to come eternall glory before God and his Angels: Chriſts ignominie did merit and procure our honour.

3. That by his example wee might be comforted, and by his ſilence and patience learne to deſpiſe the ſhame and ſcornes of ſinfull men, and not render reuiling for reuiling, Heb. 12. 3.

It may perhaps runne in mens mindes to wiſh that our Sauiour would hauehave done as they ſaid, ſeeing they promiſe to beleeue in him, if he could ſaue himſelfe from the Croſſe. But let men conſider: firſt, that our Redemption had beene hindered, if he had not died on the Croſſe, and beſides being brought to that houre, as our ſurety, hee could not come downe till he had ſatisfied Gods iuſtice: and further, he had denied to worke Miracles in his life time, when they and Herod defired him to doe it, becauſe they were an adulterous generation, and caſt off of God, who was now loth to hauehave them conuert, Eſay 6. 10. Neither would they hauehave repented though they had had their deſire; and if Miracles would hauehave ſatisfied them, he had done ſtore of them in his life time, and in that kinde, he had ſaued himſelfe from the hands of a multitude that intended to kill him, as when they tooke vp ſtones in the Temple to ſtone him; and it was more that he did, to riſe from the dead, then to come downe from the Croſſe; and yet they did not beleeue him. Againe, in theſe reproches we may obſerue, that wicked men doe hate godly men, for the very goodneſſe that is in them, and the true glory God hath ſtamped vponupon them, and the good they do: They doe not vpbraid Chriſt for any euill, no not for the euils they accuſed him of before, for they themſelues knew hee was innocent, but for the good hee had done in ſauing others, and for his truſt in God, and for his prayers to God.

Further, we may gather from hence, that all perſecutors are Atheiſts, though they profeſſe Religion: for theſe men, p. 395though learned and great men, yet blaſpheme God, and deride him, as if he had not power to ſaue him.

Moreouer, we may obſerue how malice and wickedneſſe had beſotted the Prieſts and Scribes. They alledge a place in the Pſalmes, viz. He truſted in God, let him ſaue him now, if he will hauehave him; which words were there vttered in the name of the wicked enemies of God: and yet theſe men ſo skilfull in the Old Teſtament, hauehave not the braines to diſcerne that by their owne mouthes they hauehave condemned themſelues. Thus doth God in his iuſtice infatuate wicked men, ſo that their owne mouthes doe betray them.

Laſtly, ſee how deſperately wickedneſſe is ſet in the hearts of men: the poore Theeues now ready to dye for their offences, yet hauehave no louelove of Ieſus or the truth in him, but ioyne with the Iewes in reuiling Christ. It ſeemes both the Theeues reuiled Chriſt when they firſt came vp vponupon the Croſſe, which increaſeth the wonder of the conuerſion of one of them.

The third thing he ſuffered was grieuous torments both of ſoule and bodie: And firſt for the torments of his bodie, they muſt needs be great, both in reſpect of what went before, and what he then felt. Before he had beene grieuouſly pained in that Agonie in the Garden, when he ſweat bloud: and afterwards was tyed & bound and carried away bound; and was buffeted and beaten with rods, and with extreme contumelie kept waking all night, and then cruelly whipt, crowned with thornes, and beaten with a Reede, and made to carry his Croſſe on his ſhoulders: and after all this to be ſo tortured with nailes in his hands and feet, it muſt needs import a moſt grieuous torment he felt: ſo as of him may be ſaid what Dauid vttered, My heart melted like wax, my tongue cleaued to the roofe of my mouth, and thou haſt placed me in the duſt of death, Pſal. 22. 15, 16. and this exceeding weakneſſe and torment of body he ſuffered.

1. That thereby he might ſatisfie for vsus that had ſo often deſpiſed the power of God, and his threatnings againſt our ſins, and in generall to pay for all the ſinnes we had committed in the body.

p. 3962. That thereby he might free vsus free vsus from eternall torments in our bodies, and that he might make vsus ſtrong in his might, ſo as to ſay, The Lord is the ſtrength of my life, of whom ſhall I be afraid? and through Christ I can doe all things.

3. That hereby he might ſanctifie the paines we feele in our bodies, either from diſeaſes, or from the hands of violent men or perſecutors, and to teach vsus with patience to beare our paines, by faith looking vponupon the torments ſuch a Sauiour endured for vsus: and when we feele our bodies weakned by diſeaſes, we ſhould by faith remember, that our Sauiour was beyond all compariſon made more weake in body for our ſinnes.

That he ſuffered moſt grieuous diſtreſſe and anguiſh in his ſoule appeares by that lamentable voice, My God, my God, why haſt thou forſaken me? By which words it appeares, that he was not only tormented in conſcience vnderunder our ſinnes and Gods wrath, but that he was alſo forſaken of God: and forſaken he was in two reſpects. Firſt, that God leſt him in moſt vnutterable diſtreſſe, and did for the time defer his deliuerance. Secondly, that God withdrew from his Humane Nature the conſolation might ſupport him, ſuffering him to endure thoſe torments we ſhould hauehave endured for euer.

Ob. How could God forſake him, ſeeing the Diuine Nature was vntted to the Humane inſeparably?

Sol. The Diuine Nature of the Sonne did not forſake the Nature aſſumed, but ſecretly ſuſteined it; but yet ſo as the glory of that vnion was hidden for the preſent. Nor doth the Humanitie of Chriſt complaine, that the ſecond Perſon in the Trinitie had forſaken him, but that God the Father did forſake him.

Ob. God loued his Sonne with an eternall louelove, how could he then be ſo wroth with him?

Sol. God loued Chriſt with an eternall louelove, and yet as he was our ſurety he powred out vponupon him the vials of his wrath deſerued by our ſinnes.

The Vſe of theſe grieuous torments in ſoule, and Gods p. 397forſaking of him may bee diuers.

1. It may confute their opinion, that ſay he ſuffered not in ſoule at all, when the Scripture ſaith, His ſoule was made an offering for ſinne: and theſe words cannot without great iniurie to Chriſt be thought to be vttered by Chriſt in reſpect of his bodily torments: then not onelyonly the Martyrs, but the Theeues on the Croſſe ſhould beare their paine and death more patiently than he.

2. It may make vsus all afraid of ſin, when we ſeriouſly thinke on it, how wroth God is with his owne Sonne, to purſue him ſo that was but a ſurety, to make him vtter this pittifull complaint. Can men euer thinke that God can endure ſinne in them, that in the ſpirit, heare Chriſt making this moane? Now was the time that the whole Sacrifice was on fire, and burning in the flame of Gods wrath.

3. It may greatly comfort Gods ſeruants when they are in great diſtreſſe, Chriſt was forſaken of God for a time, that they might not be forſaken for euer: and therefore wee ſhould take heed of doubting of Gods care for vsus, Eſay 40. 28 and 49. 15. and reſolue vponupon it, that though he leaue vsus for a time, yet he will receiue vsus with euerlaſting mercy, Eſay 54. 7, 8, 10. Yea and withall it may bee ſome comfort to weake Chriſtians, that doe too much feare leſt God will leaue them, to thinke that this feare was in Chriſt.

4. We may hence gather what is the wofull caſe of all impenitent ſinners: if it were ſuch a griefe to Chriſt to be forſaken for a time, what is their caſe that ſhall be forſaken for euer? If God thus torment his owne Sonne, that neuer knew ſinne, how can he ſpare them that hauehave beene tranſgreſſors from the wombe?

5. We ſhould hence learne to pitie poore Chriſtians that are afflicted in conſcience: no torments of the body are like the trouble of the conſcience, which our Sauiour ſhewes here in his owne caſe. And withall we may hence learne to iudge charitably of ſuch as ſay they are damned or forſaken of God, for we ſee it may be found in Gods deare children: though it be true that in ſome men theſe p. 398words are the fruits of helliſh deſpaire.

Laſtly, note in the words of Chriſt, that he expreſſeth his faith in the middeſt of his conflict: My God, my God, are words of hope, as why haſt thou forſaken me, are words of feare. Whence we ſhould learne to eſteeme aſſurance, and to make vſe of it, as the only thing will be left to vsus to hold by, if great extremities come vponupon vsus. To know that God is our God, if the chiefe ſupport of our ſpirituall life.

The laſt thing which he ſuffred while he was aliue on the Croſſe, was the Thirſt, of which he ſaid, I thirſt, Ioh. 19. and this thirſt of body he ſuffered: Firſt, that the Scripture might be fulfilled, that ſaid, In my thirſt they gaue me vineger to drinke, Pſal. 69. 22. Secondly, that thereby he might merit the ſatisfying of our ſpirituall thirſts, and the deſires of our hearts.

In his thirſt they gaue him vineger to drinke, that thereby the ſame Scripture might be fulfilled, which was mentioned before, Ioh. 19. 28. Secondly, that thereby hee might expiate for the taſting of the Iuice of the forbidden fruit, and for all our ſinfull pleaſures. Thirdly, that we might be warned, not to looke for better intertainment from the world, but to be ſerued with ſharpe and bitter potions; for we muſt drinke of his cup, Matth. 20. 23.

Thus of the things our Sauiour ſuffered while he hanged aliue vponupon the Croſſe. The glorious Teſtimonies giuen to Chriſt on the Croſſe while hee was yet aliue follow: and they were foure.

The firſt was, in the Superſcription was written ouer his head.

The ſecond was, in the darkneſſe was ouer the Earth.

The third was, in the wonderfull conuerſion of one of the Theeues.

The fourth was, in the rending of the veile of the Temple.

For the firſt, Pilate cauſed a Superſcription to be written ouer his head, in Latine, Greeke and Hebrew, in theſe words, Ieſus of Nazareth the King of the Iewes: or rather, as the originall p. 399ſounds, Ieſus that Nazarene that King of the Iewes, Ioh. 19. 19. This Superſcription (it is likely) was written in a Table and hanged ouer our Sauiours head; for it is not probable that ſo many words, in ſo many Languages in great Characters, that might be read of them that paſſed by, could be grauen vponupon the head of the Croſſe. As for Pilates meaning herein, ſome Writers thinke that it was the cuſtome for the ludges to ſet ouer the heads of them that died, the cauſe of their death. Yet we reade not of any ſuch cuſtome in Scripture, nor of any Title ſet ouer the heads of the two Theeues: It is very probable that Pilate meant in this Title both to vp-braid the Iewes, and withall to ſaue himſelfe from blame with Caeſar, and to ſhew how carefull he had beene of Caeſars right. But God intended by a ſpeciall prouidence herein, to giuegive teſtimonie to his Sonne: which we may gather two wayes: Firſt, by the conſent of the Euangeliſts, who all make mention of this Title, which muſt needs import that they ſaw ſome myſtery in i…. Secondly, by the very words, for (beſides that, they containe a moſt exact deſcription of the ſubſtance of our faith in Ieſus) they are not the words of the Iewes accuſation vponupon which he was condemned, but an expreſſe affirmation of his glory: which is the more plaine, becauſe when the Prieſts (gowled by the Title) would hauehave it mended thus, He ſaid he was King of the Iewes, yet Pilate would not alter it, his hand being ſtayed by the power of God. This Title then was giuen from God from aboue, and is of Gods owne deuiſing, and ſhe was vsus, for the confirmation of our faith, what God himſelfe acknowledgeth, and what he would hauehave vsus make vſe of in the meditation of the Paſſion of Chriſt. Many things may be hence noted.

1. That God acknowledgeth his Name vponupon the Croſſe to be Ieſus, that is, a Sauiour of his people from their ſins. This name was giuen him, by an Angell before hee was horne, with this ſignification, yea with an acknowledgement of his Diuinitie, that he was Emmanuel, God with vsus, Matth. 1. 22, 23. And now on the Croſſe did he fulfill what was ſignified, and God doth acknowledge that in that houre, he had made an Atonement and ſaued vsus from p. 400our ſins: ſo that we hauehave Gods owne hand to acquit vsus, if we beleeue in Ieſus.

2. That God acknowledgeth him to bee that Nazarene: which title importeth his condition, and may be diuerſly interpreted. As that Ieſus was the more deare to God, euen in that wherein he was moſt deſpiſed of men: It was one of the wayes by which the Iewes derided Chriſt, to call him a Galilean or a Nazarene; as intending thereby to proue he could not be a fit man to ſaue Iſrael, in that hee was not a Bethlehemite, and of the houſe of Dauid: But this reproach God puts into the crowne of Ieſus, to ſignifie, That he can louelove and honour ſuch as men reproach and deride. It was a Nick-name giuen to true Chriſtians as well as to Chriſt, to be called Galileans by the Iewes. Beſides, he was that Nazarite, in as much as he was ſeparate to God, and had all thoſe perfections of holineſſe, of which the Nazarites in the Law were types. But chiefly I thinke by this Title is ſignified, that Chriſt was that Branch foretold by the Prophets, His name was the Branch: which terme in the Hebrew is Netzar, Iſai. 11. 1. And God would by this Addition tell the Chriſtian Church that he can raiſe the Kingdome of his Sonne out of the duſt, and from ſmall beginnings can erect a mightie frame of Soueraigntie and power to his Sonne Ieſus: and withall to comfort vsus in our abaſements: that God that can lay the foundation of Chriſts Kingdome, in ſuch extreme abaſements of Chriſt, can glorifie his power and grace to his people, euen in reſcuing them from their loweſt extremities.

3. That God acknowledgeth Ieſus not only to be a King, but that King by an excellencie, that the Prophecies had made ſuch honourable mention of, and that excelled all the Kings of the earth. God now giues him a Name aboue eueryevery Name that is named, Phil. 2. 11. The name of a King is greateſt on earth, and amongſt Kings, Ieſus is that King that excells them all; and that in diuers reſpects, as that in the preheminence of his Perſon, and in the excellency of his gifts for gouernment, and in reſpect of his independencie, p. 401and in the extent of his Kingdome, hee being a King vniuerſall, and other Kings being but his ſubiects, and in the Laws by which he gouernes, and in the power of his prerogatiue, and in diſtributing of Iuſtice, and in the nature of his kingdome, and in the continuance of his kingdome, as hath beene ſhewed in the former Article of the Creed, vponupon the word Chriſt.

Queſt. But why would God hauehave the Chriſtian Churches to know that Ieſus is a King, and ſuch a King, and why doth he tell it them now when Ieſus is in ſo ignominious a condition?

Anſ. 1. That they might know that his kingdome comes not by obſeruation, and that neither his right nor his power is loſt by any outward abaſements: Hee can triumph vponupon the Croſſe, and can come forth of ſo low a condition, to conquer as a mighty King: and withall, that they might know for euer, that tribulations ſhal not hinder the kingdom of Chriſt, and that he can bring ſtrange things to paſſe, when all humane helpes doe faile.

2. That they might know that he was able to ſaue them by application, as he now did by merit: He did like a great King pay the Ranſome for all the Elect on the Croſſe: as he is called of God a King, to let vsus know that he can deliuer vsus in the day of our ſaluation, by making his ſufferings effectuall for all the worke of our redemption; and can grant vsus better priuiledges than any of the Kings of the earth: See the firſt vſe of the word Chriſt before.

3. That notice might hereby bee giuen to the Chriſtian world, that the redemption made in the bloud of Ieſus muſt giuegive no liberty to ſin: for he was a King, and would looke for ſeruice and ſubiection, and that we ſhould doe all that to him, which ſubiects owe to their Soueraignes, as to ſtudie the myſteries, and bowe at the Name of Ieſus, and ſtand for his honour, and obſerue whatſoeuer he commands, fearing to diſpleaſe him in any thing, yeelding themſelues to be gouerned by his ordinances.

4. That Chriſtians might be incouraged to ſeeke to Ieſus in p. 402all time of diſtreſſe, ſeeing he is ſo great a King, and hath had ſuch experience of ſorrowes himſelfe.

Fourthly, it is to be noted, that God acknowledgeth Ieſus to be the King of the Iewes: which imports the great glory of Chriſts power and ſoueraigntie, that can raiſe vp a Kingdome to himſelfe, euen among the very Iewes that crucified him: which was ſhortly after made manifeſt, when ſo many thouſands of the Iewes were conuerted to the faith of Chriſt: of the Iewes I ſay, not thoſe Iewes that ſaid they were Iewes, and were not, but were the Synagogue of Satan, but of the ſpirituall Iewes, Rev. 3.

Fifthly, this Title was written in three Languages, and that was to ſignifie that eueryevery tongue ſhould confeſſe the glory of Ieſus, Phil. 3. 11. ſo as the Goſpell ſhould be carried into all Nations, It is likely Pilate did it, that ſo the people of all Nations that were at the Paſſeouer might vnderſtand the Title: but God did it to ſhew that the Goſpell ſhould be carried into the whole world. Theſe three languages were the moſt knowne of all the reſt. The Latine becauſe of the Romane Empire, and the Greeke by reaſon of the ſtudies of Philoſophie, and the Hebrew for the antiquitie of it, and being the language of the Iewes. But why in three languages? but to ſhew vsus that God would hauehave his ſeruice, and his will made knowne in the mother tongue of their Nation: and withall to ſignifie that neither the ſuperſtition of the Iewes, nor the wiſdome of the Grecians, neither power of the Romanes, ſhould hinder the conqueſt of Ieſus in his kingdome.

Laſtly, Pilate though moued to it, would not alter a letter of the Title. Which ſhould teach vsus, that no aduerſarie power in the world can hinder the kingdome, or ſaluation by Ieſus: and that God will not ſuffer vsus to loſe a iote of our right in Chriſt: and withall ſuch Chriſtians as can ſuffer Papiſts, or Sectaries, or Arminians, to alter the records of their faith, and put out and deface one Article after another, theſe Chriſtians are not true Chriſtians, and in ſome reſpect worſe to Ieſus than this Heathen man was.

Thus of the firſt teſtimonie giuen to our Sauiour vponupon the Croſſe.

p. 403The ſecond teſtimonie was giuen by the darkneſſe that fell out from the ſixth houre to the ninth. About this darkneſſe two things are to be inquired after: Firſt, the manner of it, and then what it might ſignifie.

For the manner of it: It was without queſtion miraculous: for firſt it falling out at the time of the Paſſeouer, which was the fifteenth day of the Moone, the Moone was then at the full, whereas the Sunne is neuer eclipſed in the courſe of Nature but in the new Moone: and beſides Saint Luke ſeemes to import that there was a darkneſſe brought vponupon the whole earth, beſides the darkning of the Sunne, Luke 23. 44, 45. And whereas Saint Luke ſaith, it was ouer all the earth, Interpreters are diuided in opinion about the meaning of all the earth. Some thinke it was but ouer all the land, viz. of Iudea: other thinke it was ouer all the world. About this latter opinion, ſomething ſeemes to make for it, and ſomething makes againſt it: for it ſeemes to be the teſtimonie of Dioniſius the Areopagite, who is ſaid to ſee it in Egypt; and of the Philoſopher at Athens, that ſeeing it ſhould ſay, Now either the world is periſhing, or the God of Nature ſuffers: and of Oroſius, that ſaid it was at Rome, and ioyned with great trembling of the Earth; and of Euſebius, who ſaith it was in Bithinia. Againſt it ſeemes to be manifeſt reaſon: for with the Antipodes it was at that houre midnight: and it could not be at the ſixth houre in all places. It is very likely it was chiefly in Iudea, but yet ſo as in the neighbouring Countries it might be obſerued, and a part of the darkneſſe might extend thither.

Now for the ſecond point, many things may be hereby ſignified, as

1. It might ſignifie that the Sunne of Righteouſneſſe did now ſet: That the true light and life of the world was now a dying.

2. It might ſignifie the horrible blindneſſe of the Iewes, and foretell the ſpirituall darkneſſe ſhould be confirmed vponupon them, that as heretofore the Egyptians had darkneſſe, and in the Land of Goſhen was light, and by that darkneſſe was ſignified the imminent deſtruction of the Egyptians, p. 404and by that light the liberty and ſaluation of the Iſraelites: ſo now the Iewes ſhould be left in horrible darknes and deſolation, and the light of the Goſpell ſhould ſhine in other Nations to bring ſaluation to them.

3. It might import the deteſtation of that fact. The great light of the world withdrawes his beames, as abhorring to ſee ſo dreadfull a ſpectacle, as the Sonne of God crucified, or to vouchſafe light to ſo miſchieuous creatures as the Iewes about ſuch a worke, and at that very time railing and blaſpheming.

4. It might ſignifie the vnſpeakable vileneſſe of our ſinnes, ſeeing that at the time they were opened, and by imputation laid vponupon our ſurety, the very frame of Nature is turned vpſide downe: and it was vſuall in Scripture, by the threatning of the darkning of the Sunne, to ſet out the wrath of God againſt the ſinne of man, Ier. 15. 9. Ezech. 32. 7, 8. Ioel 2. 10. 30. 31. A…s 8. 9.

5. It did moſt euidently ſignifie the Diuinitie of Chriſt: this and all other miracles which fell out at that time, were therefore wrought that it might appeare hee was more than man that ſuffered: If he had died without miracles, he might hauehave beene thought to be but a meere man; and that our faith might be ſtrengthned by the greatneſſe of the wonders, that otherwiſe might be weakned by the ignominie of his ſuffering ſo vile a death as to be hanged on a Tree.

6. Was it not to teach vsus compaſſion? Is Nature troubled at this ſight, and doth the Sunne mourne, and couer it ſelfe with blackneſſe as with a garment? and cannot our hard hearts be melted to mourne for him, who was pained for our ſinnes?

Thus of the ſecond Teſtimonie. The third Teſtimonie was the conuerſion of one of the Theeues vponupon the Croſſe: and his conuerſion did notably ſerue to demonſtrate the glory of Chriſt, both in reſpect of his Diuinitie that could conuert a ſoule without meanes: he muſt needs be more than man that can immediatly make the heart of man new: as alſo in reſpect of the vertue of his Paſſion and Death, p. 405which ſo liuely ſhewes it ſelfe vponupon the ſoule of the Theefe, in killing his corrupt humours, and kindling in him the life of true grace: and both the more wonderfull in reſpect of the circumſtance of the time, that it was when Chriſt was on the Croſſe, derided of men, and plagued of God, and forſaken of his owne, &c.

Now in particular concerning this conuerſion, I would make vſe of three things: By conſidering firſt who was conuerted. 2. When he was conuerted. 3. How he ſhewed the truth of his conuerſion.

For the firſt: The perſon conuerted was one of the two Theeues: whence we may gather, That notorious malefactors may repent and be ſaued: for God is abundant in merciemercy, and the bloud of Chriſt is of vnſpeakable value: which as it ſhould teach vsus to admire Gods goodneſſe, ſo it ſhould keepe vsus from deſpairing of any, though their courſe be neuer ſo vile, ſo long as God continues the day of his grace, and prolongs his patience towards them.

For the ſecond: He was conuerted at his laſt end, euen when he was ready to die vponupon the Croſſe. I ſuppoſe diuers that heare but this point named, will hence gather that men may repent them at their latter end, euen at the laſt gaſpe. It is true that a man may be ſaued that repents not before his end: This Theefe was ſaued; and they that went into the Vineyard at the eleuenth houre: and God hath promiſed to receiue the ſinner in what day ſoeuer he ſhall returne and repent, Mat. 20. Ezek. 18. But yet leſt men ſhould abuſe this example to confirme themſelues in that moſt dangerous procraſtination, conſider with me foure things.

1. That we here reade of one that repented at his latter end, that no man might deſpaire; and yet but one, that no man might preſume.

2. That the conuerſion of this Theefe was an immediate worke of the diuine power of Chriſt, and ſo a dreadfull miracle: and though this one man was ſaued ſo extraordinarily without meanes, yet that doth not proue that God will doe ſo to other men: if Chriſt doe conuert thee at thy latter end, he doth as great a worke, as to raiſe p. 406the dead, or darken the Sunne, and cleaue the rocks, or the like. And what warrant haſt thou that thou ſhalt be ſaued by miracle?

3. That men hauehave as much reaſon to be afraid they ſhall not repent, becauſe the other Theefe did not repent at his latter end, as to thinke they ſhall, becauſe this Theefe did repent.

4. That it is ſaid by them that went into the Vineyard at the eleuenth houre, that therefore they went not in ſooner, becauſe no man hired them, Matth. 20. which was like to be the caſe of this Theefe. He neuer was called before, he had not had the meanes of conuerſion: but this can be no ground for ſuch as hauehave had the meanes from the third, or ſixth, or ninth houre, and will not be hired, nor perſwaded to enter into the Vineyard, but put all off till the eleuenth houre. Indeed if men had neuer had the meanes till their old age, or ſickneſſe, they might hauehave the better aſſurance that God would ſhew mercy, but this is not the caſe of moſt of our people.

5. That the repentance of this Theefe had a great deale of buſineſſe in it, more than ſaying three words at his latter end; as will appeare by opening the third point, and that is how he ſhewed the truth of his conuerſion.

So that for the third point, we may obſerue in the ſtorie of his conuerſion, Luke 23. that he ſhewed three excellent fruits of his conuerſion. The one was reproofe of ſinne in his fellow: The other was his confeſſion that he made both concerning himſelfe and Chriſt: The third was his petition or prayer to Chriſt for mercy.

For the firſt, Saint Luke ſaith, verſ. 40. that when the other malefactor railed on Chriſt, he anſwered and rebuked him, ſaying, Doſt not thou feare God, ſeeing that thou art in the ſame condemnation? Out of which words I obſerue diuers things.

1. That a true conuert cannot abide ſin, or that God ſhould be diſhonoured by thoſe that they conuerſe withall: He that repents of his owne ſinne may diſcerne it by his true diſlike of ſinne in others. They are farre from true repentance, p. 407that can liue in places where God is daily diſhonoured, and yet hauehave not their hearts vexed, or their tongues looſed to reproue ſinne.

2. That he that will reproue ſinne in others, muſt be ſure they hauehave mouing and effectuall arguments. They muſt hauehave skill to admoniſh. We ſee here what a ſtirring argument the conuerted Theefe brings. Yea it is true, that if the hatred of ſinne be ſincere in vsus, it will furniſh vsus with ſolid arguments to furniſh reproofe.

3. That the want of the feare of God is the cauſe of all diſorder: as it was of this mans rayling, ſo it is of drunkenneſſe, whoredome, ſwearing, ſtealing, lying, vſurie, and the like; if men had the feare of God before their eyes they would not doe ſo.

4. That ſuch as do abuſe Chriſt by ſcoffing or rayling, hauehave great cauſe to be afraid of God, and what he will doe to them, though they eſcape puniſhment amongſt men. Such ſinnes as men will not puniſh God will, eſpecially theſe ſinnes of ſcorning, or reproching Chriſt, and true Chriſtians, and the ordinances of Chriſt.

5. That a true conuert doth louelove Chriſt better than his old acquaintance: as here the Theefe ſpeakes againſt his old comrade and companion, and for Chriſt, though he had neuer ſeene him before.

6. That ſuch as will ſcoffe and raile at the truth, hauehave no feare of God in them.

7. That for a man not to repent when the iudgement of God is vponupon him, is a ſigne of a careleſſe and graceleſſe heart. It is a wickedneſſe or ſtubbornneſſe to be wondred at, that a man being vnderunder the execution of condemnation, as a malefactor, ſhould yet be void of the feare of God: ſee Ier. 5. 3, 4. Hee that will not thinke of paying his debts, when the Arreſt is ſerued vponupon him, hath no minde to pay it at all. And the childe that relenteth not when he is vnderunder the rod, is in a manner paſt grace. So is it with men, that hauehave hearts like Adamants when Gods ſpeciall hand is vponupon them. Doſt not thou feare God? As if he would ſay, though others were careleſſe, yet it is p. 408an infinite ſhame for thee, that art in the ſame condemnation, not to feare God.

Now for his confeſſion that he made, it ſtands of two parts: In the one he doth penitently accuſe himſelfe, and his fellow, as ſuffering iuſtly, and receiuing the due reward of their deeds: and in the other he doth excuſe Chriſt, and auouch that hee hath done nothing amiſſe, or that is abſurd, or out of place, as the originall word doth import, foreign.

In the firſt part of his Confeſſion, I obſerue theſe things.

1. That without confeſſion of ſinne, …here can be no true repentance, Prou. 28. 13. 1 Ioh. 1. 9.

2. That a true Conuert doth from his heart acknowledge that he hath deſerued all the miſeries are inflicted vponupon him from God or man: and doth patiently ſubmit himſelfe to beare them, Dan. 9. 7, 8. without ſtomack, or malice, or deſire of reuenge vponupon ſuch as are inſtruments of his puniſhment.

3. That he that reproues ſinne in others in ſincerity of heart, doth acknowledge ſinne in himſelfe, if he be guilty of the ſame, or the like offence: The repenting Theefe makes this confeſſion in his owne name, as well as in the name of the railing Theefe.

In the ſecond part of his Confeſſion, I obſerue;

1. It is a ſigne of true grace, to hauehave from the heart an honourable opinion of Gods ſeruants, though they be extremely diſgraced, and ſlandered, and reuiled; as in the Theefe here, to beleeue Chriſt did nothing amiſſe, though almoſt all the world accuſed him, and put him to death as a malefactor.

2. That in Religion it is not enough to be free from groſſe ſinnes, but we muſt be free from the ſinnes of indiſcretion and raſhneſſe: Nor is it enough to doe good duties, but we muſt doe all things wiſely, and in their place: ſo the word in the originall imports.

About his prayer we are to obſerue, both what he ſaid, and what our Sauiour anſwered. His words were theſe, Lord remember me when thou commeſt into thy kingdome, verſ. 42. p. 409In which words of his prayer, I note, the wonder of his faith, the truth of his deuotion, and the humilitie of his Petition. His faith was to be wondered at, both for the things beleeued, and the circumſtances of beleeuing. For the things beleeued, hee here ſaith foure great things of Chriſt: Firſt, that he was Lord and King. Secondly, that his Kingdome was ſpirituall, and not of this world. Thirdly, that in that very abaſement he was poſſeſſed of a Kingdome; he ſaith not, When thou ſhalt come to reigne, but, when thou commeſt reigning. Fourthly, that he had power to let in all penitent ſinners into that Kingdome. The circumſtances make it more wonderfull; that he ſhould confeſſe all this, and yet hauehave no Preacher to inſtruct him, and Chriſt himſelfe ſo much abaſed, and being a man that had not ſeene his former Miracles, that he ſhould ſay thus, at this time, when the cuting of the ſicke was ceaſed, and the giuing ſight to the blinde, and the raiſing of the dead; and that he ſhould thus acknowledge theſe glories in Chriſt, when the great Rabbies, the Prieſts and Scribes blaſphemed him, and could not acknowledge him for the Meſſias. The truth of his deuotion appeares in this, that he askes not temporall but eternall life: He is more carefull to pray for the ſaluation of his ſoule, than for the deliuerance of his body. The humility of his petition appeares in this, that he askes not for a great place in heauen, or to ſit at his right hand, or his left (as the ſonnes of Zebedee did) nor to be preferred before others, nor at all to preſcribe vntounto Chriſt, but onelyonly deſires to be remembred of him, for any place in heauen.

We muſt all learne of him, and that diuers points out of his prayer. The one is, to flie to Chriſt only, and to rely vponupon him alone for ſaluation. Another is, to deale particularly for ourſelues, and eueryevery one to ſay as he did, Lord remember me. Thirdly, he may teach all the Chriſtians in the world how to exerciſe their faith; euen to beleeue though it be againſt all ſenſe, and aboue reaſon; for this Theefe beleeues theſe great things of Chriſt, when there was no outward appearance of any of them, but rather of the contrary. It is the greateſt praiſe of our faith, to beleeue when we hauehave no ſenſe or feeling.

p. 410And the practiſe of the Theefe in this point, doth greatly condemne a number of Chriſtians now adaies. The Theefe worſhips him, and honours him, beleeues and repents, when Chriſt was on the Croſſe in extreme ignominie: What ſhall become of them then that will not worſhip him, now, eſpecially ſuch as blaſpheme him, and diſhonour him, now that he ſits at the right hand of God?

Here is conſolation alſo: for if this be all the ſuit to Chriſt, that he would remember vsus when he comes into his kingdome, this we may be ſure of if we be truly godly: for he hath now an infinite memory: and he loues vsus with an vnſpeakable louelove, and he muſt needs remember vsus, for it is his office to be our Remembrancer before God: and he being our High-Prieſt, hath all our names written on his Breſtplate, ſo as he cannot chuſe but be ſtill looking vponupon vsus: beſides, he hath bought vsus at ſuch a price, that hee hath good cauſe to remember vsus; and therefore howſoeuer it goes with vsus here, and though all the world forgets vsus, yet we may be ſure that Ieſus Chriſt remembers vsus in heauen: and if wee would hauehave our faith confirmed in this point, we were beſt to doe as the Theefe doth, viz. put him in minde of vsus in particular, and pray him to remember vsus; and withall, it will much helpe, if we remember him here on earth, to confeſſe him before men, and to ſtand for his honour and glory; deſiring to know and remember nothing more than Ieſus Chriſt: ſetting our affections on things aboue, where he ſits at the right hand of God.

But on the other ſide, if men be workers of iniquitie, and will not repent, and be ſuch as louelove not the Lord Ieſus, and can ſpend daies, weekes, months and yeares without Chriſt in the world, he will not remember them: He cannot think of them in heauen, if they forget him on earth: Yea if they had beene acquainted with Chriſt on earth, and eaten and drunken with him, and beene of in his company, as Matth. 7. 22. yea if they had died with him at the ſame time, and the ſame kinde of death (which was the caſe of the other Theefe) when Chriſt ſhall come from heauen againe, he will let them vnderſtand, that hee did not remember any ſuch p. 411thing, he knew them not, all ſuch naked relations vaniſh out of his minde; if they had repented of their ſinnes, he would neuer hauehave forgotten them. The anſwer of our Sauiour is, Verily I ſay vntounto thee, this day ſhalt thou be with mee in Paradiſe: In which anſwer we may obſerue diuers things concerning prayer, as alſo diuers things concerning heauen.

1. That the prayer of penitent ſinners gets great ſuits: here is a Kingdome giuen for asking.

2. That poore men may ſpeed in great ſuits, as well as great men: A poore Theefe here ſpeeds as well as if hee had beene a Patriarch or a King. What could Abraham or Dauid hauehave had more than is granted to this Theefe?

3. That poore ſinners obtaine ſpeedy Audiences, they are not put to long ſuits when they ſeeke the greateſt things; This day thou ſhalt be with me. If we ſpeed not preſently with God, it is long of our ſelues, or God delayes for ſome reſpect of vsus, Eſay 65. 24. Dan. 9. 21, 23.

4. That Chriſt ſtands not vponupon the length, or eloquence of our prayers, he will heare a ſhort prayer as well as a long: he loues a plaine heart; if wee ſpeake the words of our hearts, and aske according to Gods will, in the name of Chriſt, we ſhall ſpeed.

Now concerning heauen, it is deſcribed by the terme of Paradiſe. The Scripture makes mention of a two-fold Paradiſe; The Terreſtriall, where the firſt Adam was placed, and the Celeſtiall, into which the ſecond Adam was now about to enter. And that by Paradiſe is meant the Heauen of the bleſſed, or rather the bleſſedneſſe of glorified ſoules, is plaine, becauſe it is the kingdome mentioned by the Theefe; and Saint Paul ſhewes, that when he was caught vp into Paradiſe, he was in the third heauen, 2 Cor. 12. But here are two queſtions.

Queſt. 1. How could the Theefe vnderſtand what our Sauiour meant by Paradiſe, ſeeing no place of the old Teſtament did ſpeake of heauen by that name of Paradiſe?

Anſw. The earthly Paradiſe was a Type and ſhadow of the heauenly, or of the glorie of heauen: and it ſeemes that by Tradition that was ſo commonly knowne among the p. 412Iewes, that our Sauiour is aſſured he ſhall be vnderſtood in the Terme.

Queſt. 2. But why doth our Sauiour call heauen Paradiſe, at this time? why Paradiſe, and why at this time?

Anſ. He calls heauen Paradiſe, becauſe it was that which was ſhadowed out by the earthly Paradiſe. In the earthly Paradiſe was a Tree of life in the middeſt thereof: & in the heauenly Paradiſe, is Ieſus Chriſt the true Tree of life, by whoſe vertue and grace we ſhall liue for euer. The great pleaſures in that firſt Garden, the Trees of all ſorts, did ſhadow out the vnſpeakable variety of heauenly delights in the kingdome of Chriſt: In the earthly Paradiſe was a Riuer that diuided it ſelfe into foure heads, and ſo runne euen without the Garden: What is this Riuer, but the abundance of holineſſe flowing from the Holy Ghoſt, for the qualification of the Elect gathered from all the foure parts of the world, the ſtreames of which Ocean runne in the hearts of the godly in this life, euen on the outſide of Paradiſe? And at this time did our Sauiour fitly vſe this Metaphor: for thereby he ſignified, that though this world were but a place of baniſhment, yet in death Gods baniſhed ſhould returne: After all the labours, and trauells, and ſorrowes they hauehave felt in this curſed world, they ſhould in death come to a place of pleaſure and eternall reſt: and that as by the firſt Adams meanes, all were caſt ou… of the firſt Paradiſe; ſo Chriſt was the ſecond Adam, that hauing at that time ſatisfied Gods wrath for the ſinne of the firſt Adam, would let all the godly into the celeſtiall Paradiſe, and that hee had now driuen away the Angell with the flaming ſword, and ſo the paſſage into Paradiſe was open: Yea fitly doth Chriſt talke of Paradiſe now, becauſe now was the very time in which the ſecond Creation was beginning to be wrought; & therefore he would ſignifie that the new world had a Paradiſe prepared, as well as the old world had at firſt.

In this anſwer of Chriſt diuers errours are confuted, as

1. Theirs that ſaid, that the ſoules of men after death did either ſleepe or periſh.

2. Theirs that dreame, that mens ſoules muſt goe into Purgatory: for this Theeſe had been a great offender, and had p. 413not performed the ſatisfactions they talke of, and yet went to heauen preſently.

3. Theirs alſo, that ſay the ſoules of the faithfull before Chriſts Aſcenſion were not in heauen, but in Limbo.

4. Theirs that ſay, the ſoule of Chriſt went downe into hell locally after his death: Paradiſe is not Hell, and into Paradiſe he went.

5. Theirs that ſay, that outward Baptiſme with water is preciſely neceſſary to ſaluation: whereas this Theefe was not baptiſed, and yet ſaued.

6. Theirs, that thinke heauen is had for mens merits, euen for the deſerts of their good workes: that is falſe: for as Adam was placed in Paradiſe by Gods free gift and Creation, ſo are all the godly placed in heauen, and therefore doth Chriſt liken it to Paradiſe: Eternall life is the gift of God, Rom. 6. 23.

Thus of the Conuerſion of the Theefe.

The fourth teſtimony giuen to Chriſt on the Croſſe before he died, was the miraculous rending of the Veile of the Temple from the top to the bottome: and that this fell out before the death of Chriſt, appeares by Saint Luke, Chap. 23. 45.

The Temple had three roomes in it: the one more inward (as it were our Chancell) and into that roome came only the High Prieſt once a yeare, and was called Sanctum Sanctorum, The Holy of Holies, and in that roome was the Arke, and the Mercy Seat: The next to that was the Holy place (as it were the body of our Church) and into this place came the Prieſts only to offer ſacrifice; for there was the Altar for burnt offring, and the Altar of Incenſe, and the Table of the Shew-bread. Now without this was a third roome whither the People came to worſhip, and was called the Court, and Solomons Porch: It is reſembled by our Church porch; but it was a very great roome, able to receiue a multitude of people: Now the Veile was that parted the Holy of Holies from the Holy place, and was made of Blew, and Purple, and Skarlet, and fine twined linnen of cunning worke, hanged vponupon foure pillars of Shittim wood ouer-layed with gold.

p. 414The moſt holy place was a type of Heauen, and the holy place a type of the Church Militant on Earth, as it conſiſts only of Gods elect, as a Nation of Prieſts offering holy ſacrifices to God. The outward Court was a type of the viſible Church, as it confiſts both of good and bad, profeſſing the true worſhip of God.

The rending of the Veile ſignified diuers things.

1. That God did abhorre and deſpiſe the Temple of the Iewes, and was departed from them, with indignation, and had reiected that Nation, for their reiecting of Chriſt his Son, and that he did diſſolue all their priuiledges and ſtaine their glory. If the Iewes will forſake God, he will forſake them: and ſo will hee deale with all Nations, where he hath dwelt, if they deſpiſe his word, and Goſpell, and will not walke worthy of his mercies ſhewed to them.

2. That there was now an end of ceremoniall worſhip: the rending of the Veile was the ſeale of the words of Chriſt, ſaying, It is finiſhed. Now that Chriſt had fulfilled all was ſhadowed by theſe ceremonies by the tearing of the Veile, he ſignified, that there was now no further vſe of thoſe rites.

3. That now we hauehave acceſſe freely to goe to the Mercy-ſeat, euen to the Throne of Grace, with our ſuits and requeſts in the name of Chriſt, Iohn 1. 51. Eph. 2. 18. Heb. 4▪ 16.

4. That whereas heauen was ſhut for our ſinnes, now it is opened by Chriſt, and we may enter in, as the Apoſtle expreſly ſhewes, Heb. 10. 19, 20. The paſſage into heauen is now ſet open. Only we ſhould looke to our aſſurance and ſound ſanctification as followes, verſ. 22.